# LCMS Convention Workbook_St. Louis Missouri_2013_S167
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

Theology and Church Relations
4-10

167

4-11

To Seek to Clarify Ministry of the Word
in Connection to Laity
Whereas, The Synod adopted the threefold emphasis of “Witness,
Mercy, Life Together” following the 2010 convention; and
Whereas, Article V of the Augsburg Confession states that the
ministry of Word and Sacrament was given by Christ to the Church
rather than simply to the pastoral office, while Article XIV, with reference to the pastoral office, states that no one should teach or preach
publicly without a proper call (rite vocatus); and
Whereas, The New Testament, while envisioning a distinct pastoral office, does not limit the task of witness only to the apostles,
but recounts the efforts of the entire church, including lay leaders in
the field of witness (Stephen in his martyrdom, Philip as evangelist
to the Samaritans and the Ethiopian eunuch, Priscilla and Aquila,
Apollos, the women as the first witnesses to the disciples of the resurrection), and we note especially how Acts 8:1 records about the
church in Jerusalem: “They were all scattered throughout the regions
of Judea and Samaria, except the apostles”; and in Acts 8:4, “Now
those who were scattered went about preaching the word” (the Greek
is euanggelizomenoi ton logon, from which the English word “evangelize” derives, meaning to announce, proclaim the word of the good
news); and
Whereas, The salvation that Jesus Christ the Son of God achieved
(AC III) is for the world (John 3:16; 2 Cor. 5:15, 19; Col. 1:19–20;
1 Tim. 2:3–7; etc); and
Whereas, The way in which the Spirit engenders faith in people
and bestows the benefits of what Christ has done is through the proclamation of what he has done for the salvation of the world (Rom.
10:8–17; 1 Cor. 12:3; AC IV, V); and
Whereas, God has called his people “a chosen race, a royal priesthood, a holy nation, a people for His own possession,” and has given
them, with that gracious, undeserved identity, power “that you may
proclaim [exenggeilate] the excellencies of Him who called you out
of darkness into His marvelous light” (1 Pet. 2:9); therefore be it
Resolved, That the leadership of our church body (those teaching
at our seminaries and colleges, the Synod’s President and VicePresident and their staffs, district presidents and their staffs, pastors
and their staffs) undertake such action as will engage, equip, and
empower the laity for their vital role in proclaiming the Good News
of Jesus Christ in their homes, workplaces, schools, neighborhoods,
places of entertainment and travel, hospitals, nursing homes and doctors’ offices, and wherever people may gather, that all the world may
hear; and be it further
Resolved, That the CTCR complete as soon as possible the study
called for by the 2007 Synod convention [Res. l-03, “To Prepare
New Study and Increase Emphasis on Priesthood of All Believers,”
Proceedings, pp. l1lf.] providing theological clarity for this ministry of the laity that dare not be minimized, highlighting the power of
Baptism for undertaking it, and our vocations as ideal places for carrying it out; and be it finally
Resolved, That the CTCR review the emphasis of Witness, Mercy,
Life Together, specifically bringing clarity to the role of the laity in
relation to witness and Word-based ministries.
Florida-Georgia District

To Retain Trinitarian Formula When Baptizing
Whereas, Holy Baptism has been instituted by our Lord Christ
as a means of grace (Matt. 28:19–20; Titus 3:5; Acts 2:38; Rom. 6:3–
5; etc.); and
Whereas, Holy Baptism “is not a matter of choice (an adiaphoron), but a divine ordinance” (Pieper, Christian Dogmatics, vol. III,
p. 280); and
Whereas, Christ our Lord has given us the baptismal formula,
commanding us to baptize “in the name of the Father and of the Son
and of the Holy Spirit” (Matt. 28:19–20); and
Whereas, This trinitarian formula in administering Holy Baptism
is “by all means to be retained and that no one should be permitted
capriciously to change these words and use other words in baptizing”
(Pieper, vol. III, p. 261); and
Whereas, The custom of changing these words and using other
words in baptizing has been accepted in other church bodies; and
Whereas, Holy Baptism is necessary “for someone to be accepted
(as a member) into the congregation” (Walther, Pastoral Theology,
p. 261); and
Whereas, A change in the wording of the trinitarian formula
introduces doubt in the hearts of both the one who has received such
a Baptism and the LCMS pastor and congregation to which the person wishes to be joined; therefore be it
Resolved, That congregations of the LCMS faithfully confess
and retain the trinitarian formula in baptizing and refrain from capriciously changing these words and making use of other words in the
baptismal formula; and be it further
Resolved, That the LCMS Council of Presidents (COP) keep pastors and congregations informed as to the changing and evolving
baptismal practices of other denominations; and be it finally
Resolved, That this information from the COP be used to guide
pastors and congregations of the LCMS in the receiving of new members, that they be examined and cared for in a most loving and pastoral
manner.
Michigan District
4-12

To Affirm and Ascertain the Use of Trinitarian
Baptism
Whereas, Our Lord commanded His Church to baptize “in the
name of the Father, and the Son, and the Holy Spirit”; (Matt. 28:19);
and
Whereas, Holy Baptism is the definitive birthing event in the
life of a Christian; and
Whereas, One of the greatest assertions of the one holy Christian
and apostolic Church is her recognition that a trinitarian Baptism is
valid when water and our Lord’s words of institution are used within
the confession of the triune God; and
Whereas, All who confess Christ’s name ought never receive a
Baptism which is administered in a way that casts doubt on the efficacy of that Baptism; and
Whereas, In recent years Christian denominations and congregations have experimented with other baptismal formulas (e.g., Creator,
Redeemer, and Sanctifier), thereby administering an act which cannot be recognized by other Christian congregations as a Christian
Baptism; therefore be it

2013 Convention Workbook