# LCMS Convention Workbook_St. Louis Missouri_1983_S317
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

THEOLOGICAL DOCUMENTS 317

I. THE MINISTRY IN
THE LUTHERAN CONFESSIONS

Since we are examining the doctrine of the ministry in the Lutheran
Church, it is important to note the following passages from the Lutheran
Confessions that set forth the doctnne of the ministry:

I. THE MINISTRY IN Augsburg Confession
THE LUTHERAN CONFESSIONS

That we may obtain this faith [i.e., that we are justified by grace,
through faith, for the sake of Christ], the Ministry of Teaching the
Gospel and administering the Sacraments was instituted. For through
the Word and Sacraments, as through instruments, the Hoty Ghost is
given, who works faith, where and when it pleases God, in them that
hear the Gospel, to wit, that God, not for our own merits, but for
Christ’s sake, justifies those who believe that they are received into
grace for Christ’s sake (AC V, 1—3, Trig., p. 45).

Of Ecclesiastical Order they teach that no one should pubiicly
teachin the Church or administer the Sacraments unless he be regularly
called (AC XIV, Trig., p. 49).

But this is their opinion, that the power of the Keys, or the power of
the bishops, according to the Gospel, is a power or commandment of
God, to preach the Gospel, to remit and retain sins, and to administer
Sacraments. ... This power is exercised only by teaching or preaching
the Gospel and administering the Sacraments, according to their calling,
either to many or to individuals (AC XXVIII, 5, 8, Trnig., p. 85)

Apology of the Augsburg Confession

The church has the command to appoint ministers; to this we must
subscribe wholeheartedly, for we know that God approves this ministry
and is present in it (Ap XII, 12).

Treatise on the Power and Primacy of the Pope

The second article is even clearer than the first because Christ gave
the apostles only spiritual power, that is, the command to preach the
Gospel, proclaim the forgiveness of sins, administer the sacraments,
and excommunicate the godless without physical violence. He did not
give them the power of the sword or the right to establish, take
possession of, or transfer the kingdoms of the world. For Christ said,
“Go therefore and teach them to observe all that | have commanded
you” (Matt. 28:19, 20), and also, “As the Father has sent me, even sol

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send you” (John 20:21). Moreover, it is manifest that Christ was not sent exercised publicly on behalf of the church by the called ministers.
to wield a sword or possess a worldly kingdom, for he said, “My kingship — The power of the ministers is the power to preach the Gospel,
is not of this world” (John 18:36). Paul also said, “Not that we lord it over administer the sacraments, and forgive and retain sins
your faith” (Il Cor. 1:24), and again, “The weapons of our warfare are not — The power of the ministry is not a temporal power but a power in
worldly,” etc. (t] Cor. 10:4) (Treatise, 31) spiritual matters of Word and sacrament.

For wherever the church exists, the right to administer the Gospel — Ministers cannot arrogate such authority to themselves, but it must
also exists. Wherefore it is necessary for the church to retain the right of be conferred by the call of the church.

calling, electing, and ordaining ministers.

This night is a gift given exclusively to the church, and no human
authority can take it away from the church. It is as Paul testifies to the
Ephesians when he says, “When he ascended on high he gave gifts to
men” (Eph. 4:8, 11, 12). He enumerates pastors and teachers among the
gifts belonging exclusively to the church, and he adds that they are given
for the work of ministry and for building up the body of Christ. Where
the true churchis, therefore, the right of electing and ordaining ministers
must of necessity also be.

Finally, this is confirmed by the declaration of Peter, “You are a
royal priesthood” (1 Pet. 2:9). These words apply to the true church
which, since it alone possesses the priesthood, certainly has the right of
electing and ordaining ministers. The most common custom of the
church also bears witness to this, for there was a time when the people
elected pastors and bishops. Afterwards a bishop, either of that church
or of a neighboring church, was brought in to confirm the election with
the laying on of hands; nor was ordination anything more than such
confirmation. . . .

From ail these facts it is evident that the church retains the right of
electing and ordaining ministers. Wherefore, when the bishops are
heretics or refuse to administer ordination, the churches are by divine
right compelled to ordain pastors and ministers for themselves (Treatise,
67—72)

These passages from the Lutheran Confessions emphasize the following
aspects of the Lutheran understanding of the ministry:

— God has given the Word and sacraments that peopie may come to
faith.

— God has arranged that the Word and sacraments should be taught
and administered.

— Since such a ministry has been established by God, individuals are
called to be ministers by the church

— Those who are called to be ministers hold and exercise the office of
the ministry

-— The Power or Office of the Keys, given by Christ to the church, is