_THE MINISTRY: OFFICES, PROCEDURES, and NOMENCLATURE_ A Report of the Commission on Theology and Church Relations of The Lutheran Church--Missouri Synod September 1981 Part 2 III. THESES ON THE OFFICE OF THE PUBLIC MINISTRY and AUXILIARY OFFICES Although many points regarding the theology of the ministry have now been covered, a number of direct theses may be helpful in presenting the position of this document. 1. The office of the public ministry in the church is distinct from the universal priesthood of believers and has its origin in the divine institution of the office. By reason of their baptism, all Christians receive the Holy Spirit and are constituted priests before God (Cf. 1 Peter2:5, 9; Rev. 1:6; 5:10; Rom. 12:1). They are not priests in the sense of making atoning sacrifices. God's people are His priests by His mandate and appointment as they present their bodies a living sacrifice for the extension of His kingdom. As priests they exercise the privilege of prayer not only for themselves but also for others. The doctrine of the priesthood of all believers is precious. It need not, however, confuse us regarding the doctrine of the public ministry. Not all Christians are eligible to hold the office of the public ministry nor should they be called to do so. The term "the office of the public ministry" is used to differentiate the unique divinely established office of Word and sacrament from the service of all God's people in the priesthood of all believers. The characteristics of the of fine of the public ministry are the following: (1) it is an office, confer _THE MINISTRY: OFFICES, PROCEDURES, and NOMENCLATURE_ A Report of the Commission on Theology and Church Relations of The Lutheran Church--Missouri Synod September 1981 Part 2 III. THESES ON THE OFFICE OF THE PUBLIC MINISTRY and AUXILIARY OFFICES Although many points regarding the theology of the ministry have now been covered, a number of direct theses may be helpful in presenting the position of this document. 1. The office of the public ministry in the church is distinct from the universal priesthood of believers and has its origin in the divine institution of the office. By reason of their baptism, all Christians receive the Holy Spirit and are constituted priests before God (Cf. 1 Peter2:5, 9; Rev. 1:6; 5:10; Rom. 12:1). They are not priests in the sense of making atoning sacrifices. God's people are His priests by His mandate and appointment as they present their bodies a living sacrifice for the extension of His kingdom. As priests they exercise the privilege of prayer not only for themselves but also for others. The doctrine of the priesthood of all believers is precious. It need not, however, confuse us regarding the doctrine of the public ministry. Not all Christians are eligible to hold the office of the public ministry nor should they be called to do so. The term "the office of the public ministry" is used to differentiate the unique divinely established office of Word and sacrament from the service of all God's people in the priesthood of all believers. The characteristics of the of fine of the public ministry are the following: (1) it is an office, conferred by G God through a call of the church, which places a man under a special obligation for which he is accountable to God and to those who have called him; (2) it requires the performance of specific functions that carry out the mission of God and His church in the world. That is, it is a Gospel ministry, a ministry of Word and sacrament, although it includes concerns for the earthly welfare and needs of suffering humanity; (3) it is a public ministry, that is, it is carried out on behalf of the church, and those who hold it are accountable to the church. The public ministry of the church is distinct from the universal priesthood of all believers and is not derived from it. It is derived from God's mandate. Believers exercise their priesthood privately in many ways. One way to do this is to join fellow Christians in calling a man to occupy the office of the public ministry in their midst. God created the office of the public ministry, and He fills that office through the call of a qualified man by the church. Other offices that assist in essential functions of the office of the public ministry are created by the church as the need arises. The functions of such offices, if they are truly auxiliary to the office of the public ministry, are mandated by God. Those who hold them by virtue of a call are doing services that are required by God in the extension of His kingdom. No one may arrogate to himself any of the public offices of the church (AC XIV). Baptism makes all Christians members of the priesthood of believers. It does not make them public ministers of the church. The call of God, issued through the church, makes some of the priests holders of the office of the public ministry and thus responsible for all of its functions. The holder of such an office represents the church, but he does so as a representative of God. He is bound to the Word of God, and his response to the call of the church is to be bound to proclaim God's Word. That response completes his entry into the office. To be eligible to be called to the of fine of the public ministry a man must be adjudged to have met God's requirements as listed in 1 Timothy 3 and Titus 1. The church, availing itself of mature advice and guidance as it certifies men for the public ministry, performs the evaluation necessary to determine whether a man is in all respects suitable for the ministry of Word and sacraments. 2. The office of the public ministry is grounded in the ministry of Christ and is an extension of the apostolate established by Him. The office of the public ministry of the church is rooted and grounded in the ministry of Christ. He was the Suffering Servant, the God-man, who not only taught about God's love but completely satisfied the demands of God's holy Law by vicariously living a perfect life and dying a sacrificial death for our transgressions of God's Law. His priestly, prophetic, and royal actions are the essential content and power of the ministry of the church. God not only provided salvation and declared the whole world just for the sake of Christ, but He also provided the means of grace and the ministry of the Word and sacrament "to offer and apply to us this treasure of salvation" (LC II, 38). In the beginning our Lord appointed, trained, and sent out the apostles. In His love for the world, God arranged for the continuation of the apostolic ministry and message. The message of the apostles, learned by them directly from the Lord and taught to them by the Holy Spirit, was to remain the church's treasure. The pastoral ministry is apostolic in terms of what it teaches but not in terms of an unbroken succession of ordaining bishops. Already in Acts 13 we read that Barnabas was set aside by the Holy Spirit working through the church in Antioch. Barnabas became an "apostle," though not one of "the twelve." He received his office mediately from God through the church in Antioch. "Overseers" or "shepherds" in the church were God's idea and remain so. In Acts 20:28 we see that the shepherding is to be performed by those who have been made bishops ( episkopoi) by the Holy Spirit. The of office was held by men chosen for this purpose (Ap XIV, 1). In Acts 20:17, for example, reference is made to the elders of the church, not merely to elders in a more general sense. The office of Word and sacrament has been established by God as the highest office in the church. Other rankings within that office or within other offices may be useful, but they are always by human authority (de iure humano). As Christ was the Father's obedient Suffering Servant, so His ministers are servants, even slaves, as St. Paul calls himself. No one is to seek office in the church for personal glory. A man may aspire to the office, but it is God who calls Him through the church. The church calls those who hold the office of the public ministry, and it calls those who stand beside the public ministers to labor in the Gospel mission of the church. As a continuation of the ministry of Christ and as an extension of the apostolic ministry, the office of the public ministry is not optional for the church.11 3. The church establishes facilitating offices. Other offices in the church that facilitate the proclamation of the Word, the administration of the sacraments and administration of the Office of the Keys, though not mandated, appeared already in the apostolic church. To the extent that they strengthen the performance of the functions of the office of the public ministry, they, too, find their ground in the ministry of Christ. A Christian teacher, for instance, is not merely a Christian who teaches but a servant of Christ and the church who, at the call of the church, is helping the called pastor to fulfill his mandate to teach the Gospel. To see the office of the public ministry as being grounded in the ministry of Christ, as continuing the ministry of the apostles, and as carrying with it all of the functions of the church's mission is to understand why The Lutheran Church--Missouri Synod, following the assessment of C. F. W. Walther, has termed it the "highest office.''l2 The office of the public ministry is so broad that it can effectively employ the gifts of helpers in its performance. The congregation is blessed when it places at the side of its pastor faithful and capable teachers, for instance, who enhance his administration of the office of the public ministry. The validity of their office derives not from the person of the pastor but from the Christ-grounded nature of the office of public ministry. Their of fine is a public office and an office of ministry, although it is not the office of the public ministry of Word and sacrament, that is, the pastoral office. Perhaps a better term than "auxiliary" might be found. The thought needs to be stressed not only that the teaching office in the church is auxiliary to the pastoral ministry but rather auxiliary to the pastoral ministry. It is grounded not merely in the priesthood of believers but, through the office of the public ministry, in the ministry of Christ and the apostles. The fact that not all appreciate this does not change its tremendous theological significance for all who labor in the church. To ground the auxiliary offices of the church in a vague and unembodied "ministry in general" is no gain for anyone. To see them flow from the specific of five that is amply attested and exemplified in the New Testament and strongly championed in the Lutheran Confessions is a higher view of the auxiliary offices than that which would seek an independent grounding separate from the office of the public ministry of Word and sacrament. In recent years there has been a tendency to refer to all full time workers in the church as "professional workers." That term may have its uses for certain legal explanations, but it misses the power and beauty of the Scriptural doctrine of the ministry. Even auxiliary offices appear more churchly if we say they are serving the office of the public ministry rather than functioning professionally. For in serving in a ministry that is auxiliary to the pastoral ministry one is serving the ministry of Jesus Christ and is engaged in the only kind of human efforts that will survive the end of time. The holder of an auxiliary office may rejoice to say, "I am in the ministry" with a very specific meaning. He or she holds an office that is not only the priesthood of believers (which all Christians hold) nor the of five of the public ministry. It is a ministry that has its own validity. 4. The church may rank those who hold various offices, but the distinctions within the offices are by human authority. Every position in the church is one of service, of Christ- exaltation and self-abasement. However, it is useful for the church to arrange for various rankings and orders of supervision also among its pastors, teachers, and others. The distinction between pastors and holders of auxiliary of offices is not merely a human distinction. It is not a ranking but a distinction of offices. Within the various offices (e.g., pastorate, teaching office) rankings may be made by human authority. There may, for example, be "senior pastors" and "assistant pastors," or principals and teachers. The nomenclature adopted by the church from time to time may indicate such rankings. Uniformity of terminology is highly desirable. Rankings that are made by human right should be made for the sake of the work and not merely to elevate individuals. The fact that some members of the church are called by God to be "overseers" does not make them a special caste. Moreover, it must be noted that where there is oversight, there is also submission. However, in the New Testament "submission" is not a term indicating inferiority. The Greek word hypotagee refers to order and not to inferiority. 5. The call from and by God through the church is essential for entry into the pastoral ministry or its auxiliary of offices. In order to clarify what is meant by a call we define it as follows: A person is "called" when he or she is summoned by the church to the office of Word and sacrament or to an office auxiliary to it on a full-time permanent basis and by education, by certification, and by solemn and public act (e.g., ordination or commissioning) is brought into a unique relationship with the church from which he or she has unique authority and through which he or she is authorized to perform functions of that office of the church into which he or she has been ordained or commissioned, at a specific post for the length of time which is ordinarily continuing and indefinite, but which in certain cases and under certain special circumstances may be a specified period of time, which is evidenced by the individual's name being placed on and retained on one of the official rosters of the Synod. 13 It is God's call mediated through the church (as a single congregation or a group of congregations) as it is guided in prayer and by the Holy Spirit that makes a man "overseer" in the church. All who serve in the pastoral ministry or its auxiliary offices must be called by the church. The use of the word "call" should be limited. To be sure, even those who teach Sunday school or hold other such offices in the congregation must not arrogate such functions or offices to themselves. They must await the assignment of the congregation in some form and cooperate in the supervisor-supervised aspect of the ministry. While such an assignment might logically be termed a "call," such usage blurs the uniqueness of the office of the public ministry and its facilitating offices. Whenever the term "call" is used it should be followed by the office designation. To say "I have a call" may be meaningless, while "I have a call to be a teacher of the church" has meaning. The term "call" should be used for those who have specifically been equipped to perform certain ecclesiastical functions and have made a commitment to dedicate their lives to that service unless or until God directs them to other callings. The term "call" should not be used where such commitment is lacking, and those who serve the church other than under a call should be referred to simply as "lay workers." Furthermore, in a synodical form of church fellowship and congregational interdependence, those who are "called" must be under the supervision of the whole church. Thus, they differ from Sunday school teachers, for example, who are chosen and assigned by and are accountable to a single congregation. Some congregations issue "contracts" to some teachers and "calls" to others. While there may be reasons for making these distinctions, there is no justification for issuing contracts to women teachers and calls to men teachers. Both men and women who have been certified by the church may be and ordinarily should be solemnly called. While contracts may be issued for some temporary service, teachers should be called with prayer and with the assurance that the church is summoning them to assist the pastoral ministry of Word and sacrament. Since both a person who has a call to a certain office and a "lay worker" have a contract (which may be written or verbal), it is inaccurate to distinguish between them by referring to the one who does not have a call as "having a contract." In both cases, of course, the contract between the person and the congregation or other agency of the church, and all cies, and calls may be extended only to certified candidates or persons who are on the official rosters of the Synod. For a congregation willfully to ignore or ride roughshod over the concern of the rest of the church in establishing its ministry is a sin against the brotherhood and may even be a schismatic act in that it ignores the transparochial aspect of the "regularly called" (AC XIV). This concern for the involvement of the whole church in the calling and placing of its servants is evidenced by the fact that the church maintains an extensive system of higher education to prepare its pastors, teachers, and other leaders. rd“% @ransparochial nature of the ministry. This transparochial nature of the office of the public ministry and its auxiliary offices is important because a personransparochial nature of the ministry. This transparochial nature of the office of the public ministry and its auxiliary offices is important because a person called to one congregation is recognized by the whole church and, by virtue of ordination or commissioning, is eligible to be called by other segments of the church. Since ordination is a public statement of the whole church body, one cannot say that it must take place in the location of the calling congregation. However, separation of the rite of ordination from the place of service is seldom advisable. It is fitting that the calling agency of the church should be involved in the ordination. The same holds true for induction into auxiliary offices. Confusion and chaos result when congregations or agencies act unilaterally in deciding who may fill the office of the public ministry or the auxiliary offices. For this reason in The Lutheran Church--Missouri Synod the Council of Presidents is assigned the duty of the placing of candidates who have been approved by the faculties. In the case of subsequent calls, the District president or his representative advise the congregations or agencies, and calls may be extended only to certified candidates or persons who are on the official rosters of the Synod. For a congregation willfully to ignore or ride roughshod over the concern of the rest of the church in establishing its ministry is a sin against the brotherhood and may even be a schismatic act in that it ignores the transparochial aspect of the "regularly called" (AC XIV). This concern for the involvement of the whole church in the calling and placing of its servants is evidenced by the fact that the church maintains an extensive system of higher education to prepare its pastors, teachers, and other leaders. 6. Not only a local congregation but also larger structures of the church may legitimately extend valid calls upon proper delegation. The right of a congregation to call its pastors and teachers is not questioned. Some do question the right of agencies such as Districts or boards and commissions of the Synod or even the whole Synod itself to issue calls. For this reason some take refuge in obtaining a second call as "assistant" in a congregation, feeling that such a call, although it involves few or no duties, is valid, while a call from an agency is not. The legitimacy of such a "second" call is questionable.l4 The very existence of the Synod indicates that the church must do some of its work jointly. The Synod is not an alien organization. It is the whole confessional fellowship of congregations. In this case, by common agreement, certain offices are filled by the Synod or its commissions through authority delegated from the congregations. Agencies of any kind should first assure themselves that the right to call has been properly delegated to them by the church. In some cases this is done by regulations in the bylaws that are agreed upon in convention. Moreover, agency calls should contain clear descriptions is offered to indicate some applications of the theological principles that have been presented above. 1. Are calls always permanent? Paul and Barnabas were separated for a specific journey (although Paul had a lifelong call into the apostolic office). Some calls, such as a call into the military chaplaincy, carry within them a point of termination or reconsideration. Some ventures of the church--such as an experimental ministry in a new territory-- cannot be assured of continuation. There is no Scriptural evidence to indicate thther's eighth thesis on the ministry in the Appendix. In elaboration of this thesis, Walther states: "The highest office is the ministry of preaching, with which all other offices are simultaneously conferred. Therefore every other public office in the Church is merely a part of the office of the ministry, or an auxiliary office, which is attached to the ministry of preaching .... Accordingly, the offices of school- teachers who have to teach the Word of God in their schools ... are all to be regarded as sacred offices of the Church, which exercise a part of the one office of the Church and are aids to the ministry of preaching" (Walther and the Church, p. 79). 13 The term "church" as here used means the congregation or other unit of the church, as well as the Synod itself, and also other congregations and portions of the Synod that are part of the confessional fellowship. 14 Cf. John H. C. Fritz, Pastoral Theology (St. Louis: Concordia Publishing House, 1945), pp. 39—40. __________________________________________ IV. SOME PRACTICAL APPLICATIONS While a study of this nature cannot respond to every possible question about the ministry' the following "catechism" is offered to indicate some applications of the theological principles that have been presented above. 1. Are calls always permanent? Paul and Barnabas were separated for a specific journey (although Paul had a lifelong call into the apostolic office). Some calls, such as a call into the military chaplaincy, carry within them a point of termination or reconsideration. Some ventures of the church--such as an experimental ministry in a new territory-- cannot be assured of continuation. There is no Scriptural evidence to indicate that all calls are necessarily permanent or tenured. Calls to the colleges and seminaries of the Synod are generally not tenured at first. The office of the public ministry cannot be terminated in a congregation. Moreover, to attempt carelessly or surreptitiously to terminate a call to this office (by either the congregation or the one who has the call) is to manifest a disregard for the divinity of the call. A call may be terminated for just cause, i.e., unfaithfulness in office, false teaching, or an ungodly life. Processes of adjudication and appeal have been agreed upon by the church. After all of this is said, however, it should be noted that the nature of the ministry as a continuation of the apostolate and as a call from God implies that calls are generally not limited in time. 2. Are elected District or synodical officials "in the ministry"? That depends upon the call of the church. If the office is such that it is an exercise of the office of the public ministry by virtue of its functions, or if the functions are definable as directly auxiliary to the pastoral ministry, then a person accepting such a call retains ministerial status in the church. No rule can be given to cover all offices. We have previously mentioned that a District president remains in the pastoral ministry by virtue of his being called to oversee the pastors and churches, and a theological professor or a professor in one of the colleges of the Synod may be called as an "overseer', in the sense of assuming responsibility for what will be taught in the churches for years to come. 3. What is the suggested nomenclature? Here we are entering into the area of adiaphora. Order in the church requires that, as far as possible, nomenclature be uniform. We offer the following suggestions as appropriate usage in the church: CALL--restricted to the call into the office of the public ministry in the congregation or to another assignment in that ministry. It should also be used for auxiliary offices that are directly supportive of the teaching and preaching function of the pastoral ministry, the areas of such responsibility being carefully defined. It should not be used for offices having functions that, though in general supportive of the pastoral ministry, are remote and not directly connected to the central functions of the ministry (e.g., social worker, secretary' custodian, etc.) The entire confessional fellowship of congregations should agree on a uniform designation of such offices. ORDINATION--restricted to those first called into the office of the public ministry. COMMISSIONING--restricted for placing a person into an office clearly auxiliary to the central functions of the pastoral ministry. This would include male and female teachers, deaconesses, directors of Christian education, etc. INSTALLATION--used for induction of a person into a specific post in the pastoral ministry or one of its auxiliary offices as indicated above. 4. What is an "auxiliary office"? We have indicated this in various places, but we can state it succinctly here. An auxiliary office is an office that is auxiliary to the office of the public ministry and specifically to the uniquely ministerial functions of that office. The offices of teacher, director of Christian education, parish worker, and other offices recognized by the church and for which the church provides training are auxiliary offices. In general their functions are functions that would be performed by the man who holds the office of the public ministry and that relate to his responsibilities as teacher and spiritual guide and overseer. The most obvious assurance for a controlled and uniform definition of these offices is for the church itself to name them and list those who hold them. New and different auxiliary offices may be designated from time to time and their prerequisites spelled out. Individual congregations should not use these designations indiscriminately or assign to such offices people who are not currently eligible. As in the case of the office of the public ministry, those called to these offices should receive the recognition of the whole confessional fellowship. People who are not eligible for these offices should not assume the offices or titles, nor should they be encouraged to think they hold such offices when they do not. 5. May teachers be franchised at synodical and District conventions? We see no theological reason why they may not be allowed to vote, provided that this is not done to the exclusion of those who hold the office of the public ministry. In that case the church would be making its decisions without the advice and registered voting opinions of those who are specifically trained, called, and charged with the spiritual and doctrinal oversight of the churches. Likewise' to exert an egalitarianism that equates all "professional'' offices in the church is to ignore the divinely ordained nature of the office of the public ministry and equate it with those offices that are auxiliary to it. 6. Are certain functions in the church limited to the office of the public ministry? The ministry of Word and sacrament and the public administration of the Office of the Keys is entrusted to the office of the public ministry. In a congregation, therefore, the man who holds the f the pastoral ministers. Such supervision is a duts of God. He is the shepherd, overseer, and elder of the church in that place. The ultimate responsibility for what is taught and for guiding the lives of the flock is his. However, the reference to auxiliary offices in the New Testament indicates that some of the actual functions of the office of the public ministry may be performed by others under his guidance and direction. The church, or congregation, has the right to expect that the men to whom the office has been conveyed will not lightly distribute the functions of the ministry to others. In any case, he must not disregard his responsibility as the overseer. If that principle is kept clearly in mind, various arrangements for the auxiliary offices to assist the pastoral ministry are possible and often desirable. All who teach in the church should do so under the guidance and supervision of the pastoral ministers. Such supervision is a duty and responsibility of the pastors and not a matter of privilege. Functions that are essentially exercises of the ministry of Word and sacrament should be performed by those who hold the office of the public ministry. Thus, preaching in the worship service, leading in public prayer, celebration of the Sacrament of the Altar, baptisms, wedding and funeral services should be carried out by those who hold the office of public ministry. However, in exceptional circumstances or in emergencies (as when a pastor is incapacitated), members of the auxiliary offices or other qualified individuals may temporarily be called upon to perform, under proper supervision, functions that are otherwise performed by the pastor and that are not for other reasons precluded (e.g., women teachers or deaconesses preaching in the public service). In this matter there needs to be a concern for order in the church. The indiscriminate assignment of functions of the office of the public ministry breeds confusion and disorder in the church. A disregard of uniformity of practice is contrary to the very reason for the existence of the Synod. 7. Can there be "lay ministers"? The Lutheran Annual displays a listing of "Lutheran Lay Ministers in Service" who are graduates of the Lutheran Lay Ministers program. This nomenclature indicates that some persons are trained by the Synod to perform certain functions of the office of the public ministry. Confusion occurs when such terms as "lay minister,' or "lay pastor" are employed. This office is a recent development in the history of our church and is an example of the church developing an auxiliary office that is a blessing to the effective pursuit of the pastoral ministry. However, the danger is that the nomenclature tends to erode the proper understanding of the doctrine of the ministry in the minds of those who are called to this office and in the minds of the people in the church. This office should therefore be designated uniformly by such a term as "lay worker" or "lay assistant." 8. Who determines eligibility for calls? The church itself does this. This means the confessional fellowship of congregations or the Synod. Scripture itself lists requirements, as noted above. Modern academic standards are not to be found in Scripture, of course. The church itself must determine from time to time the level of competence that it requires for various offices and the nature of the curricula needed to provide such competence. The present practice of involving pastors, faculties, District presidents, the colloquy boards, and others is a proper response to the need for uniformity and the inclusion of the "wider church" in the decisions about who is eligible to study in preparation for the various offices of the church and who is ultimately declared eligible to be called. It is not possible to achieve totally objective standards, but the Word of God requires, first of all, that no one will place himself into any office of the church and also that congregations or segments of the church will not act unilaterally in placing persons into church offices. 9. What is the place of vicars and interns? Vicars and interns are students. In order to gain experience they are assigned to work in congregations or institutions. They are not in the office of the public ministry. They may be placed by the whole church for the sake of order. They are not "called." They may perform some functions of the office of the public ministry upon assignment and under the guidance of a pastor. In the case of teacher interns, the supervision of teaching activities may be assigned to principals or others by the pastor. Also in the case of "deferred vicarages'" when a colloquy student is assigned to a congregation that has no pastor, specific supervision should be provided, usually by the District president, a circuit counselor, or someone assigned in an orderly fashion. Functions that such vicars may perform should be agreed upon by the supervising pastor and the congregation. Again, order in the church requires that the definition of such functions be as uniform as possible throughout the church. 10. Are functions of men and women in the auxiliary offices to be distinguished? Here compare the resolutions of the Synod.16 Men and women may occupy the same auxiliary offices. Since an auxiliary office is not the pastoral office, there is neither a Scriptural proscription against women holding the auxiliary office of teacher nor a Scriptural basis for considering women teachers inferior to men teachers. Of course, within the ranks of teachers there may be some who supervise (e.g., principals, superintendents, etc.) and some who are supervised. The ranking is by human authority for the sake of order in the church. The purpose of this report has not been to discuss the principles relating to women in the pastoral office. The position of The Lutheran Church--Missouri Synod on this question is that the Scriptures teach that women may not "hold the pastoral office or serve in any other capacity involving the distinctive functions of this office." 17 Congregations or other appropriate agencies of the church may within the limitations previously discussed 18 request and designate a teacher to perform certain functions, under the supervision of the pastor, that belong to the pastoral office. In that case, such a request and designation may apply only to men teachers. Such designation, however, is made not because they are teachers, but because they are competent men with some training in theology. For example, in exceptional circumstances, men teachers may temporarily be asked to preach under a pastor's supervision. This is a function that belongs to the office of the pastor and is normally exercised by the pastor. A congregation may, however, formally indicate that male teachers are authorized to carry out such supervised functions in case of emergency. Such functions cannot be assigned to woman teachers. Nor does the performance of such functions make a teacher a pastor. Good order in the church dictates that such assignment of pastoral functions be limited. In every case the public preaching of the Word, administering the sacraments, and spiritual oversight of the congregation are the duties of the pastor and not the teacher. 11. Is a pastor or teacher answerable only to the congregation or agency that has called him or her? Generally, that is the field of labor. However, it must be kept in mind that servants of the church are ordained or commissioned in the whole confessional fellowship of congregations, voluntarily united by their common confession and pledged mutual support of the constitution of the Synod. Therefore, congregations and agencies should encourage their pastors, teachers, and those in other auxiliary offices to serve also the larger church with their respective abilities. Good order in the church means that a servant of the church will not unilaterally decide how to distribute time and energy. The various segments of the Synod demonstrate their oneness by sharing the skills and dedication of their workers for the good of the whole church. Moreover, those who hold offices in the church by virtue of their calls are under the discipline not only of their own congregations but also of the whole church. For this reason orderly procedures have been established not only for entry into the service of the church but also for guidance in that service and for suspension or exclusion when such extreme measures become necessary. 12. Are "status calls" valid? By "status calls" some seem to mean that a person is called, usually without pay and without duties, or is "assigned" to work elsewhere than among the calling group. It is difficult to discuss this question in the abstract. Certainly military chaplains are called by the church even though they work in the armed forces and are paid by the government. This is different from the situation of a person who is "hired" by a secular institution, really has no connection with the work of the calling body, and yet is "called and assigned" to the institution that has previously hired him. This question involves ethics as well as doctrine. It is a violation of the divinity of the call if no provision is made for proper accountability If the "status call" is simply a device to "keep a man in the ministry of the church" when he really is not, then it appears to be an evasion or subterfuge and condemns itself. 13. Should men who have been ordained in a different church body be "reordained" when they qualify for and accept a call into a different confessional fellowship? This depends to a large extent upon how one defines "ordination." if to reordain means that the previous ministry of the man in a Christian congregation is not recognized as valid, then it would be an unacceptable practice. We should and do recognize the ordination of others to work as ministers in their own church body. However, heterodox ministers may not function in our churches, not because they are not ministers, but because they are heterodox and because they have no call. On the other hand, a decision to "ordain" a previously ordained minister would be in order if by this action the church is publicly stating that the man is now being accepted into the ministry of our church body and that he publicly accepts and agrees to preach and teach according to the Scriptural and confessional standards of the Lutheran Church. Since these purposes are accomplished in the rite of installation, some may prefer simply to use the term "installation" to refer to the entry of a man who has been ordained in a different church body into the ministerium of The Lutheran Church--Missouri Synod. In any event, the man is publicly accepted by the church and by the calling congregation or agency of the church as a pastor in the Synod. The oath that is required will be taken in any case. __________________________________________ 15 Cf. Your Vicar and You: A Manual for the Supervision of Vicars, n. d., pp. 8-9. This booklet, prepared by the vicarage departments of the seminaries of the LCMS, states: "The College of Presidents of The Lutheran Church--Missouri Synod, in conjunction with the seminaries, has set up regulations for the congregations and pastors with regard to vicars performing official acts." 16 Cf. 1965 Resolution 2-21 "To Adopt Report on Status of Certified Women Teachers, with Addition," 1965 Convention Proceedings, p. 99, and 1973 Resolution 7-05 "To Include Female Teachers on the Roster of the Synod," 1973 Convention Proceedings, p. 190. 17 1969 Resolution 2-17 "To Grant Woman Suffrage and Board Membership," 1969 Convention Proceedings, pp. 88-89. Cf. also 1971 Resolution 2-04 "To Withhold Ordination of Women to the Pastoral Office," 1971 Convention Proceedings, pp. 114-115, and 1977 Resolution 3-15 "To Reaffirm the Synod's Position on Women with Reference to the Pastoral Office," 1977 Convention Proceedings, p. 134. 18 See pp. 16 and 35 above. __________________________________________ APPENDIX The CTCR quoted C. F. W. Walther's "Theses on the Ministry" from: _Walther and the Church_, Wm. Dallmann, et al., eds. (St. Louis: Concordia Publishing House, 1938), pp. 71-85. We are withholding the text of these theses pending the verification of their copyright status. _________________________________________________________________ This text was converted to ascii format for Project Wittenberg by Rev. Robert Grothe and Rev. Todd Dittloff is in the public domain. You may freely distribute, copy or print this text. Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary. E-mail: bob_smith@ctsfw.edu Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA Phone: (219) 452-2148 Fax: (219) 452-2126 _________________________________________________________________