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LCMS Convention Workbook St. Louis, Missouri — 2019, Page 244

Scan: The Lutheran Church—Missouri Synod

Transcription machine transcription, uncorrected

244

II. THEOLOGICAL DOCUMENTS—COMMISSION ON THEOLOGY AND CHURCH RELATIONS

Class 1-A-O Conscientious Objector: A member
who, by reason of conscientious objection, sincerely opposes participation only in combatant military training
and service and for whom such beliefs play a significant
role in his or her life.

viewed by a military chaplain and assigned an investigating officer who conducts a hearing on the application.
If the application is received favorably, the Class 1-O
Conscientious Objector is honorably discharged and the
Class 1-A-O Conscientious Objector is assigned noncombatant duties.

The procedure involves a written application that
includes an explanation of the person’s specific reasons
for conscientious objection. The applicant will be inter-

Guidance for Individuals and Pastors

his document serves to provide an aid for
those women who may now or in the future be
in a position of needing to apply as conscientious
objectors, either because they volunteered to serve in
the U.S. armed forces but believe it is wrong for women to serve as combatants, or in the event that the U.S.
government enacts draft registration for women.81 Such
applicants should also be prepared for civil disobedience
and its consequences if conscientious objector classification is denied after all appropriate appeals are made.82

the relation of husband and wife in the home and
carries over to life in the church and in society
(1 Cor. 11:2–16; 1 Cor. 14:34–36; 1 Tim. 2:11–15; 1 Peter 3:7;
also consider Eph. 5:21–33);

The following points are offered as a guide in presenting a case for conscientious objector status based on
Holy Scripture and supported by natural law and human
reason.83 The applicant would demonstrate that she:
• Has been brought to faith in Christ Jesus as Lord
and Savior through Holy Baptism (Acts 2:38–39; Rom.
6:3–4; 1 Peter 3:21) and the message of Christ (Rom.
10:17);

• Believes that God created human beings male and
female. They are differentiated and complementary
(Gen. 2:7, 18). The order of creation is reflected in

• Believes that scriptural teachings regarding malefemale distinctions rooted in the order of creation
are supported by natural law (Ps. 19:4; Acts 14:15–17;
Acts 17:26–27; Rom. 1:19–20), which can and should
shape and guide our conscience;

I have been counseled concerning designation as
a conscientious objector. Based on my training
and belief, I consider myself to be a conscientious
objector within the meaning of the statute and
regulations governing conscientious objectors
and am conscientiously opposed to participation
in combatant and noncombatant training and
service. I request discharge from military service
[or exemption from conscription into military
services]. I fully understand that if this request
is favorably received, I will not be eligible for
voluntary enlistment, re-enlistment, extension
or amendment of current enlistment, or active
service in the Military Services by reason of my
Class 1-O conscientious objector classification.

- The family is foundational to society and mothers are the primary nurturers of the family; and
- Until very recently, no other society in the
history of the world has conscripted women
into military service or incorporated them as
combatants.84

81
Understandably, the U. S. Government and the Department of
Defense take the matter of conscientious objection very seriously. A
person’s position in this regard must be deemed to be “firm, fixed,
sincere, and deeply held” on the basis of “a moral, ethical, or religious
belief ” (DoDI 1300.06, section 3.1). A person’s reasons for not wanting
to participate in a war (either as combatant or noncombatant) must
not be based on politics, expediency or self-interest. Also, a person’s
lifestyle prior to making his claim must reflect his current claims. (See
https://www.sss.gov/consobj.)

• Understands that The Lutheran Church—Missouri Synod, through 2016 Res. 5-11A, formally and
officially supports women who, for reasons of conscience, file for conscientious objector status:

82
See footnote 19 above. Civil obedience in this regard is also a very
serious matter: See Andrew A. Sicree’s article “A Miscall to Arms”
(cited in fn. 76 above) for a discussion of the stiff penalties that can be
incurred in case of non-compliance with Selective Service registration.

84
On the service of women in the military in modern Israel, see fn. 66
above. Since 2015, the United States is not the only country moving
to include women in combat roles. Other countries include Australia,
Canada, Denmark, Finland, France, Germany, Norway and Poland.

According to Scripture itself (e.g., Rom. 2:14–15), natural law and
human reason can also serve to shape and inform one’s conscience.
83

WOMEN AND MILITARY SERVICE: A LUTHERAN PERSPECTIVE

Below in figures 1 and 2 are sample statements of
understanding and counseling regarding both class
1-O and class 1-A-O conscientious objections based on
guidance given in DoDI 1300.06 (dated July 12, 2017):

- Men and women are created different with
sexual distinctions that are anatomical and
hormonal;

PART 3

service. I request assignment to noncombatant
duties for the remainder of my term of service.
I fully understand that on expiration of my
current term of service, I am not eligible for
voluntary enlistment, re-enlistment, extension
or amendment of current enlistment, or active
service in the Military Services by reason of my
Class 1-A-O conscientious objector classification.
Those women whose consciences are not settled in
this regard should prayerfully search the Scriptures and
consult their family members, pastors and others so as
to come to a firm conviction on this issue. Again, it is
hoped that this document will serve as an aid.

Resolved, That the Word of God and the LCMS
in convention supports individuals in the LCMS
who conscientiously object (1) to a woman’s
service in the military in general or (2) to a
woman in the military being required to serve
in a combat capacity.

• Believes that in the Old Testament, service in the
military (and, therefore, in combat) was a vocation
strictly limited to men (Num. 1:2–3; Deut. 3:18; 2 Sam.
24:9; 1 Chron. 21:5; 2 Chron. 25:5). Women and children
were specifically excluded from military service and
combat (Deut. 3:19–20; 20:13–14; Josh. 1:14–15);

• Affirms that natural law, together with the witness
of Holy Scripture, attests to the following:

• Is guided by Holy Scripture (2 Tim. 3:16) and a good
conscience (1 Tim. 1:5, 19);

Resolved, That the LCMS in convention
acknowledge the Department of Defense
Instruction 1300.06: Conscientious Objectors
(DoDI 1300.06, May 31, 2007), where two
classifications for a conscientious objector are
recognized (Class 1-0 and Class 1-A-0) and stand
resolutely with any woman who holds “a firm,
fixed, and sincere objection to participation in war
in any form or the bearing of arms, by reason of
religious training and/or belief;” (DoDI 1300.06
paragraph 3.1) and be it further

Those women who are not conscience-bound against
women serving in combat and who desire to serve in a
combat specialty within the armed forces should evaluate
their motives and physical qualifications for desiring to
serve in this vocation. Some questions85 may include:
• Can I faithfully and conscientiously bear witness to
my faith in Christ and my unqualified commitment
to “live under him in his kingdom” (Luther’s Small
Catechism, Explanation of the Second Article) in
and through the left-hand kingdom vocation of
military service?

Figure 1: Receipt of Counseling Concerning
Designation as a Class 1-O Conscientious Objector

• Is this service or vocation sought out of love for
God and my neighbor and not simply or primarily
for self-interest or career advancement?
• Am I physically, mentally and emotionally qualified
for this specific service?
• Am I prepared for the greater potential for sexual
assault and/or harassment that exists for women in
military service?
• Can I, in good conscience, willingly participate in
training that prepares me to take human life?
• How might such service affect others whose consciences are troubled by this issue?
• Do I have other vocations that would be affected by
such service, particularly as a wife and mother?

Figure 2: Receipt of Counseling Concerning Designation as a Class 1-A-O Conscientious Objector

Pastors should be prepared to provide counsel to
their parishioners as well as to others who come to them
regarding God’s Word and matters of conscience.86

In the event that women are required to register for the
draft, pastors will need to be ready to assist those women
who are conscience bound against serving in combat
or being conscripted into military service to apply as a
conscientious objector. Hopefully, this study will prove
helpful.87 Also, pastors and their congregations can provide care and assistance if individuals are compelled to
engage in civil disobedience in the event that their application is denied. Furthermore, pastors can offer valuable
guidance for those women whose consciences are not
clear on this matter, assisting them to come to a firm,
God-pleasing conviction. Finally, pastors can encourage
their parishioners to exercise good citizenship in the lefthand kingdom and to voice their views to their elected
officials regarding the conscription of women as well as
the impact of women serving in the military (whether as
combatants or noncombatants).

85
These kinds of questions could well also be used by men as they
consider a vocation in the armed services.
86
“We put no obstacle in anyone’s way, so that no fault may be found
with our ministry, but as servants of God we commend ourselves in

PART 3

Women and Military Service: A LUTHERAN PERSPECTIVE

A Final Word

hile this study is intended to provide
guidance regarding women’s service in the
military with specific reference to issues
such as the relationship between the two kingdoms,
the scriptural order of creation, vocation, conscience,
human reason and natural law, it should be remembered
that these issues — however important — do not
constitute the central and primary message of God’s
Word. The concluding words from the CTCR document
The Creator’s Tapestry, although written in the context
of addressing issues related to marriage and human
sexuality, provide apt closing words here as well:

Whatever we say about sexuality [or specific vocations in the earthly realm], it must not
overshadow the Gospel of Christ and His Cross.
After all, the culmination of any true appreciation

Contact the LCMS Ministry to the Armed Forces for assistance in
navigating through DoD regulations concerning any matters relating to
the service of LCMS members and the military.
87

2019 Convention Workbook

of our creation as male and female goes beyond
the blessings that come of our sexual embodiment
for this life, as much as we rejoice in the gifts of
marriage, disciplined sexuality, and sanctified
masculinity and femininity.
All these are good things — good gifts of God to
be honored. Yet, there is no higher honor given to
humanity as male and female — no greater good
— than that which was identified at least as early
as St. Augustine (354–430 AD). Augustine’s insight was that in the Incarnation of our Lord Jesus
Christ, born of the Virgin Mary, God honors and
blesses His work of making man, male and female.
By the means of Mary’s embodiment as a woman,
and our Lord Jesus’ embodiment as a man, the
whole of humanity, both male and female, plays
a role in nothing less than the salvation of the
world.88 If God Himself gives such dignity to man
and woman, then each of us, whether male or
female, is also called to live within his or her individual, sexual personhood, uniquely, yet toward
God’s own eternal purposes within the tapestry
He has woven.89

In the end, our discussions and affirmations regarding our creation as male and female and our
church’s public teaching and practice must find
their place within the life of faith in Jesus Christ.
Therefore, the greatest challenge for us is to speak
about those matters from the standpoint of the
Cross. We dare not forget that the heart of the
Christian message is not guidance for marriage or
sexuality [or possible vocations in the military] or
any other current issue, but the truth of an irreparably broken world that finds forgiveness, hope,
and salvation only in Christ’s incarnation, death,
and resurrection.

every way: by great endurance, in afflictions, hardships, calamities,
beatings, imprisonments, riots, labors, sleepless nights, hunger; by
purity, knowledge, patience, kindness, the Holy Spirit, genuine love; by
truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; through honor and dishonor,
through slander and praise” (2 Cor. 6:3–8a).

WOMEN AND MILITARY SERVICE: A LUTHERAN PERSPECTIVE

88
See Augustine’s Eighty-Three Different Questions in The Fathers of the
Church, vol. 70, 42 and also his The Christian Combat, in The Fathers of
the Church, vol. 21, 228–239, as referenced and quoted in Thomas C.
Oden, Life in the Spirit, (San Francisco: Harper, 1992), 8.
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WOMEN AND MILITARY SERVICE: A LUTHERAN PERSPECTIVE

CTCR, The Creator’s Tapestry, 56.