This presentation was given to the Michigan District in 2019. The speaker is a rostered LCMS ordained minister, but at the time had been out of the parish for a couple years when this presentation was given (he is an employee of LCEF). There is much to say about the entire presentation, but what I wanted to address here is a position that he takes, beginning at about 33:00 and running through about 41:30. It concerns what the presenter calls “unknown sin” and how he believes the church can use this approach to deal pastorally with homosexuality among parishioners.

In a bit of casuistry, he compares a hypothetical heterosexual 6th commandment issue with what he says is a real-life homosexual 6th commandment issue that seems to have happened in his former parish.

In the former example, a theoretical church elder is having an affair and cheating on his wife. He is unrepentant and has no intention of breaking off the sinful relationship. The presenter doesn’t say explicitly, but implies that the elder should be dealt with according to the Law, since he knows that he is sinning.

In the latter, a sexually active lesbian is dealt with according to the Gospel, and is permitted to participate in the life of the church, presumably as a full communicant member. The presenter fully admits that homosexuality is sinful, but believes that a distinction must be made between those who who know they are sinning (like the elder in the hypothetical example) and the woman in this situation - who does not believe that she is sinning.

The presenter said that most homosexuals will not consider their same-sex relationships to be sinful, and that they often have a biblical hermeneutic that teaches them that such relationships are in accordance with God’s will. Thus, the lesbian’s breaking of the 6th commandment should be pastorally overlooked, as it is an “unknown sin.” The presenter looks to Luther for support in this situation, but doesn’t provide a reference or any further details or context.

This creates for some interesting dialogue concerning sin and grace.

For this approach suggests that sin is not an objective thing, but is merely subjective. And if a same-sex breaking of the 6th commandment can be excused pastorally, why not an opposite sex scenario? What if the elder in the above example honestly believes that it is God’s will that he leave his wife and enter a sexual relationship with a woman outside of the marriage bond? Does this create the same “unknown sin” situation, or is this only applicable to homosexuals?

And if the “unknown sin” can involve the 6th commandment, can it also apply to commandments 1-5 and 7-10?

And if sin is no longer objective, but is rather subjective, is God’s grace likewise merely subjective? Must one “feel” forgiven to be forgiven? What does this say about objective and subjective justification and the objective means of grace?

And what does this say about the Second Use of the Law, the catechetical reflection on the Ten Commandments, and the pastor’s use of the Law in both preaching and soul-care? Does this deny that the Law is “written on their hearts” (Romans 2:15)?

There are some complex ramifications to the presenter’s advice and counsel to pastors ministering to those with same-sex attraction and those in active homosexual relationships. And those ramifications go well beyond this timely issue.