Sex,
Marriage, and Family:
A Clarifying Convention Minute of the
Lutheran
Church in America
Adopted by the Fifth Biennial Convention,
Minneapolis, Minnesota, June 25-July 2, 1970
Sex,
marriage, and family are gifts of God in which to rejoice.
Their essential goodness cannot be obscured by any crisis
of our time.
As
traditional moral codes are being challenged, there is a profound
struggle to formulate bases of ethical judgment which have
meaning for contemporary men and women. Powerful forces of
social change, joined with discoveries in the medical and
life sciences, influence all aspects of human existence. The
church is concerned not only with specific issues and controversies,
but with the basic Christian understanding of human sexuality.
Human
Sexuality
Who are we? We are responsible persons made in the image of
God. God created male and female, making sexual interdependence
serve the divine intention for life-in-community. Scripture
portrays us as relational beings whose true humanity is realized
in faith and love with God and neighbor.
True
humanity is violated by sin, which is our broken relationship
with God and each other. This alienation expresses itself
in all facets of life, including sex, marriage, and family.
At the same time God works in these broken relationships,
healing and freeing the forgiven to devote their efforts to
the well-being of others.
Human
sexuality is a gift of God for the expression of love and
the generation of life. As with every good gift, it is subject
to abuses which cause suffering and debasement. In the expression
of human sexuality, it is the integrity of our relationships
which determines the meaning of our actions. We do not merely
have sexual relations; we demonstrate our true humanity in
personal relationships, the most intimate of which are sexual.
Marriage
Christian faith affirms marriage as a covenant of fidelitya
dynamic, lifelong commitment of one man and one woman in a
personal and sexual union. While hereafter in this report
the phrase covenant of fidelity is employed, and
we recognize it as expressing a key insight about Christian
marriage, in biblical language, it may also be helpful at
times to express the same emphasis in other terminology through
such a phrase as mutual commitment to lifelong faithfulness
as a substitute for a covenant of fidelity. Marriage
is not simply a legal transaction which can be broken when
the conditions under which it was entered no longer exist.
It is an unconditional relationship, a total commitment based
on faithful trust. This union embodies Gods loving purpose
to create and enrich life. As the needs of the partners change,
the covenant of fidelity must be renewed by Gods grace
and continually reaffirmed by husband and wife.
This
view transcends the civil understanding of marriage as a legal
contract. A marital union can be legally valid yet not be
a covenant of fidelity, just as it can be a covenant of fidelity
and not a legal contract. Such a covenant is also to be distinguished
from an identification with the marriage pattern of any particular
culture, from the idea that an established structure is normative
for all times, and from the legalistic notion that because
two people have had sexual intercourse they are bound together
forever. The existence of a true covenant of fidelity outside
marriage as a legal contract is extremely hard to identify.
Marriage
is ordained by God as a structure of the created order. Thus
the sanction of civil law and public recognition are important
and beneficial in marriage, as checks against social injustice
and personal sin. The marriage covenant, therefore, should
be certified by a legal contract, and Christian participants
should seek the blessings of the church.
The
relationship between husband and wife is likened in Ephesians
5:21-23 to the relationship between Christ and the church.
This depicts a communion of total persons, each of them living
for the other. As with the covenant between Christ and the
church, the promise of fidelity is fundamental. Therefore,
Christians regard marriage as a primary setting in which to
live out their calling from the Lord.
However,
many persons are single for varied reasons. There should be
no exaltation of either the single or the married state, one
over the other. It is a matter for gratitude when the conditions
of life make possible free and open choices.
Family
The family has the function of nurturing human beings in relationships
which are rich with creative possibilities. It provides the
surrounding in which persons enhance rather than exploit one
another, in which mistakes may be made and forgiveness realized.
The
family appears in many forms in different times and places.
It develops in response to the need of men, women, and children,
whether married or unmarried, for a primary relationship in
which they may have a sense of intimacy and belonging. There
is no greater challenge today than in the family, for it is
intended by God to be that basic community in which personhood
is fostered. The family should not become centered on itself,
but should be seen as a base from which its members move out
to participate in society.
Ethical
Decision
The Christians ethical decisions are made in the context
of the relationships with God and other persons. Christians
act knowing that we daily become alienated from God and daily
need Gods forgiveness. Under Gods grace, however,
we are freed to choose how best to serve one another in Christian
love.
We
Christians need more than love to guide us. In making decisions
we should recognize that we and the other persons with whom
we act are unique men, women, and children with particular
gifts and responsibilities, living in particular places and
relationships. Furthermore, we draw our guidance and strength
from the Christian revelation, bringing to each situation
the benefits of the accumulated wisdom and supporting community
of the church.
Human
life must be regulated by just laws because humans are finite
and sinful. Such laws, enacted by reason and enforced by power,
can never be the direct expression of Christian love. Nevertheless,
Christians as citizens and the church as institution should
join with others in advocating and supporting just laws. In
this process, however, it is not proper for any church to
impose its sectarian views on the general community.
Some
Current Issues
The following statements are not to be thought of as categorical
laws or Christian solutions to the problems involved.
Nor are they intended to furnish easy answers to hard questions.
They are offered as guidance to pastors and laity in their
ethical decision-making.
Some
Issues Related to Sexual Expression
Within the realm of human sexuality, intercourse is a joyful
means of giving oneself in the mutual expression of love.
It is within the permanent covenant of marital fidelity that
the full potential of coitus to foster genuine intimacy, personal
growth, and the responsible conception of children is realized.
Because
the Lutheran Church in America holds that sexual intercourse
outside the context of the marriage union is morally wrong,
nothing in this statement on Sex, Marriage, and Family
is to be interpreted as meaning that this church either condones
or approves premarital or extra-marital sexual intercourse.
Scientific
research has not been able to provide conclusive evidence
regarding the causes of homosexuality. Nevertheless, homosexuality
is viewed biblically as a departure from the heterosexual
structure of Gods creation. Persons who engage in homosexual
behavior are sinners only as are all other personsalienated
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.
Sexual
exploitation in any situation, either personally or commercially,
inside or outside legally contracted marriage, is sinful because
it is destructive of Gods good gift and human integrity.
The
church recognizes the effects of social environment and cultural
traditions on human behavior. It seeks, therefore, to respond
understandingly to persons who enter into relationships which
do not demonstrate a covenant of fidelity.
Some
Issues Related to Marriage
It is the quality of interpersonal relationships within marriage
that is the concern of the church. A covenant of fidelity
can be broken in reality whether the union terminates formally
through legal action or displays external solidarity. In ministering
to persons affected by a broken covenant the church is called
to assist them to perceive their problems more clearly and,
hopefully, to experience forgiveness and reconciliation.
If
the outcome is formal dissolution of the marriage, the church
should continue to minister to all persons involved. To identify
the legal action of divorce as sinful by itself obscures the
fact that the marital relationship has already been mutually
undermined by thoughts, words, and actions. Although divorce
often brings anguish to those concerned, there may be situations
in which securing a divorce is more responsible than staying
together.
When
the question of the remarriage of a divorced man or woman
arises, the church and the individuals themselves will do
well to concentrate upon the potential of the new rather than
the collapse of the former marriage. A clear understanding
of the dynamics which led to the breakdown of the first union
helps a person prepare more adequately for the second. A divorced
man and woman, of course, should fulfill all legitimate obligations
to the members of the broken family.
A
shared Christian faith contributes to the strength of a marriage.
Even more, marriage and family provide a primary setting for
Christian nurture and maturity. Before a man and woman enter
into an interfaith marriage, each should strive to understand
and respect his own faith and the faith of his partner. They
should become intelligently informed about factors which can
cause special difficulty.
Theologically,
marriage between persons without reference to racial and ethnic
differences and background is a witness to the oneness of
humanity under the one God, and as such should be fully accepted
in both church and society...
Predecessor
Church Body Document Disclaimer
Please note: this document is one which was voted on by a
church body which preceded the founding of the Evangelical
Lutheran Church in America (ELCA). Any such statement has
the status of a historical document. These documents
may guide the ELCA and inform the work of the Department for
Studies, and act as policy when sufficient agreement exists
and the ELCA has not adopted another statement on the same
subject. However, social statements of predecessor church
bodies do not constitute ELCA policy, as they have not been
voted on by a Churchwide Assembly.
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