# LCMS Convention Workbook_St. Louis Missouri_1998_S166
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

166 THEOLOGY AND CHURCH RELATIONS

ilar indifference to Lutheran doctrine in this country, especially
concerning the Lord’s Supper. In contrast to this pluralistic culture,
our confessional church, the LCMS, believes, teaches, and con-
fesses what the Lutheran Confessions in the Book of Concord of
1580 teaches, and condemns what the Book of Concord condemns.

This uncompromising confession has stood through 150 years
of struggle and turmoil in Lutheranism in America. Our various re-
lationships to the predecessor bodies of the Evangelical Lutheran
Church in America (ELCA) bear testimony both to the desire for
Lutheran unity in our country and for the primacy of truth as a
given for church fellowship. We have, since the formation of the
ELCA, publicly acknowledged the break in fellowship between our
church bodies resulting from error and false doctrine in the public
confession and life of the ELCA. Here our desire has been to give a
strongly Lutheran confession of the truth of Holy Scripture.

The decisions of the ELCA in August 1997 have introduced a
new element into our relationship. The ELCA has dropped the con-
demnations of the Roman Church on the doctrine of justification,
despite the anathemas of the Council of Trent and the clear confes-
sion of the Augustana and its Apology. The language of this agree-
ment is deliberately ambiguous, allowing for an agreement in
which both sides can claim to have surrendered nothing. The
ELCA has also entered into full altar and pulpit fellowship with
three historic Reformed church bodies: the Presbyterian Church
(USA), the Reformed Church in America, and the United Church
of Christ.

In this latter action the ELCA clearly declares and establishes a
public indifference to Lutheran confessional doctrine, especially to
the doctrine of the Lord’s Supper. Not only does this action rein-
force the scriptural and confessional necessity of close(d) commu-
nion in relation to the members of the ELCA, but the establishing
of this church fellowship expresses an abandonment of
Lutheranism and Lutheran doctrine and an embracing of “union”
church or Reformed church doctrine. Here we must recognize that
not all who call themselves Lutheran are actually Lutheran in their
doctrine and practice.

Resolved, That we acknowledge that the ELCA has abandoned
Lutheran doctrine and forfeited the name Lutheran to become a
union church; and be it further

Resolved, That we admonish our estranged brethren in this
union church to return to the confessional Lutheran doctrine and
practice as professed in the Confessions of the Evangelical
Lutheran Church; and be it finally

Resolved, That we continue to pray for our estranged brethren in
this union church and continue uncompromising doctrinal and ec-
clesiastical dialogue with her leaders.

Wyoming District Pastors Conference: Mount Hope,
Casper, WY

3-40

To Discuss Theology with ELCA

Wuereas, The Lutheran Church—Missouri Synod President A.
L. Barry said after the 1997 churchwide assembly of the Evangeli-
cal Lutheran Church in America that the ELCA ts moving away
from Lutheranism. Dr. Barry released the following statement after
the ELCA assembly:

“Recently, the Evangelical Lutheran Church in America
(ELCA) adopted two significant ecumenical proposals. It is impor-
tant to note that The Lutheran Church—Missouri Synod is not a
part of these proposals, nor do we agree with them. In our view
these proposals represent a significant movement away from the
scriptural and confessional position of historic Lutheranism.

“In regard to the declaration on the doctrine of justification, the
ELCA believes that there is now no essential difference between
the Lutheran Church and the Roman Catholic Church concerning
the doctrine of justification by grace through faith in Jesus Christ.
While it is good that Lutherans and Roman Catholics are seriously
discussing this important teaching, the Missouri Synod believes
that the declaration on justification does not adequately resolve the

differences that exist between Lutherans and Roman Catholics. We
believe that differences such as this must be resolved through gen-
uine agreement, not merely by agreeing to disagree, or by accepting
vague formulations that accommodate divergent points of view.

“This is not an option for a church that wishes to be and remain
a genuinely confessional Lutheran church.

“In regard to the ELCA’s decision to be in full Communion
with three Reformed churches, here again we view this decision as
most unfortunate. We feel that the long-standing differences be-
tween the Lutheran and the Reformed churches are not being ade-
quately addressed, but merely allowed to exist as equally valid
opinions regarding important teachings of our Lord Jesus Christ.

“At this time all Lutherans have a unique opportunity to grapple
seriously with the question of what it means to be a truly historic
and confessional Lutheran church today. Our pastors and congre-
gations welcome the opportunity to speak to anyone who has ques-
tions or concerns about these matters. We will continue to keep our
brothers and sisters in Christ in the ELCA in our prayers”; and

WHEREAS, The Bible teaches that Christ's body and blood are
truly present in Holy Communion, while the three Reformed
churches, with which ELCA has entered into Communion fellow-
ship, teach that Christ’s body and blood are not present in Holy
Communion; and

WuereaS, The United Church of Christ, one of the three Re-
formed churches with which ELCA has entered into full Commu-
nion, officially endorses abortion, euthanasia, suicide in various
cases, and the ordination of practicing lesbians and homosexuals,
and

WHEREAS, The United Church of Christ in 1959 officially
adopted a non-Trinitarian “Statement of Faith,” which Unitarians
say they can accept: and

WHEREAS, Dr. Donald Bloesch, whom The Lutheran Witness
says “is probably the most widely known and read American the-
ologian from the United Church of Christ.” claims: “the United
Church of Christ seems to be following in the path of the United
Church of Canada which has become a unitarian church because it
sees the three persons of the Trinity as metaphors rather than dis-
tinct entities” and “The UCC is drifting into Unitarianism. The de-
nomination is already Universalist. Such distinctions as heaven and
hell, salvation and damnation are already lost. There is nothing to
prevent a merger with the Unitarians”; and

WHEREAS, Bill Phipps, the moderator of the United Church of
Canada, says that “J don’t believe Jesus was God”; and

WHEREAS, The ELCA’s Lutheran has promoted couples living
together without being married; and

WHEREAS, ELCA has published books which promote homo-
sexuality and attack such basic doctrines of historic Christianity as
the Trinity, the virgin birth. deity, and resurrection of Jesus Christ
(ELCA’s Augsburg Fortress published The Resurrection of Jesus.
The author of this ELCA-published book says, “We can no longer
understand the resurrection of Jesus ina literal sense . . .” “About
the fate of Jesus’ corpse: Did it decay? At any rate I regard this
conclusion as unavoidable”; and

WHEREAS, Some of those in ELCA. who are concerned about
ELCA’s theological liberalism, and pro-abortion and pro-homo-
sexual views, are charismatics, millennialists, and supporters of the
ordination of women; therefore be it

Resolved, That the 1998 convention of the LCMS encourage
pastors and laymen of the LCMS to discuss theology with their
ELCA neighbors, friends, and relatives showing them what ortho-
dox Lutherans are saying about ELCA; and be it further

Resolved, That the LCMS accept all orthodox members of
ELCA who want to join the LCMS.

Trinity, New Haven, MO: Washington Circuit. Missouri
District