# LCMS Convention Workbook_St. Louis Missouri_1975_S58
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

58 THEOLOGY AND CHURCH RELATIONS

B. Preamble

As we study the role of women in the Synod, we are aware
that women have always played an important part in the life
of the body of Christ. We recognize the willing and dedicated
service of women. To minimize the.contributions of women
as they have fulfilled the traditional roles is wrong. At the
same time we must recognize that many changes have already
taken place to alter the status of women. Generally women have
more education, smaller families, and more opportunities for
ministry compared with their mothers. More women are work-
ing outside their homes: more women are filling the role of
“single parent.” Women are asking, What is God's will for my
life today?

Fulfilling the roles and using the opportunities that God
wants them to have is of paramount importance for women.
God's gracious will, not our traditions, customs, or current
trends, must determine the roles we are to fill in life.

To determine God's will for His servants, it is necessary to
search the Scriptures. The church has used primarily the epis-
tles of the New Testament in defining the role of women in the
church. Our task force has begun by studying the Gospels in
order to discover the attitude and action of our Lord toward
women. These are some of the highlights that have emerged:

Women play a vital part in the career and ministry of Christ
from the listing of the geneaology in Matthew 1, which includes
four women, to the accounts of the resurrection of Christ, where
women experience many “firsts”’: first to the tomb, first to see
the risen Lord, first to be sent to tell others.

The miracles of Jesus deal with women as recipients of His
help: Peter's mother-in-law, Jairus’ daughter. His parables deal
with women as subjects: a woman losing a coin, baking bread,
bearing a child. Special concern is shown for women.

Women are listed as followers of Jesus, walking with Him and
the Twelve, assisting and ministering. (Luke 8:1-3)

Our Lord often stresses family relationships, always putting
responsibility to the heavenly Father as the highest priority.
Note the careful details of His own advent into the world through
a human mother and a family. (Luke 2)

Jesus’ social relationships include close friendships with
women. (John 11:5: “Jesus loved Martha and her sister and
Lazarus.”’)

The Gospels present women as having a prominent and
vital role in the life of believers. Jesus accepts their ministry.
He defends, helps, and supports them in their special needs. He
does not hesitate to teach them, considering women good stu-
dents capable of growth. Contrast His attitudes with those
prevailing in Judaism at His time: women despised, labeled
greedy, lazy, frivolous: separated from men in worship: behind
a screen: thought to be unfit or even dangerous to teach. Op-
posing these attitudes, even breaking “law” to accomplish
His goals, Jesus heals women on the Sabbath, has contact with
“unclean” women, teaches women. Out of step with His contem-
poraries, He never speaks a derogatory word against women as
such.

Perhaps the most striking reference Jesus makes to women
is Luke 13:16, where He refers to a woman He has healed asa
“daughter of Abraham,” an uncommon, almost unheard-of
phrase, while ‘son of Abraham” was commonplace.

To summarize our findings: Our Lord speaks of the faith of
women: He performs a ministry to women: He shows respect
for women: and He accepts the ministry of women.

We look at the current status of women and try to decide:

—What changes, if any, ought to be recommended?

—How shall we deal with changes that have already taken
place?

_Are we testing to make certain we are following the will
of God?

As increased opportunities for expression, service, and
fulfillment become available to women, risks also arise. As roles
broaden, the danger of greater tensions and anxieties becomes
more real. We must be aware of these costs and risks and be
prepared to deal positively with them.

Families especially need help in meeting the goal of effec-
tive Christian parenting. As dramatic changes take place (more
women working outside the home, higher divorce rates, frag-
mented social structures), families have to be certain to meet
the needs of their members adequately. Substantial female and

male models are needed. Both male and female children of God
need growth and encouragement, affirmation, and edification
as they live out their roles in church and society. This may
include adapting to role changes, with either sex sharing the
activities traditionally associated with the other.

All people, men as well as women, need to realize their
potentials as persons loved by God and moved by the Holy
Spirit. Men and women need not threaten nor be threatened by
each other. Each ought to use the ability God gives. The Spirit's
will is to work individually and corporately for the good of
the entire body, each member fulfilling his or her unique
function.

Continuing awareness and study is needed to recognize,
evaluate, and deal with the positive and negative effects of
changing roles. Many changes are already with us: many more
are on the way. Guided by the Holy Spirit, we can deal success-
fully with change and be free to explore new opportunities for
both men and women in God’s kingdom.

Il. Summary of Task Force's Initial Activities and Findings
A. Goals Set

Goals as determined by the task force in the spirit of 1973
Resolution 2-49 can be summed up in three words: sensitize,
recognize, utilize.

Sensitize ourselves and The Lutheran Church — Missouri
Synod to the need for increased participation by women in the
life of the church and for continuing study on the role of women
in the church.

Recognize the resources available to the church through the
women of the church.

Utilize the gifts of women in the service of the church.
To achieve these goals the task force concentrated its
efforts in three areas:

Data gathering—current status of women, developments
since the franchise was granted at the 1969 synodical convention.

Educational program for task force members — Bible study and
review of related materials.

Affirmative action—efforts to involve more women in the
whole life of the church.

B. Statistical Data Gathered

At the 1969 convention in Denver women were given permis-
sion to vote in their local congregations, to serve as delegates
to District and synodical conventions, and to hold elective or
appointive positions on District and synodical boards and com-
missions. In order to know what changes have occurred since
1969 relative to the role of women in the LCMS, the task force
sent out questionnaires to congregations, Districts, and various
synodical institutions.

Though questionnaires have their shortcomings, we think
the data gathered by our instruments reflect general trends in
the current status and involvement of women at the congrega-
tional, District, and synodical levels in the LCMS.

A few tables appear in this report. Additional tables giving
complete data from the surveys have been shared with the
appropriate Anaheim convention floor committee. What follows
is a summary of the survey findings.

1. Congregational Survey Summary Report (See Table 1)

Congregational questionnaires were sent to all parish
pastors in the LCMS. Of these, 1,990 (representing about 40%
of all congregations in the LCMS) questionnaires were returned
and have been tabulated.

According to our data women constitute 54% of the communi-
cant membership of the LCMS. The 1969 resolution to grant
suffrage to women has been implemented by 64% of the congre-
gations reporting. The percentage of congregations allowing
women to vote varied a great deal among Districts, from a low
of 25% in one District to a full 100% in another. In congregations
where voting membership is open to women, only 12% reported
that more than half of those attending the voters assembly
were women.

Although not a part of the questionnaire, a number of
congregations reported that they have revised their constitu-
tions to make membership in the voters assembly automatic
for all communicants over the age of 18 or 21. General congrega-