# Synodical Conference Convention Proceedings_St. Louis Missouri_1954_S80
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

80 Proceedings of the Forty-Third Convention,

Scout movement. It is an attempt to recognize that it is possible
under certain conditions for individuals to belong to Boy Scout
troops and for congregations to sponsor such Scout troops without
compromising their faith, We must reckon with the fact that Boy
Scout activities vary considerably in different communities of
America. In Salt Lake City, Utah, for instance, a member of our
church could hardly belong to the local Boy Scouts; for there the
Boy Scout movement has been taken over by the Church of the
Latter-Day Saints to such an extent that the Scouting program
is only another side of Mormonism. The situation there is quite
different from what it might be in Minneapolis, Minn., let us say,
or in Perryville,.Mo., where the Lutheran Church is strong and
where our congregations are large enough to sponsor troops of their
own on terms acceptable to the respective churches.

Now, it has been said that the Missouri Synod has changed
its position on the question of the Boy Scouts. However, an analysis
of the events leading up to the resolution of 1944 hardly bears out
such a contention. The facts in the case are the following:

A good many years ago Dr. Theodore Graebner wrote a
pamphlet “‘Y’ Religion and Boy Scout Morality.” There he cited
four reasons for objecting to the Boy Scouts of America: first of all,
the moral and religious purpose of Scouting; second, the Scout oath;
third, the one-good-turn-a-day philosophy; and, four, the require-
ment to attend unionistic services. A fifth objection, which was
not listed by him, was an organizational one. The appointment
and removal of scoutmasters at that time was controlled by the
local Scout Council. The congregation enjoyed only advisory rights.

However, the Commission on Fraternal Organizations of the
Missouri Synod and its Board for Young People’s Work resolved
to start negotiations and to hold consultations with various Boy
Scout authorities with a view to bringing the Scouting program
into greater conformity with Lutheran principles and practice.
These approaches resulted in the following changes, not in the
Missouri Synod, but in the philosophy and organization of the Boy
Scouts: ‘

1. The Scout Committee of the congregation of which the pas-
tor is a member now has the responsibility of selecting the
scoutmaster; and he is expected to keep out of the instruc-
tions everything that is contrary to Lutheran doctrine and
practice. See Handbook of Organization, pp. 345 ff.

2. The religious features referred to in Dr. Graebner’s pam-
phlet have been eliminated. The Constitution says: “The Boy
Scouts of America, therefore, recognize the religious ele-
ment in the training of the boy, but it is absolutely non-
sectarian in its attitude toward that religious training. Its
policy is that the organization or institution with which the
Boy Scout is connected shall give definite attention to his
religious life.” (Art. IV, Sec. 1, p. 6, 1946.)

3. Obedience no longer requires a Boy Scout to attend union-
istic services. The Constitution says (Art. IV, Sec.11): “In
no case where a unit is connected with a church or other
religious institution shall boys of other denominations or
faiths be required, because of their membership in the unit,
to take part in or observe a religious ceremony peculiar to
that institution or church.”

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