Journey Together
Faithfully
ELCA Studies On Sexuality: Part Two
The Church
and
Homosexuality
Task Force for ELCA Studies on Sexuality
James M. Childs (Director for the ELCA Studies on Sexuality)
Margaret G. Payne (Chair of the Task Force)
Members:
Erin Clark
Terence E. Fretheim
Julio A. Fonseca
Louis M. Hesse
Lucy A. Kolin
Gary J. Liedtke
Kevin R. Maly
John Prabhakar
Susan Salomone
E. Peter Strommen
Connie D.Thomas
Timothy J. Wengert
Diane Yeager
Journey Together Faithfully, Part Two:The Church and Homosexuality
Copyright © 2003 Evangelical Lutheran Church in America, 8765 West Higgins Road, Chicago, IL 60631
Produced by the Task Force for ELCA Studies on Sexuality with assistance from the ELCA Department for Communication, Division for
Ministry, and Division for Church in Society
Permission is granted to reproduce this document as needed providing each copy displays the copyright as printed above.
Distributed by Augsburg Fortress Publishers
ISBN 6-0001-6848-9
Printed on recycled paper with soy-based inks in the United States of America
This study booklet is available for free download at www.elca.org/faithfuljourney
Order print copies ($1.50 each, plus shipping) by calling 800.328.4648.
Journey Together
Faithfully
The Church and Homosexuality
Study Guide: Part Two
TABLE OF CONTENTS
2
BACKGROUND . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3
Journey Together Faithfully: Part One
Journey Together Faithfully: Part Two
LETTER FROM THE BISHOP . . . . . . . . . . . . . . . . . .4
CURRENT ELCA POLICY AND PRACTICE . . . . .5
HOW DO WE “JOURNEY TOGETHER
FAI THFULLY”? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5
Productive Discussion in a Spirit of Mutual Respect
MESSAGE FROM THE TASK FORCE FOR ELCA
STUDIES ON SEXUALITY . . . . . . . . . . . . . . . . . . . . .6
SESSION ONE: OUR IDENTITY . . . . . . . . . . . . . . .7
Sexuality and Faithfulness: Our Experiences
The Bible and Experience
Biblical Authority and Interpretation: Lutheran Perspectives
Scripture interprets Scripture.
Interpret texts in their literary context.
Interpret texts in their historical context.
Recognize that the Bible has many different kinds of literature.
Discern the point being commended.
SESSION TWO: OUR COMMUNITY . . . . . . . . . .12
The Creation Accounts
Interpretation
Interpretation
Specific Passages Regarding Same-Sex Intercourse
Genesis 19:1–11 and Judges 19:16–30
Leviticus 18:22 and 20:13
1 Corinthians 6:9 and 1 Timothy 1:10
Romans 1:18–32
SESSION THREE: OUR PARTICIPATION . . . . . .18
Christian Tradition, Sexuality, and Marriage
The Early Centuries
Fourth and Fifth Centuries (300–400 AD)
Eleventh Century (1000s)
Thirteenth Century (1200s)
Sixteenth Century (1500s)
Twentieth Century
Bible, Tradition, and Change
The Possibility of New Developments
The Shift in Attitudes About Slavery and The Role of Women
The Shift in Attitudes toward Divorce and Remarriage
Resistance to Change for the Sake of the Faith
SESSION FOUR: OUR CENTER . . . . . . . . . . . . . .23
A Biblically Based Christian Ethic
Justification by Grace through Faith
Law
Christian Ethics and the Question of Blessing Same-Sex Unions
Sin, Grace, and Sexual Ethics
In Support of Blessing Same-Sex Unions
In Opposition to Blessing Same-Sex Unions
SESSION FIVE: BAPTISMAL VOCATION AND
MORAL DELIBERATION . . . . . . . . . . . . . . . . . . . . .27
Scientific Research: Limits and Contributions
Homosexual Orientation is not a Choice for Some
Reorientation Therapy
View of the American Psychiatric Association (APA)
Scientific Research and the Bible
Interpretation
Interpretation
Scientific Research and Tradition
Responses
Responses
SESSION SIX: GOSPEL MISSION . . . . . . . . . . . . . .32
Possible Positions Regarding the Blessing of Same-Sex
Unions and the Ordaining, Consecrating, and
Commissioning of People in Committed Same-Sex Unions
The Nature of the Disagreement Among Us
The Disagreement is About Moral Judgments
The Disagreement is About Core Doctrine
APPENDIX I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .37
2001 ELCA Churchwide Assembly Resolutions
APPENDIX II . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .38
ALC and LCA Social Statements on Sexuality (excerpts)
APPENDIX III . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .39
Helpful Resources
APPENDIX IV . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .40
How to Use this Study Guide
APPENDIX V . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .42
Frequently Asked Questions
RESPONSE FORM . . . . . . . . . . . . . . . . . . . . . . . . . . .45
GLOSSARY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .48
3
BACKGROUND
At the 2001 Churchwide Assembly, voting members from congregations across the
ELCA adopted resolutions that call upon this church
1) to study homosexuality with reference to two issues: the blessing of same-sex
unions and the ordination, consecration, and commissioning of people in
committed same-sex unions, and
2) to develop a social statement on sexuality.
Appendix I contains the full text of these resolutions.
Journey Together Faithfully: Part One
The overall theme for these studies is “Journey Together
Faithfully.” At the direction of the Church Council of
the ELCA,
Journey Together Faithfully: Part One studies “A
Message on Sexuality: Some Common Convictions”
(ELCA, 1996). This message deals with a wide range
of topics, but does not discuss the church and homo-
sexuality.The present study focuses on that topic.
Journey
To gether Faithfully: Part One
and other ELCA publications
referred to in this study are available on-line at
www.elca.org/faithfuljourney
Journey Together Faithfully: Part Two
This study asks members of the ELCA to consider how this church should respond
to the requests to bless same-sex unions and to ordain, consecrate, or commission
people in committed same-sex unions.
All ELCA members are invited to look at
biblical teaching, church doctrine, and
present-day
experience and knowledge concerning homosexuality. After finishing
the study, participants will complete a response form.These forms will be returned to
the director for ELCA studies on sexuality and tabulated so that the Task Force for
ELCA Studies on Sexuality can use them as they determine what recommendations
to send to the 2005 Churchwide Assembly.
The work done in this church and by the task force on
Journey Together Faithfully: Parts
One and Two
will contribute to a social statement that deals with our church’s teaching
on a wide variety of topics on sexuality.The target date for submitting this social
statement to the ELCA Churchwide Assembly is 2007.
4
LETTER FROM THE BISHOP
August 2003
Dear Partners in Mission and Ministry:
The Evangelical Lutheran Church in America is on a six-year journey.The direction
for this journey was set by the 2001 ELCA Churchwide Assembly. The assembly’s
actions mandated that this church engage in a study on homosexuality and a study
on sexuality.The first study is to deal with the blessing of same-gender unions and
the rostering of persons in committed gay or lesbian relationships.The second study
is to lead to the development of a social statement on sexuality.
These two closely-intertwined studies have been organized under the banner of
“Journey Together Faithfully.” Dr. James Childs, director for the studies, has written,
“This is both a
call and a goal. Some are eager to get on with this work. Others are
not. Many are apprehensive. However, our church has called upon us to share in this
journey and we pray that it will be a faithful expression of our unity in Christ.”
For each of us, whatever our personal opinions, this resource is an invitation to
conversation. “Journey Together Faithfully, Part Two: The Church and Homosexuality”
can help this church consider matters that have elicited intense debate within and
beyond this church.The study is also important because responses to it will help form
the recommendations that will come to future churchwide assemblies.
As a parent and pastor who has served congregations and in synodical leadership,
I am very mindful of how difficult it is for all of us to have conversations on human
sexuality in the context of our faith and life. I believe the task force has produced
a resource for these conversations that is faithful, honest, respectful, clear, and well
balanced.
We can be confident that our Lord will be with us on this journey and that the Holy
Spirit will lead us through it faithfully. God bless you as you participate in these studies.
In God’s grace,
Mark S. Hanson
Presiding Bishop
5
Churchwide Assembly Actions
“To affirm that gay and lesbian
people, as individuals created by
God, are welcome to participate
fully in the life of the congregations
of the Evangelical Lutheran Church
in America. (1991)
To affirm the prior action of the
1991 Churchwide Assembly, “gay
and lesbian people, as individuals
created by God, are welcome to
participate fully in the life of the
congregations of the Evangelical
Lutheran Church in America…” (1995)
To encourage discerning conversa-
tion about homosexuality and the
inclusion of gay and lesbian persons
“in our common life and mission.”
(1999)
—
www.elca.org/faithfuljourney
CONFERENCE OF BISHOPS
October 5–8, 1993
Blessing of Homosexual
Relationship
CB93.10.25
We, as the Conference of Bishops
of the Evangelical Lutheran Church
in America, recognize that there is
basis neither in Scripture nor tradition
for the establishment of an official
ceremony by this church for the
blessing of a homosexual relation-
ship. We, therefore, do not approve
such a ceremony as an official
action of this church's ministry.
Nevertheless, we express trust in
and will continue dialogue with
those pastors and congregations
who are in ministry with gay and
lesbian persons, and affirm their
desire to explore the best ways to
provide pastoral care for all to
whom they minister.
—www.elca.org/sr/blessing.
homosexual.relations
Excerpts from the social statements
of the two predecessor churches
can be found in Appendix II. These
statements guide ELCA policy. They
are also available in their entirety
on the Web at
www.elca.org/dcs/sex.alc and
www.elca.org/dcs/sex.lca Links to
other ELCA policy statements
can be found at
www.elca.org/
faithfuljourney/policy
CURRENT ELCA POLICY
AND PRACTICE
All people are welcome in ELCA congregations. This study does not raise the
question of welcoming homosexual people into the full communion of this church.
The ELCA has no policy on the blessing of same-sex unions. In 1993 the
Conference of Bishops stated that they did not approve an official ceremony by
this church for the blessing of same-sex unions because they found no basis for
it in the Bible or in tradition. Statements of the bishops do not establish policy
for the church but do shape its understandings and practice.
ELCA practice on ordination, consecration, and commissioning is governed
by the ELCA Constitution and by documents adopted by the ELCA Church
Council (“Definition and Guidelines for Discipline,”1989, rev. 1993, and “Vision
and Expectations…,” 1990).
It is the policy of the ELCA that all single rostered
people, including those who understand themselves to be homosexual, are
expected to abstain from sexual relationships.
HOW DO WE “JOURNEY
TOGETHER FAITHFULLY”?
“Journey” calls us to walk with God along a path of learning and discernment,
confident that God’s Word will be a lamp to our feet and a light to our path
(Psalm 119:105).
“Together” reminds us that we are doing this work as a community of faith,
a church. We are people whose ideas and experiences may differ, even radically,
but we remain in community.
“Faithfully” means being faithful to God, the Bible, Christian teaching, and
who we are in the body of Christ and what God calls us to do.
Productive Discussion in a Spirit of Mutual Respect
As members of a community formed by Baptism and sustained by the Eucharist,
we enter the conversation as equals.We contribute different experiences, sensitivities,
joys, sorrows, skills, and abilities.These diverse gifts can enrich conversations, but
they can also cause tension, especially when the subject matter is controversial.
Conversations about existing or future church policies on the blessing of same-
sex unions and admitting people in such committed unions into ELCA rostered
ministries will raise controversial and deeply personal issues. For the members
of this church to engage these issues productively we will need to trust each
other. One effective way to build trust is to listen respectfully to one another.
Below is a list of behaviors that can help ensure that all members of the body
of Christ listen and all are heard.
• “Do unto others as you would have them do unto you”—even when they
disagree with you.
• Be sensitive to the fact that comments received as simply information by some
will be received by others as far more personal, perhaps even threatening
or hurtful.
6
BEFORE BEGINNING
THE STUDY
Consult
• Appendix IV, “How
to Use this Study Guide,”
pages 40–41
• Appendix V, “Frequently
Asked Questions,”
pages 42–44
The glossary (inside back cover)
may also be useful.
• Listen as much or more than you talk. Genuine listening is not a passive activity,
but an active, demanding one. Listen not only for the content of what is said, but
also for the way it is said. Observe carefully the emotion, body language, and
other clues about how people are feeling.
• When what someone says makes you uncomfortable, try not to be in a hurry to
move on in the conversation. Give the other a full hearing and full consideration.
• State your own thoughts and feelings honestly. Even passionate conversation can
be civil and constructive.
• Let people speak for themselves and do not presume to speak for others or
know what others believe or think.Therefore, use “I” statements and avoid “You”
statements.
• Keep an open mind and heart.Try to understand others as much as possible and
be attuned to what you might learn. Try to put yourself in another’s place. Look
for shared values even though there are serious disagreements.
• Appreciate each other’s faith and faithfulness.
• Realize that the Holy Spirit is present and active among all in the conversation.
Each participant has a part of the truth you are seeking to discern.
Portions of this section are taken from: “Talking Together as Christians about Tough
Social Issues,” ELCA Division for Church in Society, 1999. See Appendix III or go
to
www.elca.org/faithfuljourney/resources for other relevant resources and ordering infor-
mation.
MESSAGE FROM THE TASK FORCE FOR
ELCA STUDIES ON SEXUALITY
In each session of this study guide, we have made every effort to provide examples of the various views people of
the church hold. We cannot be exhaustive, but we hope that we have been discerning in our selection. Please give us
your feedback on the response form provided in the back of this booklet.This form will also be available on-line at
www.elca.org/faithfuljourney
It is important that matters of serious dialogue and deliberation in the church take place in an environment of
worship and prayer. We seek God’s guidance and blessing on our efforts at every step of the way. Worship suggestions
are included at the beginning of each session because worshiping together anchors us in Christ. In addition, each session
emphasizes one of the major themes of our faith.These themes remind us of the ways our study together is based in
our relationship to God and to each other. Finally, prayers for understanding and discernment close each session.
7
But when the goodness and
loving kindness of God our
Savior appeared, he saved
us, not because of any works
or righteousness that we
had done, but according
to his mercy, through the
water of rebirth and renewal
by the Holy Spirit. This
Spirit he poured out on us
richly through Jesus Christ
our Savior.
—Titus 3:4–6
1
Helpful Hints
1. Have people in the
group read the bulleted
points aloud.
2. Remember, all the people
expressing these views
identify themselves as
people of faith.
SESSION ONE: OUR IDENTITY
Hymn: Lutheran Book of Worship #194 “All Who Believe and Are Baptized”
Scripture Reading: Galatians 3:26–29
Prayer: Gracious Lord, through water and the Spirit you have made us your own.You have
forgiven all our sins and brought us to newness of life. Continue to strengthen
us with the Holy Spirit, and daily increase in us your gifts of grace: the spirit of
wisdom and understanding, the spirit of counsel and might, the spirit of knowledge
and the fear of the Lord, and the spirit of joy in your presence; through Jesus
Christ, your Son, our Lord. Amen.
We study sexuality together as
the baptized, the communion of saints, a people justified
by grace for Christ’s sake through faith. Such study is a response to our call to engage in
moral deliberation that is guided by God’s word in law and gospel. In mandating this study,
the ELCA voting members indicated that ELCA members should consider the many ways
in which our experience of sexuality affects our sense of identity in the body of Christ.
Sexuality and Faithfulness: Our Experiences
We are part of God’s good creation. We are created as sexual beings and we are redeemed
as sexual beings. Our sexuality is part of our identity, but only part. Another vital part of
our identity is our being in the baptismal fellowship that is the body of Christ. In Christ
we are a new creation (2 Corinthians 5:17), for God, out of love for us and for all cre-
ation, sent the Son that we might be redeemed from the destruction of sin.
Regardless
of our different sexual orientations or views about sexual orientation and sexual
conduct, our unity comes from Christ and his gifts of forgiveness, life, and salvation.
Read:
Below is a list of views from within the ELCA about sexuality and its relationship to
our life in the Church. As you read the list, remember to try to understand others as much
as possible and to appreciate the faith and faithfulness that informs each view. Look for
shared values even though there are serious disagreements.
• Some in our church who experience a homosexual orientation have struggled with
questions of self-worth and acceptance because of social and religious disapproval.
• Some in our church who experience a homosexual orientation are not comfortable
with their sexuality.They may seek help to reorient their sexuality.
• Some in our church who experience a homosexual orientation understand it as
their natural sexuality and want to affirm it as normal and healthy for them.
• Some in our church who have come into close contact—in family and in friendships—
with people of homosexual orientation, who are Christians, come to share that
positive view.When they share in the pain of censure that may be the experience
of their family members or friends, they are often motivated to advocate full accept-
ance of homosexuality.
• Some in our church who have experienced homosexuality and homosexual activity
as contrary to God’s intentions for humanity view those who have worked at
reorientation or maintained celibacy as inspiring examples.
• Some in our church have experienced homosexuality and homosexual activity as
contrary to God’s will. For them, this experience upholds the authority of the Bible
and the teaching of our church.
8
Justification, the assurance of
God’s forgiveness in Christ, is
a joy to the person whose con-
science is troubled. Those who
are blind to their own need for
God’s forgiveness do not have
this experience and therefore
misunderstand or look down
on the teaching of justification.
“Moreover, although [justifica-
tion by faith alone] is despised
by those without experience,
nevertheless devout and anx-
ious consciences find by experi-
ence that [justification by faith
alone] offers the greatest conso-
lation. This whole teaching must
be referred to that struggle of
the terrified conscience, and it
cannot be understood apart
from that struggle. That is why
those who are wicked and with-
out experience judge it badly.”
—Augsburg Confession–Latin
Text– Article XX, 15–18, from
The Book of Concord, Robert
Kolb and Timothy Wengert, eds.
(Minneapolis: Augsburg
Fortress, 2000).
• Some in our church, including some of homosexual orientation, believe that
homosexuality may be something other than the ideal of God’s creation.
However, they believe that a gay or lesbian person in an active homosexual rela-
tionship can still lead a faithful Christian life, even if such a relationship cannot
be affirmed as the ideal.
• Some in our church who are gay or lesbian and active in the church wish to
have committed same-sex unions recognized and honored by our church and
desire to be accountable for living faithfully, lovingly, and generously in faithful
union with a partner.
Questions: Discuss the understanding of “faithfulness” that each of the above views
assumes. How would the holder of that view understand him or herself to be part of
the body of Christ? Can you think of other ways experiences of sexuality affect our
identity in the body of Christ? Record the responses so you can refer back to them
later in this study and when filling out the response form.
The Bible and Experience
As the baptized, united in the body of Christ, we humbly seek to understand God’s
will for our lives as it is expressed in the Bible.The ways we understand the Bible are
influenced by our experiences. Likewise, our understanding of the Bible influences
how we understand our experiences. We need to be aware of how our experiences in
life and the opinions they shape affect our interpretation of the Bible, and we need to
examine our life experiences based on our understanding of what the Bible says.
The core experience of new life in baptism is God’s affirmation of us through the
forgiveness of sins.Therefore, experiencing God’s grace in Christ is, for Lutherans,
the center of the Bible and the key to its interpretation.The main confession of all
Lutheran churches, the Augsburg Confession (1530), indicates the importance of this
experience of grace in understanding the Bible’s central message of justification by
faith alone. (See sidebar.) Justification is not simply a doctrine we know or teach, but
something we experience. And that experience of justification by grace through faith
guides Lutherans’ attempts to understand God’s Word.
In addition to the core experience of justification, other life experiences affect our
understanding of God’s will for us.The experiences of life that we have as male or
female, as members of a social class, as rural or urban dwellers, as people who have
known suffering or suffered prejudice, as members of the Lutheran church or another,
represent a few of the forces that shape the opinions and perspectives we bring to our
understanding of the Bible. Our understanding of a biblical text will be a product of
the interaction of our experiences, the words in the Bible, and the Holy Spirit working
in and through our study of those words. (See sidebar page nine for a discussion idea.)
Biblical Authority and Interpretation:
Lutheran Perspectives
We turn to the Bible for insight on our experiences, including our experiences of
sexuality, because the Bible is authoritative for the faith and life of this church. Both
the ELCA’s constitution and the writings of Martin Luther and the other reformers
emphasize its authority. (See sidebars on page 10.) The Bible is centered in Christ and
the message of God’s salvation in Christ.This is the culmination of God’s self-revelation
recorded in the Bible.
For Lutherans, the meaning of Christ’s life, death, and resurrection is spelled out
in the relationship of law and gospel. God uses the law to reveal our sin, our estrange-
ment from God and each other. The law also provides norms that govern life in this
sinful world.The gospel assures us of God’s forgiveness and of the renewal of our
relationships with God and each other.
9
Both the law and the gospel are continually at work in our lives because,
though we are the baptized children of God, we are still sinners who hear the
judgment of the law and the continual need for repentance and forgiveness.
Furthermore, we seek to follow God’s will as revealed in the commandments
of the law out of love for God and for the neighbor.
Because the Bible is authoritative for the faith and life of this church, only
the best principles of interpretation will do. Below are some of the principles
Lutheran and many other Christian students of the Bible use. Once again the
Bible is our foundation as we consider the questions of sexuality before us.
Discussion Idea: Divide the participants into four groups. Each group will read
through and discuss one of the following principles of biblical interpretation
that Lutherans use. When the groups come back together, each group will
explain to the others that particular interpretative principle.The discussions and
explanations will be more productive if you refer to specific biblical passages.
Scripture interprets Scripture.
Unclear passages are understood in the light of those that are clear, and all
teaching of Scripture is interpreted in terms that are consistent with its witness
to Christ and the teachings of law and gospel. Luther and other reformers
insisted that the Bible alone is the authority for the church’s teaching. For
them the principle that Scripture interprets Scripture helped to ensure that
the central message of the gospel, rather than an outside authority such as t
he pope, would govern our understanding of the Bible.
2
The principle of Scripture interpreting Scripture is reflected in what the
Bible itself tells us about some passages being of greater value than others.
Jesus speaks of the “weightier matters of the law” (Matthew 23:23, see also
Micah 6:8) and declares the love commandments to be “the greatest,” on
which “hang all the laws and the prophets” (Matthew 22:36–40). In other
words, some commandments, especially the love commandments have priority
over others (Galatians 5:13–15). In addition, Paul recognizes that some things
are more important than others. For example, Jesus’ death and resurrection
is “of first importance” (1 Corinthians 15:3–4).
Following the Bible’s lead in emphasizing God’s mercy and grace in Christ
makes Psalm 23, for example, a more important text than Paul’s advice to
Timothy that he take a little wine for his stomach (1 Timothy 5:23). Similarly,
what Paul says about forgiveness of our sins is more important than what is
said about speaking in tongues or eating food offered to idols.
Relevance for this study:
Some interpreters in this church have pointed to the relatively few passages
directly addressing the matter of same-sex conduct as an indication of its
relative unimportance. However, traditionally, these passages have been seen
as part of a very weighty case for God’s intention that human sexuality be
heterosexual.
Interpret texts in their literary context.
Biblical passages do not have authority for our faith and life in isolation from
one another. Context is crucial. Individual texts must be interpreted in the
light of the literary context in which they stand. Bible verses pulled out of
their contexts could be used to demonstrate almost anything.
Discussion Idea
Divide into two or more groups. The
members of one group will imagine they
are very wealthy. The members of another
group will imagine they are living in
poverty. Other groups can take on other
identities. Imagined identities need not
be based on economic status. In your
groups, describe to each other your daily
experiences as a wealthy or poor person,
e.g., when you get up, how you get to
work, what you think of your co-workers,
etc. Then read and discuss Matthew
5:3–12 from the perspective of those
experiences.
Questions
In your role as a wealthy/poor person,
discuss the following.
1. What do you already know about
these passages? Where have you
learned what you already know?
(Remember to stay in character!)
2. What does this passage mean to you
as a wealthy/poor person?
3. Are there other passages in the Bible
that relate to this one? Do those other
passages help or complicate your
understanding of this passage?
4. How does the experience of this
passage affect your life? What are
you going to do, think, believe, or
feel because of reading this passage?
After discussing the above questions in
your group, join the other group(s) and
share your responses. Remain in character
until all the responses have been shared.
Then answer the following questions
from your own perspective.
5. Are there any differences among the
responses? If so, what accounts for
them? Try to be as specific as possible
in your answers.
6. Sometimes experience helps us see
the biblical message more clearly.
Sometimes it’s the opposite. How
might studying the Bible together
be helpful?
7. Review the bulleted list at the begin-
ning of this session. Discuss how
the particular experiences described
in the list might contribute to the
attitudes described.
✍ Remember to record your responses.
10
Confession of Faith
2.02. This church confesses Jesus Christ as Lord and
Savior and the Gospel as the power of God for the
salvation of all who believe.
a. Jesus Christ is the Word of God incarnate,
through whom everything was made and through
whose life, death, and resurrection God fashions
a new creation.
b. The proclamation of God’s message to us as both
Law and Gospel is the Word of God, revealing
judgment and mercy through word and deed,
beginning with the Word in creation, continuing
in the history of Israel, and centering in all its
fullness in the person and work of Jesus Christ.
c. The canonical Scriptures of the Old and New
Testaments are the written Word of God. Inspired
by God’s Spirit speaking through their authors, they
record and announce God’s revelation centering
in Jesus Christ. Through them God’s Spirit speaks
to us to create and sustain Christian faith and
fellowship for service in the world.
2.03. This church accepts the canonical Scriptures
of the Old and New Testaments as the inspired
Word of God and the authoritative source and
norm of its proclamation, faith, and life.
—from the
ELCA Constitutions, Bylaws, &
Continuing Resolutions
(rev. April 2003), §2.02.
www.elca.org/os/constitution/intro
Here [in the Scriptures] you will find the swaddling
cloths and manger in which Christ lies, and to
which the angel points [Luke 2:12]. Simple and
lowly are these swaddling cloths, but dear is the
treasure, Christ, who lies in them.
All genuine sacred books agree in this, that all of
them preach and inculcate Christ. And that is the
true test by which to judge all books, when we see
whether or not they inculcate Christ…Whatever
does not teach Christ is not yet apostolic, even
though St. Peter or St. Paul does the teaching. Again,
whatever preaches Christ would be apostolic, even
if Judas, Annas, and Pilate were doing it.
—
Luther’s Works, vol. 35, Theodore Bachmann, ed.
(Philadelphia: Muhlenberg Press, 1960), 236 and 396.
For I do not do the good I want, but the evil I do
not want is what I do. Now if I do what I do not
want, it is no longer I that do it, but sin that dwells
within me. So I find it to be a law that when I want
to do what is good, evil lies close at hand. For I
delight in the law of God in my inmost self, but I
see in my members another law at war with the law
of my mind, making me captive to the law of sin
that dwells in my members. Wretched man that I
am! Who will rescue me from this body of death?
Thanks be to God through Jesus Christ our Lord!
—Romans 7:19–25
Relevance for this study:
This study guide does not treat Leviticus 18:22 all by itself; it takes
careful account of the literary context.There is a similar concern
for literary context in the later discussion of Romans 1:18–32.
Interpret texts in their historical context.
Understanding the historical and cultural setting of the texts helps
us understand their meaning. Knowing the ups and downs of the
history of Israel helps us appreciate the message of the prophets
who spoke to different circumstances in that history. Knowing
something of the cultural and social conditions of the various cities
to which Paul wrote his letters is important to our understanding
of his concerns.
Knowing something of the historical conditions in which texts
were written helps us see whether the situations addressed by the
biblical writers are comparable to our own circumstances, knowledge,
and experience. We have much in common with the people of
biblical times. However, our lives also differ. For example, we have
a very different understanding of nature and the universe from that
of the biblical world. At the same time, we share with the people of
that time a sense of awe at the wonder of God’s creation.
Relevance for this study:
Interpreters looking at the context of the biblical writers debate
whether or not factors in that biblical context might have been
different from our own and thus do or do not speak directly to all
the concerns of gay and lesbian Christians. Other sessions explore
this issue more thoroughly.
Recognize that the Bible has many different kinds of literature.
The truth of the Word comes to us in different forms.The Bible
contains narratives, poetry, parables, and many other literary forms.
Knowing the form helps to understand the message and can preserve
us from taking a wrong turn in our interpretation. For example,
parables express truth and so do historical accounts. Nevertheless,
we would not treat a parable as an historical account, nor would
we treat an historical account as though it were a parable.
To take the parable of the prodigal son as an historical account
might simply provide one example of a loving father. However, as
a parable, set against the backdrop of Jesus’ person and work, it
opens our eyes to the wonder of God’s love and forgiveness. Likewise,
to regard the resurrection account as simply a story without histor-
ical content would be to undermine the central event of Christianity.
So, discerning the literary form of a scriptural passage is critical to
its proper interpretation.
Relevance for this study:
“Law” is a special literary form in the Bible.The Ten Commandments
are one example. Another example are the laws written in Leviticus
17–26 called collectively the “Holiness Code.”The later discussion
on the passages from Leviticus (Session Two) pays attention to the
particular features and functions of law in relation to the focus of
this study.
11
Discern the point being commended.
Bible readers need to understand not only what the words say in a given text, but also
what is being taught. What is the point the author wants to get across? For example, in
Paul’s letter to Philemon regarding his slave, Onesimus, Paul does not demand that
Philemon release him from his slavery. Does that mean that Paul is commending slavery?
Or is Paul really teaching that Philemon should receive Onesimus as a brother in Christ?
Relevance for this study:
Refer to Romans 1:18–32. Some would argue that what Paul is really teaching in this
passage is that many sins flow from idolatry. The fact that same-sex intercourse is included
as one of those sins simply reflects the view of his time that same-sex intercourse was a
sin. According to this argument, Paul’s main point is not that same-sex intercourse is a
sin, but that idolatry leads to many sins.
Some would reject the implications of that interpretation, pointing out that other sins
listed are certainly behaviors that we continue to recognize as sinful. So, why would
same-sex intercourse be different?
Questions:
1. What insights have you gained from this session on interpretation? How might these
insights help you in your application of the message of the Bible for your everyday life?
2. Did anything surprise you?
3. As we struggle with questions about homosexuality and its meaning for our identity
as the baptized, how might studying the Bible together be helpful?
4. Return to the bulleted list at the beginning of the session.This list describes some of
the many experiences faithful people have had and some ways they have responded.
In light of what you have learned about the ways Lutherans interpret or understand the
biblical texts, try to identify the interpretative principles for each perspective. Discuss
the ways in which the people responding in this way are faithful.
✍ Remember to record your responses.
Closing Prayer: Gracious God, we thank you for the Word of our salvation in Jesus Christ.
As we continue to gather in the study of your Word, grant us the gift of the Spirit that we
may be strengthened in faith and faithfully discern your will. In Jesus’ name we pray. Amen.
12
SESSION TWO: OUR COMMUNITY
Hymn: Lutheran Book of Worship # 369 “The Church’s One Foundation”
Scripture Reading: Ephesians 2:19–22
Prayer: We thank and praise you, gracious God, for the salvation and the community
that is ours through the merits of our Lord, Jesus Christ. Give us the guidance
of your Spirit as we gather around your Word that we may understand and
teach it truly and faithfully, through Jesus Christ, our Lord. Amen.
Another way to speak of our unity in Christ through baptism is to use the language of
the Apostles’ Creed where we confess that we believe in the “holy catholic church, the
communion of saints.”This confession reminds us that we are not only a community
in one particular congregation or in the ELCA but also in communion with the saints,
the redeemed, throughout time and space. Once again, it is God who comes to us and
by grace makes us who we are.
The previous session focused on experience and the interpretation of scripture and
noted the important role the Holy Spirit plays in discerning a correct interpretation.
The Holy Spirit clarifies the meaning of biblical texts through dialogue in the church—
the communion of saints. In this session we will look at the scripture passages most
often involved in discussions of same-sex intercourse. Each passage is briefly summa-
rized and followed by common interpretations and their implications for this study.
The Creation Accounts
The creation accounts in Genesis 1–2 describe God’s creation of a good world—
a universe filled with a marvelous diversity of creatures great and small. Sexuality
is one dimension of God’s wise and wonderful world.These texts tend to assume
matters of human sexuality rather than dwell on the details. God created male and
female, blessed them, and commanded them to “be fruitful and multiply” (1:28; a
blessing and command also given to the animals, Genesis 1:22). Genesis 2:24 says,
“Therefore a man leaves his father and his mother and clings to his wife, and they
become one flesh.” The words, “one flesh,” do not merely focus on sexual relations;
they speak more broadly of the unity of man and woman as a fundamental and
enduring unit of humankind. Jesus will use that understanding of this text as a basis
for his response to a question about divorce (Matthew19:1–9; Mark 10:2–9).
Interpretation
The creation accounts take for granted that sexual relations will be between a man and a woman.The cre-
ation stories assume that the male and the female, who complement each other biologi-
cally and in other ways, are God’s only given structure for human sexual relationships.
Implications
Because of this straightforward point, some interpreters understand these creation
texts to put an end to the conversation about any positive understanding of homosexual
practice. Other interpreters, however, claim that the creation accounts in themselves
are not the only factor in creation that needs to be considered in thinking through
this issue. Some point out that part of God’s intent in the creation is to provide for
companionship, “It is not good that the man should be alone; I will make him a
helper as his partner” (Genesis 2:18). While the partnership portrayed in Genesis 2 is
a heterosexual one, the basic need for companionship reflected here is one that seems
relevant to the lives of gay and lesbian people as well.
13
Then God said, “Let the earth
put forth vegetation: plants
yielding seed, and fruit trees of
every kind on earth that bear
fruit with the seed in it.” And it
was so. The earth brought forth
vegetation: plants yielding seed
of every kind, and trees of every
kind bearing fruit with the seed
in it. And God saw that it was
good.
—Genesis 1:11–12
(See also Genesis 1:20 and 24.)
Interpretation
The following two points are usually made together and may be agreed to by people
holding different views on homosexuality:
1.
God’s creation is not presented as a finished product,but leaves room for further creative developments.
God evaluates the created world as “good,” not perfect, or never in need of
change or development. God has not created a static and mechanistic world.
There are many consistencies over time (day and night, heat and cold), but
God has created a world with a certain openness with respect to its future. Such
an understanding correlates well with the actual history of a developing natural
order across the centuries, including the emergence of new viruses, insects,
animals, mountain ranges, and river valleys. God’s created order is not fixed in
stone; it is still in the process of becoming.
2.
God involves created beings in the ongoing process of the creation. In Genesis 1:11–12,
God speaks with the earth and involves it in further creative activity. Later God
commands human beings to subdue the earth (Genesis 1:28), to bring order
out of continuing disorder in this good but not perfect world, and in Genesis
2:18–25, God evaluates the creation as not yet good. God then involves the man
in discerning what is still needed.The decisions of the man, against the animals
and then for the woman, have shaped the future of the creation in a decisive
way. Human beings continue to be involved in the processes of discernment that
shape the development of creation in numerous ways, both positive and negative.
Implications
Many interpreters stress the fact that, given irregularities in natural processes and the
presence of sin and its wide-ranging ill effects, developments in creation have not
always been good.Thus, other types of sexual relationships that may develop over
time are “unnatural,” against the will of God in creation, the result of the fall into
sin, and a threat to God’s established order for male and female.
Other interpreters honor the male-female relationship as fundamental to God’s
purposes in creation, but they interpret the creation accounts as open to other possi-
bilities regarding the nature of human relationships. For example, single people are
not foreseen in the creation accounts, but we do not consider them “unnatural”
human beings because of that. Likewise we do not regard married couples without
children as “unnatural.” And so a simple appeal to the creation texts cannot determine
that which is “unnatural.” It may be that changing sexual orientations are a part of
the ongoing creative process and we will need to study them carefully to discern
whether they have an appropriate place within God’s good creation.
Question: The creation stories present the male-female relationship as “foundational.”
Re-read Genesis 1–2 and discuss whether other relationships might also be allowed.
On what basis would you decide if a relationship was right, moral, or allowed?
✍ Remember to record your responses.
Specific Passages Regarding Same-Sex Intercourse
The following biblical passages are usually understood to speak directly to the issue of
same-sex intercourse.This section of the study includes brief accounts of the different
ways in which they have been interpreted. Principles of interpretation introduced in
Session One will be evident in the discussion of these texts.The background paper on
biblical interpretation provides a fuller discussion.
14
You shall not lie with a male
as with a woman; it is an
abomination.
—Leviticus 18:22
If a man lies with a male as
with a woman, both of them
have committed an abomination;
they shall be put to death; their
blood is upon them.
—Leviticus 20:13
Genesis 19:1–11 and Judges 19:16–30
These two stories are similar accounts of attempted homosexual rape.The story of
Sodom and Gomorrah in Genesis 19 has been the focus for discussion, not least
because the cities are destroyed and the Bible often mentions that fact.The stage is
set by the visit to Sodom of two angels, disguised as men (Genesis 19:1, 5, 10), to
whom Lot offers hospitality. But all the men of Sodom surround the house and
demand that Lot make the angels/men available for rape (Genesis 19:4–5; similarly,
Judges 19:22). Aware of his responsibility as host, Lot offers his virgin daughters in
place of the angels, thinking that the men of Sodom might be satisfied with hetero-
sexual rape. (A similar offer in Judges 19 is reluctantly accepted and a woman is
raped and later killed.) But before anything can happen to Lot’s visitors or his daugh-
ters, the men of Sodom are struck with blindness and the city is shortly destroyed.
Interpretations
For many interpreters of the Bible, these stories have traditionally counted as a witness
to Israel’s condemnation of homosexual conduct, especially between males. The
destruction of Sodom and Gomorrah has been thought to be specific evidence of
God’s anger at such behavior. Moreover, the mention of the destruction of these cities
in Jude 7 is specifically linked to “sexual immorality” and “unnatural lust.”
For some interpreters, homosexual rape does not make consensual homosexual
conduct wrong any more than heterosexual rape makes heterosexual sex wrong. Since
every male in Sodom (19:4) threatened to rape the angels/men, these would-be
rapists would have to have been mostly heterosexual men.Their motive was to
demonstrate who was in charge, a motive shared by other rapists.These interpreters
also use the principle of Scripture interprets Scripture when they point out that while
there are more than twenty-five biblical references to Sodom, only Jude 7 explicitly
mentions that Sodom’s problem was sexual in nature (and, in view of Jude 6, the
issue seems to be intercourse with angels).The sins of Sodom are most explicit in
Ezekiel 16:49: pride, excess of food, prosperous ease, and not aiding the poor and
needy—sins often ignored in this conversation. In addition, Jesus uses the Genesis 19
passage to condemn inhospitality (Matthew 10:14–15), not same-sex conduct.
Leviticus 18:22 and 20:13
The laws regarding homosexual practice are part of an extensive list of laws regarding
sexuality (Leviticus 18:1–30) and associated penalties (Leviticus 20:1–26).This
section of Leviticus is especially concerned with Israel’s life of holiness (see 19:2),
that is, lives pleasing to God and set apart from their neighbor’s practices (Leviticus
18:1–5; 20:23).
Interpretations
In the interests of the good order of the human community, Christian communities
through the centuries have affirmed the continuing applicability of the law regarding
male same-sex intercourse (Leviticus 18:22).The Leviticus text (vv. 22–30) repeatedly
calls such intercourse an “abomination,” that is, a detestable practice.The condemna-
tion of male same-sex intercourse is supported by other biblical texts such as Romans
1:18–32. While the creation stories are not specifically referred to in Leviticus, concern
for preserving God’s male-female design for creation may lie behind this view that
male same-sex intercourse is a detestable practice.
More recently, some interpreters have asked whether the law in Leviticus 18:22 is
as straightforward as it appears to be. All other sexuality laws in Leviticus 18 deal with
behaviors on the part of heterosexuals. Is that not also the case in 18:22? Consensual
homosexual relationships do not appear to be in view, they argue.
3
Moreover, the
15
word “abomination” covers a wide range of human behaviors, including intercourse
during a woman’s menstrual period (Leviticus 18:19, 30; Ezekiel 22:10), remarriage
after divorce (Deuteronomy 24:4), and cross-dressing (Deuteronomy 22:5).
Question: Is every law in Leviticus 18:19–23 equally applicable to Christians today?
Why or why not? On what basis do you decide?
✍ Remember to record your responses.
The Purpose of Law Then and Now
God gives the law “that you may live, and that it may go well with you, and that you
may live long in the land that you are to possess” (Deuteronomy 5:33); this divine
purpose is echoed in Leviticus 18:5. In other words, God’s laws are grace-filled,
manifesting a basic concern for the life, health, and good order of the community.
Put negatively, they are concerned to shelter the community from disease, instability,
violence, and premature death.The sexuality laws in Leviticus participate in this
divine purpose.
Question: In what ways do each of the sexuality laws contribute to the good ends for
the community? Christians often disagree in the way they respond to this question,
but most agree that the concerns that generated the law in the first place continue to
be important. Those concerns, most would agree, have to do with the life and health
of our communities and not individual rights.
✍ Remember to record your responses.
All interpreters understand that some Old Testament laws have been set aside for
Christians.This is the case especially when the New Testament itself makes such a
claim (e.g., the food laws; see Mark 7; Acts 10), but the Old Testament already shows
the way (cf. Deuteronomy 23:1–8 with Isaiah 56:1–8
4
). Moreover, widespread agree-
ment exists regarding the obsolescence of many laws to which the New Testament
does not speak (e.g., laws regarding agriculture and clothing, e.g., Leviticus 19:19),
and even some to which it does (e.g., remarriage of divorced people, Mark 10:11–12).
Regarding the sexuality laws, most agree that the laws regarding intercourse during a
woman’s menstrual period (Leviticus 18:19) and capital punishment for homosexual
behavior (20:13) no longer apply. However, interpreters agree that most sexuality laws
continue to be applicable to Christians, including those regarding incest, adultery, and
bestiality. Because these behaviors, unlike some of the others named, adversely affect
good order in the life of the community, they cannot be set aside.
Interpretations
For some interpreters, the law stated in Leviticus 18:22 continues to be applicable
because setting it aside would adversely affect the institution of marriage, a cornerstone
of our society, and undermine the heterosexual plan of God’s good order of creation.
For other interpreters, setting the law aside would nurture responsible sexuality
and faithful relationships in the homosexual community, thus contributing to the
sexual stability of our society and to its health.
Questions:
1. Beginning with trying to understand God’s purpose in giving a law, what criteria
should we use to determine whether a specific law continues to apply to Christians
today?
2. What action on the part of this church would best contribute to the life, health,
and sexual stability of our communities?
✍ Remember to record your responses.
16
Do you not know that wrongdoers
will not inherit the kingdom of
God? Do not be deceived!
Fornicators, idolaters,
adulterers, male prostitutes,
sodomites…
—1 Corinthians 6:9
… fornicators, sodomites, slave
traders, liars, perjurers, and
whatever else is contrary to the
sound teaching…
—1 Timothy 1:10
1 Corinthians 6:9 and 1 Timothy 1:10
In these two passages some form of male same-sex conduct is condemned along with
other sinful activities.
Interpretations
The precise meaning of the two Greek words in 1 Corinthians 6:9 (translated in the
NRSV as “male prostitutes” and “sodomites”), one of which also occurs in 1 Timothy
1:10, has been disputed by Bible scholars.The terms have been variously translated.
See the discussion of this text in the background paper by Hultgren and Taylor.
(Distributed with this booklet and available on-line at
www.elca.org/faithfuljourney)
Clearly, the two words refer to some form of male same-sex behavior that is
regarded as sinful.The nature of that activity is not clear. Could it refer to the sort
of same-sex relationships between men and boys that was characteristic of the sur-
rounding Greek culture? Possibly, but not necessarily. Do the passages condemn all
expressions of same-sex conduct without exception? Some say, yes. Others say that
the uncertainties of the word meanings make this sweeping a censure risky. Still oth-
ers say that, despite the alleged uncertainties of translation, the combination of these
passages with others that reject same-sex intercourse guarantees that they are part of
a clear and larger picture of biblical disapproval.
Question: What principles of biblical interpretation would help you to determine
the importance of these passages for the issues of blessing same-sex unions and the
ordination, consecration, and commissioning of people in committed same-sex
relationships?
✍ Remember to record your responses.
Romans 1:18–32
In Romans 1:18–32 Paul speaks of God’s judgment of the Gentiles.These people
should have known God from the realities of creation and given honor and gratitude
to God (Romans 1:19–22).They turned to the worship of idols instead (1:23, 25,
and 28).Therefore, God “gave them up” (1:24, 26, and 28) to judgment.This divine
action is referred to as the wrath of God in 1:18.This divine judgment included a
long list of twenty-three behaviors of “impurity…degrading passions…a debased
mind and things that should not be done” (1:24, 26–27, and 28–31), and which
have taken control of their lives.
Interpretations
Almost all students of the Bible agree that this passage is the most important of all
for the Bible’s assessment of homosexuality. First of all, this is the only place where
both gay and lesbian sexual conduct is mentioned (1:26–27). Secondly, because Paul
decries same-sex intercourse as one manifestation of sinful behavior—sexual and
otherwise—among the many that display the fruits of idolatry, we see homosexual
conduct placed in a clear theological context of universal human sinfulness and need
for God’s redemption that goes back to Adam (Romans 5:12–19).
Some interpreters would emphasize that Paul’s description of same-sex intercourse
as exchanging “natural intercourse for unnatural,” seems to indicate an appeal to God’s
intention that the norm for sexuality in creation is heterosexual. What is “natural” is
God’s will for what the creation ought to be.The idea some have had that Paul is
condemning only certain forms of same-sex behaviors because they are promiscuous
or exploitative is questioned because the basis for condemnation is that the acts are
unnatural. His appeal to what is “natural” versus what is “unnatural” expresses his
conviction that all have a basic knowledge of divine will in creation.To this some
17
would add that Paul is also drawing on his familiarity with the Hebrew Scriptures by
reflecting Leviticus 18 in his prohibition of same-sex acts.
Other interpreters contend that “natural” refers to what is conventional rather than
to the structure of creation.The Greek word for natural is not a synonym for creation.
This would open the door to the suggestion that Paul’s evaluation of such behavior
was reflective of his cultural context and not the timeless design of God’s creation.
Furthermore, some would argue, Paul’s idea of “exchanging” natural for unnatural
relations conveys the notion that same-sex conduct is a willful act, like the other sins
listed, and not the expression of a given orientation.
Finally, some interpreters would add that Paul’s strategy in this whole section is
to make the point that all, even the Jews, are sinners and without excuse. His real
concern is not to focus on the evil of same-sex activity. Rather, Paul is showing the
world’s need for grace (law) and leading up to the proclamation of justification by
grace for Christ’s sake through faith in Romans 3:24–26 (gospel).
Question: Consider Romans 1:26–27 in the context of 1:24–32. Make a list of the
sins that Paul enumerates. Are they all of equal seriousness? Why or why not?
✍ Remember to record your responses.
Conclusions
Despite some differences of opinion on the precise message of some of these texts,
there is general agreement that the Bible has nothing positive to say about same-sex
intercourse. For some homosexual people among us this negative biblical evaluation
of their sexuality has been a source of pain and sometimes an incentive to seek help
in changing their sexual orientation.
For other homosexual people among us their experience of themselves does not
seem to correspond with what the Bible calls an abomination.They appeal to the
experience of their own sexuality as natural for them and to their devotion to Christ
and commitment to a faithful and loving union. Others looking at the Bible are
persuaded by this appeal.
Questions:
1. What surprised you in this session of the study?
2. In your view, is disagreement about the blessing of same-sex unions a disagreement
over the interpretation of biblical passages and their application, or a disagreement
over the authority of the Bible? What does the character of the disagreement mean
for how the church should deal with this controversy?
✍ Remember to record your responses.
Closing Prayer: Creator God, we praise you for the wonder of your creation and for
its blessings of intimacy and companionship that are a part of our life together. Show
us the way and give us the grace to order our sexual lives in accordance with your
will, through Jesus Christ, our Lord. Amen.
18
2.04. This church accepts
the Apostles’, Nicene, and
Athanasian Creeds as true
declarations of the faith of
this church.
2.05. This church accepts
the Unaltered Augsburg
Confession as a true witness
to the Gospel, acknowledg-
ing as one with it in faith
and doctrine all churches
that likewise accept the
teachings of the Unaltered
Augsburg Confession.
2.06. This church accepts
the other confessional
writings in the
Book of
Concord
, namely, the
Apology of the Augsburg
Confession, the Smalcald
Articles and the Treatise, the
Small Catechism, the Large
Catechism, and the Formula
of Concord, as further valid
interpretations of the faith of
the Church.
2.07. This church confesses
the Gospel, recorded in the
Holy Scripture and confessed
in the ecumenical creeds
and Lutheran confessional
writings, as the power of
God to create and sustain
the Church for God’s
mission in the world.
—from the
ELCA
Constitutions, Bylaws, &
Continuing Resolutions
(rev.
April 2003), §2.04–§2.07.
www.elca.org/os/
constitution/intro.html
“… And remember, I am
with you always, to the end
of the age.”
—Matthew 28:20
SESSION THREE:
OUR PARTICIPATION
Hymn: Lutheran Book of Worship #214 “Come, Let Us Eat” or
With One Voice #710 “One Bread, One Body”
Scripture Reading: 1 Corinthians 10: 16–17
Prayer: Almighty God, you provide the true bread from heaven—your Son, Jesus Christ,
our Lord. Grant that we who have received the sacrament of his body and blood
may abide in him and he in us, that we may be filled with the power of endless
life, now and forever. Amen.
The church gathers as a community of faith around the scriptures, the source of the
church’s teachings.Through interpretation, these teachings are handed down in a process
called “tradition.”
Tradition as a true expression of biblical teaching has a place of
authority in this church. Tradition’s authority is recognized in the constitution of the
ELCA by our acceptance of the Apostles’, Nicene, and Athanasian Creeds, the Unaltered
Augsburg Confession and the other documents of the
Book of Concord as true expressions
of the faith.With the Bible they witness to the gospel, which creates and sustains the
Church for God’s mission in the world. (See sidebar.)
While the Lutheran Confessions in the
Book of Concord are a particular expression of
our Lutheran heritage, the reformers who wrote those documents believed that they were
expressing the true faith of all ages.The ELCA also sees itself as part of this larger Christian
witness.Therefore, in the discussion of sexuality and homosexuality, we want to listen to
the whole of tradition, not just our own.
As we gather at the Lord’s table to share in his body and blood we participate with one
another in a “foretaste of the feast to come” that unites us with all Christians throughout
time and space. As Paul has said, “We who are many are one body, for we all partake of
the one bread.” (1 Corinthians 10:17) As we participate in the church’s calling to study
the Word and preserve its teachings faithfully, we are sure that the Lord is with us as
promised.
Christian Tradition, Sexuality, and Marriage
A timeline highlighting the history of the church’s teachings on sexuality and marriage
gives us a glimpse of how those teachings have developed.
The Early Centuries
Celibacy was considered the higher spiritual path. Sexual intercourse was to take place
only in marriage and then only for procreation. For many teachers of the church, sexual
intercourse, even in marriage for procreation, was tainted with sin through the Fall.
Fourth and Fifth Centuries (300–400 AD)
The theologian Augustine allowed that marriage had certain values: procreation, a bond
of fidelity as a hedge against fornication, and a sacramental character symbolizing the bond
between Christ and the Church. However, he still believed that sexual desire in marriage
was a sin that could be forgiven if the intercourse involved was for procreation.
5
Eleventh Century (1000s)
By the 11th century the church was clear that marriage, essential as it was seen to be
to regulate the sexual drive, was to be
monogamous, indissoluble, and not between
19
immediate family members. Though this was the norm for the church’s teaching, it was
sometimes difficult to regulate.
Thirteenth Century (1200s)
The movement to make a celibate priesthood the norm within the Western church
was eventually successful.This development reflected the generally dim view taken of
sexual desire in all circumstances.Thomas Aquinas (1225–1274), an influential medieval
theologian whose writings shaped Roman Catholic theology after the Reformation,
reflects this outlook in his teaching that the sexual drive is part of our lower animal
nature. Sexual pleasure is not wrong in itself but needs to be justified by being oriented
to the higher end of procreation.
6
Same-sex intercourse, along with all non-procreative heterosexual intercourse, was
deemed
morally illicit and sinful. Thomas Aquinas regarded same-sex intercourse, mas-
turbation, and bestiality, as sins against nature. As such, same-sex conduct was a graver sin
than fornication and adultery for he considered unnatural vices to be a greater offense.
7
Sixteenth Century (1500s)
Luther and the Reformation affirmed marriage and sexual relations in marriage as natural
and good, ordained by God in creation.
Breaking with late medieval thought, they set a
high value on the personal relations between husband and wife. The Lutheran Confessions
uphold the goodness of marriage and reject the requirement of celibacy for priests.
Celibacy is an extraordinary gift for the very few, not something that should be forced
on someone. (Apology of the Augsburg Confession, XXVII, 51)
Though seldom mentioned in the literature of the Reformation, it seems apparent that
a negative valuation of same-sex intercourse was carried over from the Middle Ages without
much revision. The Lutheran Confessions do not mention same-sex activity, but Luther
does briefly state his acceptance of its sinfulness in commenting on the story of Sodom
and in his early work on Romans 1:25–29 (
Lectures on Genesis 15–20 and Lectures on Romans).
Twentieth Century
The ELCA “Message on Sexuality: Some Common Convictions” (1996)
8
says the following:
“
Human sexuality was created good for the purposes of expressing love and generating
life, for mutual companionship and pleasure.”The message goes on to speak of the impact
of sin. However, sexuality and sexual desire in marriage as God’s good creation have far
more positive aspects than in much of what we read from the earlier tradition.The docu-
ment further emphasizes the importance placed on the right understanding and use
of our sexuality by noting that no fewer than six of the Ten Commandments speak to
our sexuality.
Despite some softening in recent times of the relative severity of the sin of same-sex
intercourse, nevertheless in both the Roman Catholic and Protestant traditions, with few
exceptions, it is viewed as sin.
In addition, even though it recognizes the values of love and companionship in the
sexual intimacy of marriage, the Roman Catholic Church maintains the position that the
purpose of marriage and conjugal love is to produce and nurture children. It has required
celibacy for most priests and others in holy orders as the ideal.
With regard to homosexuality, the ELCA has followed the teachings and practices of its
predecessor church bodies. People of homosexual orientation are no more sinners than all
other people and are welcomed into the life of the congregations of this church.The
ELCA recognizes that for some people homosexual orientation is a given and not in itself
blameworthy. People who are homosexual who abstain from homosexual intercourse
may therefore serve in the rostered ministries of the church. (Refer to page five of the
introductory section for further information on current ELCA policies.)
20
Slaves, obey your earthly
masters with fear and
trembling.
—Ephesians 6:5–6
The slave is the owner’s
property.
—Exodus 21: 21
There is no longer Jew or
Greek, there is no longer
slave or free, there is no
longer male and female;
for all of you are one in
Christ Jesus.
—Galatians 3:28
Questions:
1. Did anything in this brief timeline surprise you?
2. Given what you now know about the history of the way the church has viewed human
sexuality, what contributes to our reluctance to discuss sex and sexuality in the context
of our faith?
3. In which ways do we celebrate our sexuality as a gift from God? How does our culture
help or hinder our appreciation of this gift?
4. Discuss the fact that celibacy is considered a spiritual gift. How does abstinence differ
from celibacy?
✍ Remember to record your responses.
Bible, Tradition, and Change
The brief review of sexuality and marriage in Christian tradition shows that there has been
some development in how the church evaluates sexuality, marriage, sexual intercourse and
desire in marriage, and celibacy. At the same time, judgment of same-sex intercourse has
been and remains negative. Although in present-day thinking we recognize that homosexual
orientation is not itself blameworthy and we welcome people who are homosexual into
this church, to many people homosexual relations remain morally unacceptable.The fact,
then, that there has been both change and resistance to that change in the history of the
church’s outlook on matters of sexuality raises certain questions.
Discussion idea: As you consider the following views, identify the strengths and weak-
nesses of each position, paying particular attention to biblical authority (Session One)
and Lutheran tradition.
The Possibility of New Developments
A principle of our Lutheran heritage is that our witness to the gospel and the teachings
of the Church arise out of an ongoing process of study and discernment. We continually
need to examine our teachings and practice and be open to appropriate change.
Implications
Some say that the changes we can observe in the history of the church’s views on
sexuality, marriage, and celibacy suggest the possibility of change also in our outlook
on homosexuality.
Others argue that the changes toward a more positive view of sexuality in marriage
since the Reformation are simply a return to good biblical teaching and that the traditional
rejection of homosexual relations is an example of consistent faithfulness to the Bible.
(Recall the discussion of biblical texts in Session Two.)
The Shift in Attitudes About Slavery and The Role of Women
The tradition does show changes in our understanding of the meaning and implication
of biblical truths. For example, the Church held for many centuries that slavery was an
acceptable practice with good biblical justification.
Similarly, it was a traditional practice of the church for centuries to adhere to Paul’s
admonition that “women should be silent in [all] churches” (1 Corinthians 14:33–36).
These texts do reveal social realities that were in place in biblical cultures and to which
the Bible offers no explicit objection. However, through much discussion and close
examination of other biblical texts that witness to the larger message about freedom and
equality (for example, Galatians 3:28) there is now widespread agreement that these bib-
lical injunctions no longer apply to the Church. (Session one introduced the interpretation
principles of “Scripture interprets Scripture” and “Interpret texts in their historical context.”)
21
Implications
Some who raise the question of change in our church’s policies concerning committed
same-sex unions and the rostering of people in such unions cite these changes as examples
of how the church needs to reevaluate its teaching from time to time.This is such a time,
they claim.
Others argue that in those cases—slavery and the role of women in the church—
there are biblical resources to support the change.These are examples of how Scripture
interprets Scripture—at times modifying its own message. In the case of homosexuality,
they would argue, no such resources exist.
The Shift in Attitudes toward Divorce and Remarriage
Another development in the church’s thought and practice has been a shift in attitudes
toward divorce and remarriage. In Mark 10:2–12 Jesus seems to say that there are no
grounds for divorce. In Matthew 5:31 and 19:9 he offers the exception that one may
divorce if one is the victim of an unfaithful spouse. Remarriage outside that exception
appears to be precluded. In 1 Corinthians 7:15 Paul allows another exception: divorce
is acceptable if an unbelieving partner refuses to remain with a Christian spouse because
of his or her faith.
Given the consistent strictures against divorce and remarriage in the New Testament,
the church has often been very reluctant to tolerate divorce. Pastoral decisions about
remarriage were often based on determining if the party seeking a new marriage had
been the “innocent” or “guilty” party in accordance with the Matthew texts. Clergy
who got divorced were often forced to resign from the ministry.
In recent times the church has revisited the texts on divorce and remarriage and
looked at them in the light of law and gospel.The law clearly reveals the reality of sin in
the failure of marriage—there are really no “innocent” parties—but the gospel promises
forgiveness and new beginnings to those who repent and seek grace for the amendment
of life.Thus, though we continue to hold up God’s intention that marriage should be
permanent, we also recognize that in a sinful world divorce, though tragic, may be the
lesser of evils in some cases. And we turn then to Christ in repentance for renewal.
Implications
Some argue that the more generous reading of biblical statements about divorce and
remarriage in the light of the gospel is a good example of how the gospel helped the
church overcome its legalistic attitudes and practices.This way of letting the central
doctrine of the Bible—law and gospel—lead us in interpreting the application of
certain texts could well be applied to those texts that seem to condemn all same-sex acts.
Just as there can be responsible Christian marriage after divorce, by the same grace of
God there can be responsible same-sex unions.
Others counter that a new marriage following divorce and repentance represents a
new beginning in a heterosexual union that fits with God’s design in creation.This design
is evident in the creation accounts and supported in the Ten Commandments where
marriage and family are a clear concern. Same-sex unions do not conform to this divine
design. So, while the gospel frees us from the condemnation of the law, it does not free
us from the requirements of the law.
Despite some development in Christian thinking about sex and marriage, there is no
denying that for many people the basic structure of our existence as male and female is
given in creation as a revelation of God’s will for us. This is what we are created to be,
what is “natural.”
Establishing the practice of blessing same-sex unions sets up a new order of creation
not given by God or taught by the Bible. For some with this perspective, establishing a
blessing for same-sex unions also represents a threat to the institution of marriage and to
the stability of the God-given order of marriage and family.
22
Others argue that the heterosexual perspective of the Bible can be supplemented by our
modern understanding of homosexuality as an orientation and, therefore, “natural” in its own
right.They might also point out that some biblical interpreters say the Bible does not present
creation as a finished product. Creation is ongoing and we should be open to new insights in
the developing history of God’s creating (See the discussion of creation texts in Session Two).
Marriage and family will remain central, they point out, and people in same-sex unions will
make their Christian witness by pledging themselves to uphold the same standards of love,
fidelity, and public accountability we expect in marriages. In other words, we should remain
firm in the high standards set for marital relations but extend those same standards to same-
sex couples as we recognize their unions.
Resistance to Change for the Sake of the Faith
Although the church has undergone some changes in its thinking, for most of its history it
has faithfully resisted changing the core doctrines of its faith. In the face of challenges from
a reason-driven worldview, the church has stood fast over the centuries in upholding such
core doctrines as the Trinity, the historical resurrection of Jesus, and the promise of everlasting
life—none of which can be proved according to the standards of human reason.
Implications
Some would contend that blessing same-sex unions and ordaining, commissioning or
consecrating people in such unions is so out of step with the Bible’s judgment on same-sex
conduct and its teaching on creation that to do so is idolatry. Such changes are therefore a
threat to maintaining the core doctrines of the faith and not simply a matter of justice as in
the case of women in the church and the institution of slavery.
Others respond that it is not a matter of accepting the authority of the Bible but rather a
question of how the Bible speaks to our present understanding of homosexuality as a fixed
orientation rather than a perverse choice.To this they may add that the genuine Christian
faith and devotion to Christian service they observe among so many people of homosexual
orientation in the church refutes the charge of idolatry.
Conclusion: All would agree that respecting the Church’s tradition is important to the conti-
nuity of this church’s witness to the Christian faith. Though changes happen for good reasons,
the burden of proof is on the proposal to change traditional teaching.
Questions:
1. Does history of the Church and its traditions help you clarify what you think about the
blessing of same-sex unions or the ordination, consecration or commissioning of people
in such unions? Why? Why not?
2. From your perspective, are the different views faithful people hold about the blessing of
same-sex unions and the ordaining, commissioning, or consecrating of people in such
unions based in core doctrine or in something else? Explain.
3. If the ELCA were to change its policies regarding blessing same-sex unions and welcoming
people in such unions into our ordained, commissioned, and consecrated ministries, on
what basis should that change be made? Likewise, on what basis should a decision not to
change ELCA policies be made?
✍ Remember to record your responses.
Closing Prayer: Lord Jesus, you have promised to be with us to the end of the ages. Be with
us now in our study and deliberation as you have always been with your people in times past.
Give us wisdom and courage to be faithful witnesses in our time as the saints who have gone
before us were in their time. In your name we pray. Amen.
23
Likewise, [the churches] teach that
human beings cannot be justified
before God by their own powers,
merits, or works. But they are justified
as a gift on account of Christ through
faith when they believe that they are
received into grace and that their sins
are forgiven on account of Christ, who
by his death made satisfaction for our
sins. God reckons this faith as right-
eousness (Rom. 3[:21–26] and 4[:5]).
—Augsburg Confession, Article IV
I will therefore give myself as a Christ
to my neighbor just as Christ offered
himself to me; I will do nothing in this
life except what I see is necessary,
profitable, and salutary to my neigh-
bor, since through faith I have an
abundance of all good things in Christ.
—Martin Luther,
On the Freedom of a
Christian
(1520), from Luther’s Works,
vol. 31, (Philadelphia: Fortress, 1957).
I give you a new commandment, that
you love one another. Just as I have
loved you, you also should love one
another.
—John 13:34
But I say to you, Love your enemies
and pray for those who persecute you,
so that you may be children of your
Father in heaven; for he makes his sun
rise on the evil and on the good, and
sends rain on the righteous and on the
unrighteous.
—Matthew 5:44–45
Let each of you look not to your own
interests, but to the interests of others.
—Philippians 2:4
If another member of the church sins
against you, go and point out the fault
when the two of you are alone. If the
member listens to you, you have
regained that one.
—Matthew 18:15
SESSION FOUR: OUR CENTER
Hymn: Lutheran Book of Worship #293 or #294 “My Hope Is Built on Nothing Less”
Scripture Reading: Romans 3:19–28
Prayer: Gracious God, we give you thanks and praise for the salvation that is ours
through our Lord, Jesus Christ. By the power of the Spirit strengthen our
faith in your promise and increase our love for one another, through the
same Jesus Christ, our Lord. Amen.
As Lutheran Christians we emphasize God’s grace in the proclamation of the
Word, in Baptism, and in the Lord’s Supper.The good news of God’s mercy in
the sacraments fits with our central confession that we are
justified by grace
through faith
for Christ’s sake. Just as Christ is at the center of the Bible, so
the doctrine of justification is at the heart of our Lutheran Confessions.
A Biblically Based Christian Ethic
The biblical themes of justification and law and gospel so central to our
Lutheran heritage are the beginning of a biblically based Christian ethic.
Justification by Grace through Faith
The very possibility of the Christian ethic as a lived reality of the Christian life
begins with justification—the forgiveness of sins and new life in Christ. Because
our sins are forgiven and we have new life in Christ, we are freed from the
condemnation of the law and our faith is the source of love for our neighbor.
(See sidebar.)
Christians are called to love as we have first been loved (John 13:34). God’s
love for us is the source of our faith and in faith we share that love with others.
Christian life, therefore, is faith active in love (Galatians 5:6). Jesus shows us
what that love is all about when he commands us to follow his example, loving
even our enemies, and putting others’ needs ahead of our own. (Matthew
5:44–45 and Philippians 2:4ff.).
People sometimes have the impression that this strong Lutheran emphasis
on justification by grace through faith
without the works of the law in combination
with an ethic based on “love” might be interpreted as a license to do virtually
what we please. For example, advocates of blessing same-sex unions might be
thought to be saying, “If you have love, anything goes.” However, that statement
is not true of the biblical ethic based on Jesus’ love commandment, and it is not
true for all who advocate blessing same-sex unions. Moreover, love of neighbor
does not eliminate the possibility of having to confront the neighbor with their
sin as Paul did in his letters and as we are told to do when sinned against
(Matthew 18:15).
In the freedom born of God’s love (our justification) our love embraces the
teaching of the law as a blessing.The law continues to judge us because we
remain sinners at the same time that we are the justified, baptized children of
God. Since we are new in Christ, our relationship to God’s law is transformed.
We see the law not simply as judgment but as revealing God’s loving will for all
creation and for our own lives as God’s children.
24
You must follow exactly the
path that the Lord your God
has commanded you, so that
you may live, and that it may
go well with you, and that you
may live long in the land that
you are to possess.
—Deuteronomy 5:33
You shall keep my statutes and
my ordinances; by doing so
one shall live: I am the L
ORD.
—Leviticus 18:5
Law
The law is good and points to God’s will for humankind. Law is a gift expressing
God’s concern for life, health, good order, and community. (Deuteronomy 5:33)
The sexual laws of Leviticus 18 have the same rationale. (Leviticus 18:5) The Ten
Commandments were given to the people after the Exodus from Egypt as a key part
of their new life as God’s chosen people.The good things the law exists to serve are
also those good things revealed in Jesus’ promise for God’s reign: life, wholeness,
equality among people before God, reconciliation with God and one another, and
everlasting peace.
Questions:
1. Consider Luther’s teaching that we are free from the condemnation of the law to
give ourselves freely to our neighbor. How do Christians demonstrate that freedom
in our everyday lives?
2. Discuss the idea that love of neighbor may need to be “tough love” confronting
them with their sin? Can people who believe all homosexual acts are sinful and
also those who believe that some are not when done in a committed union share
this idea of tough love?
3. How does Matthew 18:15 relate to this study of homosexuality, the blessing of
same-sex unions, and the ordination, consecration, or commissioning of people
in such unions? Before answering this question, review the section on “Productive
Discussion in a Spirit of Mutual Respect” (page five).
✍ Remember to record your responses.
Christian Ethics and the Question of Blessing Same-Sex Unions
Justification, love, and law are very much intertwined in the Christian life.The ethics
of love is never an “anything goes” ethic. Indeed, those who advocate the blessing
of same-sex unions often argue that they do so in obedience to the same standards of
love and fidelity that the law in the Bible, in the teaching of Jesus, and in the tradition
of the church imposes on heterosexual marriage.They reject the promiscuous life so
often attributed to the homosexual sub-culture just as heterosexual Christians are called
to reject the heterosexual promiscuity so often uncritically accepted in our culture.
Many accept the good intentions of their gay and lesbian sisters and brothers in
Christ, but they still oppose such blessings. People who hold this view say that this
church cannot bless an arrangement involving sexual activity that is condemned by
the Bible as sinful. Such a blessing would undermine the values associated with
marriage and family as grounded in creation and honored in this church’s teaching.
There are some who do not believe that the Bible is condemning those who live out
their homosexual orientation in faithful love and service to God and the neighbor.They
maintain that the biblical writers did not have an understanding of sexual orientation as
a given condition. (Some interpreters question whether or not we can be certain of
what the biblical writers did or did not know about sexual orientation despite the fact
that the concept is modern.) There are things we know and experience today that were
unknown then. Lifting up a model of love, fidelity, and justice in same-sex unions would
contribute to good order, health, equality, and other values that are the aim of God’s law.
Some people who believe that homosexual conduct is sinful are nevertheless willing
to consider blessing same-sex unions. For them homosexuality, as a given orientation,
not a perverse choice, is an imperfection of the creation, a flaw in the fallen world.
However, since the spiritual gift of celibacy is for the very few, the encouragement
of Christian devotion to a faithful, just, and loving relationship is preferable to a life
of promiscuity or great loneliness. People who hold this view may allow pastoral
discretion in finding ways to bless same-sex unions without elevating such blessings
to a public rite of this church.
25
Blessing
Since the ELCA has no policy regarding the blessing of
same-sex unions, the question of what such a blessing
would mean arises in this conversation. A few comments
on blessing might give us a start in answering that question.
“Weddings and the married estate are worldly affairs,”
Martin Luther said in the preface to his Marriage Booklet.
But he went on to say that when couples “request of us
[pastors] to bless them…to pray over them, or even to
marry them, we are obligated to do this.” Thus, a Christian
blessing is different from the worldly estate of marriage or
even the exchange of vows in a wedding—both of which
exist in this created world separate from the authority or
work of the Church. What the world cannot provide is the
hope and proclamation of God’s blessing. The Church’s
role is not to legalize marriages but to provide comfort
and strength in God’s name for the couples that come
asking for God’s blessing.
The Bible gives many different examples of blessing. For
example, God’s blessing comes on all creatures (Genesis
1:22, 28), on Abraham and his descendants through
whom all people will be blessed (Genesis 12:1–3), and
on virtually all the resources and activities of God’s peo-
ple (Deuteronomy 28: 3–13). God brings blessing and
commissions people to bless in and with God’s name
(Numbers 6:22–27). In the New Testament Jesus is one
who blesses (Mark 10:16; Luke 24:50) and in Jesus, the
Christ, we receive from God every spiritual blessing
(Ephesians 1:3). In the practice of the Church, blessing
comes at various stages of life—at baptism, at confirmation,
at the time of marriage, at the blessing of a house, in the
context of regular worship, and, finally, at the time of
death. In all events of Christian blessing, that which is
sought and that which is offered is a reaffirmation of the
promise of new life in Christ and the grace to live it
faithfully in all facets of this life.
As noted, there are those who would consider the blessing
of same-sex unions as incompatible with Christian life
based on scriptural witness and Church teaching. For
those who advocate the blessing of such unions there may
be more than one understanding.
a) Some would like to see the blessing of same-sex unions
as the equivalent of marriage. (This view is complicated
by the fact that there are few places where there is a
civil recognition of same-sex unions comparable to the
recognition of marriage.)
b) Others might say that the diverse use of “blessing” in
the Bible and church practice allows us to think of the
blessing of same-sex unions as a separate category.
c) Opponents of this option say that the act of blessing
a same-sex union as a sanctioned church practice auto-
matically changes the church’s theology of marriage as
involving a sexual union of man and woman.
d) Still others would like to see some formal way to
convey the blessing of God to the lives of same-sex
partners without sanctioning their unions as a matter
of church practice.
Sin, Grace, and Sexual Ethics
Our understanding of sin is important in this discussion of
faith and homosexuality. If the Christian ethic is faith active
in love, embracing the direction of the law for the good of
the neighbor in obedience to God after the example of
Christ, then how do we understand sin in the Christian life?
Luther said that sin is unfaith. It is lack of trust in God
and therefore a lack of willingness to embrace God’s will
for our lives. One expression of unfaith, or sin, is trusting in
one’s own virtue and moral character rather than God’s grace
and power. Another is self-centeredness, which alienates us
from God and each other. Concern for our own desires
rather than trust in God and love for our neighbor is at the
bottom of lustful and exploitative sexual conduct.
We may say, then, that things that are morally wrong and
sinful are those actions and impulses directly contrary to
God’s loving purposes for our flourishing. In effect, things
that are morally wrong and sinful are a violation of the
command to love God and the neighbor on which hangs all
of God’s law and is the fulfillment of the law (Matthew
22:38–40; Romans 13:8–10). This is key to understanding
the meaning of explicit moral instruction in the Bible and
discerning how it does or does not apply to us.
All of us recognize that we are sinners and that sin touches
our sexuality as part of our whole life. We confess that we
cannot overcome sin and fulfill the will of God by our own
efforts. In Christ we have forgiveness of sins, justification,
and new life. We hold to these truths with the hands of faith
and they unite us in our identity, in our community, and in
the center of our faith.They form the basis for welcoming
all people into the communion of this church regardless
of sexual orientation. They also form the basis of the two
distinct positions discussed after the following question.
Question: Did anything in the above explanation of sin
surprise you? Would you say something different or add
to that explanation?
✍ Remember to record your responses.
In Support of Blessing Same-Sex Unions
For some people these theological convictions concerning
sin and grace are sufficient basis for blessing same-sex
unions and for extending the ordained, commissioned and
consecrated ministries of this church to qualified people
who are in committed same-sex unions.The reasoning goes
like this:
Since “all have sinned and fall short of the glory of God”
(Romans 3:23) and none of us can live a God-pleasing life
of obedience apart from God’s grace and favor, the question
of sin in homosexual relationships pertains to whether or
not they are lived in faith active in love. If they are lived in
1) a commitment to fidelity, 2) with public accountability
26
that shows concern for the importance of stable relationships for a healthy community,
and 3) marked by the sort of care and mutual respect love demands in heterosexual
marriage, then we can celebrate them. They are consistent with the purpose of God’s
law for our flourishing.They are relationships that represent something other than the
homosexual conduct condemned in the Bible.
Because the foundation for the Christian moral life is justification, or being a new
creation in Christ, one may take this position whether one believes that homosexual
orientation is part of God’s good creation or a defect of the fallen world. (The question
of whether or not homosexuality can be considered an expression of God’s good
creation is addressed in Session Five.)
In Opposition to Blessing Same-Sex Unions
Some reject the view that same-sex unions can be blessed. Because of their conviction
that the Bible and the historical teaching of the Church regard same-sex intercourse
as sinful, the public affirmation of such conduct through rites of blessing or the
ordination, consecration, or commissioning of one who is in a committed same-sex
union is a rejection of God’s command against same-sex conduct and God’s hetero-
sexual order of creation.
What happens between God and us when we confess our sins is one thing; to
declare publicly that something that is sin is not sin is another thing. Justification is
justification of the sinner, not justification of sin. Paul’s comments on the new life in
Christ call for a renewal of our moral life based on a love of God and neighbor that
is obedient to God’s revealed will. (Romans 13:8–10; 1 Corinthians 6:9–11)
Questions:
1. Discuss the ways people who hold these two different views on the blessing of
same-sex unions would consider themselves faithful Christians.
2. From your perspective as a faithful Christian, what are the strengths of each of
the above positions? What are their weaknesses? Which approach to the question
of blessing same-sex unions do you take?
✍ Remember to record your responses.
Closing Prayer: We thank and praise you, O Lord, that in Christ we are free from the
condemnation of the law. By your Spirit confirm our faith in that promise, so that
with a joyful heart we may serve you and our neighbor. May trust in you and love for
others shape all our decisions under the guidance of your Word, through Jesus Christ,
our Lord. Amen.
27
Deliberation in this church
gives attention both to God’s
Word and God’s world, as well
as to the relationship between
them. This church sees the
world in light of God’s Word,
and it grasps God’s Word from
the context of the world. This
church must rely upon God’s
revelation, God’s gift of reason,
and the guidance of the Holy
Spirit.
Transformed by faith, this
church in its deliberation draws
upon the God-given abilities of
human beings to will, to reason,
and to feel. This church is open
to learn from the experience,
knowledge, and imagination of
all people, in order to have the
best possible information and
understanding of today’s world.
As a community of moral
deliberation, the Church seeks
to “discern the will of God—
what is good and acceptable
and perfect” (Romans 12:2)
—from the ELCA Social
Statement:
The Church
in Society: A Lutheran
Perspective,
1996.
SESSION FIVE:
BAPTISMAL VOCATION
AND MORAL DELIBERATION
Hymn: Lutheran Book of Worship #353 “May We Your Precepts, Lord, Fulfill”
Scripture: 1 Peter 2: 9–10; Acts 15: 1–29 (The apostolic church in deliberation)
Prayer: Lord God, you taught the hearts of your faithful people by sending them
the light of your Holy Spirit. Grant that we, by your Spirit, may have a right
judgment in all things and evermore rejoice in the Spirit’s holy counsel;
through your Son, Jesus Christ, our Lord. Amen.
Baptism brings us into the communion of saints, the Church. In Baptism we are made
members of
the priesthood of all believers. As such we are called, as individuals and
as a faith community, to witness to the gospel. Christians live out this baptismal calling
in a variety of ways. One way we do so is by being a community of moral deliberation.
As Christians, when we examine the difficulties of life in this world, we do so in
the context of the gospel of Jesus Christ that we are called to serve.When an issue is
controversial and there are differences of opinion and disputed facts, the community
becomes involved in a process of deliberation.
This moral deliberation is part of our calling in Baptism. It continues when we
bring the Bible into dialogue with science and an understanding of life that is grounded
in reason. Reason and its use are a gift of God. Of course, reason and scientific research
have limits; they cannot determine what is ultimately a matter of faith and morals.
However, they can help us better understand the human situation and thereby discern
how the Word of God helps us understand what is good.
Scientific Research: Limits and Contributions
The idea that people have a certain sexual orientation is a conclusion of modern
psychology. Prior to this discovery, talk about sex centered on practices. Sexual
orientation certainly existed in previous times, but was not understood as an expression
of one’s personal sexual formation or “sexuality.” Modern researchers also recognize
that our sexual orientation—our attraction to the opposite sex or our own sex—
varies from person to person along a continuum from exclusively heterosexual to
exclusively homosexual. Between these extremes, then, are people who are or have
been attracted to both sexes to some degree.
Numerous studies have been done to discover the causes of sexual orientation.
Researchers have looked for genetic clues by studying the development of sexuality
in twins.They have also used the techniques of molecular genetics to seek genetic
markers that are common to people of homosexual orientation. Other researchers
have tried to discover if the influence of hormones is a factor. Psychological and social
influences have also been investigated. All these studies shed light on the development
of homosexual orientation but none is conclusive.The best conclusion appears to be
that homosexual orientation is a result of some combination of these influences.
Regardless of the fact that the exact cause of homosexual orientation is unclear,
some in this church who are homosexual experience their sexuality as a given, not a
choice.Their experience needs to be taken seriously.
28
Homosexual Orientation is not a Choice for Some
Even researchers who take a conservative view of the data and support this church’s
traditional position on homosexual conduct agree that there is a percentage of people
for whom homosexual orientation is not a matter of choice.There is some disagreement
among researchers on how prevalent this orientation is in the population. Estimates
have ranged from two to ten percent.
• Some argue that a high percentage suggests that homosexuality is too widespread
to ignore as simply an aberration.
• Others say that the lower percentage, once recognized as the more accurate figure,
undermines that argument.
• Still others say that percentages do not decide matters of morality.
• Finally, some say that the experience, rights, and needs of individuals who are
homosexual are the primary concern, regardless of percentages in the population.
Reorientation Therapy
Another area of disagreement is over the relative value of reorientation therapy or
“reparative therapy” as it is sometimes called. Can some form of psychological
and/or spiritual therapy enable people to change their homosexual orientation?
• One answer to this question is, “No.” People who hold this view point out that
such efforts can, in fact, be psychologically damaging to homosexual people
who should be affirming their own sexual identity instead.
• At the other end of the spectrum are those who are optimistic about the possi-
bilities of change and who, therefore, advocate such therapies.
• Others are more modest in their claims but do assert that these therapies can help
some people.They recognize that some who undergo treatment may only be helped
to break free of their sexual impulses while others will claim complete change.
• Even some who are skeptical of reparative therapy acknowledge that counseling
can help those who are struggling with questions of sexual orientation.
Some in our church who are homosexual have found therapy ineffective. Others have
been driven by the church’s teachings to seek therapy and spiritual healing, and have
felt a sense of agony and despair when this did not work. Still others have embraced
therapy and spiritual healing and feel that they have overcome the homosexuality they
did not desire.
View of the American Psychiatric Association (APA)
Much has been made of the American Psychiatric Association’s 1974 decision to
remove homosexuality from its list of pathological psychological conditions. Many
regard this decision as an indication that homosexuality should no longer be regarded
as a perversion. Others argue that social and political pressures rather than scientific
convictions motivated the decision of the APA. They point out that some who supported
this decision have since changed their minds.The difference of opinion here is reflected
to some extent in differences over what the research says about the quality of homo-
sexual relationships as compared to heterosexual relationships.
• Some, while they acknowledge that there is no conclusive proof that homosexuality
is pathological, emphasize that evidences of promiscuity and unstable relationships
raise serious questions about how healthy life is for many people of homosexual
orientation. They recognize that there is no one pattern of life among people of
same-sex orientation—some are obviously healthy—yet there is still reason to
be concerned about endorsing homosexuality as a healthy alternative that is no
more prone to bad behavior than heterosexuality is.
9
29
For this reason God gave them
up to degrading passions. Their
women exchanged natural
intercourse for unnatural, and
in the same way also the men,
giving up natural intercourse
with women, were consumed
with passion for one another.
Men committed shameless acts
with men and received in their
own persons the due penalty
for their error.
—Romans 1:26–27
• Others see the research showing generally more positive indicators of stability
and satisfaction in committed relationships and a higher percentage of commit-
ment to one partner among homosexual males than had once been thought.
In addition these interpreters see more common characteristics than differences
between homosexual and heterosexual couples and many shared values. For
example, some studies of children who live with a homosexual parent show
no significant impact on child development related to the sexual orientation of
the parent.
10
Notwithstanding the importance of the research, some in our church who are homo-
sexual remind us all that the lifestyle they want to commend and model is one of
loving, publicly acknowledged and sanctioned commitment to one partner anchored
in shared Christian faith.
Questions:
1. Even though the research is not conclusive, do we know enough to make moral
judgments about homosexual conduct? Why or why not?
2. If we knew more about the “causes” of homosexuality would it make a difference
in our moral judgment of homosexual conduct? Why or why not?
3. If the church were to offer pastoral guidance and help for those who desire reorien-
tation therapy, would that mean a rejection of those who affirm their homosexual
orientation and do not feel willing or able to change?
✍ Remember to record your responses.
Scientific Research and the Bible
We have already looked at the texts that are most frequently cited in connection
with homosexuality. For the present, then, we will focus on Romans 1:26–27 since
it is usually considered Paul’s strongest and clearest statement against same-sex acts.
Furthermore, the reference to men and women exchanging natural relations for
unnatural ones leads to a consideration of what the Bible teaches about our created
sexuality.
Interpretation
There are those who believe that, even if some claims of modern research that certain
people have a virtually innate homosexual orientation were true, the Bible’s judgment
against homosexual conduct would remain.
For some it is questionable that the biblical writers knew only about same-sex
conduct and not about same-sex orientation. However, even if the idea of orientation
is new to our era, it does not mean that people have no choice. We can choose not
to follow those seemingly innate impulses that are contrary to God’s will.
For many the term “nature” refers to the God-given structure of creation.
According to this view, same-sex relations violate the order of God’s creation. God
gave them up to this sinful violation and to the other sins mentioned in Romans
1:24–32 because of the people’s idolatry. Same-sex orientation is therefore not another
form of what is “natural,” but another manifestation of how sin can create disorder in
the order of creation.
Interpretation
There are also those who believe that our present understanding of sexual orientation
through the work of modern behavioral science was unknown in biblical times. This
they contend should lead us to rethink what the Bible teaches us.
30
According to this view, contemporary concepts of “sexuality,” “heterosexuality,”
“homosexuality,” and “sexual orientation” were unknown to the biblical writers,
even though there were doubtless people of homosexual orientation.Therefore, it is
reasonable to assume that, given its inclusion with other sins (Romans 1:24–32) and
the absence of any idea that people have a given orientation, same-sex activity was
regarded as an act of willful indulgence.
In our present understanding of sexual orientation there are some in our church
for whom homosexuality is a given and who want to live with their partners in
unions based on love and fidelity like the ideal of heterosexual marriage. Such a
union would be a significantly different situation from the self-indulgent same-sex
acts being addressed in the Bible.
Some have argued that for Paul “natural” does not refer to our biological makeup
or the “way we were created” but to what was considered “normal” or “conventional”
behavior according to the social and religious traditions of his culture. Thus, Paul’s use
of “natural” cannot be regarded as a synonym for creation.
11
Some have also argued
that “unnatural” in this case refers not to acts against created nature but to unbridled
or excessive sexual passion of any kind.
12
Many people who propose one of these interpretations rely on the biblically
supported idea that creation is ongoing. God is active in the world to create new
understanding and new possibilities of what we see as “natural.” (This perspective
was noted in Session Two in the discussion of the creation texts.)
Questions:
1. Based on your experience, your reading of the Bible, and the discussions from
the preceding sessions of this study, is creation to be considered God’s given order,
or is there an on-going creation in which we participate?
2. Discuss how different views of the nature of creation result in different views on
the acceptability of same-sex conduct.
✍ Remember to record your responses.
Scientific Research and Tradition
All people are welcome into the communion of this church regardless of their sexuality.
This welcome is based on God’s invitation to all people in the gospel of Jesus Christ
and is not affected by scientific findings or speculation.To welcome all people is
also consistent with our Lutheran focus on God’s free gift of grace in the doctrine
of justification discussed in Session Four. However, other aspects of our theological
tradition should be considered alongside what science can tell us.
Responses
Those who uphold the traditional teaching that homosexual conduct is a sin and that
heterosexual marriage is God’s intention for us in creation may respond to scientific
research in the following ways.
• Recognizing that homosexual orientation is a given for some in this church, the
church has properly not regarded homosexual orientation in itself as blameworthy.
• Some would allow that we should not expect celibacy from everyone in this
church who is homosexual. It is a matter of pastoral concern to help people
work with this issue in their lives. At the same time, we should not publicly
affirm homosexual conduct by blessing same-sex relations or ordaining,
consecrating or commissioning people in such committed relations.
• Those in our church who are homosexual and who aspire to the church’s
rostered ministries should be required to abstain from homosexual intercourse.
31
• The church should be more proactive in leading people who desire it to reorien-
tation therapy.
• The church has a special responsibility to its youth when they are struggling
with sexual orientation to help them cultivate their heterosexuality.
• The church needs to uphold the strength of marriage and family against the
potentially weakening effects of alternatives like the blessing of same-sex unions.
Monogamous heterosexual marriage with the blessing of the church finds clear
support in the Bible.
Responses
For those who think that the modern evidence of sexual orientation has opened the
church to change, the following are likely views.
• The tradition of the “orders of creation,” which has been invoked to support
heterosexual marriage and family life as God’s original and immutable will has
undergone some reinterpretation in the tradition itself. Lutheran theologians
understand these “orders” to be something God has providentially established
to bring order to a sinful world.Thus, marriage and family are hedges against
promiscuity and a protection for children.The same purposes could be extended
to same-sex unions.
• The acceptance of sexual intercourse in a loving marriage for other than procre-
ative purposes and the acceptance of marriages without children have already
modified older understandings of the tradition.These changes in outlook could
be extended to homosexual couples who did not choose their sexuality but
want to live faithfully within it.
• If some people are homosexual by orientation and not by choice and, as our
Lutheran Confessions state, celibacy is a spiritual gift not a requirement, then it
is wrong to insist on celibacy for a gay or lesbian person who enters one of the
rostered ministries of this church.
• Despite misgivings about the influence of same-sex unions on the values associated
with our traditional understanding of marriage, some would claim that there is
considerable social research to show that gay and lesbian people are quite capable
of stable, faithful, and loving relationships and, where there are children, the
children display no adverse effects.
10
Traditional values of heterosexual marriage
and family will remain the norm, but similar values can be realized in same-sex
unions.The tradition should be expanded to include them.
Questions:
1. Do you think that the blessing of same-sex relationships would undermine or
strengthen our traditional teachings about marriage? Discuss why.
2. Did anything in this session surprise you?
3. As we have seen, faithful people have very different views on the acceptability of
homosexual conduct. Science also provides differing views. What resources do we
have as people of faith with God’s gift of reason to make moral decisions on this
issue?
✍ Remember to record your responses.
Closing Prayer: Good and gracious God, giver of all good gifts, we thank you for
the gift of each other in the priesthood of all believers. Sustain us in that calling. In
our moral deliberations give us discerning minds eager for your truth. In the often-
confusing patterns of our changing world, be our guide. In Jesus’ name we pray.
Amen.
32
Refer to page five for the
ELCA’s present policies
SESSION SIX: GOSPEL MISSION
Hymn: Lutheran Book of Worship #392 “O Lord, Send Forth Your Spirit”
Scripture: Matthew 28:18–20
Prayer: Almighty God, grant to your Church your Holy Spirit and the wisdom which
comes down from heaven, that your Word may not be bound, but have free course
and be preached to the joy and enlightenment of your holy people, that in steadfast
faith we may serve you in the confession of your name; through Jesus Christ, our
Lord. Amen.
The Church is the church in mission with
a call to proclaim the gospel. An emphasis
of the “faithful” part of
Journey Together Faithfully is faithfulness to our call to proclaim the
gospel. As we gather up the insights of our discussion in this study, we prepare ourselves
to ask the question, “How do the questions some in this church have raised about the
blessing of same-sex unions and the ordination, consecration, and commissioning of
people in committed same-sex unions relate to the mission of the church?” After finish-
ing this session, fill out the response form included with this booklet and available on-
line at
www.elca.org/faithfuljourney
Possible Positions Regarding the Blessing of Same-Sex Unions
and the Ordaining, Consecrating, and Commissioning of
People in Committed Same-Sex Unions
As we have seen, the questions of whether to bless same-sex unions or to ordain, conse-
crate, and commission people in committed same-sex unions are complex, and faithful
people in this church respond to the issues these questions raise in a variety of ways.The
following descriptions are typical approaches to answering the specific questions about
blessing and ordination, commissioning, and consecration. Each position could have
many nuances and variations.They are presented in this simplified form to assist in
understanding and conversation.
1. We should neither bless same-sex unions nor ordain, commission, or consecrate
people in such relationships.
Blessing
Blessing same-sex unions would contradict the Bible’s judgment against same-sex conduct
and undermine the institution of marriage. Redeemed by the grace of God in Jesus Christ,
people of homosexual orientation should be encouraged to seek spiritual and therapeutic
help when needed and to abstain from sexual relations.
Ordination, Commissioning, and Consecration
As in the current policy of the ELCA, homosexual people could be admitted to the rostered
ministries of the church only if they abstain from sexual relations. Ministers of the church
are not without sin. But admitting people into the public ministries of this church who
are involved in same-sex relationships, even though committed, would be to condone
behavior that the Bible and the teachings of the church regard as sinful.
33
2. Even as we acknowledge that homosexuality is an expression of sin’s effects in our
fallen world, our redemption in Christ gives us grounds for blessing same-sex unions
and perhaps ordaining people in such unions.
Though the exact cause of sexual orientation is not clear, there is some reason to
believe that for some people their homosexual orientation is a given and not a choice.
Scripture’s negative judgment on same-sex acts leads to the conclusion that homosexual
orientation is a defect in the creation attributable to the effects of sin in a fallen world.
Nevertheless, homosexual people are redeemed in Christ by grace.This redemption
provides us with our perspective in all our judgments as a Christian church.
Blessing
Since celibacy is a spiritual gift for the very few and there is a natural need for compan-
ionship and love, we should bless same-sex unions in support of the partners’ commitment
to a covenant of fidelity and Christian love. Some would extend this blessing as a matter
of pastoral discretion and evangelical concern. Others would be more positive in saying
that blessing should be a general practice because in Christ our relationships are redeemed.
Ordination, Commissioning, and Consecration
• Some who would support pastoral discretion in blessing same-sex unions would not
support commending people in same-sex unions for the church’s rostered ministries.
• For others, people in committed homosexual relationships would be suitable candidates
for the church’s rostered ministries by virtue of the righteousness that is theirs in Christ
and in view of their readiness to meet the same standards of faithfulness in a committed
relationship expected of married ministers.
3. Believing that God intends us to see homosexuality as potentially one faithful expres-
sion of human sexuality, we should bless same-sex unions and ordain, commission,
and consecrate people in such unions.
We know that homosexual orientation is a given for some people. Our more complex
understanding of sexual orientation today differs from the view in the biblical world,
which had no concept of “sexuality.”There is no reason to think that when the biblical
writers condemned same-sex activity that they had in mind people who are homosexually
oriented who want to live in committed unions of Christian love and fidelity.
Blessing
We should regard homosexual orientation as one expression of human sexuality and
affirm it with the sanctioning of same-sex unions. Some would like this sanctioning to
use the language of marriage. Others prefer terminology such as “blessing” to describe
this covenant. Both regard such a blessing as the equivalent in importance to marriage.
Ordination, Commissioning, and Consecration
People holding this view support the ordination, consecration, and commissioning of
people in committed same-sex unions.
4. Va riations
Even within the positions mentioned above there is diversity of understanding and opinion.
For example, those who uphold the church’s present position and oppose blessing same-
sex unions as a matter of church policy may nevertheless find some form of blessing
acceptable as a matter of pastoral discretion.
34
Similarly, people who favor the blessing of same-sex unions may differ on whether
not it is the equivalent of marriage or is in a different category.
On the ordination question, some propose a complex solution, arguing that we should
find a way to accommodate more than one practice on ordination, commissioning, and
consecration while preserving the unity of the church and the vitality of its mission.
Some have wondered about creating the option of ordaining a person in a same-sex
union when a particular congregation has indicated its willingness to call that person as
their pastor. Another idea is that congregations favoring such ordinations could be organ-
ized into a non-geographic synod that would have different ordination standards from the
rest of the church. Others think that each synod candidacy committee and bishop should
be free to approve exceptions.
However, any change introduces additional theological and practical questions. For
example, calling forth leadership in the church is a responsibility currently shared by
congregations, synods and the churchwide office. A move away from a uniform ordination
practice would be a change in custom and structure of the ELCA.Theologically, Lutherans
do not consider themselves bound by any specific structures or customs. However, any
form of church organization must serve the gospel.
Questions:
1. Given what you have learned in this study, what is your position on the blessing of
committed same-sex unions? What is your position on the ordination, consecration,
and commissioning of people in committed same-sex unions? Refer to your experience,
the Bible, and our traditions to clarify your points.
2. Do you think the ELCA should bless committed same-sex unions?
3. Do you think the ELCA should ordain, consecrate, and commission people in committed
same-sex unions?
4.There are ELCA congregations that would welcome a rostered leader in a committed
same-sex union. Would your congregation? Why or why not?
✍ Remember to record your responses.
The Nature of the Disagreement Among Us
We not only disagree on what practices the church should follow for blessing and
ordination, we also disagree on the nature of the question.
The Disagreement is About Moral Judgments
Position One
Disagreements about the morality of homosexual conduct and its implications for
church practice and policy are not over the authority of the Bible, but over how we inter-
pret and apply certain texts in today’s world. In addition, our faith as confessed in the
Creeds and the doctrine of justification by grace at the heart of the Lutheran Confessions
is not at stake here.Therefore, whether to bless same-sex unions or ordain, commission,
and consecrate people in such unions are not issues that can define or divide the church.
• The Lutheran church has always recognized that we will have differences over moral
judgments.These we do not regard as reasons for division.Those who support same-
sex unions, for example, also share the same ethical values as all other Christians,
including the commitment to live in sexual and personal fidelity before the eyes of
God.Those who support the ordination, commissioning, and consecration of those
in committed same-sex unions point out how these people show deep devotion to
the Church’s ministry and mission.When it fails to affirm people in committed
same-sex relationships, the ELCA is wasting the talents of those homosexual people
who are eager to serve the Church’s mission in its ministries.
35
• Allowing different practices regarding blessing and the role of homosexual people in
the life of the church is a step toward demonstrating sensitivity, justice, and inclusivity.
This will enhance our gospel mission.
• Differences in moral judgment should not prevent us from adopting policies that
would allow for different practices in different places within the church.
Position Two
Even if we concede that this is a disagreement over biblical interpretation regarding moral
judgments, the very visibility of blessings in the rites of the church and the people in its
ministries makes allowing different practices an offense to many and a deterrent to mission.
• Throughout history churches have consistently rejected same-sex sexual conduct as
incompatible with God’s plan. With few exceptions the mainline churches still hold
to that position. For the ELCA to allow the blessing of same-sex unions and the
rostering of people in committed same-sex unions would place us outside the main-
stream of Christianity. Such a move would weaken our ecumenical ties and mission
outreach.
• Given the strong opposition to the affirmation of homosexuality among ethnic-specific
communities in which the ELCA has been working, changes in policy could adversely
affect that work.Were that to happen, it could detract from the church’s efforts to
build the diversity so important to its mission to all people.
• To go forward with the blessing of same-sex unions and the ordaining, consecrating,
and commissioning of people in such unions could alienate the ELCA from many of
its global partners in the Lutheran communion.
The Disagreement is About Core Doctrine
Position One
While matters of sexual morality have not been the subject of church dogma, some
believe that the opposition to homosexual conduct in the Bible and Christian tradition is
so clear and profound that revision of these teachings strikes at the foundation of biblical
authority and church teaching on which the church’s core doctrine rests. Such a revision
would divide the church and undermine its mission.
Position Two
Revision of traditional prohibitions regarding the blessing of same-sex unions and the
rostering of people in committed same-sex unions is required by the very nature of the
Church. The Nicene Creed confesses the “one, holy, catholic, and apostolic church.” Our
unity is not a product of our doctrine or practice. Instead it arises as a gift of Christ’s
righteousness for all. Including all people who share the common values of sexual fidelity
in all facets of the Church’s mission and ministry is a powerful statement about the
redemptive power of the gospel in the mission of the Church.
These considerations conclude formal study. Thank you for responding to the call from
fellow members of the ELCA to study the questions of whether the ELCA should establsih
and official blessing for same-sex unions and whether we should ordain, consecrate, and
commission people in committed same-sex unions. Please remember to fill out the response
form. It is included in this booklet and also available on-line at
www.elca.org/faithfuljourney
Closing Prayer: Thank you, Lord, for this time of study and dialogue together. Remember
the needs of all who have brought their concerns, fears, and hopes to this discussion.
Bless this church as we consider the decisions that lie before us, keep us one, and guide
us on the path of faithfulness for your name’s sake. Amen.
36
ENDNOTES
1. Scripture quotations are from the New Revised Standard Version Bible, copyright ©1989
by the Division of Christian Education of the National Council of the Churches of
Christ in the USA and used by permission.
2.
Christian Dogmatics, vol. 1, Carl E. Braaten and Robert W. Jenson, ed., (Philadephia:
Fortress Press, 1984) 70.
3. Samuel Balentine,
Leviticus (Interpretation Series: Louisville: Westminster/John
Knox, 2002), 159.
4. For a study, see Frederick Gaiser, “A New Word on Homosexuality? Isaiah 56:1-8
as Case Study,”
Word and World, XIV,3 (Summer 1994), 280-293.
5. Anthony Kosnik, et. al.,
Human Sexuality: New Directions in American Catholic Thought
(New York: Paulist Press, 1977), 37.
6. Christine E. Gudorf,
Body, Sex, and Pleasure (Cleveland: Pilgrim Press, 1994), 83.
7. Anthony Kosnik, et.al.,
Human Sexuality: New Directions in American Catholic Thought, 198.
8.
ELCA Message on Sexuality: Some Common Convictions, 1996. www.elca.org/dcs/sexuality
9. See Stanton L. Jones and Mark A.Yarhouse, “The Use, Misuse, and Abuse of Science
in the Ecclesiastical Homosexuality Debates,”
Homosexuality, Science, and the “Plain Sense”
of Scripture,
ed. David L. Balch (Grand Rapids: Eerdmans, 2000), 110-112; Merton P.
Strommen,
The Church and Homosexuality: Searching for A Middle Ground (Minneapolis:
Kirk House Publishers, 2001), 41-48.
10. Isaiah Crawford and Brian Zamboni, “Informing the Debate on Homosexuality:
The Behavioral Sciences and the Church,”
Sexual Diversity and Catholicism:Toward the
Development of Moral Theology,
ed. Patricia Beattie Jung with Joseph Andrew Coray
(Collegeville, Minn.:The Liturgical Press, 2001), 227-239.
11. Martti Nissinen,
Homoeroticism in the Biblical World:A Historical Perspective, trans. Kirsi
Sternja (Minneapolis: Fortress, 1998) 105, 137-138.This is disputed by Robert A.
J. Gagnon,
The Bible and Homosexual Practice:Texts and Hermeneutics (Nashville:
Abingdon, 2001), 362-373.
12. David Fredrickson, “Natural and Unnatural Use in Romans 1:24-27: Paul and the
Philosophic Critique of Eros,” Balch, David L. ed.
Homosexuality, Science, and the “Plain
Sense” of Scripture
(Grand Rapids: Eerdmanns, 2000), 197-222. This view is disputed
by Gagnon,
ibid, 387ff.
37
APPENDIX I
2001 ELCA Churchwide Assembly Resolutions
The Definition and Blessing of Committed Same-Gender Relationships
Assembly Action CA01.06.28
To respond to the memorials of the Metropolitan Chicago Synod, the Southeast Michigan Synod, the
Upstate New York Synod, the Metropolitan Washington, D.C., Synod, and the Virginia Synod by directing
the Division for Ministry and the Division for Church in Society, in consultation with the Conference
of Bishops, ELCA seminaries, colleges and universities, and other churchwide units, to implement
jointly a churchwide study on homosexuality;
To provide that the process include creation of a study document on homosexuality for use in congre-
gations, synods, and in sponsored hearings and focus groups across this church. This document shall
include study of the Lutheran understanding of the Word of God and biblical, theological, scientific,
and practical material on homosexuality.The document shall address issues related to blessing committed
same-gender relationships, and rostering of approved candidates who are in committed same-gender
relationships.This study shall provide for the sharing of information from and among members of this
church;
To authorize the presiding bishop and Church Council to approve the parameters and expense budget
of this process and identify the revenue source(s) to provide for this study;
To direct that reports on the study process shall be presented to each of the regular meetings of the
Church Council, and to synod assemblies beginning in 2002 with response requested. A first edition
report shall be brought to the 2003 Churchwide Assembly along with initial or interim recommendations.
A final report, complete with action steps for full implementation, shall be presented to the 2005
Churchwide Assembly;
To respect charitably one another as we examine our understandings and practices, speaking the truth
in love, practicing the “mutual conversation and consolation of the brothers and sisters” (Luther,
Smalcald Articles, III.4); and
To request that the Division for Ministry, in consultation with the Division for Congregational
Ministries and the Conference of Bishops, identify and make available materials to assist and support
pastors as they provide pastoral care and counseling for persons concerned with these issues.
Ordination of Gay and Lesbian Persons
Assembly Action CA01.06.36
To respond to the memorials of the Saint Paul Area and Metropolitan Chicago synods by requesting
that the Church Council, the Conference of Bishops, and the Division for Ministry create a specific
plan and timeline leading to a decision concerning the rostering of homosexual persons who give
expression to sexual intimacy only in a relationship that is mutual, chaste, and faithful, including but
not limited to:
1) changes in “Vision and Expectations”;
2) changes in “Definitions and Guidelines for Discipline”;
3) amendments to the ELCA constitution and bylaws; and
4) changes in all other related governing documents.
In the event any of the above mentioned changes require approval of the ELCA Churchwide Assembly,
such actions shall be placed before the 2005 Churchwide Assembly for adoption or ratification.
Social Statement on Human Sexuality
Assembly Action CA01.06.45
To initiate a process within the Evangelical Lutheran Church in America to develop a social statement
on human sexuality.
38
APPENDIX II
From Human Sexuality and Sexual Behavior: A Social Statement of The American Lutheran Church,
1980.
www.elca.org/dcs/sex.alc
We note the current consensus in the scientific community that one’s preferred sexual behavior exists
on a continuum from exclusively heterosexual to exclusively homosexual and that homosexual behavior
takes a variety of forms. We believe it appropriate to distinguish between homosexual orientation and
homosexual behavior. Persons who do not practice their homosexual erotic preference do not violate
our understanding of Christian sexual behavior.
This church regards the practice of homosexual erotic behavior as contrary to God’s intent for his
children. It rejects the contention that homosexual behavior is simply another form of sexual behavior
equally valid with the dominant male/female pattern.
We have reviewed the challenges to the traditional interpretations of those scripture passages that
appear to proscribe homosexual behavior. We are not convinced by the evidence presented. Among
passages cited as requiring interpretations different from the traditional interpretation are Genesis
18:l6–l9:29; Leviticus 18:22 and 20:13; Romans 1:24–32; 1 Corinthians 6:9–10; 1 Timothy 1:10.
While we see no scriptural rationale for revising the church’s traditional teaching that homosexual
erotic behavior violates God’s intent, we nonetheless remain open to the possibility of new biblical
and theological insights.
We agree that homosexually-behaving persons need God’s grace as does every human being. We all
need the care and concern of the congregation.We all need opportunity to hear the Word, to receive
the sacraments, to accept the forgiveness God offers, to experience the understanding and the fellowship
of the community of Christ. We all need the power of the Holy Spirit for ethical living sensitive to our
own individual situations. So saying we nevertheless do not condone homosexual erotic behavior. Nor
do we condone idolatry, pride, disrespect for parents, murder, adultery, theft, libel, gossip, or the other
sins known in our circles.The sacrifice God finds acceptable from each of us is “a broken spirit, a
broken and a contrite heart.” Then he can answer our prayer for a “clean heart …a new and right
spirit within me.” (See Psalm 51.)
Truth, mercy, and justice should impel members of congregations of The American Lutheran
Church to review their attitudes, words, and actions regarding homosexuality. Christians need to be
more understanding and more sensitive to life as experienced by those who are homosexual. They
need to take leadership roles in changing public opinion, civil laws, and prevailing practices that deny
justice and opportunity to any persons, homosexual or heterosexual. We all need recognition and
acceptance as human beings known to and loved by God.
From Sex, Marriage, and Family: A Social Statement of the Lutheran Church in America, 1970.
www.elca.org/dcs/sex.lca
Scientific research has not been able to provide conclusive evidence regarding the causes of homosex-
uality. Nevertheless, homosexuality is viewed biblically as a departure from the heterosexual structure
of God’s creation. Persons who engage in homosexual behavior are sinners only as are all other per-
sons— alienated from God and neighbor. However, they are often the special and undeserving victims
of prejudice and discrimination in law, law enforcement, cultural mores, and congregational life. In
relation to this area of concern, the sexual behavior of freely consenting adults in private is not an
appropriate subject for legislation or police action. It is essential to see such persons as entitled to
understanding and justice in church and community.
39
APPENDIX III
Helpful Resources
The following are available on-line at www.elca.org/faithfuljourney/resources. Some resources are also
available in print. Ordering information is included.
Journey Together Faithfully, ELCA Studies on Sexuality: Part One
This four session study will aid congregations, members, and others in discussing the ELCA's
“Message on Sexuality: Some Common Convictions.” For print copies call 800.328.4648 and request
item 6-0001-6406-8. ($1.50, plus shipping)
Journey Together Faithfully Bulletin Insert
An introduction to the process and timeline for use in congregational settings (2002)
Talking Together as Christians about Homosexuality
A resource packet from the Division for Church in Society (1999)
Talking Together as Christians about Tough Social Issues
A basic resource for discussing issues that Christians face in the context of their faith (1999)
For a printed copy, call 800.328.4648 and ask for item 6-0001-1197-5. ($1.00, plus shipping)
A Conversation Among Sisters and Brothers in Christ on Homosexuality and the Church
• Synod Assemblies Model
• A Rostered Leaders' Event
These two resources from the Division for Church in Society were produced to assist synods in talking
about homosexuality prior to the 2003 Churchwide Assembly.
Faithful Conversation: Christian Perspectives on Homosexuality. Fortress Press. 2003.
While not an official product of the sexuality task force, this book should be a useful addition to
a number of other background resources. For a printed copy, call 800.328.4648 and ask for item
0-8006-3580-9. ($9, plus shipping)
Selected and Annotated Bibliography on Christianity and Homosexuality
A resource from the Division for Ministry (2001)
Congregational Hospitality to Gay and Lesbian People
A report from the ELCA Division for Outreach (1998). Call 800.638.3522 ext. 2647 for information
on print availability.
“Report on Conversations about Homosexuality and the Church: Churchwide Report for 1999–2001.”
A report to the ELCA Church Council by multiple churchwide units (2000)
Other resources:
ELCA News Releases: News articles that relate to the ELCA Studies on Sexuality process. Go to
www.elca.org/faithfuljourney/news
Articles from The Lutheran magazine: A list of articles on both the ELCA Studies on Sexuality as well as
articles of general interest on the topics of sexuality and homosexuality. Go to
www.elca.org/faithfuljourney/
thelutheran
From the Women of the ELCA’s series Listen, God is Calling:
•
Called to Ethical Decision Making: No Easy Answers. ISBN: 6-0001-6486-6
•
Called to Deal with Difficult Issues:A Challenging Ministry. ISBN: 6-0001-6488-2
Both titles are available on-line at
www.elca.org/wo/resource For availability in print, call 800.328.4648
and refer to the ISBN. (Pay only shipping.) Call 800.638.3522 ext. 2737 for more information.
Taking the War Out of Our Words:The Art of Powerful Non-Defensive Communication, by Sharon Ellison. 2002.
Order on-line:
www.pndc.com/booktape ($15.95)
Consult the Web site (www.elca.org/faithfuljourney) for additional and updated resources.
40
APPENDIX IV
How to Use this Study Guide
The study can be used in a variety of ways depending on local needs and preferences.The main
purpose is to
study together and provide feedback to the task force.
How to get organized
• Leaders can but need not be the pastor. Discussion facilitators from within the congregation can be
recruited and prepared. People outside the congregation identified by the synod or by some other
means may facilitate the study or train members to do so.
• People of all ages, from youth to older adults, should be encouraged to participate.
• Wherever possible, the participation of people with different points of view and experiences, including
Lutheran Christians who are gay or lesbian, their relatives, and those who have sought therapy for
issues relating to sexual orientation, will be helpful.
• Worshiping together keeps our feet on the ground that we stand on together as one in Christ.
Worship suggestions are included at the beginning of each session. Congregations and groups will
also have their own worship forms and ideas they may want to use.
For example: a congregation that has decided to make use of small group studies or house meetings
may want to have a worship service at which there is an orientation to the study and a consecration
of participants and group leaders.
How to study
• In congregations: as a series in a Sunday class; in small groups or house meetings; in special forums;
as a part of the activities of different groups within the congregation.
•
In clusters of congregations: Some congregations may wish to study with others nearby or hold joint
forums.
•
Other possibilities: Lutheran college and university groups, seminary groups, campus ministry groups,
groups of rostered leaders, synod staffs, etc.
How to report the outcomes of your study experience
• If the group reaches consensus on some or all items, that consensus can be noted on the response
form.
• If there is no consensus, each individual’s views may be recorded and the response tallied in a
composite report that may also include individual written commentary.
• Thoughts and ideas not specifically requested on the response form may also be included.
41
How to lead discussion
• Please pay special attention to the section in the study booklet entitled, “Productive Discussion in
a Spirit of Mutual Respect,” page five. Be sure everyone has read through these points. It may be
helpful to review them briefly before beginning.
• Participants will need their Bibles.
• The study sessions build on one another, leading up to the final session when people will have a
chance to reflect on the experience they’ve had with the study, what they have learned, and what
conclusions they are prepared to draw. It is important to the learning and discerning process that
your group follows this session-by-session approach before sharing final thoughts.
• Discussion leaders should read the entire booklet ahead of time.That way, for example, the discussion
will not get unnecessarily sidetracked on a subject that will be coming up for explanation and
discussion later.
• In preparation for the sessions, leaders should read the background papers and encourage participants
to read them as well. Copies of these papers are available on-line at
www.elca.org/faithfuljourney
• It is most helpful if participants read the material for each session in advance. Nonetheless, it is
still helpful to review the material in each session point by point before getting to the discussion
questions to make sure that everyone understands what is being presented.
• If there are questions raised about the meaning of items in the study booklet that are not satisfactorily
answered, record them and seek help before the next session. Another reason, then, for leaders to
read the entire booklet in advance is that they might spot something that could raise questions of
understanding and be prepared to respond.
• It is important that the leader not skew the discussion toward a one-sided perspective by allowing
his or her views to intrude into the interpretation of the material or to influence the response to
the discussion questions.
• In every group some are more vocal than others. Encourage as broad a participation as possible.
Attention to the principles for dialogue outlined in “Productive Discussion in a Spirit of Mutual
Respect” (page five) should help guard against individuals feeling intimidated because they think
they are in the minority, or because others in the group are more forceful in expressing themselves.
42
APPENDIX V
Frequently Asked Questions
Before beginning Journey Together Faithfully: Part Two, “The Church and Homosexuality,” groups might find
it helpful to walk through these questions and answers together.The questions and answers attempt to
address in a helpful way some of the fears and perceptions that concern people in this church as they
consider participation in the study.
Isn’t the outcome of the study on homosexuality a forgone conclusion? Haven’t we already decided
to change and the study is only a pretense to justify that change?
The ELCA Church Council and everyone involved in the conduct of these studies on sexuality are
committed to an open and fair process in which there are no foregone conclusions. Every effort will
be made to ensure as broad a participation of people throughout this church as possible. All views will
be heard and respected.The task force and the director are committed to serving the Church rather
than any specific point of view.
Why are we spending so much money on this study when this money is needed for things like
world hunger and other important activities of the Church’s mission?
The simple answer is that the ELCA 2001 Churchwide Assembly passed resolutions mandating that we
do this study. (
The full text of these resolutions is in Appendix I.) However, we can say more than that in answer
to this question.This is an important issue for many people throughout the Church. Sincere Christian
people within our church hold different points of view on these matters and many are struggling with
uncertainty. We in the church owe it to one another to participate as much as possible in this study
and in dialogue with one another as part of our ministry of caring for each other. Beyond that there
are other matters at stake such as exploring how we interpret the Bible’s teaching on vital issues and
how we are guided by our Lutheran theology and tradition as we engage in serious moral deliberation.
Why are we engaged in a study of homosexuality when the Bible is clear about this matter?
Serious students of the Bible disagree on what the implications of the Bible’s teachings regarding
homosexuality are. Lutherans have always sought to understand the meaning of Scripture passages in
terms of the total teaching of the Bible and we have sought faithfully to interpret the meaning of the
Bible’s teaching for the particular circumstances of our own day. It is important to do this work of
biblical study in connection with these studies on sexuality in order that we can move forward in the
Church with even greater confidence in the guidance of God’s Word.
Will my opinion be heard and respected?
The task force and the director for the studies on sexuality are committed to providing as many
opportunities as humanly possible for people to participate in this discussion. Appendix IV contains
a number of suggestions as to how congregations and other groups can participate. We encourage
congregations to take part in this study.
Journey Together Faithfully: Part Two is designed to promote true
dialogue with respect for one another’s opinions and a sincere effort on everyone’s part to understand
the opinions of those who hold different viewpoints.
Haven’t we been talking about homosexuality long enough? Aren’t we ready to decide? Isn’t it
clear that the gospel calls us to be an inclusive church?
We have certainly been discussing the matter of homosexuality in the Church for a good many years.
However, now the Churchwide Assembly has mandated this study and required that certain proposals
be brought forward and a social statement ultimately developed.This moves the conversation into a
new phase and it also recognizes the fact that we cannot yet agree about how to resolve this debate.
The study, therefore, provides us with the avenue for exploring our differences and seeking direction
for this church. Once again, there are no foregone conclusions.There is much hard work to be done.
43
While the gospel calls us to be a welcoming church to all people, there is still much study to be
devoted to our views on sexuality and the implications of these views for church policies such as
ordination of gay or lesbian people in committed relationships.
The Church has changed its view many times on issues like slavery, women’s ordination, and the
acceptance of divorced clergy. Doesn’t a new understanding of gay and lesbian sexuality suggest
that another change is due?
Certainly there are some in this church who make that argument. Others do not regard it as convincing,
however.This is one of the questions we deal with in the study booklet.
If as a result of this study we change our present policy regarding the ordination of gay and lesbian
people in committed relationships, will our congregation be forced to accept a gay or lesbian
pastor in such a relationship?
Congregations are not forced to accept any pastor. A congregation should strive, after prayer and
deliberation, to call a pastor whose gifts for ministry seem well suited to the needs of that particular
community of faith, in keeping with the established standards of this church for ordained ministry.
Some say that the task force is biased in favor of blessing same-sex unions and admitting people
in committed same-sex unions into the rostered ministries of the church. Is this true?
The task force members have demonstrated their diversity of viewpoints and their readiness to listen
to and respect all voices.They represent a spectrum of opinion but they are united in their commitment
to serve this church. Outside observers at the task force meetings have been impressed with their
sincere and gracious manner of dialogue and their fairness.
Though representing a variety of opinions themselves, task force members have often voiced their concern that this
discussion in the church avoids hurtful labels and false assumptions. Here are some examples:
• “People of homosexual orientation are likely to be pedophiles.”The truth is that pedophilia (sexual
attraction to children) is not a problem peculiar to homosexual people.The background paper on
research into sexual orientation can provide some helpful information. (Available on the Web at
www.elca.org/faithfuljourney or by calling 800.638.3522 ext. 2815)
• “People who oppose same-sex activity are usually homophobic.” (homophobic: feeling fear and
hatred toward homosexual people) This is an unfair label. People with concerns about church policies
on ordaining, commissioning, or consecrating people in committed same-sex unions or blessing
those unions do not necessarily act out of homophobia at all.
• “People who wish to affirm homosexual people, bless their unions and welcome them into the
church’s ministries are willfully flaunting the Bible and the will of God.” Certainly the church has
historically interpreted the Scripture as judging same-sex activity to be wrong in God’s sight.
However, those who offer a different view also seek to follow the Word as they understand it.Their
conscience should also be respected.
• “People who condemn same-sex relations and oppose blessing or admittance to ministry of people
in committed same-sex unions are legalistic and don’t understand the gospel and Christian love.” A
judgment of this sort is certainly unfair to many Christians who live lives of faith in the gospel active
in Christian love.They welcome gay and lesbian people as sisters and brothers in Christ even though
they have reservations about blessing same-sex unions and welcoming people in same sex-unions
into our ministries.
44
How can we avoid division in our congregations and in the ELCA over questions about
homosexuality in the church?
The first thing to remember is that our unity in the baptismal fellowship of Christ’s body, the Church,
is a gift given by God. If we start with that awareness and deal respectfully and lovingly with one
another as we seek better to understand one another, even if we cannot agree, we can do much to
avoid division. In each of the sessions of the study booklet we remind ourselves of central themes of
our life together in Christ: Baptism, the Lord’s Supper, the communion of saints, justification by grace
through faith, our call to moral deliberation, and the mission of the gospel. These themes remind us
of
who we are and whose we are as we talk together about the issues.
At the beginning of each session are brief suggestions for worship. One of the most important
things in the work of the Task Force for ELCA Studies on Sexuality has been the practice of surrounding
our discussions together with worship and prayer.
How should we go about doing this study so that as many as possible participate?
The study booklet suggests that congregations and groups can study together in a number of different
formats such as small groups, house meetings, educational forums, etc.The idea is that there are a
variety ways to involve people in a format that they feel comfortable with.
How will the study process and feedback be used?
The task force is studying along with the church and will be receiving and listening to the voices of
the whole church. Where the guidance of the Spirit through the Word and the emerging mind of this
church converge will be the point at which the task force will have to report with accuracy what this
church is saying and what they believe are the Spirit-led recommendations.
Participating in the study and
sending in the response form is the best way to have your voice heard!
45
RESPONSE FORM
ELCA Studies on Sexuality
Journey Together Faithfully, Part Two
Select the circle that indicates your response by filling it in completely ( ).
Please do NOT place a “√” or an “X”on top of the circles.
1. Did you complete the study process on your own or with others in a group?
on my own (Skip to question 6.)
in a group, but the answers in this survey represent my opinions, not the group’s
(Go on to question 2.)
in a group—this survey represents the opinions of the group (Go on to question 2.)
2. How many participants were in the group?
2 to 5
6 to 10
11 to 15
16 or more
3. Describe the discussion group:Was it…
a Sunday school class or forum?
another congregational group meeting at church or elsewhere?
a group composed of members from several congregations at a conference or synod assembly,
for example?
other? (Please describe.)
4.Who was the leader of the group?
a pastor
a lay person
I’m not sure if the leader was a pastor or lay person.
5. How many people of the following characteristics were in the group? Make your best estimate
or ask people to raise their hands if possible and necessary.
_____24 or younger _____male _____Asian or Pacific Islander
_____25 to 44 _____female _____Black or African American
_____45 to 64 _____Latino/Latina
_____65 or older _____American Indian or Alaska Native
_____White or Caucasian
✃
46
6. As you think about what you (or the group) believe about human sexuality, how well were
those beliefs represented in the study documents?
I (we) didn’t see my (our) beliefs in the study documents. It didn’t come close.
The documents did a fair job of representing my (our) beliefs.
The documents did a good job of representing my (our) beliefs.
7. Did the study experience help you better understand the views of other people within the ELCA?
Yes, I (we) think the experience helped me (us) better understand the views of other people.
I (we) learned some things.
No, I (we) already understood the views presented or I (we) didn’t learn anything new.
Other (Please explain.)
8. Given what you have learned from this study about the various views among members of the
ELCA, what course do you think our church should follow?
9. Please describe yourself. Are you…?
24 or younger male Asian or Pacific Islander
25 to 44 female Black or African American
45 to 64 Latino/Latina
65 or older American Indian or Alaska Native
White or Caucasian
10. In what region do you live?
Great Plains Northwest
Mid-Atlantic South and Southeast
Midwest Southwest
New England West
Northeast Caribbean
47
Please write any additional comments here or on a separate sheet of paper.
Thank you for participating in the study. Return this response form by November 1, 2004.
Mail to: ELCA Studies on Sexuality, 8765 West Higgins Road, Chicago, IL 60631
This response form may be photocopied. Copy carefully on 8
1
/2 by 11 in. white paper so that the
bubbles are clearly visible and the margins even.
The response form can be filled out and submitted on-line at
www.elca.org/faithfuljourney
✃
49
GLOSSARY
abstinence: refraining from sexual relations
apostolic: faithful to the gospel
Augsburg Confession (1530): the Lutheran confession of faith, written by Philip Melancthon and approved
by Martin Luther
Augustine (354-430): an influential theologian whose work focuses on our sin and God’s grace; Martin
Luther was an Augustinian monk
Baptism: one of the two sacraments in this church; it initiates the baptized into the Body of Christ;
in Baptism, we die to sin and are reborn in Christ
Book of Concord (1580): contains the Lutheran Confessions, which are statements of faith and core doctrine
of the Lutheran tradition
celibacy: voluntary chastity sometimes bound by vows
commissioning: the ceremony in which one becomes an associate in ministry
communion of saints: community of all faithful Christians, in the present, past, and future
consecration: the ceremony in which one becomes a diaconal minister or a deaconess
core doctrine: central articles of faith
discernment: the process of trying to understand God’s will for us or what a biblical passage means;
interpreting God’s Word
Eucharist: one of the two sacraments in this church; it nourishes faith in the baptized; also called Holy
Communion
or the Lord’s Supper
faith active in love: an important Lutheran expression to emphasize that faith comes first and leads us
to love one another and to act accordingly
Formula of Concord (1577): one of the writings included in the Book of Concord
gospel:
the good news that God accepts us as we are, on account of Christ
Holy Communion: one of the two sacraments in this church; it nourishes faith in the baptized; also called
the Lord’s Supper or the
Eucharist
idolatry:
excessive love of something other than God; loving or worshiping things of this world instead
of God
justification: God’s act whereby we are placed in a right relationship with God through Christ’s perfect
faithfulness to God’s will
justification by grace through faith: the central doctrine of Lutherans; trust in God, not one’s works, makes
us right with God and is itself God’s work in our hearts
law: God’s goodness experienced as demand upon us, showing us our need for grace; rules that guide
our living together harmoniously
ordination: the ceremony in which one becomes a minister of Word and Sacrament, a pastor; the office
of pastor
ordination to place: ordination to serve only in a particular context
priesthood of all believers: teaching that all the baptized have the authority and responsibility to share the
gospel with their neighbors
rostered: describes all ordained, consecrated, and commissioned ministers in this church; includes
pastors, associates in ministry, deaconesses, and diaconal ministers
Sources include:
James S. Kerr and Charles Lutz, A Christian’s Dictionary (Philadelphia: Fortress, 1969).
ELCA Web site,
www.elca.org
6-0001-6848-9
Available on the Web at www.elca.org/faithfuljourney.
Order print copies ($1.50 each, plus shipping) by calling 800.328.4648
© 2003 Evangelical Lutheran Church in America
