INTER-CHRISTIAN RELATIONSHIPS An Instrument for Study A Report of the Commission on Theology and Church Relations of The Lutheran Church--Missouri Synod February 1991 Part 1 Unless otherwise noted, biblical references in Section 1 are from the Revised Standard Version (RSV) of the Bible, copyrighted 1946, 1952, (c) 1971, 1973 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. and are used by permission. _INTRODUCTION_ _A. Contemporary Context_ The area of inter-Christian relationships has undergone considerable change in the 20th century, especially in recent decades. The conditions in both church and society to which the mid-l9th century founders of the Missouri Synod addressed the principles of God's Word have changed markedly. Christians today, for example, generally have a more expanded knowledge and experience of the viewpoints of other Christians than did our counterparts in the 19th century. This is due, in large part, to the knowledge explosion of the 20th century. Books and articles on religious questions and personalities are widely read and studied. The electronic media have brought a wide variety of Biblical interpretations, doctrines, and ecclesiastical lifestyles into the living rooms of millions of people. Courses on religion and religious topics have been offered at colleges and universities for many years. Coupled with such developments in modern communication has been the mobility of our population. Christians from various denominations and ecclesiastical traditions have moved to many new communities and have learned to associate with many other Christians in their daily lives and callings. Without doubt, future church historians will describe the 20th century in terms of the impact of the ecumenical movement. For decades interchurch councils and organizations have continued their efforts to increase understanding and cooperation among Christians of different confessional backgrounds and convictions. Dialogues between the various Christian confessional traditions have been common for a quarter of a century. The results of these discussions are often reported by the secular media, as well as in church journals. Grass roots ecumenism has occurred in many local congregations as they have sought to achieve better understanding and closer relationships with other Christians in their neighborhoods. In many cases, Christians have discovered that their previous attitudes toward other Christians have been based on caricatures. In other cases, Christians with centuries of distance from each other, if not opposition, have drawn closer together as they have studied the Scriptures or engaged in common causes together. To be sure, the ecumenical movement has too often been characterized by agreeing to disagree, or by seeking the lowest common denominator when differences exist, or by other approaches not in keeping with the principles of Holy Scripture. For such reasons, The Lutheran Church-- Missouri Synod has often remained at arm's length from several kinds of ecumenical involvement and interdenominational organizations. Nevertheless, we, too, have participated in a number of ecumenical dialogues and joint efforts with other Christians at both national and local levels. Such involvements have without doubt altered and shaped our attitudes in various ways, including strengthening our convictions of Biblical doctrine and leading us to have more positive attitudes toward Christian brothers and sisters in other denominations. The growing use of common or similar liturgical texts, forms, and hymns by church bodies whose doctrines remain divergent is also a fact of life in our times. Configurations in American conciliar and denominational structures are quite different from what they were a decade ago, not to mention mid-19th century America. The increased popularity and influence of para- and trans-denominational groups and activities are also factors of our churchly existence today. Through our common interest in dealing with the moral dimensions of social issues such as the abortion question, we have learned to work side by side with other Christian people. In so doing, we have discovered that what drives their convictions is often similar to what drives our own. Within world Lutheranism, too, many changes have occurred that profoundly affects relationships among us. For 40 years, the Lutheran World Federation has linked most of the world's nearly 60 million Lutherans. Once emphasizing that it was a federation rather than a church, today's Lutheran World Federation sees itself as a "communion" of Lutheran churches with strong ecclesial characteristics. North American Lutheranism has recently witnessed the merger of major Lutheran church bodies in both Canada and the United States. In many respects, these mergers reflect substantive changes from historic Lutheran positions on the Lord's Supper, the authority of Holy Scripture, the ordination of women, the basis of fellowship, and the mission of the church. The ecumenical direction of much of contemporary North American Lutheranism is clearly at variance with the approach of The Lutheran Church--Missouri Synod, as well as with the 19th century confessional positions of the predecessor churches that have merged. Compared to those times, the achievement of confessional consensus is regarded by some as less important today. This is evident from decisions in recent years to establish limited forms of inter-communion with non-Lutheran churches. One of the most significant changes in American denominational life, including life within Lutheran church bodies, is the factor sometimes called "ambiguous denominationalism." Contemporary denominations tend to cling to their traditional official formulations of doctrine and confession, but without taking them literally or expecting their constituents to believe, teach, and confess them with any strong degree of consistency. Moreover, one commonly finds as much diversity within a single denomination as between denominations. Not uncommonly, Christians with "Lutheran" convictions hold membership in non-Lutheran church bodies. On the other hand, one finds, all too often, that professing Lutherans hold positions and policies at variance with the official confessional positions of traditional Lutheranism. In contrast to the mid-19th century situation when the Missouri Synod was founded and its church-relations principles were first articulated, we can no longer assume that denominational membership clearly and directly identifies one's doctrinal positions and convictions. Interchurch relationships that were fashioned in a time of relatively clear denominational identity surely need to be reexamined in terms of this factor. Individual Christians, congregations, pastors, teachers and church bodies interact with and relate to a large number of other Christian, religious, and secular groups and individuals, and they do so in a variety of ways. Such relationships include the following: individual, congregational, denominational, church fellowship, partner church, other Lutheran Church bodies, Lutheran federation or councils, interdenominational, ecumenical associations, interreligious, and non-religious endeavors on behalf of ethical or humanitarian needs. Christians have opportunities as well as responsibilities, not only within each level, but in interacting with or participating in activities or programs in the various other relationships. The Lutheran Church--Missouri Synod has not been immune to the changes taking place in both church and society. Common-sense observation, as well as surveys and polls undertaken, clearly support the premise that many members of The Lutheran Church--Missouri Synod today are less informed than our forebears on the positions and policies of our church body, together with the reasons that underlie them. We, too, have experienced a diminished sense of responsibility for the whole church, coupled with a sometimes exaggerated individualism and congregationalism. Declining denominational loyalty is a factor of contemporary church life that also affects The Lutheran Church--Missouri Synod. In spite of such factors, however, our Synod continues to display a strong sense of confessional integrity and a desire to remain with the confession of historic, Biblical, Lutheran doctrine even in the face of criticism and contempt. Recent years have also witnessed a deepened sense of solidarity between the Synod and its sister/partner churches around the world, including a growing awareness of our opportunities to be of service to confessional Lutheranism worldwide. The many changes that have occurred in contemporary church life cannot be characterized simply as good or bad, but rather require a critical norm. That norm, The Lutheran Church--Missouri Synod today continues to hold, is the Holy Scripture as the inspired and inerrant Word of God and the only rule and norm for our preaching, teaching, and witness of the Gospel of Jesus Christ. This Gospel is the heart and center of our faith and life. In a very real sense, today's task of providing the church with guidance in inter-Christian relationships is the same as it has always been, namely, to apply the principles of God's Word to the questions of our times and to seek the guidance of the Holy Spirit as we do so. As we seek to apply the same Biblical principles to our life today, we need to be aware of contemporary developments in order to distinguish between timeless Biblical truths and their applications to a particular set of circumstances. If our circumstances and perceptions have changed, it may well be that different applications are in order precisely for us to maintain the same Biblical confession. Christians have every reason to be strong and confident in the midst of change, for we live and serve under the lordship of Jesus Christ, who is the same yesterday, today, and forever. With his Gospel and sacraments to sustain us and his faithful Word to guide us, we can critically examine changing conditions on the basis of God's Word, rather than simply perpetuating the past as an end in itself or blindly welcoming all change. For we are convinced that only God's Word, not societal change or reluctance to change, is normative for our life and work together. _B. Our Assignment_ At its 1977 convention The Lutheran Church--Missouri Synod adopted Resolution 3-02A "To Declare a State of 'Fellowship in Protest' with the ALC." In this resolution the Synod noted that "there is considerable evidence of doctrinal disagreement and confusion in understanding the nature and implications of the concept of fellowship itself" and it asked the Commission on Theology and Church Relations "to prepare a comprehensive study and report on the nature and implications of the concept of fellowship."[1] In the process of carrying out this assignment the Commission conducted 56 "Formula for Concord" conferences throughout the Synod in 1978 as a way of listening to the concerns of pastors and other workers of the Synod concerning fellowship questions at the local level. In addition to raising a large number of practical issues related to fellowship among Christians, the participants in these conferences suggested that the CTCR prepare a Bible study on fellowship that could be distributed to the Synod for study and reaction.[2] The Commission decided to respond positively to this suggestion and completed its Bible Study on Fellowship in 1979. At its 1979 convention the Synod urged all of its members "to participate in the Bible studies to be shared with the Synod by the CTCR."[3] Taking into account the responses received from this study, the Commission proceeded with the completion of its document entitled "The Nature and Implications of the Concept of Fellowship" (April 1981). In this document, the Commission first presented an overview of what the Scriptures say about fellowship, examining not only those sections of the Scriptures in which the word _koinonia_ itself appears, but also taking into account what God's Word has to say about the spiritual unity which is given with faith in Christ and about external unity in the church based on the confession of the apostolic faith. On the basis of its study of the Biblical material on this subject, the Commission formulated the following nine "Scriptural Principles of Fellowship": 1. _Spiritual fellowship with Christ and with all believers is given with faith in the heart_ (_fides qua_) (1 Cor. 1:2; John 10:16; 17:20-21; Rom. 3:28; 12:4-5; 1 Cor. 12:4f.; Eph. 1:15-23; 2:8-9; 4:3-6; Gal. 3:26-28; 1 John 1:1-4. Cf. AC, VII, 2; Ap, VII and VIII, 5, 31; SC, II, 5). 2. _Faith in the heart (_fides qua_) comes into being through the power of the Holy Spirit working through the Gospel_ (Mark 16:16; Rom. 1:16-17; 10:17; 1 Cor. 1:21; 4:15; 12:3; 2 Thess. 2:14; John 17:20; Titus 3:5; 1 Peter 1:23. Cf. AC, V; AC, VII, 1, 2; IX 1, 2; XIII, 1; Ap, VII and VIII, 8; SC, II, 6; IV, 1-14). 3. _For the church today Holy Scripture is the only judge, rule, and norm of the Gospel_ (Ps. 119:105; Luke 1:1-4; John 20:31; Rom. 1:2; 15:4; 1 Thess. 2:13; 2 Tim. 3:15-16; Gal. 1:8. Cf. LC, V, 31-32; Ap, IV, 81; Ap, XV, 17; FC Ep, Rule and Norm, 1-2; FC SD, Rule and Norm, 3; SA, II, ii, 15). 4. _Good works flow out of faith and are responses to the Gospel_ (John 15:1-11; 17:17; Eph. 4:1-3; Gal. 5:6; 1 Peter 1:22; 1 John 3:14; 4:7-12. Cf. AC, XX, 27-34; Ap, IV, 74, 106, 111; XII, 37, 82; FC Ep, IV, 11; FC SD, III, 27; IV, 9-12). 5. _Love, which heads the list of "the fruit of the Spirit," always seeks the edification of the members of the body of Christ_ (Gal. 5: 22-25; 6:1-5; 1 Cor. 8:1; 13:4-7; 14:12; 2 Cor. 2:4; Rom. 15:1-3; 12:9- 13; Eph. 4:15-16; Col. 3:14-15. Cf. Ap, IV, 125, 225-226, 231-232; FC SD, IV, 10-12). 6. _The confession of the apostolic faith (_fides quae_) as it is taught in the Scriptures is mandated by God for the sake of the edification and extension of Christ's body, the church_ (Matt. 28:18-20; 1 Tim. 1:3-5; 6:3f.; 2 Tim. 2:14-18; Acts 20:28-32; Gal. 2:4-5, 14; Eph. 4:14-16; Heb. 13:9. Cf. Preface to _The Book of Concord_, p. 13; Preface to Apology, 15-17; Ap, XX, 6-8; FC SD, Rule and Norm, 14f.). 7. _Church fellowship (in the sense of external unity in the church) is constituted by agreement in the faith which is confessed (_fides quae_) and not by faith in the heart (_fides qua_) (Matt. 3:12; 13:24-30, 36-43; 1 Cor. 1:10; 2 Tim. 1:13-14; 2:19; Gal. 2:9; Acts 2:42. Cf. Ap, VII and VIII, 12-13, 17-19; Preface to _The Book of Concord_, p. 6; FC SD, XI, 94-96; FC SD, VII, 33; FC SD, Rule and Norm, 14; FC SD, Rule and Norm, 1). 8. _The refusal to affirm church fellowship (in the sense of external unity in the church) with those who do not confess the faith (_fides quae_) as it is taught in the Scriptures is not an optional matter but a Scriptural mandate_ (Rom. 16:17-20; Gal. 1:6f.; Matt. 7:15-16; Acts 19:8-10; Titus 1:9-16; 2 John 9-11; 2 Thess. 3:14; Treatise, 41-44; FC SD, X, 21f.; AC, XXVIII, 21-26; FC SD, VII, 33). 9. _The quest for church fellowship (in the sense of external unity in the church), as well as its acknowledgement when agreement in the confession of the faith has been achieved, are not optional matters but Scriptural mandates_ (Rom. 12:14-21; 15:5-6; Eph. 4:1-3; 1 Cor. 1:10-13; 2 Cor. 13:11; Gal. 2:9; Phil. 4:2. Cf. Preface to _The Book of Concord_, pp. 13-14; Preface to the Augsburg Confession, 4, 10; FC SD, Rule and Norm, 14; X, 31).[4] In the second section of the report on "The Nature and Implications of the Concept of Fellowship" the CTCR discussed the implications of the Scriptural principles of fellowship for "church body-level relationships." It reviewed and evaluated four contemporary models for achieving external unity in the church: (1) Conciliarity (WCC), (2) Reconciled Diversity (LWF), (3) Selective Fellowship, and (4) Ecclesiastical Declaration of Altar and Pulpit Fellowship. Having evaluated these models on the basis of the Scriptural principles of fellowship, the CTCR concluded that while "neither divinely ordained nor Scripturally mandated. . .only ecclesiastical declarations of altar and pulpit fellowship, offer at least the possibility for being able to take into account all of what the Scriptures have to say about the nature of fellowship."[5] In its 1981 study, however, the CTCR also observed that although the Scriptural principles of fellowship remain constant, the specific results of their application at the individual level may differ from that at the church-body level. The principles of fellowship, it said, are not rules of casuistry. Moreover, the Commission noted that there are certain problems which can and do arise whenever pastors and congregations implement altar and pulpit fellowship at the local level (e.g., mobility of people, three-cornered relationships, denominational ambiguity, terminology). In view of this situation, the CTCR concluded by recommending the following: "that the Synod continue to study the topic of fellowship during the coming biennium by giving special attention to the implications of the principles of fellowship presented in this report for relationships and activities between Christians at the congregational, pastoral, and individual levels. Although it is neither desirable nor even possible to develop guidelines which will answer every case of casuistry, it will be helpful if the Synod can develop greater understanding and consensus regarding the implications of the nature of fellowship also at these levels."')[6] In response to this suggestion the 1981 convention of the Synod requested that the CTCR prepare practical guidelines "to assist the officials, pastors, teachers, congregations, and individuals in the Synod, in determining which practices and activities are appropriate to the various levels of inter-Lutheran and inter-Christian relationships in which the Synod is involved."[7] Following consultation with the President of the Synod, the Council of Presidents, and other groups in the Synod, the CTCR adopted a plan for the preparation of guidelines for inter-Christian relationships which included the development of three case studies f posing typical situations involving relationships between LCMS members and other Christians at the congregational, pastoral, and individual levels; a joint meeting of the CTCR and Council of Presidents for a pilot discussion of the Scriptural Principles of Fellowship and the case studies; and regional/district pastors conferences. The CTCR gave a complete report to the Synod on the first three stages of this plan in its 1986 convention report.[8] As the Commission began work on the preparation of a working draft of the guidelines for inter-Christian relationships, it evaluated the discussions which had taken place to that point in its plan. Much thought was given to the extent and quality of these discussions. After a careful review of its work on this assignment, the Commission concluded that it would be helpful to the Synod, as well as to the CTCR, to prepare a study instrument for thorough discussion at the local level of the implications of the Scriptural principles of fellowship for Christians in their daily life and relationships with other Christians. The result of this decision is this document. It has two purposes. First, it is intended to assist pastors, congregations, and individual Christians in their study of precisely what the Scriptures and the Lutheran Confessions teach concerning inter-Christian involvements and activities between individuals, congregations, and church bodies as they seek to be faithful to God's will in this area. Secondly, the document is meant to provide a means by which the members of the Synod may test the agreement that exists in the church in these matters. This study includes questions for discussion to assist individuals and groups in their consideration of specific situations encountered in the area of inter-Christian relationships (Part IV) and a _Response Questionnaire_ form which may be used as a vehicle for sharing with the Commission the results of local study. Participants in this study are encouraged to read the entire document before examining specific points in each section, so that the coherence of the document may be assessed as well. The Synod at its 1986 convention encouraged all of its members "to continue their study of scriptural teaching concerning Christian fellowship, making use of the CTCR's 1981 report, 'The Nature and Implications of the Concept of Fellowship,' and sharing their insights with the Commission, especially regarding the application of scriptural principles of fellowship to specific cases of inter-Christian relationships."[9] The Commission hopes that this instrument for study will enable the members of the Synod to continue, and even to intensify, their study of this important aspect of their life in the service of Christ and under his Word. _I. The Church and Its Mission_ _A. The Church_ The church is "the assembly of all believers among whom the Gospel is preached in its purity and the holy sacraments are administered according to the Gospel" (AC VII, 1). In its proper sense, the church is "mainly an association of faith and of the Holy Spirit" and not merely an "association of outward ties and rites" (Ap VII, 5). That the church is constituted by faith in Jesus Christ and not by membership in an external organization (cf. Luke 17:20) follows from the great apostolic and Reformation truth that we are justified through faith. Just as it is only through faith in Jesus Christ that we are righteous in the sight of God, so also the church, simply stated, is the totality of those who have such faith: ". . . for in Christ Jesus you are all sons of God through faith" (Gal. 3:26). In the words of the apostle Paul, it is "all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours" (1 Cor. 1:2), and those who are "called into the fellowship of [God's] Son, Jesus Christ our Lord" (1 Cor. 1:9). The church is the body of Christ because it has a living relationship with him who is its head (Eph. 1:22, 23; 4:15-16). Apart from a living relationship with the head, there is no living relationship with other members of the body (Rom. 8:9; 12:5; cf. Ap VII, 5). Apart from faith, there is no church. It is not our membership in any congregation or denomination that makes us "church," but rather the existence of saving faith in Jesus Christ within our hearts. The precise limits of membership in Christ's body, the church, cannot be determined statistically, sociologically, or empirically, for only God himself knows who truly believes in him through Jesus Christ (2 Tim. 2:19). The church is called into being and recognized by the use of the Gospel and sacraments. The church is _God's_ creation (Eph. 1:3-10; 2 Cor. 5:15-21). Because we cannot by our own reason or strength believe in Jesus Christ or come to him, the Holy Spirit calls us by the Gospel and enlightens us with his gifts. The Holy Spirit works through the instruments of Word and sacraments to create faith in Jesus Christ. That is, the gifts won by our Savior at Calvary are delivered in the ways he has given us for their delivery. We are born and brought into the church by Holy Baptism and the apostolic preaching of "repentance and forgiveness of sins" in the name of Jesus. In the language of the apostle Peter, we are "born anew" into God's family "through the living and abiding Word of God" (1 Pet. 1:23). When he creates faith through the means of grace, he places the faithful into a community called the church. Hence, to find or recognize the church we look neither for programs, buildings, nor organizations (important as all of these may be). Rather, we look for the pure and right use of the Gospel and sacraments, knowing that God is the author and creator of the church and that he has promised that his Word will not return to him void but will accomplish his purpose (Is. 55:11). Where the baptizing and teaching are done as mandated by our Lord, there disciples are made and there is the church. Where the Lord is giving out his gifts, there is his church. The church is united spiritually, for its unity is given with faith in the Gospel. We confess in the Nicene Creed, "I believe in _one_ holy Christian and apostolic Church." We are one with every Christian who lives or has ever lived on the face of the earth. The unity of the church, in this basic sense, is nothing more nor less than the spiritual bond that unites all believers to their Lord Jesus Christ and thereby to each other. This is the "unity of the Spirit" of which the apostle speaks (Eph. 4:3). This church of true believers, to be sure, exists within a larger assembly of people that includes hypocrites and unbelievers who, for various reasons, are gathered around the Word and sacraments together with true believers. St. John spoke of those who "went out from us, but they were not of us" (1 John 2:19). Our Lutheran Confessions call this larger assembly the "association of outward ties and rites" (Ap VII, 5). This grouping of people is usually what is meant when contemporaries refer to the "church," but in reality it derives that name from the true church of believers that exists within this larger association. In considering various decisions affecting relationships among Christians, it is imperative that this New Testament understanding of the church be maintained. Thinking of the church and its relationships in purely institutional and organizational terms creates much confusion and difficulty. Our confessions remind us, "If we were to define the church as only an outward organization embracing both the good and the wicked, then men would not understand that the kingdom of Christ is the righteousness of the heart and the gift of the Holy Spirit but would think of it as only the outward observance of certain devotions and rituals" (Ap VII, 13). In other words, misunderstanding the church may involve a misunderstanding of the Gospel itself. Moreover, because the real nature of the church is spiritual, Christian interrelationships must give a far higher priority to the spiritual basis and dimensions of the church rather than to merger, organic union, and other forms of structural or organizational existence. _B. The Mission of the Church_ The mandate of our Lord is to make and nourish disciples of all nations through the faithful use of the means of grace. Our Lord's Great Commission is very clear. "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Matt. 28:19-20). Through the use of Word and sacraments, the Holy Spirit calls, gathers, enlightens, and sustains the church and through these means creates faith in Jesus Christ in the hearts of sinful people and thereby expands the church. Central to the discipling mission of the church is its faithful use of the means of grace. The church has the mandate of its Lord not only to use these means _purely_ and _rightly_ according to Scriptural norms but at the same time actually to preach, teach, and live them in the interest of his mission. In fact, The Lutheran Church-- Missouri Synod, no less than its member congregations and therein each individual member, needs to learn in ever stronger ways to measure its programs, practices, and endeavors in terms of its faithfulness to the Gospel and its effectiveness in carrying out the Lord's mandate to make disciples of the nations. Some contemporary Christian churches have caused a great deal of confusion in understanding the mission of the church by acting and speaking as though seeking solutions to the world's great political and social problems is the primary task of the church. While we recognize that such activities may indeed be appropriate for Christians, individually and in association with fellow Christians, it needs to be underscored that the proclamation of the Gospel remains the distinctive mission God has given to the church. The Gospel, therefore, is to have preeminence in all that the church does. A basic criterion, therefore, for evaluating proposed activities with non-Missouri Synod Christians, as well as of our own church body, is the degree to which such an activity advances the cause of the Gospel. Since the Lutheran confessional writings are a summary of what the Scriptures teach, the advancement of the Gospel requires that we continue to be a truly _confessional_ church as we carry out God's mission. Thus, too, in our contacts with other Christians we need to strive always to be a confessional church in our firm adherence to and faithful proclamation of "repentance and forgiveness of sins. . .in his name" (Luke 24:47). _II. Truth, Unity, and Love_ For confessional Lutherans it is axiomatic that Holy Scripture is the only judge, rule, and norm according to which the faith and life of the church are judged as good or evil, right or wrong (see FC Ep, Rule and Norm, 7). Questions about church-relations practices, like all other questions in the church, are to be answered from Holy Scripture as the inspired and infallible Word of God. Throughout its history, The Lutheran Church--Missouri Synod has sought to be faithful to this understanding. Numerous books, articles, essays, and documents have been produced by the Synod's theologians which apply the clear teaching of Holy Scripture to the area of church relations.[10] It needs to be recognized, however, that the Scriptures do not explicitly and directly address a number of contemporary questions and situations. Attempts to apply individual Bible passages to specific 20th-century situations must be made with great care and with an awareness that such applications often cause considerable division of opinion. This is particularly the case with New Testament passages which say that Christians are to separate themselves from certain persons, teachings, and practices. Such passages continue to be relevant and helpful in teaching us that it is God's will for us to avoid those who attack the Gospel and the faith of Christians.[11] At the same time, however, care needs to be exercised lest these texts be interpreted to mean that Christians should not attempt to heal schisms in the church and foster the unity of the Spirit in the bond of peace. Biblical passages can be misused in another direction, too. The Bible describes Christians as being united with each other or as sharing one Lord. But it does not teach that differences among them are insignificant or may be ignored, as is sometimes suggested. Moreover, such "unity" passages do not in the first instance have reference to structural and organizational matters, nor do they provide the basis for superficial claims of unity emanating from some Christian circles. A word of caution, then, is in order about the way we use Holy Scripture to solve contemporary church-relations questions. We must remember that all times and conditions, however much they change, remain under the norm of God's Word and its message of the changeless Christ who is the same yesterday, today, and forever. At the same time, we must face the reality that numerous changes in the area of inter-Christian relationships have taken place in the 20th century, requiring that we constantly reapply the Biblical principles within the context of such changing circumstances and perceptions. But we must take great care lest such theological statements prove to be too complex for ready application to specific situations. Therefore, in the development of guidelines for practical application, it is especially important that we attempt to express our Biblical convictions in simple terms. We believe that responsible decisions in the area of inter-Christian relationships need to be made on the basis of the Scriptural principles of fellowship from within the context of three basic theological concepts-- truth, unity, and love--examined in the light of the nature of the church and its mission.[l2] _A. Truth_ The church's mission to make disciples of the nations by proclaiming, confessing, and defending the Gospel is inseparably linked to God's mission of sending Jesus Christ to redeem the world and restore it to fellowship with himself for all eternity through faith in his Son (Matt. 28:18-20). Because the church seeks to order everything it does for the purpose of carrying out the divine mission more effectively and faithfully, it is at the same time responsive to Biblical injunctions summoning the people of God to be faithful to him and to his Word through which he communicates and be- stows his love and restores us to fellowship with himself. In the New Testament, and more expressly so in the Johannine epistles, the command to the church to prize, proclaim, and defend its divinely revealed message in its entirety is given for the sake of the unity of the church. In response to false teaching and moral deviations which threatened to disrupt, and even destroy, the oneness of Christians with God and each other, St. John summons the churches to which he writes to return to the "word of life," the Gospel of Jesus Christ. The Gospel is the means by which such oneness becomes a reality: "We proclaim also to you, so that you may have fellowship with us; and our fellowship is with the Father and with his Son Jesus Christ" (1 John 1:3). Read in their entirety, John's letters reveal that the apostle's charge is for the church to be faithful, in confession and in life, to the Gospel _purely proclaimed_, for false teaching inevitably leads to the dissolution of the _koinonia_ (fellowship) divinely given. In 2 John 7, for example, John reports that many deceivers have gone out into the world, who "will not acknowledge the coming of Jesus Christ in the flesh." The seriousness of deviation from the doctrine of Christ lies in the potential for the loss of fellowship with God: "Anyone who goes ahead and does not abide in the doctrine of Christ does not have God; he who abides in the doctrine has both the Father and the Son" (v. 9). Therefore, discernment is necessary (see also 1 John 4:1-6), as well as the recognition that separation from those who do not adhere to the Word properly taught may be required. Always at issue, however, is the preservation of the _koinonia_ created by the Gospel (1 John 1:9f.; 2:22f.; 4:3, 15), and the Gospel _faithfully confessed_ (1 John 1:9; 2:23; 4:2, 3, 15; 2 John 7; cf. John 1:20; 9:22; 12:42; Rev. 3:5), for error leads not to Jesus Christ but away from him. The New Testament is replete with many other examples which illustrate the simple but critical point that the Lord expects his church to contend for the faith, to hold fast to its doctrine, and to reject false doctrine (e.g., Matt. 7:15-16; 24:24; Acts 20:27-28; Rom. 16:16-20; Gal. 1:6-9; 1 Tim. 1:3-4, 19-20; 4:1-12; Tit. 1:9, 13-14). This Biblical emphasis may be called in summary form the _truth principle_. It should be noted, however, that nowhere in the Biblical writings, as is sometimes supposed, is the concern for _pure doctrine_ presented as imposing an additional requirement upon the church that goes beyond believing and confessing the Gospel. In reality, doctrine is simply the articulation and explication, on the basis of Holy Scripture, of the Gospel in all its parts. To be concerned about doctrine is to be concerned about the Gospel. Moreover, accepting the divinely intended role of Holy Scripture in the life of the church is a critical element of faithfulness to the truth. Holy Scripture was given by the inspiration of the Holy Spirit precisely in order to guide the church's faithful proclamation of the Gospel and use of the sacraments. To accept the authority of Holy Scripture for this task is to follow God's own way of keeping his church faithful to its mission, and is therefore an intrinsic part of the Biblical Gospel mandate to prize, proclaim, and contend for God's _truth_. We can summarize the point as follows: _To carry out its mission, the church proclaims, confesses, and defends the _truth_ of Jesus Christ and hid Gospel on the basis of Holy Scripture._ _B. Unity_ The unity of all believer in Jesus Christ is a given. One with Christ, we are one with each other (I John 1:3). The unity we have with Christ and all other Christians exists by virtue of our baptism and our faith in Christ. This is to be manifested and expressed in our life in this world and not only in the heavenly world to come. We may employ the term _unity_, or _unity principle_, as a summary way of referring to the Biblical teaching that we Christians are to manifest the oneness we have with each other by virtue of our having a common head, Jesus Christ. In his high priestly prayer, Jesus prayed for all those in whom faith is created by the Word of the apostles "that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me" (John 17:21 NRSV). Having become one with God the Father with and through his Son Jesus Christ, we are simultaneously one with all other believers in the church (cf. Acts 2:42; Phil. 4:15; 1 John 1:3, 6, 7). Accordingly, St. Paul taught in his letters that Christians are the one body of Christ, the head, united to him by faith and thereby to every other Christian (1 Corinthians 12; Romans 12). What we Christians possess in common unites us in one fellowship: "There is one body and one Spirit. . .one hope. . .one Lord, one faith, one baptism, one God and Father of us all" (Eph. 4:4-5). This new relationship to God through Jesus Christ means that "there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus" (Gal. 3:28). Since they are one in Christ, Christians are exhorted to speak the same thing, to avoid divisions, and to be joined together perfectly in the same mind and judgment (1 Cor. 1:10-11). In the churches founded by the apostles external unity was threatened--and predictably so (Acts 20:29-30)--by divisions caused not merely by moral failure, but also by departure from apostolic doctrine. The churches at Corinth and in Galatia are noteworthy examples of early Christian communities that suffered internal dissension rooted in the denial of fundamental elements of the Gospel proclaimed by the apostles (1 Corinthians 15; Galatians 1 and 5). In response to this state of affairs, St. Paul calls for harmony based on agreement in what has been taught. He begins (1 Cor. 1:10-11) and ends (2 Cor. 13:11) his letters to the church at Corinth, for example, with the exhortation that the congregation there engage in the ongoing effort to come to agreement on the points that divide them. He calls for unanimity in doctrine and agreement in practice which exhibit the unity created by God's Spirit through their common baptism into one body (1 Cor. 12:13). Dozens of references in the New Testament stress the need for Christians to recognize and to express their essential unity in Jesus Christ. The apostles recognized, of course, that the extent of knowledge of the Gospel and all teachings integrally related to it varied among and between Christians in the congregations of the New Testament period. The New Testament epistles leave us with the impression that some congregations apparently possessed a less extensive understanding of apostolic teaching on the Christian faith and life than others (cf. 1 Cor. 3:1-4; 1 Thess. 1:2-10; and Heb. 6:1-2, for example). In every case, however, the aim of the apostle was the expression of baptismal unity in confession and life, necessitating reproof and correction and strengthening in apostolic doctrine. The Lutheran confessional writings also repeatedly make reference to the Biblical emphasis on the unity of the church and its external expression. When the Augsburg Confession states in its seventh article, "For the true unity of the church, it is enough to agree concerning the teaching of the Gospel and the administration of the sacraments" [Latin], the confession is not in the first instance making a programmatic statement about our modern ecumenical problem. It is rather describing "true spiritual unity, without which there can be no faith in the heart nor righteousness in the heart before God" (Ap VII, 31). Such unity is found where the Gospel and sacraments are used purely and rightly, that is, where the Gospel and sacraments are used without pollution and contamination by human additions or subtractions or changes. Just as pure food and drink nourish and strengthen the body, so it is only through the pure Gospel that God creates the one and only church of Jesus Christ. Although unity is a given of the church in its narrow and proper sense, it is also a goal for the church as it exists in the world as the "association of outward ties and rites." Like the Augsburg Confession, other documents and statements have been discussed and produced throughout the history of the church in order to help restore an outward unity that had been lost among Christians who were inwardly united in Christ. Because it is through the Gospel and sacraments that the Holy Spirit creates faith and thereby brings people into the church and its spiritual unity, the outward unity of the church is dependent on agreement in the confession of the Gospel and sacraments. The Formula of Concord refers to this as "agreement in doctrine and in all its articles as well as in the right use of the holy sacraments"(FC Ep, X, 7). Lest this emphasis on comprehensive doctrinal agreement be misunderstood as requiring something in addition to the "simple Gospel" it needs to be remembered that the so-called "simple Gospel" is integrally related to all articles of the Christian faith. Because of this interrelationship, the denial or falsification of any article of faith seriously injures the preaching of the Gospel and administration of the sacraments and thereby impedes the very means by which the Holy Spirit creates, builds, sustains, and expands the church. The spiritual unity of all believers is the presupposition and basis for seeking the empirical manifestations of that unity. It is precisely because we _are_ one with all Christians that we are concerned about their spiritual welfare and they way they proclaim the Gospel and administer the sacraments. Our oneness in faith with all other Christians leads and impels us to frank and earnest efforts to seek the preservation of faith, grow in the knowledge of the Savior, and the sharing of love with others. On the other hand, it is also for the sake of our common faith that we Christians will sometimes have to remain separate, individually and denominationally, from other Christians that persist in error. (Rom. 16:17-20; 2 Thess. 3:14; 2 John 9-11; Matt. 7:15-16; Acts 19:8-10; Gal. 1:6f.) For such separation as is commanded by God himself is intended to serve as a fraternal and evangelical admonition to erring Christians regarding the importance of heeding the whole counsel of God both for the for the sake of their own salvation and for the mission of the church. To be sure, the Biblical understanding of unity makes it impossible for Christians to shirk their responsibility to seek to manifest their essential oneness with the entire body of Christ, but this must always be done on the basis of agreement in the confession of the Gospel. This understanding of unity can be summarized as follows: _We express the _unity_ of all believers in Christ on the basis of our measure of consensus in confessing the Gospel._ _C. Love_ Faithfulness to our Lord in confessing his truth and in manifesting the essential oneness of the church is always to be carried out in such a way that we demonstrate the Savior's love and our own toward all people. We may use _love_, or the _love principle_, as our way of summarizing the New Testament theme that Christians are to manifest the same self-giving love toward each other that Christ gave to the church. Such love is extolled as the greatest of Christian virtues (1 Corinthians 13). Jesus exhorted Christians to love one another just as he had loved them (John 13:34; 15:12, 17). To love is to obey the whole law of God (Rom. 13:8-10). Christians are to serve one another by love (Gal. 5:13), forbear one another in love (Eph. 4:2), speak the truth in love (Eph. 4:15), and walk in love as Christ also loved us (Eph. 5:2). In virtually every epistle, Christian readers are encouraged to increase their love toward one another. The epistles of John give particular emphasis to this concern, reminding Christians that those who love God should love their brothers and sisters also (1 John 4:21). To be sure, such love is no mere sentimental affection. The apostle Paul's own example shows that love will not tolerate false pretense and insincerity in a brother (Gal. 2:11ff.). Love is tolerant and longsuffering towards people, but intolerant of false doctrine, since any doctrinal error not only denies God's truth, but may jeopardize the faith of fellow Christians. Christian love impels each member of the body of Christ to be genuinely concerned about every other Christian. St. Paul wrote his "painful letter" to correct aberrations in Corinth to let them know "the abundant love" he had toward them (2 Cor. 2:4). Unfortunately, instances of lovelessness are all too common in the history of relationships among Christians. This occurs, for example, when Christian individuals, congregations, or church bodies minimize doctrinal differences in the name of showing love to fellow believers. At the other extreme, it occurs when Christians who disagree with each other treat one another with bitterness, and even contempt. The Christian way, as we learn it from the Holy Scriptures, seeks to avoid such extremes and to combine concern for God's truth with sincere love of our brothers and sisters in Christ (1 Pet. 3:15). We members of The Lutheran Church-- Missouri Synod are strongly committed to the practice of Christian love in all our actions, whether directed internally or externally, both in giving witness to the truth (confessional doctrine) and in manifesting and deepening Christian unity. Manifesting true Christian love toward fellow believers includes our clear, strong, and evangelical witness to confessional doctrine in our relationships with others, particularly those we regard to be in error. But it also entails our earnest efforts to correct abuses of Christian love in our midst, including excessive faultfinding, public character assassination, caricaturing the position of others both within and outside of our Synod, and showing disregard for the confessional position of the Synod and the consciences of others by engaging in practices contrary to our synodical agreements. In a word, love also moves us to manifest a spirit of brotherliness, good will, and cooperation in all our relationships with other Christian individuals and church bodies. This Scriptural understanding of love can be summarized as follows: _We are always to manifest Christian _love_ for all believers and indeed for all people._ _SUMMARY_ One cannot faithfully express the Biblical teaching on church, mission, truth, unity, and love, without appreciating the central and critical role of the _Gospel_ in all of these concepts. The _Gospel_ is the greatest treasure and highest priority of the church. The church is the community of those who believe the _Gospel_ and whose faith in Christ is bestowed by the work of the Holy Spirit through the _Gospel_. The distinctive mission of the church to make disciples of all nations is accomplished by baptizing and teaching. This mission is carried forward by proclaiming and confessing the _Gospel_. Our commitment to God's truth means that we proclaim, confess, and defend the _Gospel_ in all its articles on the basis of Holy Scripture. The unity of all believers is a unity of faith in the _Gospel_, and our expression of that unity in outward and organizational ways is determined by the measure of our consensus in confessing the _Gospel_. We are enabled to manifest Christian love by the working of the Holy Spirit through the _Gospel_, which not only enables us to love, but bestows Christ's forgiveness upon us for our repeated I instances of lovelessness. In all dimensions and aspects of our inter-Christian relationships, the _Gospel_ is at the heart of who we are and what we do. The centrality of the Gospel for inter-Christian relationships--and indeed for all of Christian faith and life must not become a mere intellectual abstraction, but it must be and remain a part of the very being of individual Christians and of their corporate congregational and churchly actions. We recognize that our concern for God's truth will at times appear to be in conflict with our efforts to manifest our basic Christian unity or the love we have for other Christians. Many of the tensions and difficulties we experience in inter-Christian relationships arise because of seeming conflicts in understanding and applying what the Scriptural principles of fellowship say about truth, unity, and love in the interest of the mission of Christ's church. Specific decisions regarding relationships with fellow Christians must be based on judgments that are faithful to these concepts, with the recognition that the Gospel is always to remain central. As the church of Jesus Christ carries out its mission of making disciples of the nations and as it determines inter-Christian relationships, none of the three overarching Biblical principles--truth, unity, and love--can be omitted or curtailed. But our recognition of the centrality of the Gospel compels us to note that the truth principle is central to the other two, for the creation of unity and the exercise of love are both dependent upon the proclamation and administration of Gospel truth in Word and sacraments. To be sure, true Christian unity and true Christian love are never in conflict with God's truth, for love rejoices in the truth and unity expresses it. However, when practical decisions must be made and tension exists between expressing Christian unity or proclaiming the truth of the Gospel, unity must yield to truth. For it is better to be divided for the sake of the truth than to be united in error. ______________________________________________________________ This text was converted to ascii format for Project Wittenberg by Mark A. French and is in the public domain. You may freely distribute, copy or print this text. Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary. E-mail: bob_smith@ctsfw.edu Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA Phone: (219) 452-2148 Fax: (219) 452-2126 ______________________________________________________________