# LCMS Convention Workbook_St. Louis Missouri_1969_S555 # Machine transcription, uncorrected — CHI Digital Archive (demonstration) 544 ber of which have been treated exegetically above, and adds: In the light of these texts all joint ecclesiastical efforts for religious work (missionary, educational, etc.) and particularly joint worship and mixed (promisctious) Prayer among those who profess the truth and those why deny any part of it, is sinful unionism.18 In this last definition of unionism particular stress is laid on activities which do not assume church fel- lowship, like Praying with Christians of another con- fession. The last part of this definition of unionism seemed to many to make impossible even the joint prayer for the Holy Spirit's aid by Lutherans of dif- fering synods when they met to seek to overcome their differences. It was also thought to brand partici- pation in prayer at mixed gatherings, civic and patriotic, as sinful unionism. 2. Separatism Like the term unionism, so also the term separatism, is not a Biblical but an ecclesiastical word. Webster’s Third New International Dictionary defines separatism as “a disposition toward secession or schism,” and a separatist as a “dissenter from an established church.” While unionism is often and variously defined in the writings of our synodical fathers, the term separatism occurs much less frequently. Eckhardt gives the fol- lowing definition of separation and of separatism: Separation, eine Trennung auf schriftgemaesse Weise wegen falscher Lehre, und Separatismus, eine Tren- nung wider die Schrift aus allerlei andern Gruenden,17 It is evident that the concepts of unionism and separatism are intimately related. Unionism is at- tempted union when Separation is in order, and separatism is separation when union is in order. 3. Unionism and Separatism: Twin Dangers to the Church Both unionism and separatism constitute serious dangers to the church. Unionism ignores genuine dif- ferences in doctrine, and treats them as though they were unimportant. It tends to foster laxity in doctrine, which, like the little leaven, will in time leaven the Whole lump (Gal.5:9). On the other hand, separatism, as already St. Augustine clearly stated, sing against love and divides the church, just as surely as unionism undermines it. The church must therefore, for its own safety, shun both unionism and separatism. C. SUGGESTED GUIDELINES FOR THE CHURCH IN THE PRACTICE OF FELLOWSHIP The task of avoiding unionism on the one hand and separatism on the other while faithfully performing the church's God-given tasks has proved difficult throughout the ages, and will continue to prove diffi- cult until her Lord’s return. Christians will at times be puzzled in specific situations, particularly when they are dealing with a church with which their own church is not in pulpit and altar fellowship. No statement, including this THEOLOGY oF FELLow- SHIP, can give complete guidance for every possible THEOLOGY OF FELLOWSHIP case. However, the following guidlines appear Scrip- turally sound, and in harmony with the Lutheran Confessions: 1. ur Our Synod should treasure the fellowship in the Gospel and in the sacraments which it enjoys with its sister churches and which it expresses through what is usually called pulpit and altar fellowship; and it should foster this fellowship with all diligence. . Our Synod should work zealously for the exten- sion of this fellowship by engaging in doctrinal discussions with other churches in the interest of achieving such fellowship where this can be done without compromising sound doctrine; - Our Synod should understand that, in the case of doctrinal discussions carried on with a view to achieving doctrinal unity, Christians not only may but should join in fervent prayer that God would guide and bless the discussions, trusting in Christ’s promise Matt. 18:19: “Again, I say unto you, that if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of My Father which is in heaven.” ts The opening prayer on such an occasion should be suited to the specific situation. If all parties meet in an atmosphere of mutual confidence there will be no problem. In a tense or an uncertain situation it may be suggested that the conference use the great hymns and liturgical prayers of the church. as was done at the Colloquy at Ratisbon where representatives of the two sides changed off opening the sessions with the “Veni Creator Spiritus” (Come, Holy Spirit) and the “Pater noster” (Our Father):!" and as did the fathers of The Lutheran Church — Missouri Synod, when at the Milwaukee Colloquy the local pastor opened every session with a liturgical service.“ - Our Synod should clearly recognize that, in the case of necessary work on the local, national, or international level, where the faith and confession of the church are not compromised, and where it appears essential that the churches of various denominations should cooperate or at least not work at cross purposes, our churches ought to cooperate willingly to the extent that the Word of God and conscience will allow. . In the many cases which do not seem to fall readily under the guidelines enunciated above (e.g. prayers at all kinds of meetings), every Christian should for his own person observe the apostle’s injunction, “Let every one be fully convinced in his own mind” Rom. 14:5; and his warning, “He who doubts is condemned if he eats, because he does not act from faith: for whatever does not proceed from faith is sin" (Rom. 14:23).