LCMS Convention Proceedings St. Louis, Missouri — 1995, Page 123

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THEOLOGY AND CHURCH RELATIONS 123

.. My body given for you ... Drink ... My blood, poured out
_ for you for the forgiveness of sins” (Matt. 26:26-28; Mark
14:22-24; Luke 22:19-20; 1 Cor. 11:23-25); and
WHEREAS, Martin Luther, therefore, taught us that there
is only one way in which people are both brought to faith
in Christ and caused to grow in this faith, namely: “the
Holy Spirit has called me by the Gospel, enlightened me
with His gifts, sanctified and kept me in the true faith. In
the same way He calls, gathers, enlightens, and sanctifies
the whole Christian church on earth” (SC II 6). And, also
in the Augsburg Confession we confess: “In order to obtain
such faith God instituted the office of the ministry [Ger-
-man: das Predigtamt], that is, provided the Gospel and the
Sacraments: Through these, as through means, He gives
the Holy Spirit, who works faith, when and where He
pleases, in those who hear the Gospel” (V 1, emphasis
added); and
WHEREAS, Some Church Growth materials and practices
are a denial of the efficacy of the Means of Grace, e.g., re-
liance upon principles, programs, processes, and contempo-
rary social and behavioral sciences to produce numerical
growth in the church (Evangelism and Church Growth,
CTCR 1987; pp. 40-42); and
WHEREAS, Some Church Growth materials and practices
suggest that numerical growth in the church depends upon
the proper discovery, development, and employment of
“spiritual gifts” (Evangelism and Church Growth, CTCR
1987; pp. 43-44); and
WHEREAS, In much of Church Growth materials, as well
as in actual practice, there is a confusion of the priesthood
of all believers with the office of the holy ministry, e.g., the
pastor as manager and organizer, a misunderstanding of
the call, and a misunderstanding of Christian vocation
(Evangelism and Church Growth, CTCR 1987; pp. 42-43);
and
WHEREAS, The Church Growth Movement often pro-
motes worship forms and practices which focus the wor-
shiper on his feelings and experiences as evidence of God’s
grace rather than on the objective and gracious work of God
delivering His forgiveness of sins for Christ’s sake through
‘ Word and Sacrament, as found, for example, in the historic
liturgy of the Lutheran church (Evangelism and Church
Growth, CTCR 1987; pp. 41-42); therefore be it
Resolved, That Circuit and District pastoral conferences,
District staffs, and congregations of Synod be urged to
study the CTCR report Evangelism and Church Growth,
the report from The Standing Committee for Pastoral Min-
istry titled “Toward a Theological Basis, Understanding
and Use of Church Growth Principles in The Lutheran
Church—Missouri Synod,” as well as other resources which
critically examine the Church Growth Movement, e.g.,
“Church Growth” As Mission Paradigm:_A Lutheran As-
’ sessment by Kurt Marquart, and Dining with the Devil: The
Megachurch Movement Flirts with Modernity by Os Gui-
ness; and be it further
Resolved, That congregations, Districts and entities of
the Synod which are using Church Growth materials and
practices examine them carefully and use them with proper
discernment; and be it further

Resolved, That the Lutheran Witness, Reporter and other
publications of the Synod report.on the errors in some
Church Growth materials and practices and also in fairness
show how some materials and practices may be used in the
service of the Gospel and the advancement of the Kingdom;
and be it further °

Resolved, That the President of the Synod consider ap-
pointing a committee to study and address how the truth
of the Scriptures and the Lutheran Confessions might be
clearly proclaimed in light of the Church Growth Movement
and the influences of American culture and pluralism; and
be it finally

Resolved, That the findings of this committee, if ap-
pointed, be shared with all of the Synod as soon as possi-
ble.

Action: Adopted (10).

(An amendment to add the words represented by a cross sec-
tion of informed persons which would also include Church Growth
practitioners after the word committee in the fourth resolve was
declined.)

To Prepare a Comprehensive Study
of the Scriptural Relationship
of Man and Woman

RESOLUTION 3-10
Overtures 3-70-71 (CW, p. 174)

WHEREAS, It is apparent that confusion exists in the
Synod, as well as in our culture regarding the relationship
of male and female. This is evident from the overtures re-
ceived by the convention. These overtures deal with a di-
versity of subjects: ordination of women, woman suffrage
in our congregations, use of female assistants in the public
worship. Additional overtures ask for a definition of the or-
ders of creation as they relate to the priesthood of believ-
ers in the service of women in the church.

The committee therefore recommends a comprehensive
study and offers the following resolution. Among the ques-
tions which might be included in such a study are:

1. Creation, Gen. 1:26-30: Does the image of God here
apply to each individual person, or to the race? Are male
and female together in their relationship to each other the
image of God?

2. Is subordination inherent in the very nature of a cre-
ation done by the Triune God, or is subordination a conse-
quence of sin?

3. Is the dominion given in Gen. 1:26, 29 given to both
male and female, and what is the significance of this for
their relationship to each other?

4. Does Gen. 3:16 imply that the male i is to have domin-
ion over the female in the race?

5. Does the subordination of the Son to the Father
(1 Cor. 15:27—28) speak of some sort of subordination in the
Trinity and what are the implications of this for the unity
of the Trinity? What implications does this have for the dis-
tinction of persons within the Trinity?

6. Does the image of God (Gen. 1:26, 29) in some way re-
flect the unity of the Trinity and the distinction of persons
within the Trinity, and what implications does this have
for the relationship of male and female?