Though the Episcopalians always get more press, the Evangelical Lutheran Church in America’s biennial churchwide assembly later this month will consider recommendations related to the blessing of same-sex unions and the ordination of non-celibate gay and lesbian Christians.

The church appointed a “Sexuality Task Force” to study the issue and present recommendations, which it has done. (You can read the report and recommendations, as well as a proposed “social statement” on sexuality here; for the purposes of this post I’m focusing on the report and recommendations.)

What the Task Force came up with is a series of proposed steps for the church to take, each one to be considered only once the assembly has accepted the preceding one(s):

Step 1: Asks the assembly whether, in principle, it is committed to finding ways for congregations and synods–if they wish–to recognize, support, and hold publicly accountable “lifelong, monogamous, same-gender relationships.”

Step 2: Asks whether the assembly is committed, in principle, to findings ways for people in such relationships to serve as rostered leaders of the church.

Step 3: Asks whether, in the implementation of steps 1 and 2, the church is committed to finding ways for members to live together that respect and show love for those with whom they disagree.

Only if the church agrees to steps 1-3 can it then decide on step 4: to consider “structured flexibility” in allowing people in monogamous, same-gender relationships to be approved for the rosters of the ELCA. This means that individual congregations, bishops, and synods, in consultation with candidacy committees, seminary faculty, and others would be able to exercise what’s come to be called a “local option” in approving and calling non-celibate gay and lesbian candidates (within the context of the pre-existing process for discerning a call to ministry).

This recommendation is motivated by the lack of consensus in the church and the need to respect the “bound consciences” of those with whom we disagree. Given that consensus doesn’t exist, it’s better to recognize that reality than paper over it. But that also implies that Christians shouldn’t force others to act against their own conscience. Thus the rationale for the local option.

Arguments against change appeal to the lack of consensus in the ELCA, as well as in the Lutheran World Federation and the wider church. Essentially: “When it is not necessary to change, it is necessary not to change.” The worry here is that the ELCA will be striking out on its own and further separating itself from other Christian bodies. Appeal here is also made to the traditional interpretation of the seven biblical passages that seem to refer to homosexuality* and, in some cases, a variety of natural law reasoning for the normativity of heterosexuality.

The rub of the issue, as I see it, is whether a church can, in good conscience, tolerate the level of diversity in practice that a local option would logically entail. We should start out by noting that we already tolerate a great deal of moral diversity: on war and peace, on abortion, on economics and politics, etc. The ELCA as it currently exists strives to be a big tent on most issues (there are obviously some positions that are beyond the pale, e.g., violence or discrimination–at least they’re supposed to be). We know that our vocation in the world is to love others as we love ourselves, but we don’t always agree on what this means in concrete situations.

Second, moral issues are in a sense secondary or derivative of doctrinal ones. Neither the ecumenical creeds nor the Lutheran Confessions prescribe particular positions on current hot-button issues. And such positions can’t always be derived in a straightforward way from doctrinal truths. (Sometimes they can: for instance, the Incarnation implies that all human beings have an ineffacable dignity, which provides the ground for human rights.)

Third, we should acknowledge that not only is there a diversity of perspectives on “first-order” moral issues, but also on such “second-order” issues like how we reason about morality in the first place and how we interpret scripture. These deep methodological and hermeneutical issues may be even more intractable than the first-order questions themselves.

These considerations all point to a diversity of practice as a legitimate option for the church. Total agreement is neither possible at this point, nor, perhaps desirable. Allowing for diversity may be the only way for new insights to emerge. Gamaliel’s advice to the Sanhedrin in Acts seems relevant here.

It might be argued that taking any steps in the direction of affirming same-sex relationships will damage our relations with our ecumenical partners. Wouldn’t this be putting up one more barrier to reunion with Rome, for instance? My personal view is that we shouldn’t let Rome set the rules for ecumenical engagement. From a Lutheran perspective, there’s nothing preventing us from acknowledging now our unity and fellowship with Catholic Christians. As the Augusburg Confession states, it’s enough for the unity of the church to agree on the preaching of the gospel and the administration of the sacraments; agreement on “rites and ceremonies” is not a condition for church unity. In this instance, at least, it’s not Lutherans who are standing in the way of unity. Consequently, to concede that affirming same-sex relationships would obstruct unity is already to give the store away as far as what constitutes unity.

So, it seems to me that the recommendation of the task force, imperfect as it may be, is the best route forward. I like that it makes the affirmation of same-sex relationships foundational, before proceeding to consider specifically clergy-related matters. (Even if a rite for blessing is still a long way off.) It recognizes that we live in the midst of a diversity of opinion that isn’t going away and doesn’t pine for a “pure” church where everyone agrees on all moral issues of importance. Such a church would be a sect. The report gets it right in emphasizing that the ground of our unity is the life, death, and resurrection of Jesus and God’s gracious acceptance of us sinners for Christ’s sake. Whether we will allow that to be enough remains to be seen.
————————————————————-
*The report identifies these as Genesis 19:1–11; Judges 19:16–30; Leviticus 18:22 and 20:13; Romans 1:26–27;1 Corinthians 6:9–11; and 1 Timothy 1:9–10.