# LCMS Convention Workbook_St. Louis Missouri_2016_S234
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

234

VI. REPORT OF THE 2013 RES. 4-06A TASK FORCE EXECUTIVE SUMMARY

R61

VI. Report of the 2013 Res. 4-06A Task Force
Executive Summary
July 9, 2015
The report that follows is in response to Res. 4-06A of the 2013
convention of The Lutheran Church—Missouri Synod (LCMS). It
attempts to address the convention’s mandate “to resolve questions
about the service of licensed lay deacons” in LCMS congregations.
A basic, Lutheran theological foundation underlies the work of the
2013 Res. 4-06A Task Force. The triune God has revealed His salvation in the Son, who justifies all who believe in Him. Faith comes by
the Spirit as the Gospel of Christ is heard (Rom. 10:17). Such proclamation comes by the command of our Lord Jesus, His empowering
Spirit, and the gift of “apostles, prophets, evangelists, pastors, and
teachers” (Eph. 4:11). Those who believe are Christ’s Church, His
disciples, flock, and priestly people (cp. 1 Cor. 1:2; Acts 6:1–7; John
10:16; 1 Pet. 2:4–9).
Thus, Lutherans confess both the priesthood of believers, sharing
Christ’s love in word and deed in their daily lives, and also Christ’s
gift of preachers (“the office of preaching,” AC V). By the office, the
Gospel is heard and the sacraments are administered in the church. We
confess that the church is the assembly of all who believe in Christ,
existing where the Gospel is purely preached and the Gospel’s sacraments are administered rightly (AC VII, VIII). The Gospel Word
of life and salvation is spoken both by Christ’s royal priests and His
Gospel preachers. The priesthood of believers and the Office of the
Ministry are complementary and should not be set in opposition,
either by hyper-clericalism or by anti-clericalism.
Every Christian can and should share the Gospel in daily life. God
also directs the church to set aside men for the Office of the Ministry
to preach, teach, provide for confession and absolution, administer the sacraments, provide Christ’s care for God’s people, and lead
His people in His mission (see, e.g., Acts 8:4–25; 11:19–26; 14:23;
and Eph. 4:11). Moreover, the office of preaching is not self-chosen.
Rather, those who are to serve pastorally are to be “faithful” both
in life and doctrine; that is, they are “above reproach” and “able to
teach” (1 Cor. 4:1–2; 1 Tim. 3:2–3; 2 Tim. 2:1–2, 24–26). They serve
because they are properly prepared, examined for fitness, called by a
congregation, and ordained by the wider church. Men are put under
orders to be Christ’s servants and to speak and act “in the stead and
place of Christ” (Ap VII and VIII, 28). This threefold perspective—
examination, congregational call, ordination—underlies the AC XIV
declaration that no one should publicly preach or teach unless rightly
called.
For over twenty-five years, there has been controversy within the
LCMS over the matter of laymen who are serving LCMS congregations in a pastoral capacity. The rationale for such activity has been
need: congregations served are typically either unable to find or to

2016 Convention Workbook

support a pastor for financial, geographical, or demographic reasons.
The laymen who serve them do so out of a desire to serve where
needed the most, often for no remuneration, and normally under the
supervision of an ordained pastor.
Yet, although none should deny these challenges, these men serve
LCMS congregations, but do so without having been examined either
by faculty or colloquy, without a synodically recognized call, and
without the wider church’s affirmation of their ministry via ordination. Thus, the practice has been divisive, with theological objections
raised, primarily, on the basis of AC XIV.
There are genuine practical pastoral needs, and there are genuine
theological concerns regarding the Office of the Ministry that must be
addressed. Just as significant is the reality that this unresolved controversy has led to division, ill will, rancor, polarization, and stereotypes.
One side accuses the other of a refusal to support mission while, in
turn, the corollary charge is a refusal to take theology seriously. The
result is distraction from the calling of the church to proclaim the pure
Gospel to the world (Matt. 28:19).
After visitations to districts, discussions with lay deacons and
supervising pastors, consultation with the Council of Presidents, and
input from theologians, the Task Force is hereby reporting to the
Synod as mandated by 2013 Res. 4-06A. Briefly, here is what we
propose:
1.

Lay deacons who are regularly serving pastorally—as the de facto pastors of LCMS congregations—should be examined by a special LCMS
colloquy process, receive further theological preparation where necessary, and be approved for ordination. Their roster status would be
that of a specific ministry pastor (SMP). (See Recommendation 1.)
2. The ongoing reality of geographic, financial, and demographic
challenges that make it difficult to fill the calling needs of LCMS
congregations and missions should be addressed by means of SMP
and various other nonresidential pastoral-training programs in which
future pastors are identified locally and then prepared for service.
Need-based financial assistance for preparation will be available
through the Pastoral Education Department of the LCMS. (See
Recommendations 2 and 3.)
3. Districts should not neglect to explore other means of addressing
the challenges to provide the ministry of Word and Sacrament for
its congregations and missions. Such means include multi-point parishes, technological aids, and greater use of inactive pastors. (See
Recommendations 4, 5, and 6.)
4. The role of the royal priesthood of baptized believers is not demeaned,
but enhanced by a right understanding and practice of the Office of
Public Ministry, for as believers share the Gospel in their daily lives
and vocations, they are and always have been the primary arm of
Christian outreach to an unbelieving world. This evangelistic or witnessing role should be emphasized and enhanced, not diminished.
(See Recommendations 7 and 8.)

May the Holy Spirit guide the discussion and consideration of this
report, in the name of Christ Jesus, to the glory of the Father.