# LCMS Convention Workbook_St. Louis Missouri_2019_S350
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

350

IX. 2016 RESOLUTION 13-01A TASK FORCE REPORT

firmation that is most important for this task force, which has been
given the responsibility
... to consider how best to facilitate an ongoing
conversation and communication among laity, districts, and the Synod in order to foster the blessed
complementary relationship between the Royal
Priesthood and the Office of the Public Ministry,6
and also to consider
(1) the Royal Priesthood and the Office of the Public Ministry in the New Testament (in light of the many offices
that are mentioned, e.g., deacon, elder, overseer);
(2) the challenges of an increasingly multicultural North
America and a country that has become the third largest
mission field in the world; and
(3) the growing number of congregations and ministries that
cannot provide financial support for a pastor[.]7
This is not a new conversation for Lutherans. Early in the
Reformation, based on his study of Scripture, Luther accented the
importance of the royal priesthood against Rome. That is, he emphasized that every baptized Christian is a priest and is called to the
priestly service of teaching, sacrifice, and intercession. Later, after
1523, in response to the Enthusiasts, Luther emphasized that Christ
has instituted the Office of the Holy Ministry.8 Thus, from the time
of the Reformation the royal priesthood and the Office of Public
Ministry have both had a prominent place. The same is true for the
Missouri Synod which, for example, has addressed the matter of
the Office of Public Ministry in a number of ways over the years—
most notably by adopting Walther’s theses on Church and Ministry
[Office] (in 1851 and again in 2001),9 but also in several reports of
the Commission on Theology and Church Relations (CTCR).10 The
CTCR has recently adopted a report, The Royal Priesthood: Identity and Mission,11 which we commend highly, and in earlier reports
the concept of the royal priesthood, if not the term itself, figures
prominently.12 However, given the greater attention to the Office in
LCMS documents, the task force decided to focus somewhat more
on the priesthood than the Office in its exploration of material from
Scripture, Confessions, and LCMS history.
Synod’s resolution calls us “to foster the blessed complementary relationship” between the royal priesthood and the Office of
Public Ministry. Complementary relationships have an inherent
beauty. In a sinful world, complementary relationships also provoke seemingly inevitable debate and tension. Just as male and female complement one another, so also the relationship of man and
woman even in the closest marriage has the potential for conflict
and distress rather than tranquility and delight in differences. In
this regard, one may speak of “tension” in complementary relationships—a tension that goes in two directions. There is a necessary and healthy tension as the two parts exist together, achieving a
stronger relationship because each is different from, balances, and
enhances the other. Of course, tension can also become unhealthy
as the differences of the two parties lead to argument, fault-finding,
and division.
It is the same with the complementary, blessed relationship
of the royal priesthood and the Office of Public Ministry. This
treasured partnership in the Gospel, which Scripture and orthodox
teachers of the faith hold together in a sweet and godly harmony
may, in a sinful world and a church of sinner-saints, also become
a source of dissension and division. The intent of Res. 13-01A is
2019 Convention Workbook

to quell such dissension and division by fostering appreciation for
both the royal priesthood and the Office of Public Ministry, for the
sake of good order and unity in the church and, more importantly,
for the sake of the proclamation of Christ and His redeeming work.
Sin leads to such troubles in the Church, even as it does
throughout society and within all of creation. We should not be surprised when conflict and an unhealthy tension arise in the relationship of the royal priesthood with the Office of Public Ministry.

I.

Areas of Conflict, Concern, and Confusion

In the following paragraphs, we briefly address some of the
ways that the power of sin is at work in pastors and congregations.
It is never hard to find examples of sin at work, for as Luther begins
his Ninety-five Theses, we are all poor sinners whose entire lives
should be lived in repentance. Every royal priest is simul justus et
peccator—both justified and sinner, or a sinner-saint. That includes
pastors, who are themselves members of the royal priesthood appointed to the Office of Public Ministry. Sin is no illusion: “we
repent throughout our whole life and are displeased with ourselves,
unless anyone may be so foolish as to think he must only pretend
to pray for the forgiveness of debts. For the debts for which we
are commanded to pray are real and not to be treated lightly; and
even if they were venial, we could not be saved unless they were
remitted.”13
At the same time, it is not our intention to exaggerate either
the sins of pastors or those of the laity. Not every problem at work
in the “blessed partnership” is a result of specific sins (in some titfor-tat manner). And, most certainly, we may not pretend that only
one or the other—either pastors or lay people—is the “guilty party”
who has caused every problem alone. We intend only to identify
certain particular areas in which sin has undermined or destroyed
what God intends to be a blessed partnership between pastor and
people.
1.

Areas of Conflict: Sin at Work in the Blessed Partnership
a.

Pastors “lording it over the laity” and their calling as royal priests

Pastors and other public servants of the Word are called to the
public administration of the keys of Christ’s kingdom on behalf of
the fellowship—this is the “Office of Public Ministry” (in synodical parlance) or the “Preaching Office” (in the narrow sense, see
below). The public ministry is a high calling, worthy to be held in
honor. Indeed, it is necessary to say—as our Synod has throughout
its history—that it “is the highest office in the Church” because it
is established for the singular purpose of providing the treasures of
the Gospel and Sacraments.14 But the Office is not one of privilege
and perquisites. The pastor is “a servant of Christ” or “a servant of
the Word,”15 not the lord of the laity. Problems arise quickly when
a pastor sees his calling as one of superiority. As undershepherd, he
certainly does lead, but he comes in the manner of the Lord Jesus
Himself, “not to be served, but to serve” (Matt. 20:28). Walther
echoes this, reminding us that, “The preaching office is not a special state in opposition to or holier than that of ordinary Christians,
as was the Levitical priesthood; rather, it is an office of service.”16
Anchoring this thesis in seven passages (1 Peter 2:9; Rev. 1:6; Gal.
3:28; Matt. 23:8–12; 1 Cor. 3:5; 2 Cor. 4:5; and Col. 1:24–25), Walther rejects any difference in status (or standing) among the New
Testament priests. Those who hold the Preaching Office are only
“those who minister among a priestly people.”17