# LCMS Convention Workbook_St. Louis Missouri_2001_S435
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

ADDITIONAL THEOLOGICAL DOCUMENTS AND REPORTS—OFFICE OF THE PRESIDENT 435

is not any different than how a pastor should deal with any other
member of his congregation. He must remember that all people live
under the brokenness of sin and are in need of Law and Gospel. He
will not apply stereotypes to the homosexual. He will not be mean-
spirited but have the love and concern of Christ as when He
reached out to the prostitutes and tax collectors.

If the pastor has not had experience in dealing with a homosex-
ual, or if he does not know how to proceed, he should not hesitate
to seek support and counsel from others. Those others might in-
clude the circuit visitor/counselor, an older pastor, a peer confidant.
Of course, this document is also intended to help the pastor in his
administration of pastoral care to the homosexual.

Pastoral competence and boundaries

Not every pastor is competent to counsel the psychological or
mental health problems of homosexuals seeking pastoral care. He is
often not trained in this field and may have to refer his parishioner
to a licensed Christian counselor. To ignore this boundary may
have unexpected and unwanted consequences. First, it may do un-
necessary or irreparable psychological damage to the person seek-
ing care. Secondly, it may expose the pastor to legal liability.

A second boundary that needs to be noted is the silence of the
Bible on the origin of homosexuality. Given this silence, the pastor
has no warrant, for example, to declare homosexuality an orienta-
tion of choice. The pastor should realize that, due to psychological
and emotional burdens many (if not most) homosexuals live under,
it hardly seems to be a choice they would readily make.

The pastor’s competence lies not in the behavioral sciences but
in theology. He is a Seelsorger (caretaker of souls). His expertise is
in the spiritual realm. He is in an office that is carried out under the
rubric of Word and Sacrament. In accordance with Augustana V,
he gives what he has been given: the Gospel and the Sacraments.
Therefore, according to his call, the pastor: (a) speaks to the con-
temporary religious and philosophical spirit of the age insofar as it
is out of harmony with the Word of God; (b) applies Law and
Gospel appropriately in individual situations; (c) nurtures faith
through Word and Sacrament in the areas of worship and individual
pastoral care; (d) cultivates in the Christian community living that
derives and receives its power from the Gospel given in and
through the proclamation of the Word, Holy Baptism, Holy Abso-
lution, and the Lord’s Supper.

It is important for the pastor to remember that the proper un-
derstanding and reception of the Gospel is the key and goal. That
principle is particularly important in the application of the Law. In
many instances, the first and foremost goal that a pastor attempts
will be to try to change the orientation and/or behavior of the ho-
mosexual. But that application of the Law results in either that he
(or she) is hardened in heart and sees no need for the Gospel; or
the person, having heard the Law, despairs of forgiveness because
of the “‘horribleness” of the sin. In the first case, there is no proper
reception of the Gospel because the Law has not done its work. In
the second case, the Gospel has not done its work because the per-
son does not have the assurance of forgiveness. To ignore both of
these conditions and jump to sanctification will either drive the per-
son farther from God or result in a works-righteousness attitude.

It may be helpful, however, that the pastor has a better under-
standing of the spiritual needs of the homosexual. One way this
might be done is for the pastor to read some of the biographical
and autobiographical literature of homosexuals, both Christian and
non-Christian. The stories of Christian homosexuals can be helpful
because they can illuminate the spiritual journeys people take in
coming out of the homosexual lifestyle. But in concentrating on the
process of leaving the homosexual lifestyle behind, they often omit
the earlier years of turmoil and struggle. The works of non-Chris-
tian homosexuals can help in describing those experiences, since
they tend to be the same whether a person is Christian or not. The

pastor is forewarned that there is much that he will be (and should
be) disgusted by, but there is really not much of an alternative to
comprehending the internal conflicts and needs of the homosexual.

Pastoral care of the homosexual

According to Jesus’ interpretation of the commandments
(Matthew 6:21-48) and Luther’s explanation of them in the Small
Catechism, a person is accountable not just for his deeds, but for
his thoughts and words as well. This applies to ail people, not just
the homosexual person. This clear teaching of Scripture and the
Confessions is particularly relevant to the thoughts and feelings of
the homosexual and to the distinction that is made between homo-
sexual orientation and homosexual action.

In any discussion of homosexual orientation, which is the at-
traction of one person for another person of the same sex, it is hclp-
ful to differentiate between temptation and sin. Temptation begins
with thoughts and desires. When these thoughts and desires are
willingly engaged in and enjoyed rather than being rebutfed, they
are soon acted on. This willing engagement and action is the willful
and deliberate sin (see James 1:15), not the mere temptation itself.
which can be considered involuntary and unwanted.

On the other hand, temptation often does originate in our sinful
passions, that is, our own sinful flesh (the other two sources being
the world and the devil). What is important in administering pas-
toral care to the homosexual, however, is to point out to him or her
that the experience of temptation is not the same as acting on it.
Dr. Luther is quite helpful in distinguishing between feeling a
temptation and acting on a temptation:

To feel temptation, therefore is quite a different thing from con-
- senting and yielding to it. We must all feel it, though not all to ihe same
degree; some have more frequent and severe temptations than others.

Youths, for example, are tempted chiefly by the flesh; older people are

tempted by the world. Others, who are concerned with spiritual matters

(that is, strong Christians) are templed by the devil. But we cannot be

harmed by the mere feeling of temptation as long as it is contrary to

our will and we would prefer to be rid of it. If we do not feel it, 11 could
not be called temptation. But to consent to it is to give it free rein and
neither resist it nor pray for help against it.'”

This distinction between temptation and acting on that tempta-
tion is important to make clear, because the mere feeling of homo-
sexual temptation often leads the person to despair.

Another teaching of Scripture about temptation that needs to be
remembered is that it has a purpose or benefit. In his letter, the
Apostle James bids Christians to consider it real joy when they un-
dergo various trials. The word here used for “trial” is also trans-
lated in the New Testament with the word “temptation,” and is the
same word used later by James in 1:12-15. What benefit can temp-
tation have? It produces steadfastness, and the person who endures
temptation is called “blessed” (James {:3 and 1:12). In other words,
temptations are “the spiritual weights with which we tone our spir-
itual muscles.” Thus, God a/lows temptations so that we can grow
stronger in our faith and lives.

With the above-mentioned points in mind, there are some im-
portant questions to ask in administering pastoral care to homosex-
uals. Such questions may be the following:

1. How do you know that the person is a homosexual? You can-
not rely on second-hand information. Second-hand information is
to be dealt with under the Eighth Commandment. If you have rea-
son to believe that a person may be a homosexual, you may ask
him or her, but if he or she denies it, it is best (at that point) to take
his or her word for it.

2. Who really is this person? Recognize that he or she is a bap-
tized child of God, and respect him or her as any other member of
your congregation.

3. What is the problem? Assess the condition and spiritual status
of the person: active/inactive member, celibate/practicing homo-

2001 Convention Workbook