To Foster Community in Truth, Love, and Careful Conversation in Synod and Beyond, Especially with Respect to Race/Ethnicity, Economics, and Sex and Gender

WHEREAS, God calls us to take every thought captive to Christ (2 Cor 10:5) and to seek all the truth (John 16:13) and the whole counsel of God (Acts 20:27); and

WHEREAS, God calls us to harmony, including harmony in a common “practical” mind about how we should live (1 Cor. 1:10; Phil. 2:2; Rom. 12:16; 15:5), which should lead us to seek consensus—but with room for an appropriate range of practices that all embody biblical doctrine in different ways (Rom. 14:1f.); and

WHEREAS,The pervasive reality of error in human judgment plus God’s commands not to confuse His doctrine with human tradition (Matt. 15:19; Mark 7:1–13), not to surrender our freedom to human “philosophizing” (Gal. 2:1–5; 5:1–15; Col. 2:8; cf. Smalcald Articles XV), and not to “bite and devour each other” (Gal. 5:15 NIV) all raise strong cautions about charging in too quickly with divisive and possibly mistaken “labels” and/or judgments of “false doctrine”; and

WHEREAS, God also calls for us to participate in His love and care for all people, even in instances where they are our enemies and/or enemies of His own law and truth (Matt. 5:44–48; Rom. 5:8; John 15:9–12); and

WHEREAS, Community is further built and sustained by such love, which also transforms truth-seeking through gentleness, respect, and mutual grace and burden-bearing (2 Tim. 2:25; Gal. 6:1; 1 Peter 3:15); and

WHEREAS, In contrast, we often do just the opposite as both Church and World—and so thrust ourselves toward ever greater polarization, fracture, disobedience, and enmity; and

WHEREAS, This is exacerbated by centering the exchange of extreme and hostile views, especially on social media and the internet, instead of fraternal, reasoned conversation, person to person (Eph. 4:16); and

WHEREAS, Church and World especially continue to divide over the appropriate response to LGBTQ+; male head ship; ethnic and racial identities; “diversity, equity, and inclusion”; poverty and economics; and the nature and relation of justice, love, reconciliation, and individual v. communal responsibility; and

WHEREAS, A collective search for all the truth on these matters might benefit from considering a starting list of claims like the following—which, note, yet do not constitute the agreed or settled position even of the submitters:

1. Taking every thought captive to Christ (2 Cor. 10:5) should leave no room for the Church to conform to any worldly ideology, whether “Left,” “Right,” or any other.

2. Seeking and speaking all truth (John 16:13) and the whole counsel of God (Acts 20:27) should rule out “one-sided ly” attending only to partial truths, responding only to what is false in a position without acknowledging what is true, and/or responding only to “bad” versions of ideas or actions when there is a true, biblical version—which should be strongly advocated and pursued. only of God’s Word but also complex historical realities with subtle differences that call for different combinations of the Word (1 Corinthians 8–10)—and thus also careful thinking and distinctions, rather than “broadsides” that paint with too wide a brush. the differences between identities or actions arising more directly from the Fall (e.g., LGBTQ, Romans 1) and those arising more directly from the nature and history God Himself has given us (e.g., “ethnic” identities, Acts 17:26)—see further below. other in marriage (Genesis 1; Romans 1), halts any celebratory “inclusion” of LGBTQ+ “identity,” “diversity,” or actions. Yet the Bible also describes sex and gender confusion as a real effect of the Fall and God’s curse (Rom. 1:24–27); this suggests that at least some same-sex attraction (SSA) and gender dysphoria (GD) is not simply self-chosen. Likewise, the Bible shows that God does not simply “remove” the “law of sin in our members” even from the saints (Romans 7), which suggests that SSA and GD may not always be eli min able. Thus, along with the “no” of the prohibitions, love calls also for the “yes” of long-term support to those who experience SSA or GD but wish to remain celibate and otherwise honor God’s design and live in His Church. The call to love, and to love even enemies, also makes caring for families in crisis over these issues, as well as even for unrepentant LGBTQ+, a further obligation and priority. sketches components of “masculine” and “feminine” identities as part of our creatureliness (Ephesians 5, etc.). Yet after the fall, human beings continue to develop—and be wounded by—forms of “patriarchy,” “masculinity,” and “femininity” corrupted by sin. Love and commitment to the whole truth thus also demands addressing the wounds, in part by identifying the corruptions and the concepts and practices necessary to continually counter them in a fallen world.

7. God created one humanity with a common nature (Genesis 1), and He gives a common identity and unity in Christ and Church (Ephesians 2). Yet God Himself also forms the “one man” itself into a diversity of “nations” (ethnē) with distinct cultures and identities (Acts 17:26)—dynamics which appear in “racial” communities as well. Further, God preserves such identities in the Church Militant (Acts 2) and Triumphant (Revelation 7)—receiving and raising us as the real, historical, embodied people we are (Rom. 1:16; 2:9–11; 1 Corinthians 15). Thus, on the one hand, our identity and unity in Christ, Church, and human nature should displace and transform all others as the most foundational. Yet we should also recognize the reality of our diverse ethnic and racial identities and join God in promoting the good and addressing the evil done on their account. community by an “inclusion” (embrace) of “diversity” that also builds on our common ali ties as human beings and as Church. This cannot mean forcing a community or church body to match some “ideal” demographic (only God can thus simply “re-design” the world). Yet it does call for a real effort to build relationships and address barriers and sins we have imposed. It also means refusing to emphasize common ali ties in a way that excludes differences or treats (also) highlighting difference as the enemy of unity. Yet vice versa, it likewise means refusing to embrace diversity and particular identities in ways that deny our foundational identity and common ali ties in Christ, Church, and human nature.

9. God commands us to love and do justice to all (Matt. 5:44– 48; 22:35–40; Micah 6:8). Across Scripture, justice is linked to righteousness as the “right-ordering” of “inner” heart, mind, and judgments and “outward” words, actions, relationships, and world toward the specific “peace” [shalom] and good God has willed for each and for all (Ex. 9:27; Isaiah 11:4; 28:17; 30:18; 45:19; Jer. 10:24; Psalm 9:4–8; 85:12–13; 98:9; Isaiah 1:27–28; 10:1–4; 33:5–6; Gen. 18:19; Prov. 12:5; Psalm 18:20–24; 37:30; Deut. 16:18; 1 Kings 3:28; 10:9; Jer. 22:15–16; 1 Samuel 1–7; Judges 18:7; Ex. 21:1f.; 24:3f.; Deut. 4:8; Isaiah 32:15–18; 54:13–14; Psalm 85; Jer. 9:24; Hos. 2:19–20; 12:6; Zech. 7:9; Micah 6:8). This love and justice in turn is first given to us in justification and then pursued and participated in as sanctification. Thus, love, justice, and righteousness should be received and pursued by God’s people because it is the will of God. justice, righteousness, and peace are central to the Gospel of Jesus and the gifts and kingdom He brings (Jer. 23:5–6; Isaiah 42:1–4, 6–7; 61:1–2a; Luke 4:16–21; Matt. 12:1– 21). Thus, we must preach and participate in this whole Gospel and reign of God in Christ—and accordingly, identify and pursue love, justice, etc. as central to our mission as Christians and as Church. take all individual responsibility for ourselves that we can (2 Thessalonians 3). But Scripture also attests forces that undermine our individual abilities. These include misfortune, illness, death, and disability (Neh. 5:1–3; Obad. 1:12; James 1:27), as well as the oppressive actions of others (Isaiah 3:5). Yet they also include what are often called “structures,” i.e., realities that begin with intentional actions but persist and have effects beyond them, e.g., collective mindsets, practices, and laws (Exodus 1–3; Neh. 5:4–12; Amos 3:10; Luke 16:19f.; Isaiah 10:1). Furthermore, God commands to both individuals and communities the responsibility to counter these forces, including by countervailing structures—for instance, in Israel, a release from debt slavery every seven years (Ex. 21:1), harvesting practices that leave food for the poor and immigrant (Lev. 23:22), a community-wide tithe used to create a “food bank” at the Temple (Deut. 14:28–29), a community-wide refusal to charge the poor interest on loans or sell them food at a profit (Lev. 25:35–37), and more. is essential to true love, justice, and righteousness (cf. Ex. 22:21; Deut. 24:14–22; Proverbs 29; Isaiah 1:16–17; 10:1– 4; Jer. 7:5–7; 9:23–24; Job 29:11–17); yet to be just, this focus must not become the “favoritism” that simply ignores the needs of others involved or automatically sides with anyone without considering the specific facts of each case (Lev. 19:25; Ex. 23:3; Acts 10:34).

13. Today, for many, “equity” means a “similar outcome” between all people that we are to engineer by re-imagining, dismantling, and reconstructing the world. In Scripture, such a complete (re)design of reality is God’s alone, reserved in its ultimate form to the Last Day. Yet Scripture enjoins its own definition of “equity”: treating all people with fairness by giving each their right and due according to the just order God wills for the present (Psalm 9:8; 75:2; Prov. 1:3; 2:9). Thus, “equity” includes everything that belongs to the present justice of God, especially “deciding with equity for the poor” (Isaiah 11:4f.) yet also with “equity to all” (Psalm 67:4; 98:9; 2 Sam. 8:15). This “fairness” (or “equality,” isotes, 2 Cor. 8:13–15) includes mutual sharing so that need is continually met from abundance and “the one who gathered much did not have too much, and the one who gathered little had no lack”—a norm focused on outcome but not sameness or statistical parity per se. command to pursue reconciliation with one another and also to love one another even apart from reaching full reconciliation (Matt. 5:24, 44–48). But for reconciliation to happen, other specific elements of justice are required: repenting the wrongdoing and seeking to restore the good(s) of the one wronged (Luke 17:3–4; Luke 19; Ex. 22:1–4; Leviticus 5–6). Scripture also shows that communities have responsibility to pursue such “restorative” justice for their past sins and their consequences (Nehemiah 4–6, Ezra 9–10, Daniel 9)—yet without treating any individual as responsible for the “sins of his fathers” in the way he is for his own sins (unless he continues the fathers’ sins—Ezekiel 18; Matt. 23:34–36). Therefore, love, reconciliation, and justice should not be pitted against one another but pursued with attention to all these biblical distinctions and the distinct history of all communities, biblical and contemporary. includes a whole range of elements that worldly ideologies tend to tear apart (and otherwise corrupt). For instance, it affirms common ali ty (human and ecclesial), along with individual responsibility; but it also affirms ethnic/racial diversity and the focus on forces, structures, and communal responsibility central to many ideas of “social justice.” Once more, we can ally ourselves with no one perspective even as we must acknowledge partial truths in many—and above all, seek their critical reunification according to their true definitions in the whole counsel and will of God. principle; we must be “doers of the Word” (James 1:22) who examine our lives in light of them, including our collective lives in the U.S. and our local communities and also in The Lutheran Church—Missouri Synod (LCMS), its institutions, and our congregations. Importantly, since justice is ordering according to God’s will, we also must pursue this examination with due regard for the distinctions God wills between the “two realms/regiments” of Church and world/government and the specific purposes He gives to specific orders (family, business, etc.)—even as he directs all of these from Christ to Christ (Col. 1:15–20) and calls us to witness and conform to His will in all things (Prov. 3:5–6; Rom. 12:2; Luke 9:26).

therefore be it

Resolved, That Synod in convention exhort its members, leaders, and entities to pursue all the truth and the whole counsel of God; cease all hasty “labeling” and charges of false doctrine in favor of careful discussion; and love one another by seeking consensus in truth but also by caring for all people in our common broken ness;

and be it further

Resolved, That the Synod President and the CTCR form a task force that will lead and promote dialogue between all corners of Synod on race/ethnicity, economics, and sex and gender, including through their own in-person gatherings. The goal of the task force isnot to resolve every question,but to foster better conversation and to identify baseline, balanced biblical commitments and practical actions that should unite us and points where greater uncertainty leaves more room for further inquiry and mutual forbearance. It will first want to address the key biblical definitions, claims, and commands but then also specific issues in the U.S. and LCMS contexts in light of these. To facilitate real dialogue and the gathering of all the truth, the task force should seek representation of both theological and practical wisdom from a diversity of perspectives and ministry areas. For instance, it might invite representatives from: the Brothers of St. John the Steadfast; the board of KFUO; the Commission for Doctrinal Review; both LCMS seminaries; the Hispanic Institute of Theology; the Black Clergy Caucus; Lutherans for Racial Justice; Lutheran World Relief and Human Care; the Concordia universities; the Lutheran Women’s Missionary League and Lutheran Hour; the Concordia Deaconess Conference; and/or LCMS Youth Ministry. The task force might also benefit from a psychologist and social worker who work with LGBTQ+ persons and their families with biblical grace and truth; and be it further

Resolved, That the task force aim at a final report by the next convention but also look for opportunities along the way to gather input and convey key initial findings; and be it further

Resolved, That not only the President, CTCR, and task force but also all members of Synod seek opportunities to foster other, more “local” fraternal and reasoned conversations on these topics; and be it finally

Resolved, That the Synod President and relevant Synod staff work with the CTCR to find any necessary funding or people resources to support the task force, its in-person gatherings, and any promising local gatherings they can.