# LCMS Convention Workbook_St. Louis Missouri_2010_S15
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

SYNOD REPORTS
condemn “abusive or coercive sexual behavior, or sexual behavior
that expresses a rejection of God’s sovereignty” and not homosexuality per se.4 They maintain that the biblical authors did not understand,
for example, that homosexual behavior stems from a disposition that
people have not chosen, that homosexuality is “natural” to some
individuals, or that homosexual individuals can have a fulfilling, committed sexual relationship with a person of the same gender.5 From
this standpoint, the church’s moral guidance in matters of sexuality
has only to do with couples (same-sex or otherwise) being faithful
to each other. So long as differing moral perspectives on homosexual acts are held in good conscience, other Christians and the church
ought to respect the validity of a variety of perspectives.6
The LCMS cannot and does not share this conclusion or the understanding of Scripture on which it is based. We believe that the Holy
Scriptures of the Old and New Testament are the living Word of God,
through His prophets and apostles. We affirm the infallibility of the
Scriptures because they are “God-breathed” (2 Tim. 3:16 NIV)—that
is, though they are written by men, God is their primary author and
every word of Scripture is His word. Therefore they are not subject
to all the same assumptions which apply to other ancient literature.
We also hold the Scriptures to be understandable and truthful in their
plain or simple meaning and that no other writing, understanding,
or experience may call into question that meaning.7 In other words:
While the Biblical writers used terms current in the everyday parlance of their times, Biblical doctrinal formulations are not on that
account culturally conditioned in the sense that they are provisional or
tentative; in Spirit-taught words they express what God has revealed in
a way that remains permanently valid and is for all times the only normative way of talking about the topic they treat.8

This view of scriptural authority leads us to affirm that where
the Bible speaks clearly regarding matters of human values, conduct, or behavior, such teachings may not be denied or qualified, but
must have continuing relevance in every era of the Church. Teachings
contrary to the Scriptures must not be tolerated in the Church. For
example, while some may debate whether the Bible specifically
addresses the matter of same-sex attraction as it is understood and
experienced today, nevertheless, the Bible plainly and simply forbids
same-sex genital activity as contrary to the will of God. This biblical
prohibition applies to every generation.
Moreover, the way we live out our sexuality must be understood
in the context of what God, our Creator, has revealed in the Scriptures
about marriage. The Bible reminds us that God created man and
woman for one another. United in marriage, the two become one
flesh in the sexual union which, according to God’s blessing, may also
result in the procreation of children (Gen. 1:26–28; Gen. 2:18–25).
Martin Luther calls marriage “the first of all institutions” for which
God created man and woman to be different from one another, in
order “to be true to each other, to be fruitful, to beget children, and to
nurture and bring them up to the glory of God.” 9 Such a view of marital sexuality can only be heterosexual in nature.10 The apostle Paul
makes this very point in his references to “natural relations” as those
between men and women, rather than same-gender sexual relationships (Rom. 1:26–27). It is noteworthy that the apostle’s teaching in
Romans 1 is confirmed by the understandings of marriage and sexuality that are held by virtually all religions and cultures both today
and historically. This affirmation of heterosexuality is indeed written on the human heart (Rom. 2:15).11
In agreement, then, with 2000 years of Christian teaching, with
the consensus of the vast majority of Christians today, and with virtually all cultural traditions and understandings regarding marriage,
the LCMS believes and teaches that same-gender genital sexual

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activity—in every situation—violates the will of our Creator and
must be recognized as sin. The LCMS not only affirms the biblical
view of marriage as the lifelong union of one man and one woman, it
also teaches that unmarried men and women, regardless of their sexual inclinations, are called to live in sexual chastity and celibacy (see
Matt. 19:10–12; 1 Cor. 7:8–9, 25–35). “The male-female duality as
the created pattern of human fellowship requires of us fidelity to our
sexual identity, a willingness to be male or female.”12 The Bible’s
teaching regarding sexuality and marriage is clear. When societal
opinions change, or even if the social sciences claim contradictory
views, the Scriptures must remain the final and determinative norm
for Christian doctrine and practice.
In discussions regarding homosexuality in church and society,
legitimate concern is raised over the ways homosexual individuals
have often been excluded and even vilified by Christians. Our Lord’s
intentional outreach to those who were marginalized and excluded
during His earthly ministry is a reminder that the Scriptural judgments
against homosexual behavior must not become the cause for hatred,
violence, or an unwillingness to extend the Gospel’s promises of forgiveness and reconciliation to the homosexual or any person caught
in sin’s traps. Homosexual sins, like heterosexual sins of adultery or
promiscuity—or any sins in any area of life—are all atoned by Christ,
who “came to seek and to save the lost” (Luke 19:10 ESV). Loving,
compassionate recognition of the deep pain and personal struggles
that same-sex inclinations produce in many individuals, families, and
congregations may not be neglected in the name of moral purity. To
do so is indeed hypocritical, for all have sinned (Rom. 3:23).
We therefore fully affirm the International Lutheran Council’s
concern for the pastoral care of homosexuals:
[W]e declare our resolve to approach those with homosexual inclinations with the deepest possible Christian love and pastoral concern, in
whatever situation they may be living. Though we affirm the demands
of God’s Law without reservation, we Christians confess that the sins
of the world have been forgiven through Christ´s suffering and death on
the cross. As the redeemed children of God, we lead our lives as “saints
and sinners” at the same time. We hope for full renewal and sanctification, but realize that these hopes are not completely fulfilled in this life.
This applies to countless temptations. Our sinful condition calls for a
lifetime of prayer and struggle.13

This same pastoral concern for those struggling with sin of any
form is rooted in Scripture’s teaching that Jesus came that we might
have life and have it in fullness (John 10:10). Our stance on homosexuality, therefore, is affirmative of human life as God’s gift. The
healing voice of Jesus—Sacred Scripture—seeks to lead us into the
richness of the life God intends for us. Prohibitions against adultery,
homosexuality, and promiscuity of any sort are kind words, warning
us against behavior that would diminish or destroy human wholeness. After all:
The heart, center, and ultimate message of the Bible is that God
wishes to be gracious to sinners for Christ’s sake. Unless one hears
this voice of the Gospel (Ap IV, 257, 274; XII, 39), that is, the voice
from heaven speaking absolution to terrified consciences (AC XXV, 3:
Ap XII, 99), the whole point and purpose of the Scriptures has been
missed.14
Practical Implications of ELCA Decisions

What practical implications do these theological convictions have
for us in the LCMS today? In particular, what do they mean for our
relationships with brothers and sisters who are in the ELCA and with
other Lutheran churches that have authorized ordination for individuals living in same-sex relationships? Most specifically and practically,
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