LCMS 2026 Convention Field Guide

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Report number/id: R62.5
Report title: R62.5 Response to the Lutheran Church of Australia’s “Way Forward” Proposal (2024)
Workbook start page: 215
Workbook end page: 232
Source pages: 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232
Source status: source_checked
Committee: Not available

R62.5

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paragraph: “In fulﬁllment of the resolution of the 2021-23 General Synod, the
Framework offers an approach whereby both practices can exist within the
Church” (8; emphasis added). “Different theological beliefs” have now been
reduced to two differing (and presumably complementary) “practices, ” all for
the sake of the pragmatic goal of institutional “unity.” “The Framework
provides details of how this way forward might operate in practical ways, so
that people holding either view on ordination might remain together” (7;
emphasis added). This by no means solves the problem or contradiction, of
course, because the LCA’s own Theses of Agreement point to the inerrant
Scriptures as “the only true source, norm, rule and standard for all teaching
and practice in the Christian Church” (emphasis added).

In what follows, we will brieﬂy examine the ﬁve parts of the proposed
framework and offer some additional comments and questions for reﬂection
and consideration.

Framework Part A: Commitment to continuity of identity and form (9).

In an effort to give “reasons for hope” that the proposed framework will be
“welcomed” by “the majority of members” of the LCA, the “Background”
section of the document states: “Importantly, while the Framework
acknowledges the division among us, it also articulates the strong theological
foundations on which we agree (see Section 5)” (7).

Section 5 (page 9) comprises the discussion of Part A of the Framework, a
commitment to continuity of “identity and form. ” Notably (and strikingly), it is
the shortest part of the Framework and contains almost nothing of any real
theological substance as pertains to the issue at hand. It has ﬁve points. The
ﬁrst says “we uphold our teaching on the Office of the Ministry as expressed in
Theses of Agreement VI:1-10 and confessed in Augsburg Confession V . ” It then
quotes paragraphs 1-3 of AC V , with no further commentary or discussion— as
if simply quoting this section of the Confessions somehow “proves” that the
ordination of women is consistent with the teaching of the Lutheran
Confessions. Of course, the ordination of women was not an issue in the 16
th
century, so to pretend as if AC V and XIV “support” or “condone” or “do not
forbid” or “are consistent with” this practice is nothing more than an
unwarranted argument from silence. Similarly unfounded arguments are
6
sometimes proffered about the lack of a clear confessional position on the
authority of Scripture (since there is no distinct article on this topic in the
Lutheran Confessions), but, of course, this too is an argument from silence
since the authority of Scripture was not a contested issue at the time.

Point 2 quotes Clause 7 of the LCA’s Document of Union: “We declare that
wherever continued cooperation in the preaching of the gospel and the
administration of the sacraments and worship exists, there we have a witness
to the world of unity in the faith and a profession of church fellowship. ” Again
notably (and strikingly), there is no reference at all to the “Principles governing
church fellowship” in the Theses of Agreement, which contain the strong
references to the authority of Scripture cited earlier and many other
statements that contradict the notion of “unity” or fellowship presumed in
WFDF .

Points 3 and 4, consisting of one sentence each, simply point out that
Churchwide structures and understanding of “membership” will remain as
they currently are. Point 5 is also one sentence: “The Church continues to
uphold its ecumenical and international relationships. ”

If these ﬁve points constitute “the strong theological foundations on which we
agree,” it is hard to fathom how they can serve to give “hope” and assurance
that the Framework is theologically sound and well-grounded. The fact that
what is identiﬁed by the WFDF itself as the main and foundational theological
basis of the proposal virtually ignores the LCA’s own (and theologically
substantive) Theses of Agreement (certain portions of which are reduced to
mere inclusion in three appendices) is quite telling— and deeply
disconcerting.

Framework Part B: Changing the teaching to allow for ordination of women
and men (10-13).

This is the longest of the ﬁve parts of WFDF, and also the most confusing,
troubling and self-contradictory. It seeks to tackle the key issue at stake here,
an admitted “change of teaching” in the LCA on an admittedly controverted
issue, yet all the while attempting to argue that nothing of any real theological
substance or consequence will be impacted by this change of teaching.
7

The opening paragraph is contradictory on its face: “The Church in Synod
changes its public teaching, amending the wording of TA VI:11 to allow both
men and women to be ordained, acknowledging the change under Clause 3 of
the Document of Union and continuing as one church with one teaching on
ordination” (10; emphasis added). So: we are changing our teaching to
incorporate two contradictory teachings, which we will simply characterize as
“one teaching. ”

The next paragraph adds to the confusion, since after asserting that the LCA
will continue as “one church with one teaching on ordination, ” it
“acknowledges the different theological positions on the gender (male and
female) of pastors but considers them non-divisive of church fellowship,
enabling the LCA to remain as one Church. ” (10; emphasis added).

Perhaps the best critique of this kind of “logic” is simply to let it speak for
itself. Two “different theological positions” are acknowledged, but somehow
this does not equate to “two different (and contradictory) teachings. ” How can
this be? As they regularly remind us throughout the document, the authors of
WFDF simply have a job to do. Their job is not to determine what the Bible
says (that approach has been attempted for years, and found wanting), but to
carry out the mandate of the LCA’s General Synod. They are bound not by
Scripture, but by pragmatically-driven resolutions of the Synod:

“The current public teaching of the LCA does not permit two practices of
ordination (TA VI:11). In carrying out the resolution of the General Synod
(2021-23) to develop a framework for the LCA to ‘operate as one church with
two different practices of ordination’ , the Convention of General Synod is
advised that any proposal put forward to meet this synodical resolution
requires a change to the teaching of the Church with regards to male only
ordination” (11).

Moreover: “A change to public teaching in the LCA will require more than a
simple rescinding or removal of TA VI:11. Any such decisions would result in
the Church having no clear public teaching on the eligibility of duly qualiﬁed
women to be regularly called by a congregation or the Church, and publicly
acknowledged through the rite of ordination (TA VI:7,8). On the other hand, if a
8
proposed amendment of TA VI:11 to permit the ordination of women and men
were to meet the necessary constitutional requirement to change the public
doctrine of the church, then it would become the credible teaching of the LCA
and would be afforded the same authority as any other part of the Theses of
Agreement” (11; emphasis added).

If proper constitutional procedures have been followed, it does not matter,
apparently, that the LCA’s new public teaching is self-contradictory
theologically. The Synod’s public teaching is necessarily “credible teaching, ”
because the church has followed “the process outlined for changing the
public teaching of the church” (11). Scripture and the Confessions have not
been compromised, “because our public teaching on ordination claims to
clearly represent the position of Scripture and the Confessions” (11;
emphasis added). Claiming this is apparently enough to make it so, even
though the new public teaching admittedly incorporates two different
positions that understand Scripture in contradictory ways.

Since claiming something apparently makes it so, WFDF can also simply
claim that such contradictory positions and practices “are not divisive of
fellowship, ” with the following caveats (required by the LCA’s Theses of
Agreement):

(i) There be readiness in principle to submit to the authority of the Word
of God
(ii) Thereby no clear Word of Scripture is denied, contradicted, or
ignored
(iii) Such divergent views in no wise impair, infringe upon, or violate the
central doctrine of Scripture, justiﬁcation by grace through faith in
Jesus Christ
(iv) Nothing be taught contrary to the publica doctrina of the Lutheran
Church as laid down in its Confessions
(v) Such divergent views are not propagated as the publica doctrina of
the Church and in no wise impair the doctrine of Holy Writ.

Of course, these (substantive and far-reaching!) caveats are the very issues at
stake in the LCA’s long-standing debate on this issue. To pretend as if those
who are convinced that women’s ordination is clearly forbidden by Scripture

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can accept this new “public teaching” of the LCA with the understanding that
“thereby no clear Word of Scripture is denied, contradicted or ignored” is
disingenuous at best. By the same token, as noted earlier, to pretend as if
those who are convinced that women’s ordination is clearly not forbidden by
Scripture can accept this new “public teaching” of the LCA with the
understanding that “thereby no clear Word of Scripture is denied,
contradicted or ignored” is equally disingenuous. Proponents of the
ordination of women should be honest enough to admit this, and to oppose
this proposal on grounds of conscience— i.e., their own conscience-bound
conviction that Scripture “cannot be used” to prohibit the ordination of
women.

This section of WFDF closes by citing several points from a 2018 report of the
LCA’s CTICR offering its own “rationale” for “why the ordination of both
women and men need not be divisive” (12). In some ways this is the most
disturbing part of the entire document. It further obfuscates matters by
asserting, for example, that “divergent views” on matters such as the
ordination of women (which are here relegated to the level of “exegetical
opinion”) ought not affect “foundational teachings of the Christian fai
th” (such
as the doctrine of the Trinity, Christology, justiﬁcation). “Division may occur
only when teachings that contradict such foundational teachings are held and
openly taught” (13).

Implicit in this kind of thinking is a denial (or failure to recognize) that the
doctrine we confess has a uniﬁed and organic wholeness. In Matthew 28:20
Jesus instructs his disciples to teach the baptized “to observe all that I have
commanded you. ” In Acts 20:27 Paul soberly testiﬁes that “I did not shrink
from declaring to you the whole counsel of God. ” The satis est of AC VII must
be read in light of the proviso of FC SD X 31 that we are bound to agree with
one another “in the doctrine and all its articles, ” all of which are inextricably
intertwined. It is impossible to “change the doctrine” in one area with no
resulting ramiﬁcations for the other interrelated articles of the same, one,
uniﬁed doctrine.

WFDF characterizes the serious and longstanding disagreement about the
ordination of women in the LCA as merely a “matter of exegetical opinion.”
10
Who decides, however, when and on what basis longstanding and deeply-held
divergent teachings can simply be characterized as “mere opinions” that are
no longer divisive of fellowship? WFDF never seriously addresses this
question. (See the CTCR’s February 2000 document The Lutheran
Understanding of Church Fellowship, which references the [orthodox]
principles of church fellowship affirmed at the founding of the LCA in 1965
through its Theses of Agreement [p. 26, fn. 57] as well as the 1961 “Statement
of the Overseas Committee” which reﬂects this same understanding of
church fellowship as rooted in agreement in doctrine and practice [p. 27, fn.
61]).

The CTICR’s unsubstantiated assertions about “divergent views” and
“foundational teachings” also raise inevitable (and ultimately unanswerable)
questions about who decides (and on what basis) what is or is not a
“foundational teaching, ” and when, whether and how a “non-foundational
teaching” might contradict a “foundational teaching. ” Further, it implies that
opponents of the ordination of women who believe and maintain that this
false teaching does, in fact, have implications for more “foundational
teachings, ” and/or who sincerely believe that the ordination of women is, in
fact, a church-dividing issue, are the real schismatics (“division may occur
only… ”), even as they are assured (in the next two sections of WFDF) that they
will be warmly welcomed and that their different (wrong!) beliefs and
practices will be tolerated as part of “one church with one teaching on
ordination.” If conscience-bound opponents of the ordination of women are
skeptical about the nature and workability of such warm and welcoming
“ u n i t y,” such skepticism might well be excused.

Framework Part C: Commitments to pastors and pastoral ministry candidates
(14-15).

The opening paragraph under “Conscience views” sums up this entire section:
“Our commitment is that every pastor in the Church will be received and
welcomed by the whole Church in an environment of mutual respect and
understanding, where differing consciences are acknowledged while ensuring
that harmful behavior is not tolerated” (14). There follow repeated warnings
against “discrimination” and “harassment, ” and multiple calls for “mutual
respect, ” “respectful conversations” and “respect for different views.”
11

The question, of course, is: what will this look like in practice? Who decides
what constitutes “harmful behavior, ” or “discrimination” or “harassment?”
Who decides when “dialogue” and “conversation” become less than
“respectful?” As is amply demonstrated by current cultural dynamics and
tensions, individuals and groups can (and typically do) have radically different
perspectives, feelings and perceptions about when and how these lines are
crossed. The same questions and tensions will almost certainly surface in
churchly settings, with little or no certainty about what the consequences
may be if someone is suspected or accused of “harmful” or “disrespectful”
speech, attitudes or behavior.

WFDF says: “The Framework does not impose any requirements for pastors to
affirm or disclose (publicly or privately) their views on women’s ordination”
(15). No requirements are imposed. But what about restrictions? To what
extent will pastors who oppose the ordination of women be free— privately
and publicly— to confess and defend and publicize and teach and preach as
their consciences compel them to do, without fear of being accused of
showing disrespect or causing harm or threatening the “unity” of the church?

The ﬁnal paragraph on “worship” acknowledges that in this area “there are
matters that will need to be worked through in the 2024-2027 synodical
period. ” Aside from the serious (fatal) ﬂaws in the proposal itself, it seems
highly irresponsible to offer a proposal like this for formal adoption while
leaving critical, real-life issues like worship completely unaddressed and
unresolved. Will pastors who oppose the ordination of women be expected to
commune at altars where women are presiding? Will they be asked or
expected to participate in jointly leading worship or co-officiate with women,
at the risk of showing “disrespect” if they refuse? Simply to say, “we’ll have to
work through those issues later— trust us!” shows a lack of respect for those
whose conscience-bound beliefs will almost certainly force them to make
decisions that may well have harmful (!) consequences for them.

Framework Part D: Commitments to congregations and parishes (16-20).

Like the previous section, this part of the framework purports to address
differing “conscience views” among individuals, congregations and parishes
12
of the LCA. Nowhere in the entire proposal, however, is the term “conscience”
deﬁned or discussed. In fact, in the section titled “Conscience views” in Part
D, the term “conscience” does not even occur. Note the various alternative
terminology used:

“Individuals, congregations and parishes within the Church may hold differing
beliefs on the issue of women’s ordination, including cases where pastors
hold different views than members of their congregations. We affirm the right
to hold diverse perspectives, while making a commitment that every pastor in
the Church will be received and welcomed by the whole church in an
environment of respect, understanding and unity” (16; emphasis added
). Here
matters of “conscience” are characterized variously as “differing beliefs” or
“different views” or “diverse perspectives” (or, as noted earlier, “differing
opinions”)— which ultimately empties the term “conscience” of any real
meaning or signiﬁcance. Whatever is meant here, it is certainly not what
Luther had in mind at Worms when he said: “To go against conscience is
neither right nor safe. ” The main concern in Parts C and D of WFDF , it seems,
is to warn against questioning or disrespecting someone else’s “conscience”
(i.e., “perspective” or “opinion”).

As in the previous section it is noted that “Congregations and their members
will not be required to adopt a speciﬁc conscience view or belief [or] explain
or defend their position regarding women’s ordination” (17). But (again) that is
hardly the most pressing question. Will they be free to “explain and defend”
their position under the vague provisions of the WFDF? That question is never
clearly addressed.

Framework Part E: Tenure-based provision for nomination for bishop (21).

For those who have may concerns about a newly ordained woman pastor
being immediately eligible for nomination as bishop or assistant bishop, this
simply “kicks the can down the road” by requiring “minimum service” of six
years before eligibility to stand for nomination. Previously (i.e., currently, at the
time of this writing), no such “minimum service” was required for eligibility to
serve in these offices. So why this change, and why now? The answer is
obvious: this is an attempt to appease in some way, and at least initially, those
who oppose (or have concerns about) women’s ordination itself, and who

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would therefore have especially grave concerns about the possibility of an
ordained woman being elevated to these important leadership positions in the
church. Once again, it is the proponents of women’s ordination who should
object most strenuously to this clear restriction of women’s service in
important positions of leadership merely to seek to appease those who hold a
position that (the proponents believe) cannot be justiﬁed by Scripture.

Concluding Remarks

Article 2 (“Confession”) of the Constitution of the LCA states:

The Church accepts without reservation the Holy Scriptures of the Old
and New Testaments, as a whole and in all their parts, as the divinely
inspired, written and inerrant Word of God, and as the only infallible
source and norm for all matters of faith, doctrine and life. (2.1)

Tragically, the 2024 “Way Forward” proposal renders this confession
meaningless. As noted earlier, WFDF rightly frames the impasse in the LCA as
rooted in a disagreement about what the inspired, inerrant and infallible Holy
Scriptures teach on the question of the ordination of women. Some in the LCA
are convinced that the Scriptures clearly prohibit the ordination of women;
others are convinced that the Scripture passages in question “cannot be used
this way. ” If members of the LCA truly believe what they confess in Article 2 of
the LCA’s Constitution, namely, that the Scriptures are “the only infallible
source and norm for all matters of faith, doctrine and life, ” then they would
have to insist that this profound disagreement over what the Scriptures teach
cannot be allowed to stand. The disagreement must be resolved, in one way
or another, on the basis of the church’s “only infallible source and norm. ”

What WFDF says, however, is that what Scripture says or doesn’t say on this
matter doesn’t really matter. Those who are convinced that it teaches one
thing and those who are convinced that it teaches the opposite thing can
nonetheless live together in peace and harmony, as “one church with one
teaching on ordination” (10). Perhaps the most damning aspect of WFDF is
the utter disrespect it shows to Scripture itself while giving lip service to the
LCA’s strong and clear confessional article. If the LCA can accept and tolerate
contradictory convictions about what Scripture teaches about ordination, one
14
cannot help but wonder (and one is even obligated to seriously ponder) what
other differences and disagreements can and will be tolerated on critical
“matters of faith, doctrine and life, ” all for the sake of a pragmatic, institutional
“unity” that cannot possibly be sustained in any meaningful way.

We noted at the outset of this evaluation the clear, consistent and well-known
position of the LCMS on this issue. We also indicated that our primary goal in
this document has been to evaluate WFDF on its own terms, not on the basis
of the LCMS position. However, lest there be any question or doubt, the CTCR
ﬁrmly and unanimously believes that the LCMS position on the ordination of
women is fully in accord with the teaching of Scripture and the Lutheran
Confessions. For those interested in knowing more about what the LCMS
believes and teaches in this regard, and why, we are providing in Appendix B a
selected list of resources that further explicate the position of the LCMS on
this issue. In brief, that position honors (1) the enduring truth and goodness of
the order of creation within the family and within Christ’s Church, (2) the
male-only Old Testament offices of prophet, priest, and king fulﬁlled in the
Son of God Incarnate, (3) the Son’s own institution of His Office of the Holy
Ministry (limited to qualiﬁed men— 1 Cor. 14:34-35, 1 Tim. 2:11-12), and (4) the
Holy Spirit’s gift of the inspired, inerrant, infallible Word of God as the sole
authority for the Church’s doctrine and practice, which also offers many
excellent testimonies of the godly service of women.

Finally, the CTCR is compelled to offer a sincere and fraternal word of
consolation, support and encouragement to those in the LCA who remain
committed to the LCA’s historic, Scripture-based position on the ordination of
women, who are therefore also deeply troubled by this proposal, and who
have been placed in a terrible position by the LCA’s decision to prioritize
pragmatic institutional “unity” over genuine theological agreement and true
unity in doctrine and practice. Some will undoubtedly be compelled by their
consciences to leave the LCA despite all the attendant sacriﬁces and
challenges that will entail. Others will undoubtedly make the equally difficult
decision to remain, even if they cannot accept any or all of the assumptions,
claims and promises of WFDF and will thus inevitably be thrust into assuming
a posture of in statu confessionis of some sort, likely without any clear
understanding of what that means in this situation or what implications or
consequences it might have on “the way forward. ” We pledge our heartfelt
15
prayers and any feasible support we can offer to those who ﬁnd themselves in
either of these painful, unenviable positions.

Adopted Unanimously

Commission on Theology and Church Relations
December 6, 2024
WAY FORWARD
Detailed Framework
Prepared for Convention of General Synod 2024
Approved for publication in the Book of Reports
by General Church Board and College of Bishops
19 July 2024
APPENDIX A

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Way Forward
Detailed Framework
Page 2 of 50
1. Table of contents
1. Table of contents ........................................................................................................................ 2
2. Introduction ................................................................................................................................. 3
3. Background ................................................................................................................................. 4
3.1. The impasse on ordination .................................................................................................... 4
3.2. Towards a way forward – the General Synod resolution ................................................... 5
3.3. Development of the framework ........................................................................................... 5
3.4. Biblical and theological references ..................................................................................... 6
3.5. Reasons for hope .................................................................................................................... 7
4. Framework overview .................................................................................................................. 8
5. Framework Part A: Commitment to continuity of identity and form .................................... 9
6. Framework Part B: Changing the teaching to allow for ordination of women and men 10
7. Framework Part C: Commitments to pastors and pastoral ministry candidates .............. 14
8. Framework Part D: Commitments to congregations and parishes .................................... 16
9. Framework Part E: Tenure- based provision for nomination for bishop ............................... 21
10. Other considerations ................................................................................................................ 22
10.1. Oversight of bishops ............................................................................................................. 22
10.2. Synods and Pastors Conferences ....................................................................................... 22
10.3. District considerations .......................................................................................................... 22
10.4. Churchwide considerations ................................................................................................ 24
11. Framework implementation .................................................................................................... 38
12. Matters for proposals ................................................................................................................ 39
12.1. Theses of Agreement ........................................................................................................... 39
12.2. LCA constitution and by-laws ............................................................................................. 40
12.3. District constitutions and by-laws (if any) .......................................................................... 44
12.4. Model constitutions and by-laws for a congregation and parish (if any) .................... 45
Appendix 1. DSTO 1A Theses of Agreement, The status of the Theses of Agreement and other
doctrinal statements, CTICR, 1975 ............................................................................. 47
Appendix 2. DSTO 1A Theses of Agreement, The permanent status of Theses of Agreement,
CTICR, 1976 ................................................................................................................... 48
Appendix 3. DSTO 1A Theses of Agreement, I: Principles governing church fellowship........... 49
Way Forward
Detailed Framework
Page 3 of 50
2. Introduction
1. Impasse: Despite more than three decades of theological study and debate within the
Lutheran Church of Australia and New Zealand (LCANZ)1, we remain divided on whether
or not the Scriptures permit the ordination of women. There remain two widely held views on
ordination within the Church.
2. Towards a way forward: At the 2023 in-person sessions of the 2021-23 Convention of General
Synod, delegates voted by a strong majority to direct General Church Board and College of
Bishops (GCB-CoB) to find a way for us to operate as ‘one church with two different practices
of ordination’ and to report back with a detailed framework to the 2024 General Pastors
Conference and General Synod. The Way Forward project appointed by GCB-CoB has
diligently worked through the theological, constitutional and governance requirements to
allow this directive to be accomplished.
3. The framework: The Way Forward Detailed Framework (Framework)
offers an approach whereby
both practices of ordination can exist within the LCA. The Framework has five key parts:
Part A: The Church makes the commitment to maintain its identity and form.
Part B: The Church changes its teaching to allow for the ordination of women and men.
Part C: The Church makes a commitment to pastors and pastoral ministry candidates that
they will continue to be received and welcomed by the whole church in a respectful
environment.
Part D: The Church makes a commitment to congregations and parishes that they may call
a pastor who best aligns with their ministry plans.
Part E: The Church introduces a tenure-based provision for nomination for the roles of
bishop and assistant bishop.
4. I mplementation: The Framework offers practical solutions and steps to implement the
changes
required to introduce the ordination of women in the LCA. Attention is given to what changes
might be required by congregations, parishes and District and Churchwide agencies. The
Framework also articulates the many areas of church life in which no changes are required .
Fundamental principles of the implementation processes include respect for all pastors and
people of the Church, and a churchwide program of pastoral care.
5. P roposals: The Framework includes the proposals to be put to General Synod 2024 developed in
response to the resolution of the 2021-23 General Synod.
6. C ommitments of the Church: In working through all these issues, the Church commits to
respectful dialogue and pastoral care in the gatherings of the Church. In particular, the Church
commits to continued study of the Scriptures and the Lutheran Confessions, acknowledging that
the divergent views of the role and service of women in the Church are upheld by faithful sisters
and brothers in Christ. Moreover, the Church will always provide for concerns of conscience
when providing for the official public worship gatherings in the life of the Church.
1 The Lutheran Church of Australia and the Lutheran Church of New Zealand are commonly referred to as the Lutheran Church of Au stralia and
New Zealand (‘LCANZ’ or ‘Church’). To align with the Constitution, however, further references to the Church in this do cument will be ‘LCA’.
Way Forward
Detailed Framework
Page 4 of 50
3. Background
3.1. The impasse on ordination
At the foundation of the Lutheran Church of Australia (‘LCA’ or ‘Church’) in 1966, the
newly formed LCA contended that 1 Corinthians 14:34,35 and 1 Timothy 2:11–14 speak
about the leadership of women in public worship and that these passages prohibit a
woman from being called into the office of the public ministry for the proclamation of
the Word and administration of the Sacraments (Theses of Agreement [TA] VI:11).
Since then, despite more than three decades of thorough scriptural, confessional and
prayerful examination, and theological debate regarding these passages, we remain
divided on the questions of whether: (a) the command for the silence of women and the
prohibition of them speaking/teaching in 1 Corinthians 14:33b-38 and 1 Timothy 2:11-15
applies to all churches at all times; and (b) Paul’s declaration about the Lord’s
command in 1 Corinthians 14:37 refers to the one same prohibition in 1 Corinthians 14:34,
and whether Paul’s warning in 1 Corinthians 14:38 applies to those who advocate the
ordination of women.
Some among us maintain that these Scriptures clearly support the LCA’s public teaching
that prohibits a woman from being called into the office of the public ministry. Others
believe that these passages cannot be used this way and that ordination of women to
the office of the public ministry is consistent with the teaching of the Scriptures and with
the doctrine of the ministry as articulated in the Lutheran Confessions.
At all five Conventions of General Synod at which a proposal on this matter has been
put, more than 50 per cent of delegates have voted in favour of the ordination of
women, reaching 63.5 per cent of the vote in 2015. For proposals requiring a change to
the teaching of the Church, a two-thirds majority is required.
Overall, since the first vote in 2000, the votes for and against the ordination of women
have shown little movement one way or the other. There remain two widely held
positions on ordination within the LCA, that of: (1) men only, and (2) both men and
women. We are at an impasse. It is clear that resolution of the ordination issue requires a
different approach to any taken previously.
In its advice to General Synod, General Pastors Conference (GPC) 2022 said it ‘supports
the advice of the College of Bishops that the agenda of General Synod 2023 must
include proposals on the matter of ordination which do not continue debate which
leaves us divided’. GPC further advised that General Synod consider a proposal that
anticipates the ordination of women to the office of public ministry and also the
continuity of the ordination of men-only in communities of the LCA.
Subsequently, at the in-person sessions of the 2021-23 Convention of General Synod, a
strong majority (73.5 per cent) of delegates directed GCB -CoB to find a way for the LCA
to operate as one church with two practices of ordination.
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3.2. Towards a way forward – the General Synod resolution
The resolution of the 2021-23 General Synod reads:
RESOLVED: That General Synod direct the LCANZ General Church Board and the
College of Bishops to:
a) Work through the theological, constitutional, and governance requirements to
operate as one church with two different practices of ordination and establish a
detailed framework through which this could be accomplished, such as one or
more existing LCANZ Districts becoming Districts that teach and practice the
ordination of both women and men to the office of the public ministry or by
establishing a non-geographical LCANZ ‘District’ that does so.
b) Submit the fruit of this work in the form of a proposal that should be discussed by
the LCANZ General Pastors Conference for Convention of General Synod 2024.
c) It is the expectation of this General Convention of Synod that both women and
men will be ordained in a District of the LCANZ during the 2024-2027 synodical
period.
3.3. Development of the framework
3.3.1 Initial three frameworks
In June 2023 the Way Forward project issued a churchwide call for models that might
meet the requirements of the General Synod resolution. More than 60 models, as well as
general comments, were submitted for evaluation by the working groups.
A key criterion for evaluation was the extent to which the submissions met the intent of
the General Synod resolution for ‘one church with two different practices of ordination’.
Three frameworks (Confessional Communities, Congregations Decide, District Alignment)
were shortlisted by a process drawing on input from the chairpersons of the project
working groups.
The three frameworks were developed for release to the church for feedback. Members
of the church were invited to submit comments and questions via the Way Forward
website. More than 460 comments and questions were received, including 270
submissions. Around 20 per cent of the submissions were provided by congregations that
gathered especially to consider and pray about the frameworks. All submissions from the
church were passed on to the working groups. An extensive set of questions and answers
was developed for the information of members and to assist the working groups to
shape the final framework.
Some key points in the feedback included:
• A strong call to maintain the unity of the church was the primary theme of the
submissions, with responders overwhelmingly naming Congregations Decide as

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providing the best chance of achieving this outcome. Conversely, fewer than
4 per cent of responses called for the church to separate by ‘peaceful
dismissal’.
• Pastoral considerations were raised, including caring for: (a) people across the
church experiencing anxiety and pain over this issue; (b) women who may
become candidates for the public ministry and subsequently pastors; and (c)
people whose consciences differ from the majority view (in LCA, congregation,
family) on the ordination of women.
3.3.2 Way Forward Framework
The working groups took into account the feedback from the church on each of the
three frameworks as they developed what was to be the final framework, called the
Way Forward Framework. The Theological, Constitution and Governance working groups
assessed how each framework could be adapted to allow the members of the church
to continue to live and worship in fellowship with each other in a manner that caused
minimal disruption to congregations.
Ultimately, GCB-CoB asked the Way Forward project team to develop a framework that
addresses the change of teaching, preserves the key positive elements of each of the
three original frameworks, and introduces features that reflect the approach to church
fellowship being asked for by the church and the advice of the working groups.
At its April 2024 meeting, GCB-CoB approved the Way Forward Framework for release to
the church for discussion and feedback. The framework included for the first time the
concept of a ‘Conference’ to provide a theological-pastoral place for pastors and
members who uphold the practice of male-only ordination.
Responses from the church included significant concerns that the Conference would not
achieve the aims it was designed for. In May 2024, GCB-CoB resolved to remove the
Conference component from the proposed framework, and directed the Theological,
Constitutional and Governance working groups to develop an alternative mechanism
by which the LCA might operate as one church with two practices of ordination.
The fruit of this work was received by GCB-CoB at its July 2024 meeting. The revised and
detailed Framework was approved for publication in the General Synod Book of Reports.
3.4. Biblical and theological references
In February 2024, the Commission on Theology and Inter-Church Relations (CTICR), it was
noted that much work had already been undertaken at previous meetings, on
addressing the biblical and theological basis for the ordination of both women and men.
It was determined that key historical documents from the CTICR be re-released with the
Framework for the Church. These key documents are:
1. 1991, The Ordination of Women , Special Committee to the Commission on
Theology and Inter-Church Relations, Lutheran Church of Australia
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2. 2000, The Final Report of the Commission on Theology and Inter-Church Relations
on the Ordination of Women, CTICR, Lutheran Church of Australia
3. 2004, Controverted matters in the LCA Debate on the Ordination of Women ,
CTICR, Lutheran Church of Australia
4. 2005, 1 Corinthians 14:33b-38 and 1 Timothy 2:11-14 permit the ordination of
women, CTICR, Lutheran Church of Australia
5. 2018, A Theological Basis for the Ordination of Women and Men, CTICR, Lutheran
Church of Australia
3.5.Reasons for hope
In bringing this proposal to the 2024 General Synod, the members of GCB-CoB
acknowledge that the Framework may not be welcomed by everyone in the Church.
They do, however, expect that it will provide a clear and helpful way forward for the
majority of members. It acknowledges the division within the Church on the matter of
ordination and the desire to bring this matter to a conclusion.
Importantly, while the Framework acknowledges the division among us, it also articulates
the strong theological foundations on which we agree (see Section 5).
Like no other previous proposal for the ordination of women, this proposal is the result of
18 months of intensive prayerful work by brothers and sisters in Christ with expertise in the
fields of theology, governance, constitutions and pastoral care, among others.
Moreover, the Framework reflects the feedback of many hundreds of church members,
holding different views on ordination, who responded to churchwide calls for feedback.
Based on that feedback, iterations of the framework were developed and improv ed on.
As required by the delegates of the 2021-23 General Synod, the Framework provides
details of how this way forward might operate in practical ways, so that people holding
either view on ordination might remain together.
In jointly submitting the Way Forward Detailed Framework to General Synod, GCB and
CoB complete the work asked of them by delegates gathered in the face-to-face
sessions of the 2021-23 General Synod in February 2023. Those delegates called for a
framework through which we can work, witness and worship side by side in the cause of
the gospel of our Lord, while providing for the different understandings of some parts of
Scripture among us.
Our Lord has promised, ‘I will build my church’ (Matt 16).

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4. Framework overview
The Framework recognises the different theological beliefs on ordination held by
members of the Church, that on the matter of the ordination of both women and men
to the office of the public ministry, the current male-only teaching of the Church does
not accommodate the different theological beliefs held by members of the Church.
These differences are:
a. that criteria for the ordination of a pastoral candidate does not include the
candidate’s gender (male/female) and that both male and female pastors can
serve as pastors in the Church; and
b. that criteria for the ordination of a pastoral candidate includes the candidate’s
gender (male/female), limiting ordination to men, and hence only men can serve
as pastors in the Church.
In fulfilment of the resolution of the 2021-23 General Synod, the Framework offers an
approach whereby both practices can exist within the Church. The Framework has five
key parts:
Part A: The Church makes the commitment to maintain its identity and form.
Part B: The Church changes its teaching to allow for the ordination of women and
men.
Part C: The Church makes a commitment to pastors and pastoral ministry
candidates that they will continue to be received and welcomed by the whole
church in a respectful environment.
Part D: The Church makes a commitment to congregations and parishes that they
may call a pastor who best aligns with their ministry plans.
Part E: The Church introduces a tenure-based provision for nomination for the roles
of bishop and assistant bishop.
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5. Framework Part A: Commitment to continuity of identity
and form
The Church makes the commitment to maintain its identity and form.
1. We uphold our teaching on the Office of Ministry as expressed in Theses of
Agreement (TA) VI:1-10 and confessed in Augsburg Confession (AC) V:
‘To obtain such faith God instituted the Office of preaching, giving the gospel
and the Sacraments. Through these, as through means, he gives the Holy Spirit
who produces faith, where and when he wills, in those who hear the gospel’ (1 -3).
2. We uphold Clause 7 of our Document of Union as a key guiding principle :
‘ We declare that wherever continued cooperation in the preaching of the
gospel and the administration of the sacraments and worship exists, there we
have a witness to the world of unity in the faith and a profession of church
fellowship’.
3. The Church maintains its Churchwide, District, zone, parish, congregational and
auxiliary structures, as expressed in its constitution and by-laws.
4. The Church maintains its membership model, in which congregations are members
of the Church and individuals are members of a congregation.
5. The Church continues to uphold its ecumenical and international relationships.

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6. Framework Part B: Changing the teaching to allow for
ordination of women and men
The Church in Synod changes its public teaching, amending the wording of TA VI:11 to
allow both men and women to be ordained, acknowledging the change under Clause
3 of the Document of Union and continuing as one church with one teaching on
ordination.
The Framework acknowledges the different theological positions on the gender (male
and female) of pastors in the Church but considers them non-divisive of church
fellowship, enabling the LCA to remain as one Church.
6.1 Proposed amendment to TAVI:11
A baptised person who is duly called (Luke 10:16; AC Apology 7 and 8,28; TA VI:7,8)
thereby enters the office of the public ministry for the proclamation of the Word and
administration of the Sacraments. Scripture that underpins the Church’s teaching on th e
office of the ministry and the rite of ordination (John 20:21-23; Matt 28:18-20;
1 Cor 11:23-26) applies to duly qualified called baptised persons although some
understand that 1 Corinthians 14:34,35 and 1 Timothy 2:11–14 prohibit baptised women
from being called into the office of the public ministry.
6.2 Background to the proposed amendment to TAVI:11
1. The resolution of General Synod (2021-23) directed the GCB-CoB to develop a
framework for the LCA to ‘operate as one church with two different practices of
ordination’. Subsequently, the Way Forward Theological Working Group 2 consulted
the CTICR to examine and either confirm or amend guidance to be given to the
Way Forward project on some key theological matters. Included in this consultation
was the question: ‘How would the Church properly proceed with changing its
teaching with respect to TA VI:11 in the light of the Church’s statements on “The
status of the Theses of Agreement and other doctrinal statements” (1975), and
“The permanent status of Theses of Agreement” (1976)?’
2. This document and selected attachments provide theological and procedural
advice relating to proposed changes to the Theses of Agreement and LCA public
teaching on ordination as outlined in the Framework. This advice includes
information about both the necessity for these changes and how discussion on
change to the Church’s teaching might be treated in an orderly manner by the
LCA.
3. Selected documents have been identified by the Theological Working Group to be
included with this advice. This material serves as a summary and evidence of long,
thorough theological discussion and debate in the LCA, including controverted
matters of the Church’s teaching on ordination (see Section 3.4 above)
2 The Theological Working Group, appointed by GCB-CoB, consisted of seven members. Five of these members were
current members of CTICR, including the Churchwide bishop, who was appointed as chair.
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6.3 One church – two practices
The question of the ordination of women to the office of the public ministry has been
regarded as a doctrinal matter in the life of the LCA. It is a doctrinal issue for the LCA
because our public teaching on ordination claims to clearly represent the position of
Scripture and the Confessions. Therefore, all arguments either to maintain the teaching
of the Church or to change it, need to work within the LCA’s own attitude towards the
Theses of Agreement and the process outlined for changing the public teaching of the
church (The Status of the Theses of Agreement [1975] and The Permanent Status of the
Theses of Agreement [1976]).
The LCA doctrinal statement on the Status of the Theses of Agreement and other
Doctrinal Statements, adopted by General Synod (1975) affirms as follows: ‘It is clearly
the right and the duty of the Church, in the face of current challenges, to define how it
understands the Scriptures and the Confessions. Therefore, explanations and
amendments of the Theses, as well as any other statements of a doctrinal nat ure,
submitted to the entire Church after thorough theological examination and discussion
and adopted by it, must be accorded the same authority in the Church as the Theses
themselves.’
The current public teaching of the LCA does not permit two practices of ordination
(TA VI:11). In carrying out the resolution of General Synod (2021-23) to develop a
framework for the LCA to ‘operate as one church with two different practices of
ordination’, the Convention of General Synod is advised that any proposal put forward
to meet this synodical resolution requires a change to the teaching of the Church with
regards to male-only ordination.
A change to public teaching in the LCA regarding ordination will require more than a
simple rescinding or removal of TA VI:11. Any such decision would result in the Church
having no clear public teaching on the eligibility of duly qualified women to be regularly
called by a congregation or the Church, and publicly acknowledged through the rite of
ordination (TA VI:7,8). On the other hand, if a proposed amendment of TA VI:11 to permit
the ordination of women and men were to meet the necessary constitutional
requirement to change the public doctrine of the church, then it would become the
credible teaching of the LCA and would be afforded the same authority as any other
part of the Theses of Agreement3.
What could follow from such a scenario is that TA 1:4e might then be applied to the Way
Forward Framework proposal to operate as one church with divergent views on the
practice of ordination. Some congregations, bishops, pastors, and Individual members
may still feel conscience bound to uphold an interpretation of the scriptural texts
currently cited in TA VI.11, and regularly call qualified men to serve as pastors. According
to the Theses of Agreement (I:4e), such divergent views and practices arising from
differences of interpretation are not divisive of church fellowship, providing that:
(i) there be the readiness in principle to submit to the authority of the Word of God
(ii) thereby no clear Word of Scripture is denied, contradicted, or ignored
3 DSTO 1A: Status of the Theses of Agreement and other doctrinal statements A25
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(iii) such divergent views in no wise impair, infringe upon, or violate the central
doctrine of Holy Scripture, justification by grace through faith in Jesus Christ
(iv) nothing be taught contrary to the publica doctrina of the Lutheran Church as laid
down in its Confessions
(v) such divergent views are not propagated as the publica doctrina of the Church
and in no wise impair the doctrine of Holy Writ.
The Way Forward Framework proposal to amend TA VI:11 that then would permit the
ordination of women and men, cites both scripture and confession — including
‘Principles governing church fellowship’ detailed in the Document of Union and Theses of
Agreement (DU 1-7; TA 1:1-7) — in support of its conclusion that divergent views on the
practice of ordination, arising from differences of interpretation regarding scriptural texts,
such as 1 Cor 14:33b-38 and 1 Tim 2:11-15, can be held in the LCA without dividing the
whole Church (TA 1:4c; 1:4e).
Following a General Synod 2024 vote on the Way Forward Framework proposal to
amend TA VI:11, that meets the constitutional requirements to change the teaching of
the church, those who in good conscience wish to uphold an interpretation of the
scriptural texts currently cited in TA VI:11, and maintain the option for congregations to
call and ordain only men into the office of the public ministry, would be free to remain in
fellowship with those who practice the call and ordination of both women and men.
6.4 Church fellowship
6.4.1 Theses of Agreement 1.4E
At its February 2024 meeting the CTICR considered the application of Theses of
Agreement TA1.4e to any proposed amending of TA VI:11. The meeting
determined that one part of the Theses of Agreement (TA) cannot be used to
amend another part of the TA.
In the same way, an amendment of TA VI:11 adopted by the Church, will become
the credible teaching of the LCA and is afforded the same authority as any other
part
4. TA 1.4e cannot be applied to refute a newly introduced amendment of
TA VI:11.
The principles of church fellowship articulated in the Theses, guide the approach to
determining doctrinal matters in the Church. These principles have guided the
Church’s consideration of this matter of ordination in the same way that they have
guided previous considerations in the Church (for example, the debate on
Scripture and Inerrancy at the 1984 Convention of General Synod).
6.4.2 Church-divisive?
In 2018, the Convention of General Synod received a report from the CTICR which
gave a theological basis for why the ordination of both women and men need not
be divisive. The rationale included the following:4 See Appendix for DSTO Vol 1 A30 ‘The status of the Theses of Agreement and other doctrinal statements’
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1. Divergent views should not affect a foundational teaching of the Christian
faith, such as the teaching of the Trinity, the person and work of Christ, or
justification by grace through faith in Christ, as these teachings are
articulated in the Book of Concord. Division may occur only when teachings
that contradict such foundational teachings are held and openly taught.
2. The ongoing disagreement about the interpretation and application of the
two texts that have been at the centre of the LCA debate (1 Cor 14:33b–36;
1 Tim 2:11–15) is a matter of exegetical opinion, does not affect such a key
church teaching and is therefore not church divisive.
3. The Lutheran doctrine of the ministry, clearly spelt out in Augsburg Confession
5 and 14, contains nothing that excludes women from entering the ranks of
the ministry. On the contrary, the Lutheran teaching on the ministry
undergirds and reaffirms the central teaching of the Scriptures, that we are
justified by God’s grace for Christ’s sake by faith alone, the very teaching by
which the Church lives and breathes.
4. The Theses of Agreement themselves make it clear that, as new issues and
new questions arise, the Church has the liberty to examine its teachings
afresh in the light of the Scriptures and the Confessions, ‘and accordingly
confirm them, or amend or repudiate them when further study of God’s
Word shows them to be inadequate or in error’.
5. Pastors and lay members uphold the official teachings and practices of the
LCA as a matter of good order and church discipline, including those
teachings with which they disagree. Their consciences are not bound to
confess those teachings that they believe are at variance with the biblical
witness.
6. There are implications in a church which practises the ordination of ‘both
women and men’ and the ordination of ‘men only’ for church polity and for
people's reception of the means of grace within the worship life of the
Church. The Church has a responsibility to engage in the ongoing task of
addressing this in such a way that the ministry of the gospel is not hindered,
Christian love is upheld, and every effort is made ‘to maintain the unity of the
Sprit in the bond of peace’ (Eph 4:3).

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7. Framework Part C: Commitments to pastors and
pastoral ministry candidates
The Church makes a commitment to pastors that they will continue to be received and
welcomed in a respectful environment.
1. Every pastor will be afforded a respectful environment, free from discrimination and
harassment.
2. All current pastoral calls will remain unchanged.
3. There will be common candidacy requirements and call procedures for male and
female pastors.
4. There will be prompt resourcing, under the oversight of CoB, to provide ongoing
pastoral care and support to all pastors with issues that may arise from the
introduction of female pastors to the LCA pastorate.
5. Any pastor on the Roll of Pastors is eligible to be elected or appointed into any
pastoral position of the Church, including leadership roles such as bishop.
7.1 Conscience views
Our commitment is that every pastor in the Church will be received and welcomed by
the whole Church in an environment of mutual respect and understanding, where
differing consciences are acknowledged while ensuring that harmful behavior is not
tolerated.
In support of this, the LCA offers the following commitments to pastors:
1. Welcoming environment: Every pastor will be received and welcomed by the
entire Church, ensuring a respectful environment, such as being free from
discrimination and harassment as they serve in the work of their call.
2. Ongoing support: The College of Bishops will promptly provide resources and
support to pastors dealing with issues related to the introduction of female pastors.
3. Pastoral calls unchanged: Existing pastoral calls will remain unaffected.
When pastors hold differing views on women's ordination compared with their
congregation, fostering open dialogue and mutual respect is crucial. The following
guidelines might be helpful:
1. Encourage respectful conversations and active listening to assist in understanding
the perspectives of others.
2. Pastors can lead by example, demonstrating respect for differing views.
3. Focus on shared goals and mission.
4. Ensure that pastoral care extends to all members, including the pastor.
5. Consider asking the District bishop for support.
7.2 Call process
The Church commits to pastors that their existing pastoral calls will remain unchanged.
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The Framework provides constitutional acknowledgement for a congregation to call a
pastor who best aligns with its ministry plans by permitting both situations outlined below
during the call process:
• the inclusion of male and female candidates for consideration on congregational
call lists; and
• congregations and parishes stipulate that only male pastors be included as
candidates for their call.
The Framework does not impose any requirements for pastors to affirm or disclose
(publicly or privately) their views on women's ordination.
The Framework allows for the freedom of movement of duly qualified women and men
pastors between calling bodies of the LCA.
7.3 Worship
There are matters that will need to be worked through in the 2024-2027 synodical period
to address when pastors gather for conference and worship at local, District or
Churchwide levels. These include: the recognition of ordination validity (pastors should
acknowledge that pastors and bishops may hold different views on the validity of
ordination, especially when it comes to female pastors); sacrament presiding and
validity (the organiser of gatherings should provide for clarity on sacrament
administration for conferences).
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8. Framework Part D: Commitments to congregations and
parishes
The Church makes commitments to congregations and parishes, including the following :
a) The constitutional acknowledgement of the right of a congregation to call a pastor
who best aligns with its ministry plans
b) The constitutional acknowledgement of the right of a congregation and parish to
stipulate that only male pastors be included as candidates for its call list
c) The resourcing of ongoing support to congregations to address issues that may arise
from introducing female pastors into the LCA pastorate
d) CoB to provide oversight, guidance and consistency of the pastoral support
provided through the District bishops
e) The mutual understanding that should the District bishop or the bishop of the Church
be female, the congregations may request a male pastor to be deputised for
oversight
f) The Church’s statement ‘Responsible Communion Practice’ continues to guide the
Church’s communities in their provision of the sacrament of the altar.
8.1 Conscience views
Individuals, congregations and parishes within the Church may hold differing beliefs on
the issue of women’s ordination, including cases where pastors hold different views than
members of their congregations. We affirm the right to hold diverse perspectives while
making a commitment that every pastor in the Church will be received and welcomed
by the whole church in an environment of respect, understanding and unity. We commit
to treating one another with kindness, even when our convictions differ, and to uphold
the values of love, compassion and mutual support.
In support of this, the LCA offers the following commitments to congregations:
1. Congregations have the constitutional right to call pastors aligned with their
ministry plans.
2. C ongregations may stipulate that only male pastors are included as candidates for
their call lists.
3. Ongoing support will be provided to address issues relating to introducing female
pastors.
4. CoB will offer oversight and guidance through District bishops.
5. If the District bishop or Churchwide bishop is female, congregations may request
that a male bishop or another pastor be deputised for oversight.
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Congregations and their members will not be required to:
• adopt a specific conscience view or belief
• explain or defend their position regarding women’s ordination.
8.2 Call process
The Way Forward Framework proposes that congregations have the right to call a pastor
who best aligns with their ministry plans. The congregation may choose whether to call a
male or female pastoral candidate.
If the congregation discerns through prayer, interviews and conversations that it is not
ready to include a female pastoral candidate, the congregation will be granted the
right to stipulate that only male pastors be included as candidates for its call list.
The congregation may also receive support from the District throughout this process.
8.3 Worship
The Church’s statement ‘Responsible Communion Practice’ 3 continues to guide the
Church’s communities in their provision of the Sacrament of the Altar.
8.4 Membership
The Framework does not require changes to the definition of membership in Article 5 of
the LCA model constitutions for parishes and congregations.
Individuals (baptised, confirmed, communing, guest and voting members) continue to
remain as members of their respective congregations in accordance with the
constitution of their congregation.
8.5 Constitution
The changes to the LCA model constitutions outlined in this section are recommended
for parishes and congregations wishing to call male or female pastors.
Further details about implementation can be found in Section 11:11 Framework
implementation.
This approach respects the autonomy of individual congregations while encouraging
alignment with the wider church where possible. It also maintains the proper distinction
between Church by-laws and congregation-specific constitutions.
The following changes to remove gender references from the Model Constitution for a
Congregation are proposed:

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Paragraph From To
6.2 The Pastor of the Congregation
shall be a man whose soundness in
faith, aptness to teach, and other
qualifications for office have been
examined and approved by the
Church in accordance with the
Scriptures and Confessions of the
Church regarding the public office
of the ministry.
Add a notation to Article 6.2 of
the model constitution.
The Pastor of the Congregation
shall be a man1 whose soundness
in faith, aptness to teach, and
other qualifications for office have
been examined and approved by
the Church in accordance with
the Scriptures and Confessions of
the Church regarding the public
office of the ministry.
1 Congregations may modify this
article to include ‘or woman’.
9.3.1 The Pastor, by virtue of his office,
shall attend all meetings of the
Church Council.
Replace ‘his’ with ‘the’:
The Pastor, by virtue of the office,
shall attend all meetings of the
Church Council.
9.6.14 The Pastor, by virtue of his office,
shall have the right to attend all
meetings of the committees.
Replace ‘his’ with ‘the’:
The Pastor, by virtue of the office,
shall have the right to attend all
meetings of the committees.
9.9.5 The pastoral assistants shall assist
the Pastor in his ministry and for this
purpose they shall concern
themselves with the spiritual life of
the Congregation and its members
by…
Remove ‘his’:
The pastoral assistants shall assist
the Pastor in his ministry and for
this purpose they shall concern
themselves with the spiritual life of
the Congregation and its
members by…
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The following changes to remove gender references from the Model Constitution for a
Parish are proposed:
Paragraph From To
Footnote
#2, para 5
Indivuidual congergations should
expect to have the services of the
pastor and his time relative to the
number of members in the
congregation compared to the
total number of members in all the
congregations in the parish.
Add a notation to Footnote #2,
para 5 of the model constitution,
and correct spelling:
Individual congregations should
expect to have the services of the
pastor and his
1 time relative to the
number of members in the
congregation compared to the
total number of members in all the
congregations in the parish.
1 Parishes may modify this article
to include ‘or her.
6.2 The Pastor of the Parish shall be a
man whose soundness in faith,
aptness to teach, and other
qualifications for office have been
examined and approved by the
Church in accordance with the
Scriptures and Confessions of the
Church regarding the public office
of the ministry.
Add a notation to Article 6.2 of
the model constitution.
The Pastor of the Parish shall be a
man1 whose soundness in faith,
aptness to teach, and other
qualifications for office have been
examined and approved by the
Church in accordance with the
Scriptures and Confessions of the
Church regarding the public
office of the ministry.
1 Parishes may modify this article
to include ‘or woman’.
9.3.1 The Pastor, by virtue of his office,
shall attend all meetings of the
Parish Council.
Replace ‘his’ with ‘the’:
The Pastor, by virtue of the office,
shall attend all meetings of the
Parish Council.
9.6.12 The Pastor, by virtue of his office,
shall have the right to attend all
meetings of the committees.
Replace ‘his’ with ‘the’:
The Pastor, by virtue of the office,
shall have the right to attend all
meetings of the committees.
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8.6 Relationships
The Framework does not require changes to the relationship between parishes and
congregations with either the Church or the District.
Parishes and congregations will continue to follow the rules outlined in their own constitution
regarding relationships. Article 3 of the LCA Model Constitutions for parishes and
congregations outlines the relationship to the Church and the District.
A multi-point parish may have congregations which hold differing views on women's
ordination. During the call process, it will be important to foster open dialogue and mutual
respect. The following guidelines might be helpful:
1. Encourage congregations to engage in respectful conversations and active listening to
assist in understanding the perspectives of others.
2. Pastors can lead by example, demonstrating respect for differing views.
3. Focus on shared goals and mission.
4. Ensure that pastoral care extends to all members.
5. Consider asking the District bishop for support.
8.7 Governance and structures
The Framework does not require changes to the governance structure of congregation s or
parishes.
8.8 Finance and risk management
The Framework does not require changes to the operating finances or asset/liability
ownership of congregations or parishes.
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9. Framework Part E: Tenure-based provision for
nomination for bishop
The Church introduces a tenure-based provision for nomination for the role of bishop
and assistant bishop(s).
The Framework introduces into the constitution of the LCA provisions that require
pastors to have been on the Roll of Pastors for a minimum period and served in various
settings in the Church prior to their nomination for any bishop role within the LCA.
It is proposed that the minimum required service on the Roll of Pastors be six years
(being two general synodical periods) before being eligible to stand for nomination.
The rational for the criteria are to ensure that nominees for both bishop and assistant
bishop(s) have:
i. demonstrated exemplary conduct in their pastoral ministry
ii. established themselves in the life and polity of the Church (including at
Conventions of Synod and Pastors Conferences)
iii. gained substantial experience in addressing the challenges and responsibilities
of church leadership
iv. h ad sufficient opportunity to interact with and become known to pastors, laity,
and bishops throughout the LCA
v. e stablished themselves as recognised leaders by their peers
vi. s hown an ability to manage pressure, exercise authority responsibly and
navigate complex pastoral situations
vii. developed a deep understanding of the LCA's mission, theology, values,
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10. Other considerations
10.1.Oversight of bishops
In the Lutheran Church of Australia, pastors vow to uphold the public teaching of the
LCA and promise to accept pastoral and doctrinal oversight of their bishop at their
ordination. Pastors reaffirm their vows upon installation into subsequent ministries. This
practice ensures that pastors remain committed to upholding the public teaching of t he
LCA.
Under this Framework, the Church introduces a tenure-based provision for nomination for
the role of bishop and assistant bishop(s). Refer to Part E for further information.
10.2.Conventions of Synod and Pastors Conferences
The Framework does not require changes to the governance arrangements of the LCA,
including its District and General Synods. The processes regarding the election or
appointment of delegates, both lay and pastor, continue unchanged. The entitlement
to submit proposals is unchanged.
The Framework does not propose any changes to the duties and role of Pastors
Conferences.
10.3.District considerations
10.3.1 Constitution
The following change to the constitution of Districts, in the By-laws of the Church, is
proposed to address gender pronouns:
Paragraph From To
1.2.12 ‘pastor’ or ‘member of the Ministry’
means any person ordained to the
Holy Ministry according to the rites
and practice of the Evangelical
Lutheran Church who has been
received into the Ministry of the
Church according to Article 5.1;
Replace ‘person’ with ‘man or
woman’:
‘pastor’ or ‘member of the Ministry’
means any man or woman
ordained to the Holy Ministry
according to the rites and
practice of the Evangelical
Lutheran Church who has been
received into the Ministry of the
Church according to Article 5.1;
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The following changes to the constitution and by-laws part A of Districts, in the by-laws of
the Church are proposed to implement a requirement for pastors to serve a minimum
period before eligibility for nomination for bishop or assistant bishop(s):
Paragraph From To
Article 8.1 The Officials of the District shall be a
Bishop, one or more Assistant
Bishops, a Secretary, and a
Treasurer. They shall be elected for
a term of office determined by the
District. The Bishop and Assistant
Bishops shall be pastors of the
Church in the District.
The Officials of the District shall be a
Bishop, one or more Assistant
Bishops, a Secretary, and a
Treasurer. They shall be elected for
a term of office determined by the
District. The Bishop and Assistant
Bishops shall be pastors of the
Church in the District who have
served on the LCA Roll of Pastors for
at least six [6] years.
7.4.2 All pastors whose names are
recorded on the Roll of Pastors of
the Church are eligible for the
position of Bishop; only pastors of
the District are eligible for the
position of Assistant Bishop(s) in the
District.
All pastors whose names are
recorded on the Roll of Pastors of
the Church, excluding pastors
emeriti, are eligible for the position
of Bishop; only pastors of the district
are eligible for the position of
Assistant Bishop(s) in the District,
subject to:
7.4.2.1 Having served on the LCA
Roll of Pastors for a
minimum of six [6] years
prior to nomination.
7.4.2.2 Having served in various
settings within the Church,
demonstrating breadth of
experience and
adaptability.
7.4.2.3 The nominations
committee verifying that
all nominees meet these
eligibility requirements
before presenting their
names for consideration.
10.3.2 Call process
The Framework does not change how the District bishop or delegate guides a
congregation or parish in the call process.
10.3.3 Relationships
The Framework does not require changes to relationships between Districts and other entities.
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10.3.4 Governance and structures
The Framework does not require changes to governance and organisational structures
of Districts.
10.3.5 Finance and risk management
The Framework does not require changes to the operating finances or asset/liability
ownership of a District.
10.3.6 Agencies (eg schools and aged-care services)
Under the Framework, an agency that is a calling body may call the pastor who best
aligns with its ministry plans.
10.3.7 Auxiliaries
The Framework does not require changes to the operation of District auxiliaries.
10.4.Churchwide considerations
10.4.1 Theses of Agreement
As outlined earlier, the Church changes Theses of Agreement TAVI:11 to allow for the
ordination of women and men. Theses of Agreement TAVI: 1, 2, 5, 7 and 8 are updated
as part of this change and to make these statements more inclusive.
Section From To
VI:11 Though women prophets were used
by the Spirit of God in the Old as well
as in the New Testament, 1 Cor
14:34,35 and I Tim 2:11–14 prohibit a
woman from being called into the
office of the public ministry for the
proclamation of the Word and the
administration of the Sacraments. This
apostolic rule is binding on all
Christendom; hereby her rights as a
member of the spiritual priesthood
are in no wise impaired.
A baptised person who is duly
called (Luke 10:16; AC Apology 7
and 8,28; TA VI:7,8) thereby enters
the office of the public ministry for
the proclamation of the Word and
administration of the Sacraments.
Scripture that underpins the Church’s
teaching on the office of the ministry
and the rite of ordination (John
20:21-23; Matt 28:18-20; 1 Cor 11:23-
26) applies to duly qualified called
baptised persons although some
understand that 1 Corinthians
14:34,35 and 1 Tim 2:11-14 prohibit
baptised women from being called
into the office of the public ministry.
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Section From To
VI:1 The New Testament ministry is the
office instituted by Christ for the
public administration of the means of
grace, that is, the preaching of the
Gospel and the administering of the
Sacraments, through which as
through instruments the Holy Ghost
works saving faith in the hearts of
men. Matt 10; Matt 28:18–20; Luke
9:1,2; 1 Cor 3:5–8; Augsburg
Confession V; Form.Conc., Sol.Decl.
XI,29.
Replace ‘men’ with ‘people’:
The New Testament ministry is the
office instituted by Christ for the
public administration of the means
of grace, that is, the preaching of
the Gospel and the administering of
the Sacraments, through which as
through instruments the Holy Ghost
works saving faith in the hearts of
people. Matt 10; Matt 28:18–20; Luke
9:1,2; 1 Cor 3:5–8; Augsburg
Confession V; Form.Conc., Sol.Decl.
XI,29.
VI:2 The office of the ministry is therefore
an office instituted not by man, but
by God. 2 Cor 5:18–20; Eph 4:11; Acts
20:28; Apology XIII,11.
Replace ‘man” with ‘humans’:
The office of the ministry is therefore
an office instituted not by humans,
but by God. 2 Cor 5:18–20; Eph 4:11;
Acts 20:28; Apology XIII,11.
VI:3 Since it is Christ’s will that His Gospel
be preached and the Sacraments
administered, and since the use of
the means of grace is essential to the
existence of the Church on earth,
and since according to the Lord’s
promise the Church on earth is to
remain until the end of time,
Matt.16:18, the office of the ministry is
an office, which is simultaneous with
the Church and to which the Church
is bound from its beginning to the end
of time.
Matt 28:18–20; Mark 16:15,16; Rom
10:8–17; 1 Cor 1:21; Rom 16:25,26;
Augsburg Confessions XXVIII, 8-10,
20,21.
No change

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Section From To
VI:4 Though the power to remit or retain
sin, to make known the Law and the
Gospel, was originally and
immediately given by the Lord of the
Church to all Christians, that is, to the
whole Church and also to the
individual congregation, and though
all believers are a spiritual priesthood,
yet the office of the ministry is not
identical with the spiritual priesthood
of all believers in Christ. But there is a
vital connection between the two
inasmuch as the ministry by the
institution of the Lord necessarily exists
within the Church which is the royal
priesthood and the people of God.
Matt 16:15–19; Matt 18:15–20; 1 Pet
2:9; John 20:19–23; Luke 24:33–36; Rev
1:6; 5:10; 1 Cor 12:28,29; Rom 10:15;
Smalc. Art., Tract.24, 67-69.
No change
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Section From To
VI:5 The office of the ministry is essentially
an office of service to the Lord and
His Church with the Word and the
Sacraments, which office the ministers
of the Church must exercise in
obedience to their Lord and the
directions given in the Word.
Therefore, the office of the ministry
does not give to those who bear it,
arbitrary power over Christians, nor
does it deliver the ministers of the
Word up to the arbitrary directions
and commands of men. Likewise, it is
not a Levitical priesthood of the New
Testament (Apol. XIII,7-11; XXIV, 58,59);
nor are those who bear it an exclusive
class distinct from Christians generally;
nor do they possess a peculiar
sanctity or an indelible character; nor
does the ministry possess the power of
self-perpetuation.
Matt 23:8–12; I Cor 3:5; 4:1,2; 2 Cor 4:5;
Col 1:23–25; 1 Pet 5:1–3; Matt 20:25–
28; Apol.XXVIII, 13,14; XXII,9; XXIV, 86
(German and English text re Liturgia);
Smalc. Art., Pars II, IV, 9; Form.Conc.,
Sol. Decl. XII, 30; XI, 29.
Replace ‘men’ with ‘people’:
The office of the ministry is essentially
an office of service to the Lord and
His Church with the Word and the
Sacraments, which office the
ministers of the Church must
exercise in obedience to their Lord
and the directions given in the
Word. Therefore, the office of the
ministry does not give to those who
bear it, arbitrary power over
Christians, nor does it deliver the
ministers of the Word up to the
arbitrary directions and commands
of people. Likewise, it is not a
Levitical priesthood of the New
Testament (Apol. XIII,7-11; XXIV,
58,59); nor are those who bear it an
exclusive class distinct from
Christians generally; nor do they
possess a peculiar sanctity or an
indelible character; nor does the
ministry possess the power of self-
perpetuation.
Matt 23:8–12; I Cor 3:5; 4:1,2; 2 Cor
4:5; Col 1:23–25; 1 Pet 5:1–3; Matt
20:25–28;
Apol.XXVIII, 13,14; XXII,9; XXIV, 86
(German and English text re
Liturgia); Smalc. Art., Pars II, IV, 9;
Form.Conc., Sol. Decl. XII, 30; XI, 29.
VI:6 According to the New Testament the
spiritual functions of the Apostolate
are continued only in the ministry of
the Word and Sacraments.
Acts 6:1–4; Acts 24:23; Acts 20:28; Phil
1:1; Col 4:17; 1 Tim 3:1ff; 5:17; Titus
1:5ff; 1 Pet 5:1; Heb 13:17; Apol.XV, 42
(44); Smalc. Art. Tractatus: 10, 13-15,
60-65; Smalc.Art., Pars II, IV,9; Form.
Conc., Sol. Decl. X.10.
No change
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Section From To
VI:7 ‘No one should publicly teach in the
Church or administer the Sacraments
unless he be regularly called’ (C.A.
XIV). The Lord calls individuals into the
office of the ministry through the
Christian congregations, Acts 13:1–4;
and the Christian congregation,
either alone or together with other
congregations, or through properly
appointed representatives, calls
qualified persons (1 Tim 3:1–7; Titus
1:6–9; 2 Tim 2:24,25; Acts 1:24) into the
office of the ministry publicly to
exercise the functions of this office.
The minister of the Word is thus called
by the Lord through His Church, and
by the Church as through human
agency and authority, but in
obedience to the command of the
Lord. He is therefore the servant of the
Lord Jesus, a minister of the New
Testament, a steward of the mysteries
of God, called to serve by publicly
administering the means of grace.
2 Cor 4:5; Rom 10:15; 2 Cor 5:18; 1
Thess 5:12,13; Augsburg Confession
XIV; Apol.VII,28(end of paragraph);
Smalc. Act. Tractatus: 14, 15, 24, 26,
67-69.
Replace ‘he’ with ‘they’:
‘No one should publicly teach in the
Church or administer the
Sacraments unless they be regularly
called’ (C.A. XIV). The Lord calls
individuals into the office of the
ministry through the Christian
congregations, Acts 13:1–4; and the
Christian congregation, either alone
or together with other
congregations, or through properly
appointed representatives, calls
qualified persons (1 Tim 3:1–7; Titus
1:6–9; 2 Tim 2:24,25; Acts 1:24) into
the office of the ministry publicly to
exercise the functions of this office.
The minister of the Word is thus
called by the Lord through His
Church, and by the Church as
through human agency and
authority, but in obedience to the
command of the Lord. They are
therefore servants of the Lord Jesus,
ministers of the New Testament,
stewards of the mysteries of God,
called to serve by publicly
administering the means of grace.
2 Cor 4:5; Rom 10:15; 2 Cor 5:18; 1
Thess 5:12,13; Augsburg Confession
XIV; Apol.VII,28(end of paragraph);
Smalc. Act. Tractatus: 14, 15, 24, 26,
67-69.
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Section From To
VI:8 Ordination, though not a Sacrament,
is the solemn ecclesiastical rite in
which a duly qualified person (1 Tim
3:2–7); Titus 1:5–9), having accepted
a call by a congregation or the
Church, is received by the Church as
a gift from the Lord Jesus Christ (Eph
4:11: Titus 1:5) and publicly declared
to be a minister of the New
Testament, his call thereby being
ratified and publicly acknowledged,
and the blessing of the Lord is invoked
upon him with the laying on of hands.
The laying on of hands is an old and
biblical rite, but it has no divine
command and is not essential for the
validity and efficacy of the office.
Acts 6:6; 8:17; 13:3; 1 Tim 5:22; 4:14; 2
Tim 1:6; Num 27:18; Smalc. Art.
Tractatus 70.
Replace ‘his’ or ‘him’ with ‘their’ or
‘them’:
Ordination, though not a
Sacrament, is the solemn
ecclesiastical rite in which a duly
qualified person (1 Tim 3:2–7); Titus
1:5–9), having accepted a call by a
congregation or the Church, is
received by the Church as a gift
from the Lord Jesus Christ (Eph 4:11:
Titus 1:5) and publicly declared to
be a minister of the New Testament,
their call thereby being ratified and
publicly acknowledged, and the
blessing of the Lord is invoked upon
them with the laying on of hands.
The laying on of hands is an old and
biblical rite, but it has no divine
command and is not essential for
the validity and efficacy of the
office.
Acts 6:6; 8:17; 13:3; 1 Tim 5:22; 4:14; 2
Tim 1:6; Num 27:18; Smalc. Art.
Tractatus 70.
VI:9 Although the office of the ministry is
the only office ordained by Christ for
His Church of the New Testament, yet
the Christian congregation has the
authority to establish auxiliary offices
(elders, deacons, teachers, Sunday-
school teachers and superintendents,
trustees, wardens, etc.) after the
example of the apostles and the early
Christian Church (eg, diaconate).
Acts 6:6; Rom 16:1.
No change

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Section From To
VI:10 Similarly, the Church at large has the
liberty and authority from Christ to
establish various ecclesiastical and
administrative offices for the common
prosecution of various undertakings in
obedience to the Lord's command to
make disciples of all nations. 1 Cor
12:4–13, 26–28; Acts 11:21–23. This
necessitates proper guidance and
direction, spiritual and otherwise,
1 Cor 14:40; 2 Cor 8:18–21; 9:5,
because the Lord has commanded
that everything be done decently
and in order and in accordance with
the law of love. Such arrangements
may vary according to time and
circumstances. All external
arrangements in congregations and
in church bodies and all ranking of
the ministers are purely of human right
and the efficacy of the ministry of the
Gospel is not bound to any human
institution.
Matt 23:8; 1 Cor 3:21–23; Augsburg
Confession XV; XXVIII, 5–29; Smalc. Art.
Tractatus:10, 11, 61–65.
No change
10.4.2 Constitution
The following changes to the LCA Constitution are proposed to address gender
pronouns:
Paragraph From To
1.2.11 ‘pastor’ or ‘member of the Ministry’
means any person ordained to the
Holy Ministry according to the rites
and practice of the Evangelical
Lutheran Church who has been
received into the Ministry of the
Church according to Article 5.1;
Replace ‘person’ with ‘man or
woman’:
‘pastor’ or ‘member of the Ministry’
means any man or woman
ordained to the Holy Ministry
according to the rites and
practice of the Evangelical
Lutheran Church who has been
received into the Ministry of the
Church according to Article 5.1;
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Paragraph From To
5.1 The Church recognises and upholds
the Office of the Ministry as the
office divinely instituted for the
public administration of the Means
of Grace. For this purpose it shall
receive into its Ministry, by
ordination or by colloquy of ministers
ordained elsewhere, men whose
qualifications for the office have
been established and who
5.1.1 accept and hold the
Confession of the Church;
5.1.2 accept the Constitution and
By-laws of the Church; and
5.1.3 undertake to participate in
the work of the Church and
to promote its Objects.
Such members of the Ministry shall
be recorded in the official Roll of
Pastors
Add ‘or women’:
The Church recognises and
upholds the Office of the Ministry
as the office divinely instituted for
the public administration of the
Means of Grace. For this purpose it
shall receive into its Ministry, by
ordination or by colloquy of
ministers ordained elsewhere, men
or women whose qualifications for
the office have been established
and who
5.1.1 accept and hold the
Confession of the Church;
5.1.2 accept the Constitution
and By-laws of the Church;
and
5.1.3 undertake to participate in
the work of the Church and
to promote its Objects.
Such members of the Ministry shall
be recorded in the official Roll of
Pastors
The following changes to the By-Laws of the Church are proposed to address gender
pronouns:
Paragraph From To
5.4.1.2 every call and transfer rests upon a
basis of mutual confidence and a
sense of responsibility toward each
other and before God, in which the
Bishop and Church Council of the
respective District and the
responsible committees of the
congregation or parish consider
each case with due care before a
recommendation is made, every
parish gives earnest and serious
consideration to the
recommendations placed before it,
and every pastor duly weighs the
recommendations placed before
him;
Add ‘or her’:
every call and transfer rests upon a
basis of mutual confidence and a
sense of responsibility toward each
other and before God, in which
the Bishop and Church Council of
the respective District and the
responsible committees of the
congregation or parish consider
each case with due care before a
recommendation is made, every
parish gives earnest and serious
consideration to the
recommendations placed before
it, and every pastor duly weighs
the recommendations placed
before him or her;
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Paragraph From To
5.4.1.5 parishes which for many years have
been blessed through the talents of
their pastor do not selfishly seek to
prevent him from rendering similar
service in another field.
Add ‘or her’:
parishes which for many years
have been blessed through the
talents of their pastor do not
selfishly seek to prevent him or her
from rendering similar service in
another field.
5.4.4 The relationship between a pastor
and the Church, District, parish,
congregation or other body the call
of which he has accepted is
personal, spiritual and sacred and is
not intended to create any legal
relationship or any employment
relationship between the pastor
and any member of any part of the
Church.
Add ‘or she’:
The relationship between a pastor
and the Church, District, parish,
congregation or other body the
call of which he or she has
accepted is personal, spiritual and
sacred and is not intended to
create any legal relationship or
any employment relationship
between the pastor and any
member of any part of the
Church.
5.4.16.2.3.1 the pastor has a serious physical or
mental disability which substantially
impedes the effectiveness of his
ministry; or
Add ‘or her’:
the pastor has a serious physical or
mental disability which
substantially impedes the
effectiveness of his or her ministry;
or
5.4.16.3.1 A relevant Bishop shall arrange a
fraternal discussion of the situation
between the pastor, the governing
committee, himself and any other
person he considers appropriate in
an endeavour to achieve a
peaceable resolution of it.
Add ‘- or herself’ and ‘or she’:
A relevant Bishop shall arrange a
fraternal discussion of the situation
between the pastor, the governing
committee, him- or herself and
any other person he or she
considers appropriate in an
endeavour to achieve a
peaceable resolution of it.
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Paragraph From To
5.4.16.3.3 If the Bishop’s arrangements
referred to in the preceding Section
5.4.16.3.1 do not achieve a
peaceable resolution of the
situation, he shall make a report in
respect of the situation, the
arrangements he made for
discussion and the outcome of the
arrangements and discussions to
the Church Council of the relevant
District or of the Church (as the
case may require). The report shall
be deemed to be the submission to
the Church Council of a
Miscellaneous Issue pursuant to the
following Section 10.3.5.
Add ‘or she’:
If the Bishop’s arrangements
referred to in the preceding
Section 5.4.16.3.1 do not achieve
a peaceable resolution of the
situation, he or she shall make a
report in respect of the situation,
the arrangements he or she made
for discussion and the outcome of
the arrangements and discussions
to the Church Council of the
relevant District or of the Church
(as the case may require). The
report shall be deemed to be the
submission to the Church Council
of a Miscellaneous Issue pursuant
to the following Section 10.3.5.
5.4.16.3.9 At all stages of the procedure, the
Bishop may take such further steps
as he considers pastorally
appropriate.
Add ‘or she’:
At all stages of the procedure, the
Bishop may take such further steps
as he or she considers pastorally
appropriate.
8.2.1.1.6.1 assure himself and thereby the
Church that the teaching and
practice of Australian Lutheran
College is in accord with the public
teaching and practice of the
Church;
Add ‘- or herself’:
assure him- or herself and thereby
the Church that the teaching and
practice of Australian Lutheran
College is in accord with the
public teaching and practice of
the Church;
8.2.1.1.6.3 satisfy himself that the appropriate
pastoral care is available for the
staff of Australian Lutheran College;
Add ‘- or herself’:
satisfy him- or herself that the
appropriate pastoral care is
available for the staff of Australian
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Paragraph From To
10.2.5 Upon the receipt of a written
allegation pursuant to the
preceding Section 10.2.3 or an
appeal pursuant to the preceding
Section 10.2.4, the Bishop shall
endeavour to meet the intent
stated in the preceding Section
10.1. If successful, the Bishop shall
record that the case is closed. If
unsuccessful, the Bishop may, in his
discretion
Add ‘or her’:
Upon the receipt of a written
allegation pursuant to the
preceding Section 10.2.3 or an
appeal pursuant to the preceding
Section 10.2.4, the Bishop shall
endeavour to meet the intent
stated in the preceding Section
10.1. If successful, the Bishop shall
record that the case is closed. If
unsuccessful, the Bishop may, in his
or her discretion
10.2.5.5 take such other steps as he
considers pastorally appropriate.
Add ‘or she’:
take such other steps as he or she
considers pastorally appropriate.
10.3.4 Upon the receipt of an appeal
pursuant to the preceding Section
10.3.3, the Bishop of the respective
District shall endeavour to meet the
intent stated in the preceding
Section 10.1. If successful, the Bishop
of the respective District shall record
that the case is closed. If
unsuccessful, the Bishop of the
respective District may, in his
discretion
Add ‘or her’:
Upon the receipt of an appeal
pursuant to the preceding Section
10.3.3, the Bishop of the respective
District shall endeavour to meet
the intent stated in the preceding
Section 10.1. If successful, the
Bishop of the respective District
shall record that the case is
closed. If unsuccessful, the Bishop
of the respective District may, in his
or her discretion
10.3.4.4 take such other steps as he
considers pastorally appropriate.
Add ‘or she’:
take such other steps as he or she
considers pastorally appropriate.
10.4.10 The Tribunal which determines the
pastor, teacher or other church
worker has breached Article 10.1.2
of the Constitution shall make a
recommendation to the respective
Bishop as to the disciplinary action
to be taken by him. The
recommendation shall be officially
recorded by the respective
Secretary.
Add ‘or her’:
The Tribunal which determines the
pastor, teacher or other church
worker has breached Article 10.1.2
of the Constitution shall make a
recommendation to the
respective Bishop as to the
disciplinary action to be taken by
him or her. The recommendation
shall be officially recorded by the
respective Secretary.
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The following changes to the LCA by-Laws are proposed to enable congregations and
parishes to stipulate male-only candidates on call lists.
Paragraph From To
5.4.9.1 The Bishop of the District or the
Bishop's representative shall
convene a meeting of
representatives of the parish to
consider candidates proposed by
the Bishop or the Bishop's
representative on behalf of the
Church Council of the District, by
the representatives of the parish,
and by any member of the parish
through its secretary.
A parish may stipulate that only
male pastors be included on the
candidates' list for call. The Bishop
of the District or the Bishop's
representative shall convene a
meeting of parish representatives
to consider candidates proposed
by the Bishop or the Bishop's
representative on behalf of the
Church Council of the District, by
the representatives of the parish,
and by any member of the parish
through its secretary.
The following changes to the LCA constitution and by-laws are proposed to implement a
requirement for pastors to serve a minimum period before eligibility for nomination for
bishop or assistant bishop:
Paragraph From To
Article 8.1 The Officials of the Church shall be
a Bishop and an Assistant Bishop.
They shall be elected for a term of
office determined by the Church.
The Bishop and the Assistant Bishop
shall be pastors of the Church.
The Officials of the Church shall be
a Bishop and an Assistant Bishop.
They shall be elected for a term of
office determined by the Church.
The Bishop and the Assistant Bishop
shall be pastors of the Church who
have served on the LCA Roll of
Pastors for at least six [6] years.
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Paragraph From To
7.4.1.2 All pastors whose names are
recorded on the Roll of Pastors of
the Church, excluding pastors
emeriti, are eligible for the position
of Bishop and Assistant Bishop.
All pastors whose names are
recorded on the Roll of Pastors of
the Church, excluding pastors
emeriti, are eligible for the position
of Bishop and Assistant Bishop,
subject to:
7.4.1.2.1 Having served on the LCA
Roll of Pastors for a
minimum of six [6] years
prior to nomination.
7.4.1.2.2 Having served in various
settings within the Church,
demonstrating breadth of
experience and
adaptability.
7.4.1.2.3 The nominations
committee verifying that
all nominees meet these
eligibility requirements
before presenting their
names for consideration.
10.4.3 Ordination, Roll of Pastors and calls
The Framework removes gender as a criterion for ordination but does not require other
changes in the candidacy requirements for ordination in the LCA. The Framework does
not require changes to the processes for receiving pastors onto, or removing pastors
from, the LCA Roll of Pastors.
Under the Framework, congregations and parishes are able to stipulate that only males
are on their call lists.
10.4.4 Relationships
The Framework does not require changes to the relationship between implementation of
the Churchwide office and District offices or the relationship between these offices and
congregation or parishes.
10.4.5 Governance and structures
The Framework does not require changes in governance, incorporation or structure of
the Church (LCA), including the composition of the College of Bishops.
10.4.6 Finance and risk management
The Framework does not require changes to the operating finances or asset/liability
ownership of the LCA.
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10.4.7 Agencies (eg Australian Lutheran College, Lutheran Education Australia, ALWS)
Under the Framework, an agency that is a calling body may call the pastor who best
aligns with its ministry plans.
10.4.8 Auxiliaries
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11. Framework implementation
11.1 Assumptions
Implementation of the Framework is based on the following starting assumptions:
1. That GCB-CoB are delegated with the appropriate powers of the General Synod to
implement the Way Forward Framework as approved at the Convention of General
Synod, with particular attention to the provision of pastoral support.
2. Any pastors or communities that desire to transfer to any new Lutheran church body
formed in Australia or New Zealand will be guided by the policies and procedures of
the LCA.
3. The LCA will not place any unreasonable barriers before congregations that resolve
to leave the LCA, having met their constitutional requirements.
11.2 Considerations
The key considerations during the implementation process are:
1. The implementation of the Framework is guided by GCB-CoB under the authority
of General Synod.
2. Implementation is conducted with pastoral care for all members of the Church.
3. The LCA Standards of Ethical Behaviour and Principles for Respectful Dialogue will
apply to all members throughout and after the implementation process.
11.3 Implementation costs
The majority of the costs associated with implementing the Framework has already been
incurred with the Way Forward project. The remaining costs, which will primarily support
congregations and agencies to implement the Framework, are estimated to be up to
$60,000. This covers communications, materials to support congregations and ancillary
costs.
An additional allowance of $50,000 will be set aside to provide pastoral care resources
to the District bishops should this be required to support the pastoral care commitments
outlined in the Framework. This will be deployed at the discretion of the bishops.

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12. Matters for proposals
12.1.Theses of Agreement
PROPOSED THAT the Theses of Agreement TA VI be amended as follows (Words to be
deleted – strike through; word to be added - bold):
Section 11
Though women prophets were used by the Spirit of God in the Old as well as in the New
Testament, 1 Cor 14:34,35 and I Tim 2:11–14 prohibit a woman from being called into the
office of the public ministry for the proclamation of the Word and the administrat ion of
the Sacraments. This apostolic rule is binding on all Christendom; hereby her rights as a
member of the spiritual priesthood are in no wise impaired.
A baptised person who is duly called (Luke 10:16; AC Apology 7 and 8,28; TA VI:7,8)
thereby enters the office of the public ministry for the proclamation of the Word and
administration of the Sacraments. Scripture that underpins the Church’s teaching on th e
office of the ministry and the rite of ordination (John 20:21-23; Matt. 28:18-20; 1 Cor.
11:23-26) applies to duly qualified called baptised persons although some understand
that 1 Corinthians 14:34,35 and 1 Timothy 2:11–14 prohibit baptised women from being
called into the office of the public ministry.
Section 1
The New Testament ministry is the office instituted by Christ for the public administration
of the means of grace, that is, the preaching of the Gospel and the administering of the
Sacraments, through which as through instruments the Holy Ghost works saving faith in
the hearts of men people. Matt 10; Matt 28:18–20; Luke 9:1,2; 1 Cor 3:5–8; Augsburg
Confession V; Form.Conc., Sol.Decl. XI,29.
Section 2
The office of the ministry is therefore an office instituted not by man humans, but by God.
2 Cor 5:18–20; Eph 4:11; Acts 20:28; Apology XIII,11.
Section 5
The office of the ministry is essentially an office of service to the Lord and His Church with
the Word and the Sacraments, which office the ministers of the Church must exercise in
obedience to their Lord and the directions given in the Word. Therefore, the office of the
ministry does not give to those who bear it, arbitrary power over Christians, nor does it
deliver the ministers of the Word up to the arbitrary directions and commands of men
people. Likewise, it is not a Levitical priesthood of the New Testament (Apol. XIII,7-11;
XXIV, 58,59); nor are those who bear it an exclusive class distinct from Christians
generally; nor do they possess a peculiar sanctity or an indelible character; nor does the
ministry possess the power of self-perpetuation.
Matt 23:8–12; I Cor 3:5; 4:1,2; 2 Cor 4:5; Col 1:23–25; 1 Pet 5:1–3; Matt 20:25–28; Apol.XXVIII,
13,14; XXII,9; XXIV, 86 (German and English text re Liturgia); Smalc. Art., Pars II, IV, 9;
Form.Conc., Sol. Decl. XII, 30; XI, 29. Way Forward
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Section 7
‘No one should publicly teach in the Church or administer the Sacraments unless he they
be regularly called’ (C.A. XIV). The Lord calls individuals into the office of the ministry
through the Christian congregations, Acts 13:1–4; and the Christian congregation, either
alone or together with other congregations, or through properly appointed
representatives, calls qualified persons (1 Tim 3:1–7; Titus 1:6–9; 2 Tim 2:24,25; Acts 1:24)
into the office of the ministry publicly to exercise the functions of this office. The minister
of the Word is thus called by the Lord through His Church, and by the Church as through
human agency and authority, but in obedience to the command of the Lord. He They
are therefore servants of the Lord Jesus, ministers of the New Testament, stewards of the
mysteries of God, called to serve by publicly administering the means of grace.
2 Cor 4:5; Rom 10:15; 2 Cor 5:18; 1 Thess 5:12,13; Augsburg Confession XIV; Apol.VII,
28(end of paragraph); Smalc. Act. Tractatus: 14, 15, 24, 26, 67-69.
Section 8
Ordination, though not a Sacrament, is the solemn ecclesiastical rite in which a duly
qualified person (1 Tim 3:2–7); Titus 1:5–9), having accepted a call by a congregation or
the Church, is received by the Church as a gift from the Lord Jesus Christ (Eph 4:11: Titus
1:5) and publicly declared to be a minister of the New Testament, his their call thereby
being ratified and publicly acknowledged, and the blessing of the Lord is invoked upon
him them with the laying on of hands. The laying on of hands is an old and biblical rite,
but it has no divine command and is not essential for the validity and efficacy of the
office.
Acts 6:6; 8:17; 13:3; 1 Tim 5:22; 4:14; 2 Tim 1:6; Num 27:18; Smalc. Art. Tractatus 70.
12.2. LCA constitution and by-laws
12.2.1 Constitution of the Church
PROPOSED THAT the Constitution of the Church be amended as follows (Words to be
deleted – strike through; word to be added - bold):
Article 1.2 - Definitions
1.2.11 ‘pastor’ or ‘member of the Ministry’ means any person man or woman
ordained to the Holy Ministry according to the rites and practice of the
Evangelical Lutheran Church who has been received into the Ministry of the
Church according to Article 5.1;
Article 5 – The Ministry
5.1 The Church recognises and upholds the Office of the Ministry as the office
divinely instituted for the public administration of the Means of Grace. For this
purpose it shall receive into its Ministry, by ordination or by colloquy of
ministers ordained elsewhere, men or women whose qualifications for the
office have been established and who
5.1.4 accept and hold the Confession of the Church;
5.1.5 accept the Constitution and By-laws of the Church; and
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5.1.6 undertake to participate in the work of the Church and to
promote its Objects.
Such members of the Ministry shall be recorded in the official Roll of Pastors
Article 8 – Officers and Administration
8.1 The Officials of the Church shall be a Bishop and an Assistant Bishop. They
shall be elected for a term of office determined by the Church. The Bishop
and the Assistant Bishop shall be pastors of the Church who have served on
the LCA Roll of Pastors for at least six [6] years.

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12.2.2 By-laws of the Church
PROPOSED THAT the By-laws of the Church be amended as follows (Words to be deleted
– strike through; word to be added - bold):
Section 5.4. – Calls and Transfers
5.4.1.2 every call and transfer rests upon a basis of mutual confidence and a sense
of responsibility toward each other and before God, in which the Bishop and
Church Council of the respective District and the responsible committees of
the congregation or parish consider each case with due care before a
recommendation is made, every parish gives earnest and serious
consideration to the recommendations placed before it, and every pastor
duly weighs the recommendations placed before him or her;
5.4.1.5 parishes which for many years have been blessed through the talents of their
pastor do not selfishly seek to prevent him or her from rendering similar
service in another field.
5.4.4 The relationship between a pastor and the Church, District, parish,
congregation or other body the call of which he or she has accepted is
personal, spiritual and sacred and is not intended to create any legal
relationship or any employment relationship between the pastor and any
member of any part of the Church.
5.4.9.1 A parish may stipulate that only male pastors be included on the candidates'
list for call. The Bishop of the District or the Bishop's representative shall
convene a meeting of parish representatives to consider candidates
proposed by the Bishop or the Bishop's representative on behalf of the
Church Council of the District, by the representatives of the parish, and by
any member of the parish through its secretary.
5.4.16.2.3.1 the pastor has a serious physical or mental disability which substantially
impedes the effectiveness of his or her ministry; or
5.4.16.3.1 A relevant Bishop shall arrange a fraternal discussion of the situation between
the pastor, the governing committee, him- or herself and any other person
he or she considers appropriate in an endeavour to achieve a peaceable
resolution of it.
5.4.16.3.3 If the Bishop’s arrangements referred to in the preceding Section 5.4.16.3.1
do not achieve a peaceable resolution of the situation, he or she shall make
a report in respect of the situation, the arrangements he or she made for
discussion and the outcome of the arrangements and discussions to the
Church Council of the relevant District or of the Church (as the case may
require). The report shall be deemed to be the submission to the Church
Council of a Miscellaneous Issue pursuant to the following Section 10.3.5.
5.4.16.3.9 At all stages of the procedure, the Bishop may take such further steps as he
or she considers pastorally appropriate.
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Section 7.4 – Nominations and Elections
7.4.1.2 All pastors whose names are recorded on the Roll of Pastors of the Church,
excluding pastors emeriti, are eligible for the position of Bishop and Assistant
Bishop, subject to:
7.4.1.2.1 Having served on the LCA Roll of Pastors for a minimum of six [6]
years prior to nomination.
7.4.1.2.2 H aving served in various settings within the Church,
demonstrating breadth of experience and adaptability.
7.4.1.2.3 The nominations committee verifying that all nominees meet
these eligibility requirements before presenting their names for
consideration.
Section 8.2 - Officials
8.2.1.1.6.1 assure him or herself and thereby the Church that the teaching and practice
of Australian Lutheran College is in accord with the public teaching and
practice of the Church;
8.2.1.1.6.3 satisfy him or herself that the appropriate pastoral care is available for the
staff of Australian Lutheran College;
Section 10.2 – Ecclesiastical Discipline by a Congregation
10.2.5 Upon the receipt of a written allegation pursuant to the preceding Section
10.2.3 or an appeal pursuant to the preceding Section 10.2.4, the Bishop shall
endeavour to meet the intent stated in the preceding Section 10.1. If
successful, the Bishop shall record that the case is closed. If unsuccessful, the
Bishop may, in his or her discretion
10.2.5.5 take such other steps as he or she considers pastorally appropriate.
Section 10.3 – Ecclesiastical Discipline by the Church against a Pastor
10.3.4 Upon the receipt of an appeal pursuant to the preceding Section 10.3.3, the
Bishop of the respective District shall endeavour to meet the intent stated in
the preceding Section 10.1. If successful, the Bishop of the respective District
shall record that the case is closed. If unsuccessful, the Bishop of the
respective District may, in his or her discretion
10.3.4.4 take such other steps as he or she considers pastorally appropriate.
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Section 10.4 – The Judicial System of the Church
10.4.10 The Tribunal which determines the pastor, teacher or other church worker has
breached Article 10.1.2 of the Constitution shall make a recommendation to
the respective Bishop as to the disciplinary action to be taken by him or her.
The recommendation shall be officially recorded by the respective Secretary.
12.3. District constitutions and by-laws
12.3.1 Constitution of the Districts
PROPOSED THAT the Constitution of the Districts, in the By-laws of the Church be
amended as follows (Words to be deleted – strike through; word to be added - bold):
Article 1.2 - Definitions
1.2.12 ‘pastor’ or ‘member of the Ministry’ means any person man or woman
ordained to the Holy Ministry according to the rites and practice of the
Evangelical Lutheran Church who has been received into the Ministry of the
Church according to Article 5.1;
Article 8 – Officers and Administration
8.1 The Officials of the District shall be a Bishop, one or more Assistant Bishops, a
Secretary, and a Treasurer. They shall be elected for a term of office
determined by the District. The Bishop and Assistant Bishops shall be pastors
of the Church in the District who have served on the LCA Roll of Pastors for at
least six [6] years.
12.3.2 By-laws of Districts
PROPOSED THAT the By-laws Part A of the Districts, in the By-laws of the Church be
amended as follows (Words to be deleted – strike through; word to be added - bold):
Section 7.4 – Nominations
7.4.2 All pastors whose names are recorded on the Roll of Pastors of the Church,
excluding pastors emeriti, are eligible for the position of Bishop; only pastors
of the District are eligible for the position of Assistant Bishop(s) in the District ,
subject to:
7.4.2.1 Having served on the LCA Roll of Pastors for a minimum of six [6]
years prior to nomination.
7.4.2.2 Having served in various settings within the Church,
demonstrating breadth of experience and adaptability.
7.4.2.3 The nominations committee verifying that all nominees meet
these eligibility requirements before presenting their names for
consideration.
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12.4. Model constitutions and by-laws for a congregation and parish
12.4.1 Model Constitution of a Congregation
PROPOSED THAT the Model Constitution for a Congregation be amended as follows
(Words to be deleted – strike through; word to be added - bold):
Article 6 – The Ministry
6.2 The Pastor of the Congregation shall be a man1 whose soundness in faith,
aptness to teach, and other qualifications for office have been examined
and approved by the Church in accordance with the Scriptures and
Confessions of the Church regarding the public office of the ministry.
1 Congregations may modify this article to include ‘or woman’.
Article 9.3 – Church Council
9.3.1 The Pastor, by virtue of his the office, shall attend all meetings of the Church
Council.
Article 9.6 – Officers and Committees
9.6.14 The Pastor, by virtue of his the office, shall have the right to attend all
meetings of the committees.
Article 9.9 – The Committee of Pastoral Assistants
9.9.5 The pastoral assistants shall assist the Pastor in his ministry and for this purpose
they shall concern themselves with the spiritual life of the Congregation and
its members by…
12.4.2 Model Constitution of a Parish
PROPOSED THAT the Model Constitution for a Parish be amended as follows (Words to be
deleted – strike through; word to be added - bold):
Footnote #2, paragraph 5 (page 5)
Indivuidual congergations Individual congregations should expect to have the services
of the pastor and his1 time relative to the number of members in the congregation
compared to the total number of members in all the congregations in the parish.
1 Parishes may modify this article to include ‘or her’.

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Article 6 – The Ministry
6.2 The Pastor of the Parish shall be a man1 whose soundness in faith, aptness to
teach, and other qualifications for office have been examined and
approved by the Church in accordance with the Scriptures and Confessions
of the Church regarding the public office of the ministry.
1 Parishes may modify this article to include ‘or woman’.
Article 9.3 – Parish Council
9.3.1 The Pastor, by virtue of his the office, shall attend all meetings of the Parish
Council.
Article 9.6 – Officers and Committees
9.6.12 The Pastor, by virtue of his the office, shall have the right to attend all
meetings of the committees.
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Appendix 1. DSTO 1A Theses of Agreement, The status of
the Theses of Agreement and other doctrinal statements,
CTICR, 1975
1. In the exercise of their teaching function, whether dealing with a group or a congregation or
with individuals, pastors of the LCA should not run counter to the letter and the spirit of the
Theses of Agreement.
2. The Theses of Agreement, the fruit of prayerful labours extending over many years, have been
adopted in all seriousness and in good faith by both the former UELCA and ELCA as a unifying
document. They should be respected and treated accordingly. Should amendments
become desirable in the course of time, such amendments would have to be submitted to
the entire Church after thorough theological examination and discussion. Meanwhile, a
deliberate disregard of the Theses in teaching and preaching would appear as evidence of
bad faith, and would constitute a serious threat to the unity of the Church. There may, of
course, be inadvertent disregard of the Theses due to ignorance of their content.
3. It is clearly the right and the duty of the Church, in the face of current challenges, to define
how it understands the Scriptures and the Confessions. Therefore, explanations and
amendments of the Theses, as well as any other statements of a doctrinal nature, submitted
to the entire Church after thorough theological examination and discussion and adopted by
it, must be accorded the same authority in the Church as the Theses themselves (see 1 and 2
above).
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Appendix 2. DSTO 1A Theses of Agreement, The permanent
status of Theses of Agreement, CTICR, 1976
As the name of the document indicates, the Theses of Agreement were written and adopted to
bring about a consensus, in those doctrines of the Church and in those areas of churchly
practice in which there had been actual or supposed disagreement and divisio n between the
two former Lutheran Churches in Australia. The theses are therefore the official record of the
outcome and the conclusion of the dialogue and debate between those two Churches as they
sought a solution under the guidance of the Word of God to those doctrinal differences that
divided them. They were therefore the instrument through which church fellowship and fraternal
relationships between the two Churches were established.
However, in many respects the Theses of Agreement exhibit the marks of confessional
statements as Lutherans understand them. The Theses claim to be a fair and accurate exposition
of the Word of God and in particular of the doctrine of the Gospel, as it is understood and
preached and taught in the Lutheran Church of Australia. At the same time they explicitly
express a complete consensus with the Lutheran fathers and reaffirm their exposition and
understanding of God’s Word as contained in the Book of Concord, and together with them
also reject all heresies that are condemned in the Lutheran Confessions.
Like all confessional statements, the Theses of Agreement are always under the authority of the
Word of God, and therefore there must always be a readiness to submit them to the critical
scrutiny of God’s Word and accordingly confirm them, or amend or repudiate them when
further study of God’s Word shows them to be inadequate or in error.
In that sense their permanent status and authority are entirely determined by the faithfulness
and accuracy with which they reflect the teaching of God’s Word, in particular the doctrine of
the Gospel.
All this, however, does not elevate the Theses of Agreement to the level of the Lutheran
Confessions. A Church cannot claim to be Lutheran if it does not subscribe to the Book of
Concord, or at least hold to the Confessions in the manner referred to in The ses of Agreement IX
9; on the other hand, the absence of subscription to the Theses of Agreement certainly cannot
call into doubt the Lutheran character of a Church that subscribes to the Book of Concord. The
purpose and intention of the Theses of Agreement is related specifically to the Lutheran Church
of Australia, and the permanency of their status therefore rests with this Church.
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Appendix 3. DSTO 1A Theses of Agreement, I: Principles
governing church fellowship
1. We believe that the Holy Scriptures of the Old and New Testaments are the infallible
Word of God, written by inspiration of God, 2 Tim 3:16, by the holy men of God,
2 Pet 1:21, as the Spirit gave them utterance, Acts 2:4.
2. We believe that the canonical books of the Old and New Testaments are the infallible
and only source and norm of Christian doctrine and the sure and authoritative guide for
life and practice. 2 Tim 3:15–17; 1 Cor 14:37; Psalm 119:160, etc.
3. We agree that for church fellowship the uniting churches must be one in the
acceptance of the Holy Scriptures of the Old and New Testaments, as the inspired Word
of God and as the only and true source, norm, rule, and standard of all teaching and
practice in the Christian Church.
4. a. We believe that where differences in teaching and practice exist or arise between
churches uniting, these differences are to be removed by willingly submitting to the
authority of the Word of God. Where a difference in teaching or practice is a departure
from the doctrine of the Bible, such difference cannot be tolerated, but must be pointed
out as an error, on the basis of clear passages of Holy Writ; and if the error is persisted in,
in spite of instruction, warning, and earnest witness, it must at last lead to a separation.
b. We believe that all doctrines of Holy Writ are equally binding; nevertheless not all
things in Scripture are of the same importance, when viewed from the centre and core
of the Scriptures, Christ and justification by Him through faith.
c. We admit that there are some things hard to be understood in Holy Writ,2 Pet 3:16; but
no doctrine can be based on Scripture passages that are not clear, especially if no light
is thrown upon them by clear passages.
d. Differences in exegesis that do not affect doctrine are not church divisive.
e. In case of differences in exegesis that affect doctrine, agreement on the basis of
God’s Word must be sought by combined, prayerful examination of the passage or
passages in question.
If this does not lead to agreement, because no unanimity has been reached on the
clarity of the passage or passages in question and hence on the stringency and
adequacy of the Scriptural proof, divergent views arising from such differences of
interpretation are not divisive of church fellowship, providing that
i. there be the readiness in principle to submit to the authority of the Word of God;
ii. thereby no clear Word of Scripture is denied, contradicted or ignored;
iii. such divergent views in no wise impair, infringe upon, or violate the central
doctrine of Holy Scripture, justification by grace through faith in Jesus Christ;
iv. nothing be taught contrary to the publica doctrina of the Lutheran Church as laid
down in its Confessions;
v. such divergent views are not propagated as the publica doctrina of the Church
and in no wise impair the doctrine of Holy Writ.

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5. We believe that the formal and the material principles must not be brought into
opposition to each other, for the Scriptures are the Word of Christ and they testify of Him.
Loyalty to Christ requires loyalty to His Word, and loyalty to the Scriptures requires loyalty
to Christ, His person, His work, His means of grace. We dare not stress the material
principle at the expense of the formal principle, or vice versa. Churches uniting should
make their pledge of loyalty to both Christ and His Word (cf Eph 4:1–16).
6. We believe that it is a solemn obligation of the Church to teach the whole counsel of
God, rightly dividing the Word of Truth, feeding milk or meat as the case may demand,
but never compromising the truth of Scripture, never permitting reason or feeling to
undermine the authority of the Word, or substituting for it any form of subjectivism.
7. In the application of these principles, particularly in the holding of such divergent views
as are mentioned in Theses 4 (e), the material principle, agreement in which constitutes
the fundamental unity in Christ, is not to be ignored contrary to the law of Christian love
but is to be upheld and applied in full agreement with the formal principle.
APPENDIX B
Resources
The Creator’s Tapestry: Scriptural Perspectives on Man-Woman Relationships in Marriage
and the Church. A Report of the Commission on Theology and Church Relations, The
Lutheran Church—Missouri Synod, 2010.
Harrison Matthew C. and Pless John T, eds. Women Pastors? The Ordination of Women in
Biblical Lutheran Perspective. A Collection of Essays, Third Edition, St. Louis: Concordia
Publishing House, 2012.
Lehenbauer, Joel D. “Godly Women and the Way of the Cross. ” Chapter Four in
Confessional Lutheran Leadership Under the Cross: Collection of Theological
Presentations from the International Church Relations Conference, 2023. The Lutheran
Church—Missouri Synod, 2024.
The Order of Creation: Theology, History, Deﬁnition.A Report of the Commission on
Theology and Church Relations, The Lutheran Church—Missouri Synod, 2022.
Shaw, Jonathan, ed. Women’s Ordination through the Lens of the Apostles’ Creed. A
Fraternal Theological Dialogue of the Lutheran Church in Korea and the Lutheran Church—
Missouri Synod. Revised Edition. The Lutheran Church—Missouri Synod, 2024.
https://resources.lcms.org/reading-study/lcms-church-relations-booklet-womens-
ordination-through-the-lens-of-the-apostles-creed/
Women in the Church: Scriptural Principles and Ecclesial Practice. A Report of the
Commission on Theology and Church Relations, The Lutheran Church—Missouri Synod,
1985.

2026 Convention Workbook
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THEOLOGICAL DOCUMENTS —COMMISSION ON THEOLOGY AND CHURCH RELATIONS
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Online Technology in the Church: Study Materials

Preface

2023 Resolution 5-13A asked the Commission on Theology and Church Relations (CTCR), in
conjunction with the Council of Presidents and the Office of the President of the Synod, to
produce a joint document on uses of online technology in the church. The document would
provide for “appropriate theological reflection and study,” to take place over a period of “not less
than a year that allows for much fraternal discussion.” After consulting with representatives of
both the Council of Presidents and the Office of the President, it was decided the CTCR would
provide a study document on the uses of online technology in the church that would then be
shared with the above-named entities, who would disseminate it throughout the Synod.

To that end, the Commission, jointly with the Council of Presidents and the Office of the
President, submits the present study document for consideration. Rather than attempting to
address comprehensively all technologies that are presently being used in the church, or might be
used in the future, this document has selectively chosen only some of the more representative
examples likely to be employed within our congregations, and which have either incited
controversy or engendered differences of opinion and practice. The Commission has sought to
provide a fair presentation and evaluation of these practices and has also attempted to offer its
own theological and practical perspective on their appropriateness in the church. However, this is
a study document and therefore does not propose an “official” position the Synod should take on
these matters. In fact, in most cases of rapidly evolving technologies and their application in
church life, it would be difficult, if not impossible, for the Synod to take a firm position (the
practice of virtual Communion being a notable exception — see 2023 Resolution 5-08A).

The Commission asks the responsible entities — the Council of Presidents and the Office of the
President of the Synod — to distribute this study document to those under their oversight, in
accordance with 2023 Resolution 5-13A. The CTCR wishes to make this document available for
Synodwide study and use.

The Commission on Theology and Church Relations
December 2024
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Introduction

Lutherans have long availed themselves of new technologies to communicate the Gospel. For
Lutherans during the Reformation, the relatively new printing press supplied a means to publish
Luther’s works and other theological writings that addressed biblical views of justification and
related issues of the day.
1 LCMS pastor and professor Walter A. Maier, speaker of The Lutheran
Hour from 1930 to 1950, became a household name for his powerful preaching of the Gospel via
radio, and his ministry touched many lives for Christ and influenced generations of preachers to
follow.2 The Missouri Synod even began a television ministry that notably won an Emmy in
1980 for religious programming.3 None of these were seen as compromising the ministry or
worship of the church, but rather as opportunities for proclaiming God’s Word to those who
might otherwise not hear it. With respect to digital technologies, our congregations have long had
an internet presence, even if they were not livestreaming worship services every Sunday. The
question was never if we should use such technologies.

The great question facing the church in an age of rapid technological change is how it should use
these technologies in a way that supports rather than detracts from our understanding of its
mission and ministry. Technology, as many like to say, is not neutral, and from a Christian
perspective that is because sinful humans use technology. We overuse it, use it for sinful
purposes, use it in ways that detract from the good things God has given us. Churches, families
and society more generally may use technology to their detriment when that technology draws us
away from contact with fellow humans created in the image of God; tempts us to seek solace in
isolation from others or through digital means; or tricks us into believing artificial intelligence is
a replacement for human contact, human learning or human wisdom. We dare not discourage the
wise use of technology, which is already a necessary part of the fabric of human life. There is no
“going back.” Yet we also must urge the cautious, morally responsible and theologically alert use
of technology in a way that reflects what we know from Holy Scripture about who we are, how
God has made us, how God seeks to save us in Christ, and how God has ordered and directed His
church to confess its faith and share its life together.

In this brief document, the Commission wishes to present five different applications of online
technologies within the church and her ministry — livestreamed worship services, virtual multi-
parish arrangements, online reproof and church discipline, online-only congregational
membership, and artificial intelligence-based sermons — for evaluation and discussion. In each
case, these practices have emerged in recent years, received attention within the Synod, and been
adopted or become the subject of controversy for our congregations. This document will assess
the positives and negatives of each from a decidedly theological basis (as they relate to not only
the doctrine we confess, but also the agreement in certain practices that those doctrines imply). It
will also recommend where these online technologies may be helpfully incorporated into the
church’s life in a way that furthers the shared faith and life we have together, as well as where

1 See, for instance, Mark Edwards Jr., Printing, Propaganda, and Martin Luther (Berkeley, CA: University of
California Press, 1994), or Andrew Pettegree, Brand Luther: 1517, Printing and the Making of the Reformation
(New York: Penguin Press, 2015).
2 Kirk Farney, Ministers of a New Medium: Broadcasting Theology in the Radio Ministries of Fulton J. Sheen and
Walter A. Maier (Downers Grove, IL: IVP Academic, 2022), and Paul L. Maier, A Man Spoke, A World Listened:
The Story of Walter A. Maier and the Lutheran Hour (New York: McGraw- Hill, 1963).
3 Ardon Albrecht, Lutheran Television: Glory Years (St. Louis: The Lutheran Church—Missouri Synod, 2018).
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they may problematize that shared faith and life. The Commission does not offer its opinion on
these matters on a technological basis, nor does it necessarily weigh in on the larger cultural,
social, ethical and bioethical concerns that these technologies raise. Those matters may be the
subject of further study based upon the feedback received to this document, as the Commission
considers a broader discussion of online technology and how the church should respond to it.

1. Livestreamed Worship Services

Due to church closures during the Covid-19 pandemic, many congregations began to
broadcast their live services online using streaming technology. For some, this has raised
questions about whether streaming services could potentially lead to privacy concerns,
whether they might induce people to no longer gather together in a local congregation for
worship with fellow believers, or even whether congregations or pastors might use online
services to induce members of other congregations to join and support theirs. Should LCMS
congregations be encouraged to use livestreamed online worship services alongside of — or as
alternatives to — their local, in -person gatherings?

Our churches have actively participated in online media for decades. Since the World Wide Web
went online in the 1990s, Missouri Synod congregations — like so many others around the world
— have increasingly adopted technological means of reaching out and making their faith and
ministries known. For years, email prayer chains, downloadable MP3 sermons and recorded
services were the primary ways congregations used digital means as part of their work.
Congregational websites have become ubiquitous. Churches operate social media pages now to
promote events, share Scripture passages or church news, and celebrate milestones from the
church’s life together (confirmations, weddings, baptisms, etc.). All of these are examples of
extending the shared experiences of that congregation to others through digital means. These
raise few serious concerns or engender little controversy. Other practices, like livestreaming
services, are more complicated.

On a theological level, internet technologies like livestreaming provide the congregations of the
Synod a tangible, accessible way to do what Christ has called them to do: proclaim the Word
(Luke 24:44–47; Acts 8:1–4). Whether spoken in open-air preaching, as by the apostles of the
New Testament church; preached in pulpits of European cathedrals or A-frame American
churches; signed by those ministering to the deaf and hearing-impaired; or, yes, mediated
through fiber-optic cables, the Word is able to create and sustain saving faith in the hearts of
those who hear it, for the Holy Spirit is at work through that Word (Rom. 10:14–17; Augsburg
Confession 5). Online services can be used profitably to communicate that Word to all people: to
the sick, hospitalized or homebound, whom the pastor may be unable to reach; to the wandering,
erring or unbelieving, who are unwilling to step foot in a church; to those under political regimes
where Christianity is forbidden and the gathering of Christians for worship prohibited.

There are also legitimate hesitations on the part of many congregations. As noted above, privacy
concerns may result from the advance of facial recognition software that those averse to
Christianity could use to target Christians, especially children. Certain preachers or
congregations among us may use online services irresponsibly, in such a way as to recruit
members of other Synod congregations or to promote ideas that violate the Eighth
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Commandment in our midst — though we hope that collegiality and mutual trust would prevail
between fellow laborers in Christ’s harvest. The burden of digital infrastructure, upkeep and
delivery may detract from or unnecessarily influence the pastor’s preaching, the congregation’s
style of public worship, or even the gathered believers’ active participation in the life of the local
congregation (for instance, one may opt for viewing services online rather than attending in
person). Might a preacher change his sermon content if he believes the sermon will be heard
more broadly than simply by the hearers in his congregation? Might a congregation be tempted
to make its worship more acceptable to others viewing online (whether more liturgical or less
liturgical)? Should communicants be shown receiving the Sacrament of the Altar, or might the
prospect that one could be viewed online impact the way that he or she receives the Sacrament,
or even whether he or she does? These are genuine concerns that must be considered by each and
every congregation.

The primary theological objection to the presence of online services is that they could tempt
congregants to simply view those services online rather than attend them at their local
congregation. It must be said that online services are no replacement for the local gathering of
believers. Lutheran Hour speaker Walter Maier directed his hearers to a local congregation and
did not consider his program a replacement for it. The church has always gathered locally in
congregations to hear the Word, receive the Sacrament and be strengthened in its faith together as
Christians in need of a respite from the attacks of the devil, the world and their sinful natures.
The congregation does not exist for corporate weekly worship services alone — though, sadly,
some Christians live as though it does. In the gathering or assembly of believers (as Augsburg
Confession 7–8 describes the church), Christians are to build up one another in the faith by
exercising the gifts God has given them (Rom. 12; 1 Cor. 12:4–21; 1 Cor. 14:1–13). They are to
support one another personally with encouragement, consolation and conversation, even with
gifts to meet the physical needs among them (Acts 2; Smalcald Articles III 4). They are to protect
one another from sin through reproof and correction (Heb. 10:24–25; 1 Cor. 5). This goes well
beyond solitary worship services into the common life they share together as a congregation.
Moreover, it simply cannot happen to a full degree behind the relative anonymity of online
participation.

Finally, while the Word may be preached profitably and to the end of salvation through online
services — and other digital means — the Lord’s Supper itself is reserved for the locally
gathered congregation. There, the body and blood of Jesus Christ is present for believers to
receive with their mouths for the forgiveness of sins, according to Christ’s Word. There, the
Word of Christ is proclaimed, and the believers can be confident that the Sacrament consecrated,
distributed and received is the true body and blood of Christ. There, the presiding pastor ensures
that communicants are rightly instructed in the faith, that open and unrepentant sinners and
heretics are denied the Sacrament, and that the Sacrament is administered according to our
Lord’s Words, to the benefit of those who receive it in faith.

For these reasons, the Commission encourages the use of online services as instruments to
proclaim the Gospel, yet it urges caution and care in doing so. Online services should not be used
in a way that sows division within our fellowship, exposes parishioners (particularly children) to
certain online predatory risks, replaces or makes negligible the local gathering of Christians in
fellowship and worship, or uses any means of participating in the Lord’s Supper virtually.

R62.5 Response to the Lutheran Church of Australia’s “Way Forward” Proposal (2024)

Official Workbook report source text

Pause and Pray at 3:07 p.m.