# LCMS Convention Workbook_St. Louis Missouri_1981_S171
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

THEOLOGY AND CHURCH RELATIONS 171

among a few of our pastors to substitute unfermented grape
juice in communing the alcoholic, to “avoid scandalizing the
alcoholic’; and

WHEREAS, It has happened that an alcoholic being pastored
by the use of grape juice in the Lord’s Supper attempted to
commune at the altar of a sister congregation refusing to
substitute; and

WHEREAS, Such an ambivalent pastoral practice has led to
problems for the alcoholic and pastors on both sides of the
issue; and

WHEREAS, This has become a pressing issue in at least one
area of The Lutheran Church—Missouri Synod, as evidenced
at the 1980 Nebraska District Pastors Conference, where one
whole day was devoted to the presentation of papers on the
issue—an issue that involves the care of souls; therefore be it

Resolved, That Synod’s CTCR be directed to study the
problem; and be it further

Resolved, That the CTCR report, if possible, to the next
synodical convention the results of its study.

St. John’s Lutheran Church

McCook (Ash Creek), Nebr.

Raymond Kelley, Secretary

Harold Esch, President

Walter J. Klipp, Pastor

3-37
To Clarify Our Position on Anti-Semitism

WHEREAS, The Lutheran Church—Missouri Synod at its
1976 convention adopted a resolution “To Encourage Evangel-
ism Among the Jews” (Res. 2-27) and adopted another resolu-
tion at its 1979 convention “To Adopt ‘Statement of Jewish
Lutheran Concerns’”’ (Res. 1-30); and

WHEREAS, God tells us to love all people (Rom. 13:8-10); and

WHEREAS, We do seek to love the Jewish people and stand
with them in opposing all forms of anti-Semitism and injustice
and will continue to love them even when they choose not to
believe the Gospel; and

WHEREAS, Certain writings of Martin Luther might cause
Jewish people to disbelieve us when we say we love them,
especially portions of Luther’s book “On the Jews and Their
Lies”; and

WHEREAS, Christians generally recognize that Martin
Luther did on occasion write and say things not in accordance
with Holy Writ and that his style of language reflected the
coarseness of his times and should be judged in that light;
therefore be it

Resolved, That The Lutheran Church—Missouri Synod
disavow those statements of Luther that are anti-Semitic,
especially his “Seven Point Program” for dealing with the
Jews as found in his book “On the Jews and Their Lies” (The
Christian in Society IV, ed. Franklin Sherman, Luther’s
Works, American edition, Vol. 47, pp. 268-272):

First, to set fire to their synagogues or schools and to bury and
cover with dirt whatever will not burn, so that no man will ever
again see a stone or cinder of them. Thisis to be done in honor of our
Lord and of Christendom, so that God might see that we are
Chnistians, ...

Second, I advise that their houses also be razed and destroyed....

Third, I advise that all their prayer books and Talmudic
writings, in which such idolatry, lies, cursing, and blasphemy are
taught, be taken from them.

Fourth, I advise that their rabbis be forbidden to teach hence-
forth on pain of loss of life and limb....

Fifth, I advise that safe-conduct on the highways be abolished
completely for the Jews....

Sixth, I advise that usury be prohibited to them, and that all cash
and treasure of silver and gold be taken from them and put aside for
safekeeping. ...

Seventh, I recommend putting a flail, an ax, a hoe, a spade, a
distaff, or a spindle into the hands of young, strong Jews and
Jewesses and letting them earn their bread in the sweat of their
brow;

and be it further

Resolved, That we define “anti-Semitic” as a term used to

denote actions and words that express prejudice and hostility
against the Jews, and that we disavow the accusation of “anti-
Semitic” ifit is applied to our efforts to win Jews for Christ and
accept them into our churches; and be it finally

Resolved, That we do well to remember Luther’s final
statement about the Jews as expressed in the last sermon in his
life (Eisleben, Feb. 15, 1546): ‘We want to treat them with
Christian love and to pray for them, so that they might become
converted and would receive the Lord” (Armas Holmio, The
Lutheran Reformation and the Jews, p. 127).

Divine Savior Lutheran Church
N. Fond du Lac, Wis.

Henry Curry, President

Nancy Forsberg, Secretary
Bruce J. Lieske, Pastor

3-38

To Clarify Synod’s Statement Regarding
God’s Guidance to the Church Today

WHEREAS, Dallas Res. 3-10A, 1977 convention of the Synod,
states:

{It is] dangerous to the salvation of men to teach... that God
gives guidance and leadership to the church today ithrough visions
and dreams or direct prophecy ... Such doctrine is dangerous to the
salvation of man, since it directs Christians to seek assurance of
forgiveness, faith, and the indwelling of the Spirit in their own
experience instead of in the promise of the Gospel:. .. Resolved that
the LCMS acknowledge that such doctrine is contrary to the Holy
Scriptures, adds to the Gospel, and is dangerous to the salvation of
men; [fourth whereas, point 8, fifth whereas, and first resolved]:

and

WHEREAS, These statements have been understood by some
in the Synod to mean that the LCMS holds that the gift of
prophecy mentioned by St. Paul in 1 Cor. 12—14 is no longer
operativein the church today, and rules out the possibility that
God still gives visions and dreams to His people; and

WHEREAS, Scripture nowhere clearly teaches that God has
or will discontinue any of the Holy Spirit’s work in the church:
and

WHEREAS, To experience such manifestations as visions,
dreams, and prophecy, of which Scripture itself, as well as
Christians of all ages down to our day, testify, need not cause
one to base divine comfort and strength in Christ on anything
else than the objective Word of the Gospel; and

WHEREAS, The CTCR in its two reports to the Synod (‘‘The
Charismatic Movement and Lutheran Theology,” 1972, p. 25,
and “The Lutheran Church and the Charismatic Movement.”
1977, p. 5) clearly stated:

The church. therefore, will not reject out of hand the possibility that

God may in His grace and wisdom endow some in Christendom with

the same abilities and powers He gave His Church in past centuries.
and

WHEREAS, Members of the CTCR have explained that the
1977 Res. 3-10A, point 8, does not say that the gift of prophecy
mentioned in 1 Cor. is no longer operative in the church today,
nor didit rule out the possibility that God still gives visions and
dreams to His people; and

WHEREAS, At the 1979 convention of the Synod it was
joyfully reported how God gave guidance to our Synod'’s
mission work in Brazil through a dream, and this report was
not challenged because such guidance does not occur in the
church today; and

WHEREAS, Individuals and congregations in the Synod
report similar experiences as part of the Holy Spirit’s work in
their lives (‘Even as He calls, gathers, and enlightens

...’—Luther, Third Art. explanation), understanding clearly
that just as through the apostles and prophets, so men today
can only be ‘‘moved” by the Holy Spirit after the external Word
has set them apart and made them members of God’s family
through the means of grace (Book of Concord, SA III, VIII,
11-13; p. 313); and

WHEREAS, The statements of Dallas Res. 3-10A referred to
above could needlessly cause some of our people to believe they
have grieved the Holy Spirit when experiencing certain mani-
festations of the Spirit; therefore be it