LCMS Convention Workbook St. Louis, Missouri — 2016, Page 444

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444

ROUTES TO MINISTRY
Nevada-Hawaii District; Family of Christ, Imlay City,
MI; Grace, Monroe, MI; Faith, Sequim, WA; Memorial,
Vancouver, WA; Hope, Spokane Valley, WA; First, Fontana,
CA; Pilgrim, Spokane, WA

13-14

To Confirm Continued Use of Deacons
Whereas, In 1989, the LCMS authorized districts to train and
license deacons for Word and Sacrament ministry (1989 Res. 3-05B)
when ordained clergy are unavailable; and
Whereas, Res. 3-05B carefully defined deacons and directed
“that the title deacon be established by which a layman would be
addressed while he is temporarily serving in Word and Sacrament
ministry in exceptional circumstances or in emergencies”; and
Whereas, Deacons are a biblical office as noted in Philippians
1:1 and 1 Timothy 3:1−13, where qualifications for both deacons and
bishops are listed side by side; and
Whereas, 77 percent of districts authorize deacons to preach and
provide spiritual care in their congregations, and 57 percent authorize
deacons for Word and Sacrament ministry, indicating that deacons
are accepted by the wider church; and
Whereas, Ten districts, Concordia University New York, and
Concordia University Portland provide sound training based on
Scripture and the Lutheran Confessions; and
Whereas, 525 men bear the title “deacon,” a number greater than
six of the seven auxiliary offices combined; and
Whereas, Deacon programs have brought order and accountability as districts train, examine, credential, oversee, provide continuing
education, and review deacon licenses annually, and as supervising
pastors oversee deacons personally; and
Whereas, Many congregations need deacons, especially those
which have trouble finding pastors when they are ethnic, small, big,
remote, poor, or urban; and
Whereas, The need for deacons will grow in coming years as
the Synod and congregations shrink as a result of the large percentage of older members; and
Whereas, Many partner churches in other countries train and
commission men in deacon-like offices, whether by that title or
another; and
Whereas, The three parts of deacon licensing mirror the same
three parts of the “proper call” mentioned in the Augsburg Confession
XIV; namely, examination by Synod appointees, call by a congregation, and ordination by representatives of the Synod; and
Whereas, Terminating the position would hinder God’s ministry and cause great upheaval in the 77 percent of districts which use
deacons; therefore be it
Resolved, That we affirm and thank God for the faithful ministry of deacons, and for the rapid growth of training programs and of
licensed deacons in just 26 years; and be it further
Resolved, That licensed deacons, as practiced in the LCMS under
1989 Res. 3-05B, be confirmed by the Synod in convention; and be
it further
Resolved, That the Synod task force formed by the 2013 convention to study the ministry of deacons be thanked for their service and
their report issued in 2015; and be it further
Resolved, That this convention reject the task force recommendation that the Synod revoke 1989 Wichita Res. 3-05B and terminate
the position of deacon throughout the Synod (Recommendation #1);
and be it finally
2016 Convention Workbook

Resolved, That districts continue to carefully apply the detailed
guidelines provided by the 1989 convention, expand training where
needed, and develop the ministry of deacons to the glory of God.
Messiah, Highland, CA; First Trinity, Tonawanda, NY;
Salem, Buffalo, NY; Prince of Peace, Hemet, CA; Faith,
Inglewood, CA; Our Savior, Chester, CA; First, Fontana,
CA; Saving Grace, Chino Valley, CA; St. Andrew’s,
Laramie, WY; First, Manhattan Beach, CA; Faith, Vista,
CA; Trinity, Montclair, CA
13-15

To Retain Licensed Lay Deacon Ministry
Whereas, The 1989 convention adopted Res. 3-05B, “To Adopt
Recommendations of Lay Worker Study Committee Report as
Amended”; and
Whereas, The Lay Worker Study Committee provided a thorough and excellent practical and theological context and content for
the resolution in its report to the 1989 convention (Report R3-06, 1989
Convention Workbook, pp. 69−73); and
Whereas, The report included ways of involving the gifts of lay
people (the royal priests) chosen by and from the congregation in
specific congregational ministries, which reflected the theological
understanding of the universal priesthood of believers (a key doctrine), the Synod’s understanding of the doctrine of the ministry, the
Office of the Public Ministry, auxiliary/facilitating offices, and other
positions of service; and
Whereas, The 1989 report and resolution were determined
by the CCM to be in agreement in content and language with the
Constitution and Bylaws of the Synod; and
Whereas, The CCM in 1996 opinion Ag. 2034 with respect to
1995 Res. 3-07A concluded that the resolution “was not intended to
replace or to nullify 1989 Res. 3-05B … ”; and
Whereas, A September 1981 report of the CTCR (The Ministry
Offices, Procedures, and Nomenclature) states: “[W]hen a congregation is temporarily without a man to fill the office of the public
ministry in its midst, it may ask a properly supervised teacher or lay
leader to perform some functions of the office of the public ministry. … [T]he oversight and accountability remain with the one whom
the church has called and designated as a pastor and who supervises
those who temporarily perform some pastoral functions. … Functions
that are essentially exercises of the ministry of Word and Sacrament
should be performed by those who hold the office of the public ministry. Thus, preaching in the worship service, leading in public prayer,
celebration of the sacraments, weddings, and funeral services should
be carried out by those who hold the office of the public ministry.
However, in exceptional circumstances, or in emergencies (as when
the pastor is incapacitated), members of the auxiliary offices and other
qualified individuals may temporarily be called upon to perform,
under proper supervision, functions that are otherwise performed by
the pastor.” (pp. 16, 35); and
Whereas, Kirche und Amt (Church and Ministry by C. F. W.
Walther) states the doctrinal position of the Synod: “The pastoral ministry is the highest office in the church, and from it stem all
other offices in the church (Thesis VIII),” and under Scripture proof
explains: “Every other public office in the church is part of the ministry of the Word or an auxiliary office that supports the ministry,
whether it be the elders … the rulers … or the deacons … or whatever
other offices the church may entrust to particular persons for special administration.” (cf. “Proper Form of a Lutheran Congregation”