# LCMS Convention Workbook_St. Louis Missouri_2001_S379
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

THEOLOGICAL DOCUMENTS—-COMMISSION ON THEOLOGY AND CHURCH RELATIONS 379

16:17; 2 John 9, 10, and as involving the constant danger of losing the
Word of God entirely, 2 Tim, 2:17-21.

29. The orthodox character of a church is established not by its mere
name nor by its outward acceptance of, and subscription to, an orthodox
creed, but by the doctrine which is actually taught in its pulpits, in its
theological seminaries, and in its publications. On the other hand, a
church does not forfeit its orthodox character through the casual intrusion
of errors, provided these are combated and eventually removed by means
of doctrinal discipline, Acts 20:30; | Tim. 1:3 (emphasis in original).*
Francis Pieper, author of the Brief Statement, also wrote the
Christian Dogmatics that was published in English translation by
resolution of the LCMS’ 1944 convention. This standard LCMS
doctrinal textbook develops in detail the LCMS position that
church fellowship with false teachers is not allowed."

To resolve growing differences in the old Synodical Conference
over church fellowship, LCMS president John W. Behnken con-
vened a conference of theologians from the LCMS’ sister churches
throughout the world. This group in 1961 presented to the Synodi-
cal Conference a statement titled Fellowship in Its Necessary Con-
text of the Doctrine of the Church in 1961. Thesis 1! stated:

The marks of the church are all-decisive. Everything must be referred to
them. This duty is hindered by presumptuous judgments or statements
concerning the faith or lack of it in individuals. It is Enthusiasm to build
on subjective faith (fides qua) and love, for faith is hidden and love is
variable. Both are in man. The Means of Grace are objective, solid, ap-
prehensible. Since these are God’s own means we must attend entirely
upon them and draw from them the distinction between the orthodox
church and heterodox churches.*!

The same position is set forth in the explanations of the LCMS’
catechism: “we should avoid false teachers, false churches, and all
organizations that promote a religion that is contrary to God’s
Word.’”® Under Question 305, “Who must not be given the Sacra-
ment?” the answer includes: “C. Those of a different confession of
faith, since the Lord’s Supper is a testimony of the unity of faith.”**

Finally. as one of the “conditions of membership” the LCMS
Constitution requires:

Renunciation of unionism and syncretism™ of every description, such as:

a. Serving congregations of mixed confession, as such, by ministers of

the church;

b. Taking part in the services and sacramental rites of heterodox con-

gregations or of congregations of mixed confesston;

c. Participating in heterodox tract and missionary activities (An. VI, 2)."°

In spite of growing differences on some important issues, the
LCMS has reaffirmed its position in its convention resolutions. At
its 1977 convention the Synod affirmed the validity of Article VI of
its Constitution with reference to joint wedding services with het-
erodox churches and resolved “[t]hat we expect our pastors and
congregations to follow this article with respect to mixed wedding
ceremonies.” In terminating church fellowship with the ALC in
1981, the LCMS stated:

[FJor the LCMS (and traditionally, for many other Lutheran church bod-
ies as well) altar and pulpit fellowship between church bodies is the
deepest and closest possible relationship precisely because it is based
on comprehensive agreement in the Biblical and confessional doctrine
of the Gospel and in all its articles, and in the right administration of
the holy sacraments. In the LCMS view, doctrinal differences cannol
be toleraled either within or between church bodies and are by their very
nature disruptive and divisive of altar and pulpit fellowship.”

5. Postscript

This document is offered as a study of the Synod’s position on
church fellowship (altar and pulpit fellowship) on the basis of the
Scriptures and the Confessions, with reference also to church his-
tory—including the Synod’s own history. It does not discuss the
many questions that remain concerning the various ways individual
Christians might relate to each other. The President of the Synod
and the CTCR eagerly await the responses from the District con-
ventions in the year 2000. Above all, this study is presented in the

conviction that true unity in the doctrine of the Gospel is a price-
less, undeserved gift to be treasured and cultivated in humility, “Let
him who boasts, boast of the Lord” (1 Cor. {:31; Jer. 9:24).

Rekindle for this end-time stress

Faith’s ancient strength and steadfastness
That we keep pure till life is spent

Your holy Word and Sacrament.

May glorious truths that we have heard,
The bright lance of your mighty Word,
Spum Satan that your Church be strong,
Bold, unified in act and song.

“Lord Jesus Christ, Will You Not Stay”
Hymn 344, wv. 2 and 4
Lutheran Worship

ENDNOTES

1. 1998 Resolution 3-03B “To Study Fellowship Principles and
Practices,” Convention Proceedings, 114. 1998 Resolution 3-10C
“To Endeavor to Keep the Unity of the Spirit in the Bond of Peace”
further called for an extensive program of study on the subject at
District conventions and various conferences during the next trien-
nium. Convention Proceedings, 118.

2. For an extended discussion of this matter see Admission to
the Lord's Supper: Basics of Biblical and Confessional Teaching,
A Report of the Commission on Theology and Church Relations.
1999,

3. The merging of church organizations or denominations does
not belong to our discussion here, but it remains true that churches
that share pulpits and altars often eventually establish one organi-
zation.

4. Hermann Sasse, “Article VII of the Augsburg Confession in
the Present Crisis of Lutheranism” [April 1961], in We Confess the
Church, trans. Norman Nagel (St. Louis: Concordia Publishing
House, 1986), 47.

5. An example may be helpful. When a person receives a trini-
tarian Baptism in a Reformed congregation (such as a Baptist
church), that Baptism is valid and true. Tragically. however, Baptist
doctrine explicitly rejects the biblical teaching that Baptism brings
the Holy Spirit and the forgiveness of sins.

6. See J. V. Campbell, “Koinonia and Its Cognates in the New
Testament,” in Three New Testament Studies (Leiden: E. J. Brill,
1965). Werner Elert, Eucharist and Church Fellowship in the First
Four Centuries, trans. Norman Nagel (St. Louis: Concordia Pub-
lishing House, 1966) Sce especially chapter 2 and Excursus III in
this latter work.

7. So Hans Asmussen, cited in Elert, Eucharist and Church Fel-
lowship, 43.

8. Richard Bauckham, “For Whom Were Gospels Written?” in
The Gospels for All Christians, ed. Richard Bauckham (Grand
Rapids: Wm. B. Eerdmans, 1998), 43.

9. Unity and division on account of the true doctrine were from
the beginning not simply local, but in principle global, “ecumeni-
cal” (“oikoumene” (Mt. 24:14] = habitable world): “The greetings
attached to such passages [1 Cor. 16:20; 2 Cor. 13:12; Rom. 16:16;
| Thess. 5:26; | Peter 5:14] testify to the fellowship that tied the
local church to churches elsewhere and to the entire “brotherhood
throughout the world’ (1 Peter 5:9). Thus, Holy Communion be-
comes the great Sacrament of the true unity of the Church.” Her-
mann Sasse, This Is My Body (Adelaide: Lutheran Publishing
House, 1977), 322. For a scholarly treatment of how widespread
these churches were see Michael B. Thompson, “The Holy Inter-
net: Communication Between Churches in the First Christian Gen-
eration,” in The Gospels for All Christians, 49-70.

2001 Convention Workbook