LCMS Convention Workbook St. Louis, Missouri — 2007, Page 420

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420 OTHER PERTINENT DOCUMENTS

“Synodical Solidarity in the Midst
of Synodical Conflict”
Excerpt from the President’s Report Part 1
of the 2004 Convention
of The Lutheran Church—Missouri Synod

Synodical Solidarity in the Midst of Synodical Conflict

The Lutheran Church—Missouri Synod celebrated its 157th
birthday on April 26, 2004 (and its 160th birthday on April 26,
2007). Although this date went largely unnoticed in many, if not
most, of the congregations of the Synod, it is a matter of rejoicing
that God has chosen to shower upon this “‘synodical union” (LCMS
Constitution Preamble) His grace, mercy, and peace since 1847.

During its history, the Synod has experienced varying degrees
of harmony, concord, and peace. Throughout the past three
decades, those blessings of our gracious God have been tried and
tested. Many of us remember with great sadness the conflict and
division in the mid-1970s. We thank God that our Synod, in spite
of the challenges of those years, was able to affirm and uphold the
centrality of the written Word of God, the Holy Scripture, as the
inspired, inerrant, infallible Word of God, “the only rule and norm
of faith and of practice” (LCMS Constitution, Art. II).

In the past several years, however, including the past triennium,
divisiveness of other kinds has become manifest among us..It has
been obvious that not all in the LCMS are in total agreement re-
garding some matters of doctrine and practice. In addition, it seems
obvious that not all in the Synod are of one mind and spirit regard-
ing the way in which the Synod car fulfill God’s mission in the
world in a faithful and fruitful way. The following commentary will
illustrate the specifics regarding some of these differences of mind
and spirit.

Close Communion

In my travels across the Synod, I have not encountered dis-
agreement in the doctrine of what the Lord’s Supper is. With una-
nimity we believe, teach, and confess the Real Presence of the body
and blood of our Lord Jesus Christ, received in, with, and under
the bread and wine of Holy Communion, for the forgiveness of sin,
the strengthening of faith, and the assurance of life eternal through
faith in Christ. I do not believe that fundamental doctrinal dis-
agreement concerning what the Lord’s Supper is exists in the
LCMS.

At the same time, significant disagreement exists in the Synod
regarding the policies of admission to Holy Communion, namely,
who should be allowed or even encouraged to receive the sacra-
ment at the altars of our LCMS congregations. Some believe that
all baptized Christians who believe in Jesus Christ, who are peni-
tent, who accept the Real Presence of our Lord’s body and blood,
and who desire to amend their sinful lives should be welcome at
our altars. Others believe that only members of LCMS congrega-
tions and congregations of other church bodies with whom the
LCMS is in altar and pulpit fellowship should be communed at our
altars, with no exceptions. ‘

The official position of our Synod, which welcomes members
of LCMS congregations and congregations of church bodies with
whom we are in altar and pulpit fellowship, also understands this
policy to include “the necessity of exercising responsible pastoral
care in extraordinary situations and circumstances” in the com-
muning of “Christians who are member of denominations not in
fellowship with the LCMS” (1986 LCMS Convention Resolution
3-08). There is significant disagreement about what constitutes ‘“‘ex-
traordinary situations and circumstances,” which some pastors and
congregations interpret very broadly and others quite narrowly.
This disagreement in practice has resulted in dissension and dishar-
mony between pastors and congregations of the LCMS, even

2007 Convention Workbook

though they are otherwise agreed on the doctrine of the Lord’s Sup-
per. ‘
It is important to recall the words of Francis Pieper, fourth Pres-
ident of the LCMS:
Christian congregations, and their public servants, are only the ad-
ministrants and not lords of the Sacrament....On the one hand, they are
not permitted to introduce ‘Open Communion’; on the other hand, they
must guard against denying the Sacrament to those Christians for whom
Christ has appointed it (Christian Dogmatics, III, p. 381).

Church and Ministry

The authority of the pastoral office and the priesthood of all be-
lievers have been key elements of doctrine and practice of The
Lutheran Church—Missouri Synod since its formation in 1847.
Theses presented by C.F.W. Walther at the famous debates held in
Altenburg, Missouri, in 1841, were adopted, somewhat modified, at
the Synod’s 1851 convention, affirming the distinction between the
office of the pastor and the priesthood of all believers, including
the following:

¢ The holy ministry, or the pastoral office, is an office distinct from
the priestly office, which belongs to all believers.

¢ The ministry, or the pastoral office, is not a human ordinance, but
an office established by God Himself.

* The ministry of preaching is not an arbitrary office, but its char-
acter is such that the church has been commanded to establish it
and is ordinarily bound to it till the end of days.

¢ The ministry of preaching is not a peculiar order, set up over and
against the common estate of Christians, and holier than the latter,
like the priesthood of the Levites, but it is an office of service.

¢ Reverence and unconditional obedience are due to the ministry
of preaching when the preacher is ministering the Word of God.
However, the preacher may not dominate over the church; he has,
accordingly, no right to make new laws, to arrange indifferent
matters and ceremonies arbitrarily, and to impose and execute ex-
communication alone, without a previous verdict of the entire
congregation.

¢ According to divine right the function of passing judgment on
doctrine belongs to the ministry of preaching. However, also the
laymen have this right, and for this reason they also have a seat
and vote with the preacher in church courts and councils.

¢ The ministry of preaching is conferred by God through the con-
gregation as holder of all church power, or of the keys, and by its
call, as prescribed by God. The ordination of those called, with
the laying on of hands, is not by divine institution but is an apos-
tolic church ordinance and merely a public, solemn confirmation
of the call.

Clear as these affirmations might appear, disagreement never-
theless exists within our Synod regarding their application. In more
than a few instances, there simply is lack of clarity and concurrence
regarding the role, responsibility, authority, and accountability of
both the office of pastor and the role of laity in the church.

The position of The Lutheran Church—Missouri Synod on the
doctrine of church and ministry is succinctly summarized in a pre-
sentation entitled “The LCMS on the Lay Performance of Pastoral
Functions” by Dr. Samuel Nafzger, Executive Director of the
CTCR, in the following three points:

1. God gives the Office of the Keys or all church power immediately
and originally to all Christians, i.e., the church.

2. The pastoral office has been instituted by God for the sake of
good order in the church for the public (i.e., in behalf of and
with accountability to the church) preaching of the Gospel and
for the public administration of the Sacraments.

3. Since the Office of the Keys has been given by Christ “immedi-
ately” and “originally” to all Christians, lay people may be asked
in cases of necessity and emergency situations to perform pas-
toral functions. But this should be done only in the prolonged
absence of a rightly called pastor, lest there be a “weakening of
the pastoral ministry with all its benefits.”