LCMS Convention Proceedings St. Louis, Missouri — 1995, Page 121

Transcription machine transcription, uncorrected

⤓ Download .txt · copy text

THEOLOGY AND CHURCH RELATIONS 121

WHEREAS, The seminaries of the Synod are prepared and
desirous to provide these men with such theological educa-
tion and so to prepare and certify them to be called and or-
dained into the pastoral ministry of the Synod; therefore be
it

Resolved, That any layman who is licensed to perform
pastoral functions under the guidelines of said Res. 3-05B
be required (if he wishes to continue preaching and leading
in public worship) to apply for admission into the pastoral
ministry of the Synod in accordance with the following
process: ‘

1. The applicant follows the following procedure: (a)
that he receive endorsement from the congregation
which he is serving and (b) that he and his District
President or supervising pastor work with a committee
(specifically designated for the oversight of the training
and theological examination of such applicants) of the
seminary to which he applies to determine his present
theological and pastoral ability and his further educa-
tional needs;

2. The seminary committee establishes a specific
course of study (tailored to the needs in theological ed-
ucation of the applicant) to be completed through min-
isterial experience, academic training (the majority of
which should be conducted through extension classes),
and a student-mentor relationship with the supervis-
ing pastor;

3. The applicant continues to serve (where appropri-
ate) the congregation or mission station concurrently
with and for the duration of his educational program;

4. Upon completion of the prescribed program of the-
ological education (or in some cases at an earlier time
deemed appropriate by the seminary committee and the
supervising pastor), the seminary committee interviews
the licensed layman, focusing on theological orthodoxy
and ministerial competence; after passing the inter-
view, the licensed layman is certified for admission to
the pastoral ministry by the seminary faculty and so be-
comes eligible to receive a call and be ordained;

5. It is recommended that the new pastor continu
taking courses offered by the seminary in a program of
continuing education; -

and be it further

Resolved, That the seminaries together establish a com-
mon program of theological education that would enable a
layman licensed to perform functions of the pastoral office
to be trained and certified for a pastoral call and ordination
without unnecessary interruption of his ministerial re-
sponsibilities; and be it further

Resolved, That the District President shall grant a grace
period of no longer than two years (24 months), during
which time the licensed layman may delay his application
for admission to this program; however, in extreme and un-
usual circumstances, theDistrict President, with the con-
sent of the Council of Presidents, may extend this grace pe-
riod beyond two years; and be it further

Resolved, That any layman licensed to perform pastoral
functions who declines to apply for admission into the pas-
‘toral ministry be commended for his dedication by his Dis-
trict President, that his decision be honored, and that ac-
cordingly his license be allowed to lapse; and be it finally

Resolved, That the following be added to Bylaw 2.09,
“Eligibility for Individual Membership,”

Candidates who have satisfactorily completed an ap-
proved synodical educational program for the pastoral
ministry involving extensive use of distance learning

and/or a mentoring system must be declared qualified’
for a first call and recommended by the faculty of one of
the seminaries before the effective date of the first call to

service in the church, as assigned by the Board of As-

signments as provided in Bylaw 2.11..

Action: Adopted (7).

To Reaffirm the Practice
of Close[d] Communion
RESOLUTION 3-08

Report R3-01, I, A, 1 (CW, p. 56); Overtures 3-14;
3-16-17; 3-22-23; 3-31-32 (CW, pp. 157-59, 162)

Preamble:

Our teaching and practice of the Lord’s Supper begin
with the clear words of our Lord Jesus Christ Himself re-
garding His gift in the Supper: “This is My body, given for
you.” “This cup is My blood of the new testament, shed for
you for the forgiveness of sins.” (Matt. 26:26-29; Mark
14:22-25; Luke 22:14~20; 1 Cor. 11:17-29). Therefore we
believe, teach and confess that the Lord Himself gives to
each communicant His very body and His true blood in,
with and under the forms of bread and wine for the for-
giveness of sins (Real Presence—AC X, XXIV; Ap XIII,
XXIV; SC VI; LC V; FC VII, Ep and SD). This “Real Pres-
ence” is not simply a general presence of Christ in the Sup-
per, but refers to the fact that Christ’s true body and blood
are truly present in the consecrated bread and wine and re-
ceived in the mouths of the communicants (1 Cor. 10:16).
The presence of Christ’s true body and blood does not de-
pend on the faith of the recipient nor on the character of
the one administering the Sacrament, but on the Word of
Christ Himself, whose last will and testament the Supper
is. By the power of His own Word He gives His body and
blood (FC VII, Ep.and SD). Though all communicants re-
ceive the body and blood in the bread and wine, only those
who believe Christ’s Word of promise regarding the Supper
receive its benefits, namely, the forgiveness of sins. “He
who believes these words has what they say and declare,
namely, the forgiveness of sins.” (SC VI, Tappert, p. 352;
See also AC XIII). In other words, the Lord has provided
His Supper for sinners who believe His promise: “This is
my body. This cup is my blood of the new testament shed
for you for the forgiveness of sins.” Accordingly, the Sacra-
ment is more than a simple assurance of grace. Rather, the
body and blood of our Lord in the bread and wine are gifts
by which our Lord Himself offers, gives and seals to us the
forgiveness of sins.

A responsible Lutheran practice surrounding the Lord’s
Supper will take into account the fact that the Supper is
also an expression of the oneness of the congregation in
Christ and in His Gospel. “For as often as you eat this
bread and drink the cup, you proclaim the Lord’s death
until He comes” (1 Cor. 11:26 RSV). One who eats and
drinks at an altar confesses what is taught from that altar
(1 Cor. 10:21). Each communicant is called on to examine
himself before God (1 Cor. 11:28), to avoid creating divi-
sions within the assembly (1 Cor. 11:17ff), and to hold no
malice toward fellow communicants (Matt. 5:23—24). In ad-
dition, those who commune without discerning the body of