LCMS Convention Workbook St. Louis, Missouri — 2016, Page 250

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250

VII. 2013 RES. 4-06A TASK FORCE REPORT TO THE SYNOD

As the LCMS once again examines the various ways that people
serve in ministry, it is a prime opportunity to consider the engagement of the baptized, ordained, and commissioned of the LCMS in
God’s mission of bringing salvation to the world through Jesus Christ.
It is noteworthy that Lutheran church bodies in East Africa, such as
Ethiopia, Uganda, Tanzania, and South Sudan, each utilize evangelists to advance the mission of spreading the Spirit-powered truth of
the Gospel to awaken the hearts of people to rely on Christ and Christ
alone for forgiveness, salvation, and eternal life. It is not unusual for
such unpaid evangelists to receive training to teach the basic biblical tenets of the Christian faith and demonstrate the gifts of the Spirit
for Christian living and witness. It is also not uncommon for them
to be assigned by pastors to specific communities for the spreading
of the Gospel so that new congregations can be gathered and eventually call their own pastor.
The task force observes that such a focus on evangelism could be
of great value for LCMS congregations and pastors in their efforts to
advance the Gospel in the current United States mission field. The task
force recommends that men and women who are members of LCMS
congregations be identified by their congregations and pastors to be
trained. This training can include how to engage in Christian witness
conversations within the vocations to which God has called them. It
can also include teaching the Christian faith as well as assisting a gathering group to become a potential church start under the supervision
of the pastor. Such individuals would not preach in formal worship
settings.85 However, they would converse, teach, lead Bible studies,
and offer meditations prepared from Scriptures with pastoral supervision and organize a group for Christian mission to start a church.
The task force recommends that the LCMS explore in depth how
other Lutheran church bodies are selecting, training, and supervising
such voluntary evangelism servants. The task force further recommends that the training be created so that there are LCMS standards
established for all LCMS districts. This could possibly be accomplished through the LCMS Office of National Mission, working with
the Concordia University System. Basic training in outreach conversations, outreach teaching, and organizing could be delivered online
through the various Concordias with the individual district lay leadership programs providing specific outreach training for specific people
groups and cultures in their particular mission fields. Lutheran Hour
Ministries outreach resources could also become very useful.
It is suggested that those who train be examined and approved
by their congregation and its pastor and placed into accountability
to the congregation and its pastor for assignment to specific mission
fields and people groups in their local area. It is also suggested that
they be known as evangelist assistants to the pastor and be publicly
recognized as such in their congregations. Continuing education and
ongoing congregational approval would need to be developed.
Conclusion
The LCMS has for too long experienced conflict and polarization
over the matter of AC XIV and the service of laymen in the Office
of Preaching. The Holy Spirit’s appeal through the inspired apostle
Paul is His plea also to us: “I appeal to you, brothers, by the name of
our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the
same judgment” (1 Cor. 1:10).
Can we not agree that our Confessions remind us that the Office
of the Ministry and the Royal Priesthood stand together in a complementary relationship, but also not one without distinction? The Lord
of the Church has given ministers to His Church so that the Church
may be served faithfully and competently. Those who preach and
2016 Convention Workbook

administer Christ’s gifts must be examined in their personal life and
in their ability to teach rightly. They are not to be imposed on congregations, but freely chosen by the flock that will be served by them.
Yet, because the church is not to be a sect living in willing isolation,
its pastors and their commitment to the truth are also affirmed by the
wider church, represented by fellow pastors and those who have oversight of their teaching and life. Examination by the church’s teachers,
local call, ordination/installation—these aspects of the holy ministry
deserve our uniform agreement, for by such means Christ appoints
His ministers, even though the “how” of pastoral training and preparation may exhibit significant variety.
The Synod needs to affirm clearly that all the men who are given
the task of the public administration of Word and Sacrament are actually placed in the office of pastor. Certification (examination) as “able
to teach,” call, and ordination are of one piece and serve to communicate clearly to the man and to the congregation what he is to be and to
do as pastor. Specific ministry pastors are fully pastors (de jure divino)
but under supervision with limitations (de jure humano). We believe
the approach outlined regarding lay deacons and the recommendation
to give concerted attention to training laity as evangelists will provide
for greater unity and a more common approach in our beloved Synod.
These are high standards—and necessarily so. Yet they also present practical problems in some cases. Competent, committed laborers
are worthy of their hire, but what of congregations too poor or small
to afford to provide the necessary means required? What of congregations that can find no one to heed their call to “Come over … and
help us” (Acts 16:9) because they are in areas of the country or parts
of cities that are unattractive or threatening? What of congregations or
missions that need a pastor who can serve in a specific language and
cultural milieu? The Synod needs to respond to the needs of congregations in specialized circumstances in a manner consonant with our
confession, but it must respond nonetheless. Specialized training is
required not only now, but even more so in the future. Pastors must be
equipped for and committed to serve among the poor, in challenging
urban and rural settings, and cross-culturally, both in our residential
programs and by other means. Commitment and, yes, sacrifice, are
required of congregations, individual pastors, and district and Synod
representatives and officials. Faithfulness to Christ’s missionary call
requires concerted attention to this need, with the Synod, its schools,
and its districts working together in unity to address it.
At the same time, for the Synod to be faithful to the mission opportunities before us, we dare not suppose that our pastors will be the
sole solution. Rather, the Gospel call to an unconverted America is a
task that, in many ways, has been and always will be accomplished
first through the laity—as royal priests serving in their daily vocations at home, at work, and in society. By faithful lives, mothers and
fathers bring their children to Baptism and nurture them at home.
Living faithfully at work, we shine a light that brings glory to God.
In their daily witness, men and women speak of the reason for the
faith, hope, and love that are present in their lives. By their willing
service as members of the Body of Christ in a local congregation and
its work, laypeople lead and strengthen their fellowship in countless
ways. As the Church in Africa and China and many other places shows
so well, royal priests can be powerful evangelists, with the potential
to study God’s Word and pray together with family and friends and
acquaintances, and—according to the good and gracious will of the
Holy Spirit—eventually to gather together saints who become a congregation, served and strengthened by a called and ordained pastor.
This is a worthy vision for our Synod, one that we can and should
share. It is a vision that can be the basis for unity and concord, not
division or distrust.