LCMS Convention Workbook St. Louis, Missouri — 2001, Page 350

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350 THEOLOGICAL DOCUMENTS-—COMMISSION ON THEOLOGY AND CHURCH RELATIONS

The picture is further complicated by a remarkable feature of
modern social and political life in a democracy. Many functions
that in a past time were considered the sole province of the gov-
ernment appear to be better managed by non-governmental struc-
tures that mediate between individuals and governmental power.
Many in America are convinced that mediating structures such as
labor unions, corporations, managed care organizations, and pri-
vate social and service agencies are better and more efficiently able
to provide a variety of essential social services. Some also argue
that individuals are better protected trom oppressive governmental
power, even “benevolent” power, when they are able to work in and
with mediating structures rather than simply with the government.
Render Unto Caesar approvingly quotes Peter Berger and Richard
Neuhaus: “Mediating structures are essential for a vital democratic
society. ... Public policy should protect and foster mediating struc-
tures” and “Wherever possible, public policy should utilize medi-
ating structures for the realization of social purposes” (67).

When we recognize that the church in its communal dimension
can act as a mediating structure in society, the question about what
might “become a regular, ongoing feature of the church’s work”
can go beyond the question of simply stepping in when there are
emergencies. Energetic Christian care for neighbors can express it-
self through careful church organization that takes seriously the
need for mediating structures in contemporary society. We might,
for example, suppose that congregations establish day care centers
not simply because other structures in society are failing to meet
this need. Some Christians would argue that a mediating social in-
stitution like a local church will provide needed care for children
that is superior to what might be provided by a government-spon-
sored day care program. And this can be accomplished while
proper attention continues to be given to the central priority of the
Word and sacrament ministry of the congregation. Similar argu-
ments are offered today also in support of church-supported ele-
mentary and high schools, and of church-supported health initia-
tives for the poor both within and outside the church.

This leads to considerations of the ebb and flow of the ways in
which the church as social institution organizes itself for human care.

ORGANIZING FOR CHRISTIAN CARE

The Need for Flexibility

History shows great variety in the way the church organizes for
Christian care, a variety that depends in part on the social circum-
stances in which the church is working. Those gathered together to
bring God’s Word to both believers and unbelievers will partici-
pate together also in works of mutual care and love toward those
outside the church. In restoring our relationship to God, God’s
Word frees us for energetic Christian care. Much Christian care is
lived out in the believers’ daily work, but some forms of care are
more effectively carried out as Christians work together with other
Christians. Working together seems especially necessary when dis-
tortion or corruption in the established orders of creation make it
difficult for Christians to act individually to provide human care.

Christians can also organize to work together with Christians in
other traditions and with non-Christians in caring institutions of so-
ciety. To be sure, Christians most happily and comfortably cooper-
ate with those who share their confession. But just as individual
Christians cooperate in and with the social structures where God
has placed them, so Christians organized in specific social struc-
tures can also cooperate in and with other social and governmental
structures for the care of neighbors in need. Again, churches are
likely to cooperate especially in the voluntary and special social
structures that spring up in response to needs not met by currently
established structures in society.

Such cooperation with others, either as individuals or in vari-
ous social structures, need not compromise the proclamation of the

2001 Convention Workbook

Gospel and the administration of the sacraments. Cooperative en-
deavors of this kind, when they do not compromise the proclama-
tion of God’s Word, can be simply the living out of love that
springs from a living faith. However, when other individuals or
communities advocate policies and programs that are contrary to
the guidance given in the Scriptures, great care should be taken by
Christians not to cooperate in ways that compromise the proclama-
tion of God’s Word.**

Loving care in harmony with God’s Word can draw people into
contact with the Gospel. Peter reminds us to “always be prepared to
make a defense to any one who calls you to account for the hope
that is in you” (1 Peter 3:15). The conduct both of our individual
lives and of our life together in the church can cause unbelievers
to ask for an account of our hope.

There is no single way in which the church must organize to as-
sist its members in showing human care. Accordingly, there is no
prescribed manner in which the church must organize today. The
structures employed for the work of human care thus differ from
the office of the pastoral ministry, which is divinely instituted for
the proclamation of the Gospel in the public teaching of the church.

In this light it would be quite appropriate and perhaps wise if
the church today were to encourage the development of religious
“orders” devoted to Christian care. The Apology of the Augsburg
Confession speaks of “non-obligatory forms of discipline” that
some saints undertake “to have more leisure for teaching and other
pious duties” (XXVII, 21). | Corinthians 7:32-40 provides food
for thought on how some Christians may be called sooner or later
to devote themselves to “the affairs of the Lord” in ways different
from the usual and ordinary callings in the world (see also | Tim.
5:9-16). Programs like those organized under the name “Stephen
Ministries” are a good example of an order devoted to service in
today’s church.

Article XXVIII of the Augsburg Confession notes that some-
times the person who is the pastor will also have responsibilities in
addition to those that belong to the pastoral office. “Whatever other
power and jurisdiction bishops may have in various matters (for
example, in matrimonial cases and in tithes), they have these by
virtue of human right” (AC XXVIII, 29). While those called by the
church to serve in the pastoral office concern themselves with the
church’s central task of preaching the Gospel and administering the
holy sacraments, they also often have additional callings. A pastor
is often also a husband and father. Senior pastors in Jarge congre-
gations have complex administrative duties to attend to in addition
to their pastoral tasks. Some pastors are “worker priests” earning a
living in a secular calling while also serving as pastors. It may hap-
pen that in some congregations the organization of particular ini-
tiatives in Christian care may be administered by the person who is
also a pastor. In such cases the administration of a program of
Christian care will not be seen to be a distinctive function of the
pastoral office but rather an additional task in the church’s life that
this person happens also to oversee. Luther’s comments on Gal.
2:10 are appropriate here: “Only they would have us remember the
poor, which very thing I was eager to do.” Commenting on this
verse, Luther writes: “Next to the proclamation of the Gospel it is
the task of a good pastor to be mindful of the poor. For wherever
the church is, there must be poor people.””*

The work of human care can be done in the local congregation.
But it can also be carried out through larger administrative struc-
tures overseeing and coordinating the work of many congregations.
Today in our Synod associations of congregations, circuits, Dis-
tricts, and synodical offices all help with organizing for Christian
care. There is a place for direct and intentional action on the part of
the church as a social institution.?’

The Term ‘Social Ministry”

Today it is commonplace to Jabel the church’s organized Chris-