# LCMS Convention Workbook_St. Louis Missouri_2007_S154
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

154 THEOLOGY AND CHURCH RELATIONS

Repentance for the Christian leader who participates in such
syncretism is not so much a repentance directed to a grievance
against men, but primarily against God, for the very first com-
mandment has been publicly violated. Laity must hear of such re-
pentance for they are the ones potentially misled by syncretism.
Fellow pastors should hear of such repentance for they are enjoined
to keep one another in check. When pastors thus caution one an-
other, they not only sharpen their brethren but they also sharpen
themselves in these matters. The fear of God is thus maintained in
our midst.

The following two canons’ address and respond to major con-
cems pertaining to syncretism:

Canon 1: Concerning the Natural Knowledge of God

We believe, teach, and confess that the natural knowledge of
God in creation and the special knowledge of God in Christ do not
merely differ by degree, but by essence. Since all creation derives
existence from the will of God, natural man can perceive certain
attributes of the divine nature in the created world (Rom 1:20).
However, the true knowledge and worship of God demands not
merely the knowledge of certain divine attributes, but also and es-
pecially the revelation of God’s personal presence (Acts 17:22ff).
While in creation man can know what God is like, only in Christ
can he know who God is (John 14:7ff; 1 John 2:23), This special
knowledge of the personal God, who is Father, Son, and Holy
Spirit, is not merely a better or more complete knowledge than the
natural knowledge of different divine characteristics reflected in
creation; rather, it is an essentially different knowledge since it con-
sists in not merely a rational understanding of God’s external
works, but also a real communion by faith with God Himself.
Therefore, we challenge, oppose, and reject anyone who maintains
that the special knowledge of God in Christ differs from the nat-
ural knowledge of God in creation only according to form and de-
gree, and not according to essence. We oppose anyone who teaches
that the worship of certain divine attributes, without the knowledge
and worship of the three divine persons—Father, Son, and Holy
Spirit—is in any way a valid worship. We challenge and oppose
anyone who believes that the catholic, orthodox, and truly evan-
gelical worship of the all-holy Trinity is only a more perfect wor-
ship than that of other religions.

Canon 2: Concerning Syncretism

We believe, teach, and confess that the true confession and
proclamation of the Gospel demands not merely the affirmation of
the true God—Father, Son, and Holy Spirit—but also the rejection
of all false gods (Deut 5:6—-10, 12:1 ff; Matt 6:24). To proclaim the
narrow way that leads to salvation, one must repudiate the broad
way that leads to perdition. The invitation to convert toward the
good necessitates a call to turn away from the evil. The Gospel that
offers a marriage to Christ, the true bridegroom, also calls mankind
to forsake all other gods (2 Cor 6:11—18). Thus, we believe that the
public toleration of the invocation of false gods in conjunction with
the invocation of the only true God—Father, Son, and Holy Spirit
—is not merely a toleration of and encouragement toward spiritual
adultery, but a vile act that brings its profanity before the face of
God Himself. Therefore, we reject unionism and syncretism of
every description. We challenge, oppose, and reject those leaders of
the catholic and orthodox faith who stand publicly with those pray-
ing, invoking, worshiping, or teaching in the names of other gods.
We challenge, oppose, and reject those who support and encour-
age the participation by Christian representatives in any manner of
serial prayer service with false religions and, thereby, quietly tol-
erate the invocation of false gods in conjunction with the invoca-
tion of Christ. We challenge, oppose, and reject those who believe
that in such pluralistic services Christ can be confessed truly, with-
out an explicit rejection of the false gods being promoted and rep-
resented (1 Kings 18:20ff; Acts 17:29-31). We challenge, oppose,
and reject those who believe and teach that the goal of persuading
unbelievers justifies the means whereby Christian leaders partici-
pate in such unionistic and syncretistic practices.

Scripture References: Rom. 1:20; 2:14, 157 Num. 31:16; Acts
17:22-31; John 14:7ff; 1 John 2:23; Deut. 5:6-10; 12:1ff; Matt.
6:24; 2 Cor. 6:11-18; 1 Kings 18:20ff

Note

1. Catholic refers to the universal church, that church which holds to
the unchanging doctrine of Christ. In this sense we Lutherans
proudly claim to be catholic (not Roman Catholic).

2. There could be other elements that identify communion. Commu-
nion would be perceived by observers when a Christian stands with
a pagan in any pagan sacred rite. An example might be when a
Christian wears the official worship clothing of another faith at that
faith’s worship service.

3. Representatives of two different faiths are not necessarily pastors or
clerics (e.g., when two families, one a Muslim family and the other a
Christian family, join for dinner in someone’s home and the heads of
each family lead their family in prayer with the permission of the
other family, then this Christian family has in the eyes of observers
[e.g., children] validated both gods).

4. In our moder age, with television and radio, one must be especially
careful. Certainly it is not standing with another religion when, for
instance, a Christian worship program follows a Muslim one. But if
it is one program that offers up both worship services, it is syn-
cretistic. Similarly military chaplains must be especially careful in
these matters.

5. It should be noted that frequently other gods are truly blurred ver-
sions of the true God. We have already identified the idolatrous na-
ture of worshiping such gods.

6. A canon, as used in its ancient sense, refers to the rule by which our
confession of Christ in thought, word, and deed is to be measured.

Indiana District

3-20

To Produce Unambiguous Guidelines
Renouncing Syncretism and Unionism

WHEREAS, In the First Commandment the triune God out of love
for us strictly forbids us from joining in worship with non-Chris-
tians; and

WHEREAS, Participating with others while they are praying to
false gods and reading their sacred writings gives a false testimony
to the truth that only one God exists, is a violation of the First Com-
mandment, and fails to lead sinners to the Savior, Jesus; and

WHEREAS, Article VI of the Constitution of The Lutheran
Church—Missouri Synod lists as a condition for membership “‘Re-
nunciation of unionism and syncretism of every description”; and

Wuereas, God through His holy apostle said, “Therefore, my
dear friends, flee from idolatry.... the sacrifices of pagans are of-
fered to demons, not to God, and I do not want you to be partici-
pants with demons” (1 Cor. 10:14, 20); and

WHEREAS, Pastors of the Synod willingly and without coercion
pledged themselves to abide by the Synod’s Constitution, including
Art. VI 2 b-c, which states that pastors are to avoid “taking part in
the services...of heterodox congregations...and [heterodox] mis-
sionary activities”; and .

WHEREAS, 2001 Res. 3-07A has been interpreted to allow
LCMS pastors to participate in events that many see as clearly syn-
cretistic or unionistic; and

WHEREAS, The 2004 LCMS convention passed Res. 3-06A,
which commended for study the CTCR document entitled Guide-
lines for Participation in Civic Events. We find this document to
be ambiguous, as it states on page 19,

The members of the Commission disagree about the issue of so-
called ‘serial’ or ‘seriatim’ prayers involving representatives of different
religious (Christian and/or non-Christian) groups or churches. Some
members of the Commission believe that under no circumstances is it
permissible for LCMS pastors to participate in any type of an event in
which various Christian and/or non-Christian leaders ‘take turns’ offer-
ing prayers, holding that such an activity by its very nature constitutes
‘joint prayer and worship.’ The majority of the Commission believes
that in some instances it may be possible and permissible for LCMS
pastors to participate in such an event as long as certain conditions are
met (e.g., when the purpose of the event in question is clearly and pre-