LCMS Convention Workbook St. Louis, Missouri — 2001, Page 50

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50 SYNODICAL REPORTS

Related to the second factor is the third: distinctions between
people and even between ideas and teachings no longer matter. A
noted professor pointed out that first-year college students enrolling
at the university already had a relative view of truth. All views have
equal claims to the truth. The only absolute is that there are no ab-
solutes. This kind of thinking reflects the religious views of a ma-
jority of people today in our culture. People recognize that churches
differ from one another but are reluctant to say that one church is
right and another wrong. Notice that the response quoted above
speaks of “other churches” without making any judgment about
whether they are orthodox or heterodox.

In this environment the LCMS view on church fellowship often
seems to be out of touch with reality, even among its own mem-
bership.

B. Current Doctrinal Differences among Churches

Continuing doctrina] and theological differences among
churches are another obstacle in understanding the LCMS doctrine
of church fellowship. Historic doctrinal differences among
Lutheran, Reformed, and Roman Catholic churches remain and
tragically go to the very heart of the Gospel that creates and pre-
serves church unity. For example, most Protestant denominations
deny that the Bible teaches that God creates and sustains saving
faith through Baptism and the Lord’s Supper. Thus these churches
wrongly teach that Baptism is a human response symbolizing a de-
cision to commit one’s life to Christ. They also deny that the bread
and wine of Holy Communion are actually Christ’s body and blood
and in effect deny the clear intent of his words “This is My body.”
A confusion of Law and Gospel is still another manifestation of
doctrinal differences among churches, showing up in the false be-
lief that people can earn their way to heaven.

For some churches these and other differences no longer pre-
vent thern from establishing fellowship alliances with one another.
Formal ecumenical agreements between a majority of Lutheran
churches and other churches have seriously undermined the Refor-
mation principle that we are saved by grace alone through faith
alone for the sake of Christ alone. Without this crucial truth, the
Gospel cannot be purely and rightly preached and taught. Many
churches see no need to resolve their conflicting beliefs before de-
claring church fellowship with each other because they hold that
the Scriptures themselves contain conflicting teachings. In this
moder ecumenical climate, it is not surprising that many in the
LCMS begin to question its fellowship principles. Even more seri-
ous problems in these churches lie behind the documents estab-
lishing ecumenical alliances. It is common for theologians in
“mainline” churches not to accept the Scriptures as the Word of
God without contradictions. Many deny miracles, the virgin birth,
the incarnation, and the resurrection and ascension of our Lord.
Some even hold that the historical Jesus never knew Himself to be
God, Messiah, or Savior.

V. Response to Specific Concerns

Some respondents said that the document did not really address
the hard questions. They want guidance on how pastors and con-
gregations should respond to requests to participate in services of
other churches, baccalaureates, community services, and other
gatherings. These concerns are reflected in these questions: Is there
a distinction between ordinary and extraordinary worship situa-
tions? Does every joint participation in leading public worship with
clergy of church bodies not in church fellowship with us violate
biblical and confessional principles? According to our principles
of pulpit and altar fellowship, what is meant by “a public worship
service”? These concerns require answers.

2001 Convention Workbook

A. Commitment to the LCMS Position

From the beginning, the LCMS has solemnly and corporately
confessed in its Constitution the biblical truth about church fellow-
ship. Because of this, LCMS pastors and congregations agree as a
condition of membership in the Synod not to take part in the ser-
vices and sacramental rites of heterodox congregations or of those
of mixed confession (Constitution Art. VI 2).

But what is meant by a public worship service? According to the
historic LCMS understanding, a worship service is any occasion in
which the Word of God is preached and prayer is made to Him by a
fully authorized church worship leader.' Thus worship services in-
clude not only regular Sunday services or other set times of wor-
ship (e.g., festival services, Lenten and Advent services), but also
those in which worship takes place (e.g., weddings, funerals). Lead-
ing such services with those not in church fellowship with the
LCMS violates the Synod’s biblical and confessional commitments.

The promise not to participate in worship services with those not
in church fellowship with the LCMS applies particularly to pastors,
who are the official representatives of both their congregations and
the LCMS. Their solemn commitment to the scriptural and confes-
sional position of the LCMS must be their guide and will supersede
personal feelings or preferences. Trust among LCMS pastors, con-
gregations, and leaders allows everyone to carry out their commit-
ment to fellowship practices to which they have mutually agreed.
This trust is undermined when these commitments, as they are set
forth in the official documents of the LCMS, are openly violated.
Public knowledge of such violations strains relationships and makes
reasoned discourse of real issues difficult. This in turn hinders pas-
tors from exercising discretion in unclear situations.

B. Cases of Discretion

Not every occasion where worship takes place is necessarily a
manifestation of church fellowship. There are situations where dis-
cretion is appropriate. Some laity raised concerns about attending
Baptisms, confirmations, weddings, funerals, etc., of family and
friends in churches not in church fellowship with the LCMS. At-
tendance at such services is generally a matter of personal judg-
ment and individual conscience. On such occasions LCMS mem-
bers will want to refrain from receiving Holy Communion and
participating in rites of other churches that compromise their con-
fession of faith. Doubtful situations may produce emotional dis-
tress and may require pastoral counsel.

Pastors, teachers, and other officially recognized church work-
ers are often asked to participate in activities outside of their own
and other LCMS congregations. Some of these are civic events. Of-
fering prayers, speaking, and reading Scripture at events sponsored
by governments, public schools, and volunteer organizations would
be a problem if the organization in charge restricted a Christian wit-
ness. For instance, if an invitation requires a pastor to pray to God
without mentioning Jesus, he cannot in good conscience accept.
Without such a restriction, a Lutheran pastor may for valid and
good reason participate in civic affairs such as an inauguration, a
graduation, or a right-to-life activity. These occasions may provide
opportunity to witness to the Gospel. Pastors may have honest dif-
ferences of opinion about whether or to what extent it is appropriate
or helpful to participate in these or similar civic events. In these
cases charity must prevail.

There are also “‘once in a lifetime” situations. It is virtually im-
possible to anticipate all such situations or to establish rules in ad-
vance. Specific answers cannot be given to cover every type of situ-
ation pastors and congregations face. These situations can be
evaluated only on a case-by-case basis and may evoke different re-
sponses from different pastors who may be equally committed to
LCMS fellowship principles. The LCMS has always recognized this.

However, the response to one situation should not establish a
precedent for future ones. Where pastors regularly consult each