THE PUBLIC MINISTRY OF THE WORD

THE PUBLIC MINISTRY OF THE WORD

Notes and Comments About the Differences

02/10/05

03/15/05

Joseph Abrahamson

Salvation Won by Christ and Received through Faith

Salvation Won by Christ and Received through Faith

Same.

We teach that men cannot be justified before God by their own strength, merits or works, but are freely justified for Christ's sake through faith, when they believe that they are received into favor and that their sins are forgiven for Christ's sake, who by His death, has made satisfaction for our sins. This faith God accounts as righteousness in His sight, Rom. 3 and 4 (Augsburg Confession IV, Evangelical Lutheran Hymnary, 9).

We teach that men cannot be justified before God by their own strength, merits or works, but are freely justified for Christ's sake through faith, when they believe that they are received into favor and that their sins are forgiven for Christ's sake, who by His death, has made satisfaction for our sins. This faith God accounts as righteousness in His sight, Rom. 3 and 4. (Augsburg Confession IV, Evangelical Lutheran Hymnary, 9).

Same.

[As much as possible, we worked to keep the original wording and work of the PCM. Both because the work was good, and so that the readers would not have to adjust to a new type of presentation.]

Salvation Distributed

Salvation Distributed

Same.

That we may obtain this faith, the office of teaching the Gospel and administering the sacraments was instituted. For through the Word and sacraments, as through instruments, the Holy Spirit is given, who works faith where and when it pleases God in those who hear the Gospel. That is, God, not because of our own merits, but for Christ's sake, justifies those who believe that they are received into favor for Christ's sake. (AC V, Evangelical Lutheran Hymnary, 9)

That we may obtain this faith, the office of teaching the Gospel and administering the sacraments was instituted. For through the Word and sacraments, as through instruments, the Holy Spirit is given, who works faith where and when it pleases God in those who hear the Gospel. That is, God, not because of our own merits, but for Christ's sake, justifies those who believe that they are received into favor for Christ's sake.(AC V, Evangelical Lutheran Hymnary, 9)

Same.

We reject the teaching that the Holy Spirit comes without the external Word but through their own preparations and works (AC V, Evangelical Lutheran Hymnary, 9).

We condemn the Anabaptists and others who think that the Holy Spirit comes without the external Word but through their own preparations and works (AC V, ELH, 9).

The PCM document was too narrow in its rejection by using "the teaching". We chose to use the full citation from AC V because;1) the quotation uses the pronoun "their" which in the PCM citation makes no sense; 2) because the AC includes any such teaching and specifically mentions the main historical source of these false teachings in our day; and 3) because the AC specifically mentions condemning teachers as well as their teaching.

The Role of the Church in Salvation Distributed

The Role of the Church in Salvation Distributed

The opening sentence is redundant with the quotation from the Catechism. The multiplication of citations in this section was simplified by placing all at the end.

We agree with the teaching of the SR statement. But citation of the SR "Doctrine of the Church" is not relevant here and can cause some problems. The SR statement defines the invisible church, the Catechism speaks of the external and visible church which has above been defined in terms of the external marks. The SR Statement defines the invisible church on the basis of Christ having worked faith in sinners. If the invisible church is the basis for defining who has the authority to exercise the keys in their various forms then the result is the error of Donatism; the heresey which teaches that the means of grace are only effective when used and administered by true believers.

I. The Office of the Keys

I. The Office of the Keys

God has given to His church on earth the Office of the Keys (Matthew 16:19, Matthew 18:18-20, John 20:21-23; also see Smalcald Articles, Part III, Art. IV). "The Office of the Keys is the special authority which Christ has given to His Church on earth, to forgive the sins of the penitent sinners and to retain the sins of the impenitent as long as they do not repent" (Luther's Small Catechism, "The Office of the Keys and Confession", ELS 2001 ed.; "Doctrine of the Church," Thesis III, ELS Synod Report, 1979, p. 31 and 1980, p. 76).

"The Office of the Keys is the special authority which Christ has given to His Church on earth, to forgive the sins of the penitent sinners and to retain the sins of the impenitent as long as they do not repent" (Luther's Small Catechism, "The Office of the Keys and Confession", ELS 2001 ed., Matthew 16:19, Matthew 18:18-20, John 20:21-23; also see Smalcald Articles, Part III, Art. IV)

The church uses the keys to preach the Gospel, administer the sacraments, and practice church discipline. The keys are used privately or unofficially ⁱ when individual Christians, on behalf of Christ, speak the Gospel of forgiveness to others; when they forgive the sins of those who sin against them; when they retain the sins of those who do not repent, e.g., when they confront in a brotherly way those who need to repent of their sins; and when in "the mutual conversation and consolation of the brethren" they comfort one another with the words of the Gospel (1 Peter 2:9, Matthew 18:15-18, Matthew 6:12 - The 5th Petition of the Lord's Prayer; SA Part III, Art. IV).

The Office of the Keys is the church's authority to preach the Gospel, administer the Sacraments, and practice church discipline. Individual Christians also speak the Gospel of forgiveness to others, forgive the sins of those who sin against them, confront in a brotherly way those who need to repent of their sins, and in "the mutual conversation and consolation of the brethren" comfort one another with the words of the Gospel. This may be called the private or unofficial use of the keys. (1 Peter 2:9, Matthew 18:15-18, Matthew 6:12 - The 5th Petition of the Lord's Prayer, SA Part III, Art. IV).

There is some confusion in the PCM theses when the term "public" is defined as "official" and in this section the "office" of the keys is used "privately" or "unofficially."

We sought to clarify this confusion . We wish to maintain the fact that all Christians have equal authority before God and are to use the Word of God in their own private lives, both Law and Gospel.

We also removed the overt reference to the greater ban because of the confusion it can cause to the individual about whether he can on his own authority excommunicate another. We believe that the PCM was speaking about the individual's authority to speak the Law of God to an unrepentant sinner. And we affirm that this Law is binding. But at the same time, the individual has not and may not excommunicate the unrepentant person.

Footnote:

ⁱ In this document when we speak of the private or unofficial use of the keys we mean the duty and authority belonging to individual believers (the Universal Priesthood of All Believers) which is their personal responsibility toward their neighbor. When we speak of the public or official use of the keys we are referring to the duty and authority of those who are called to act on behalf of Christ and His believers.

The footnote was no longer necessary because the language of Part I has been cleared up and we have defined public/private in the main text.

Christians also use the keys publicly or officially when scripturally qualified individuals, who have been called by Christ through the church, forgive and retain sins on behalf of Christ and His church (Romans 10:14-17, Acts 14:23, Treatise on the Power and Primacy of the Pope, 67). Christians also use the keys to judge the teaching of their pastors and teachers; they are to beware of false prophets (Matthew 7:15-16, 1 John 4:1, 2 Timothy 3:16).

Christians use the keys publicly when, as Christ's church and by God's authority, they call scripturally qualified males to forgive and retain sins in the stead and by the command of the Lord Jesus Christ (Romans 10:14-17, Acts 14:23, Treatise on the Power and Primacy of the Pope, 67). All Christians also have the right and the duty to judge the teaching of their pastors and teachers; they are to beware of false prophets (Matthew 7:15-16, 1 John 4:1, 2 Timothy 3:16).

The initial part of the paragraph has been rearranged to clearly show the direction of God's public institution as; 1) by God's authority; 2) not as individual Christians but as a body; 3) they call males.

We explicitly named males because here the PCM Theses are speaking of the Office which Preaches and Administers the Sacraments to the public assembly of the external church.

We wanted wording to strengthen the Christian's duty to judge the doctrine of their pastors and teachers. The PCM use of the word "keys" is a bit confusing here. They have already defined "keys" to include the administration of the sacraments. We hoped to prevent notions that it would be appropriate for Christians use the ban or the Sacrament of the Altar as if they were the same as judging teaching?

1. We reject any teaching that denies individual Christians the use of the keys privately in their calling as the Universal Priesthood of All Believers.

1. We reject any teaching that denies individual Christians the authority to speak both the law and the gospel privately in their calling as the Universal Priesthood of all Believers.

We believe our change here reflects the intent of the PCM. Since the keys have already been defined as including the use of the Sacraments, we do not believe they meant to include the private use of the Sacraments or the greater ban in this section.

2. We reject any teaching that treats the Universal Priesthood and the Public Ministry as one and the same thing.

2. We reject any teaching that treats the Universal Priesthood and the Public Ministry as one and the same thing.

Same.

II. The Public Ministry of the Word

II. The Public Ministry of the Word and Sacraments

In keeping with the definition of AC V cited in the PCM's discussion we included the Sacraments in the heading of the section.

This public use of the keys is the Public Ministry of the Word. "That we may obtain this faith, the office of teaching the Gospel and administering the sacraments was instituted" (AC V). The Lord has instituted the Public Ministry of the Word.

The Lord has instituted the Public Ministry of the Word and Sacraments to administer the Office of the Keys publicly. "That we may obtain this faith, the office of teaching the Gospel and administering the sacraments was instituted" (Augsburg Confession V).

Again, the wording has been smoothed out and the redundant phrases trimmed. One difficulty in the PCM presentation is the use of the word "this" at this point. "This public use" refers to a antecedent which is too distant, since the PCM just discussed the private use of the keys by individuals to judge doctrine.

We chose to include the sacraments in the definition as they are included with the support text of AC V. This narrowly defines the ministry of which this part of the Theses speak. It is not dealing with offices of alms or secular work. Rather this section deals with the office which administers the means of grace.

This divinely instituted Public Ministry of the Word includes both a narrower sense (a presiding office; see II A) and a wider sense (offices that have a limited public use of the keys, see II B). The divine institution of this preaching and teaching office is not located in just one particular passage. Rather, throughout the New Testament, a divine ordering, establishment, and institution of the preaching and teaching office is indicated and presupposed (John 20:21-23, John 21:15ff, Matthew 28:18-20 [NKJV], Matthew 9:36-38, Ephesians 4:11-12, 1 Peter 5:1-4, Acts 20:28, 1 Corinthians 4:1; see also Treatise 10).

The divine institution of this preaching and teaching Office is not located in just one particular passage. Rather, throughout the New Testament, a divine ordering, establishment, and institution of the preaching-teaching office is indicated and presupposed (John 20:21-23, John 21:15ff, Matthew 28:18-20 [NKJV], Matthew 9:36-38, Ephesians 4:11-12, 1 Peter 5:1-4, Acts 20:28, 1 Corinthians 4:1; see also Treatise 10).

We have already stated the divine institution.

The discussion of wide and narrow senses introduces unneeded confusion at this point. Typically "wide" includes ministries of alms and other non-means of grace related offices the church may choose to establish. The PCM uses "wide" in an a-typical sense and does not develop this definition well through the rest of the document. Their document stands better and more clearly without these terms at this point. We do try to address the terminology in the footnote to the next section, where it seemed to be less likely to cause confusion in the flow of the document.

Those in this office by virtue of God's call through the church perform their duties on behalf of the church and in the name and in the stead of Christ, so that whenever we hear Christ's servant we hear Christ Himself speak (Luke 10:16, AC XXVIII, 22, Apology of the Augsburg Confession VII & VIII, 28, 47).

Those in this office by virtue of God's call through the church perform their duties in the name and in the stead of Christ and for the benefit of the church, so that whenever we hear Christ's servant we hear Christ Himself speak. (Luke 10:16, AC XXVIII, 22, Apology of the Augsburg Confession VII & VIII, 28, 47).

In the language of the Lutheran Confessions "on behalf of the church" is used to describe the false doctrine of the Roman Pontiff. The Confessions use the terms "for the benefit of the church" or "for the sake of the church" to distinguish the Lutheran teaching on ministry from that of the Pope.

We chose to make this statement more clear by language consistent with the usage in the Confessions.

3. We reject any teaching that the Public Ministry is a development of the church and not a divine institution.

3. We reject any teaching that the Public Ministry of the Word is a development of the church and not a divine institution.

Some public ministries are created by the church, such as the ministry of alms, etc. We hoped to narrow the definition for accuracy.

4. We reject any teaching that holds that the Public Ministry is established merely by the orderly carrying out of the Universal Priesthood according to 1 Corinthians 14:40.

4. We reject any teaching that the
Public Ministry of the Word is established merely by the orderly carrying out of the Universal Priesthood according to 1 Corinthians 14:40.

The PCM Theses also state that the church has in her freedom the authority to establish other offices for the sake of order. We added "of the Word" to make sure that there was no contradiction.

A. The Public Ministry of the Word in a Narrower Sense: The Pastoral Office in its Various Manifestations. ⁱⁱ

The Pastoral Office (The Public Ministry in the Strict Sense)¹

1. Outlining has been changed to reflect the distinction between the necessary office, and the offices which the church has the freedom to create or do away with.

2. We wanted to eliminate confusion that was previously created with wide and narrow. The confusion is here multiplied by a wider sense of narrow with the term "various Manifestations."

Footnote

ⁱⁱ

The term "pastoral office" has been used historically according to a more restrictive meaning (referring only to those men who are called to the pastorate of a local congregation), and according to a less restrictive meaning (referring to all those men who are called to a ministry of pastoral oversight in local congregations, as well as in other specialized fields of labor). In this document the term is being used according to its less restrictive meaning.

Footnote

¹ The office to which God has entrusted the preaching of the gospel and the administration of the sacraments is called the pastoral office.

Usually the term "pastoral office" refers to the pastorate of the local congregation, but incumbents of this office may be serving in specialized fields of labor in which they do not regularly carry out all the duties of the office. The pastoral office is called the Public Ministry in the Strict Sense because it is specifically instituted by God and is therefore necessary for the church. Other Sacred Ecclesiastical Offices (see III. below) are called the Public Ministry in a Wider Sense because they are not specifically instituted by God and they are not a necessity for the church, but they are established by the church in her Christian freedom.

We hoped to address the issues of wide-narrow, strict-less strict in this footnote. We want to affirm that the pastor of a local congregation is not the only officer that Scripture calls "pastor" in Acts 20:28, Eph. 4:11, and 1 Peter 5:1-4. The chaplain, the Missionary, and other administrants of the Means of Grace are all Pastors in the Scriptural definition.

The PCM defines pastoral office by historical precedence. We wanted to emphasize that God gave this office, not history, and He gave the definition, not history.

We also wanted to distinguish more carefully the necessary office from the offices the church establishes in her freedom. The church can establish offices which work to assist the pastoral office, and other offices which have nothing to do with the means of grace. It does not sin by establishing them or by abolishing them.

But the church cannot abolish the pastorate nor can it do without it.

Main Text

Main Text

The church is commanded to appoint ministers who will preside over the churches (2 Timothy 2:2, Titus 1:5, Ap XIII, 12), who must have the scriptural qualifications for a full use of the keys:

Since God has given the Public Ministry of the Word to His church the church is commanded to appoint ministers who will preside over the churches (2 Timothy 2:2, Titus 1:5, Ap XIII, 12), who must have the scriptural qualifications to carry out the duties God entrusted to the office.

The PCM Theses above has already granted every believer the full use of the keys. What we think was meant by the PCM and what we also find in Scripture is that a Public Minister of Word and Sacrament must have specific qualifications in order to be entrusted with the office and to carry out the duties of that public office.

"The Gospel requires of those who preside over the churches that they preach the Gospel, remit sins, administer the sacraments, and, in addition, exercise jurisdiction, that is, excommunicate those who are guilty of notorious crimes and absolve those who repent...[T]his power belongs by divine right to all who preside over the churches, whether they are called pastors, presbyters or bishops" (Treatise 60-61). God commands that properly called men publicly preach, teach, administer the sacraments, forgive and retain sins, and have oversight of doctrine in the name of Christ and the church (1 Timothy 2:11-12). Therefore a presiding office, whether it is called that of pastor, shepherd, bishop, presbyter, elder or by any other name, is indispensable for the church (Luke 10:16, 1 Corinthians 12:27-31, Matthew 28:18-20, Hebrews 13:17, Acts 20:28, Ephesians 4:11-12, 1 Peter 5:1-2).

"The Gospel requires of those who preside over the churches that they preach the Gospel, remit sins, administer the sacraments, and, in addition, exercise jurisdiction, that is, excommunicate those who are guilty of notorious crimes and absolve those who repent...[T]his power belongs by divine right to all who preside over the churches, whether they are called pastors, presbyters or bishops" (Treatise 60-61). God commands that properly called men publicly preach, teach, administer the Sacraments, forgive and retain sins, and have oversight of doctrine in the name of Christ and the church (1 Timothy 2:11-12). This presiding office, whether it is called pastor, shepherd, bishop, presbyter, elder or by any other name, is indispensable for the church (Luke 10:16, 1 Corinthians 12:27-31, Matthew 28:18-20, Hebrews 13:17, Acts 20:28, Ephesians 4:11-12, 1 Peter 5:1-2).

The change was made to eliminate the indefinite article in order to say clearly just what is indispensable.

5. We reject any teaching that denies the exercise of spiritual oversight by the pastoral office.

5. We reject any teaching that denies the exercise of spiritual oversight by the pastoral office.

Same.

6. We reject any teaching that denies the divine institution of the pastoral office.

Again, this is the same office spoken of in the PCM theses as the "wider" sense of pastoral office, including missionaries, chaplains, etc. But not including those offices instituted by the Church in her freedom.

6. We reject any teaching that the apostolic authority of the Public Ministry of the Word or the validity of the sacraments depends on or is derived from ordination by a bishop standing in an unbroken chain of succession from the apostles, or the necessity of maintaining a "historic episcopate."

7. We reject any teaching that the apostolic authority of the Public Ministry of the Word or the validity of the sacraments depends on or is derived from ordination by a bishop standing in an unbroken chain of succession from the apostles, or the necessity of maintaining a "historic episcopate."

Same.

Scripture clearly teaches that women are not to be in the pastoral office, because this presiding office includes the exercise of authority over men (1 Corinthians 14:34-35, 1Timothy 2:11-12). Also, when Scripture refers to one who officiates at the Word and sacrament liturgy it speaks in male terms (1 Timothy 3:2, 1Timothy 4:13). Therefore women shall not read the Scripture lessons in the divine service, preach the sermon, administer Baptism or distribute the Lord's Supper, for these things are intimately related to the pastoral office (1 Timothy 4:13-14, 1Corinthians 4:1). ⁱⁱⁱ

Scripture clearly teaches that women may not be pastors. This office includes the exercise of authority over men (1 Corinthians 14:34-35, 1 Timothy 2:11-12); and when Scripture refers to one who officiates at the Word and Sacrament liturgy it speaks in male terms (1 Timothy 3:2, 1 Timothy 4:13). Therefore women shall not read the Scripture lessons in the Divine Service, preach the sermon, administer Baptism or distribute the Lord's Supper, for these things are intimately related to the pastoral office (1 Timothy 3:1-2, 1 Corinthians 4:1).²

Basically the same. We chose to make the opening a simple straight declaration. Then we combined the next two sentences as the two reasons were more closely related in theme than the declaration.

The church is free to divide the labors of the pastoral office among qualified men (1 Corinthians 1:17, 1 Corinthians 12:4-6). While every incumbent of this office must be qualified for a full use of the keys, not every incumbent must be responsible for full use of the keys. Missionary, assistant pastor, professor of theology, synod president (who supervises doctrine in the church), and chaplain are some examples of this.

The church is free to divide the labors of the pastoral office among qualified men (1 Corinthians 1:17, 1 Corinthians 12:4-6). While every incumbent of this office must be qualified to do what the office requires, it is not necessary that every incumbent of the office regularly carry out all of its duties. Incumbents of this office may be serving as missionaries, assistant pastors, professors of theology, chaplains, etc.

Again, the terminology of "full use of the keys" is problematic because the PCM document already states that all Christians have the full use of the keys. These are clarified in the same way as previously.

The structure of the last sentence was modified to clarify which thing the "this" referred to in the PCM Document.

We did not include "synod president..." because a synod has the option to choose whether or not they will define the president's office as an office of doctrinal oversight. As we have it now, our synod president does not have an assembly which he oversees. There is no biblical demand that a church body have a president with this authority. The church bodies gathered together may just want their president to take care of coordinating schedules between churches.

7. We reject the teaching that the Public Ministry of the Word is limited to the ministry of a parish pastor.

8. We reject the teaching that the public ministry of the Word is limited to the ministry of the parish pastor.

Same.

One cannot hold the office of the Public Ministry of the Word unless called by God (Romans 10:14-17, AC XIV). Some men, such as the apostles, were called immediately, directly by God, to the Public Ministry. Since the time of the apostles God calls mediately (Acts 1:15-26) through the church

so that there will always be qualified individuals who have been set apart to administer publicly His means of grace for the salvation of souls. The church in an orderly way extends divine calls in the name and stead of Christ and on behalf of the believers. Those who possess divine calls are serving in the Public Ministry of the Word in either a narrower or a wider sense (Acts 13:2-3, 14:23, 20:28; 1 Corinthians 3:4-9, 21-23).

One cannot hold the Office of the Public Ministry of Word and Sacrament unless called by God through His church (Romans 10:14-17, AC XIV). The apostles were called immediately, directly by God, to the Public Ministry of the Word. Since the time of the apostles God calls mediately (Acts 1:15-26) through the church (1 Corinthians 3:4-9, 21-23) so that God's ministers will continue to administer publicly His means of grace for the salvation of souls (Acts 14:23, 20:28, Titus 1:5). Through the regular call (rite vocatus, AC XIV), the church obligates her pastors to teach in accordance with the Scriptures and the Lutheran Confessions. Those in the Public Ministry of the Word by virtue of a regular call are to conform to the specific and general qualifications given in Scripture (See especially 1 & 2 Timothy and Titus, as well as directives such as Matthew 28:19, 20, John 21: 15-17, Acts 14:23, and 20:28.)

The PCM document places these words in its section III The Divine Call, below. We have moved this section up to this position under heading II The Public Ministry of the Word and Sacrament because of the variety of offices which the church may create in her freedom.

The Public Ministry of the Word and Sacrament always requires a call. Where the offices the church creates in her freedom are defined in such a way as to take part in the pastoral ministry those filling such offices should receive calls. Some offices the church creates may overlap with the divine authority of parents. In these cases both the assent of the Church and of the Parents is necessary. Some church offices may need no call. But since the offices themselves are created by the church, and since they are neither commanded nor forbidden by God, and thus may be abolished; we believe a careful distinction between the source of the offices warrants a specific discussion of their respective calls in both sections.

The content and intent is mainly left unchanged even though the wording is different.

Because AC XIV and Romans 10:14-17 are specifically directed at the what the Scriptures and Confessions call the pastoral office they are highlighted in this section.

12. We reject the teaching that every Christian is a public minister of the Word.

9. We reject the teaching that every Christian is a public minister of the Word.

Same. Though the location is different.

13. We reject any teaching that one may publicly teach, preach, or administer the sacraments in the church without a regular call (AC XIV).

10. We reject any teaching that one may publicly teach, preach, or administer the sacraments in the church without a regular call (AC XIV).

Same. Though the location is different.

B. The Public Ministry of the Word in a Wider Sense: Other Offices That Have a Limited Public Use of the Keys.

III. Other Sacred Churchly Offices (The Public Ministry in a Wider Sense)

Again, the numbering is different. This is to emphasize the different origins of these offices. It is not intended to deny the divine authority of these offices. But it is necessary that should the church decide to do away with a particular church office. The fact that a churchly office has divine authority does not mean it is divinely mandated. And therefor the church has the freedom to abolish or establish any such office. The church does not have this freedom with what the PCM has defined as the pastoral office.

Again, the PCM document has stated that all Christians have the full use of the keys. We seek to avoid confusion when it comes to speaking about 1) the duties the church gives to the offices she may choose to create; and 2) how those offices receive authority.

While this part of the PCM document specifies that this is a "public" use of the keys, some offices created by the church may not actually use the keys at all.

The church has freedom ^iv in dividing the labors of the Public Ministry

(for example, vicars, principals, Lutheran elementary school teachers and other teachers), but must not go beyond the bounds of God's commands when calling men or women to carry out a limited public use of the keys (1 Corinthians 14:34, 1 Timothy 2:12ff, etc).

The church is free to establish offices that assist the Public Ministry of the Word and Sacraments³ (for example, vicars, principals, Lutheran elementary school teachers and other teachers) but must not go beyond the bounds of God's commands when calling men or women to serve in these offices (1 Corinthians 14:34, 1 Timothy 2:12f, etc.). The church in her freedom determines the duties of such Sacred Ecclesiastical Offices. (Acts 6:1-5, Philippians 1:1, 1 Timothy 3:8).

Though the PCM theses at this define the public ministry as relating only to the Word, the church may choose to render "assistance" not only in pastoral areas, but also relieving the pastor of duties he normally would do but which might detract from the administration of the Word (Actx 6).

Such offices of the church are Christian vocations bestowed by the Church and have the same divine authority as all Christian vocations.

Footnote:

^iv Christian freedom is given to the church by God. "By divine right" refers to those things which are commanded by God. "By human right" refers to those things neither commanded nor forbidden by God which Christians may arrange according to their needs and circumstances (Acts 6:1-7, 15:22-29, 4:32, 5:29, 1 Cor 3:21,22, 14:40, Gal 5:1).

Footnote:

³ Christian freedom is given to the church by God. "By Divine right" refers to those things which are commanded by God; "By Human right" refers to those things neither commanded nor forbidden by God which Christians may arrange in their freedom. (Acts 6:1-7, 15:22-29, 4:32, 5:29, 1 Cor 3:21,22, 14:40, Gal 5:1, etc.).

We want to emphasize the fact of the Church's freedom rather than making such offices conditional on needs or circumstances. We felt the PCM version of 5/18/2004 spoke to this more clearly so we used their wording here.

Main Text:

The extent to which one is authorized by the call of the church to exercise the keys publicly is the extent to which one is in the Public Ministry of the Word. Authorization to exercise a limited part of the Public Ministry of the Word does not imply authorization to exercise all or other parts of it (1 Corinthians 12:5, 28, Romans 12:6-8, Philippians 1:1, 1 Timothy 3:8, 5:17).

While we know that our brothers on the PCM believe, teach, and confess that all ranks in the Ministry are of human origin, and that one publicly called Minister of the Word possesses the same authority, responsibility, and rights to exercise all the duties of that Ministry,(Treatise, paragraphs 8-20, 60-65.) the way the PCM phrased this particular paragraph appears to create ministers with less and more divine authority-- ministers who do not have the same rank or ability to exercise all the duties of the office.

The proper distinction between what one is authorized to do based on office is addressed through the rest of the text of our document.

Teachers of Children in Christian Schools.

Teachers of Children in Christian Schools.

In the Old and New Testaments, our Lord commands parents to train their children in the fear of the Lord.

He also has commanded His church and the Public Ministry of the Word to feed the lambs of His flock with His saving Word.

Teachers of children in Christian schools established by the church therefore have their authority from both of these divinely established estates (Deuteronomy 6:1-7, Matthew 15:4, Ephesians 6:1-4, John 21:15-17, Large Catechism I, 141).

In the Old and New Testaments, God commands parents to train their children in the fear of the Lord and to teach them His holy Word (Deuteronomy 6:1-7, Matthew 15:4, Ephesians 6:1-4, 2 Timothy 1:5, 3:15). The church may establish Christian schools to help parents raise their children in God's Word. "Where a father is unable by himself to bring up his child, he calls upon a schoolmaster to teach him" (Large Catechism, I, 141). When the church takes on this responsibility she does not take it away from the parents of the children but rather assists the parents in carrying out their God-given duties. God commands the pastors of the church to feed both the sheep and the lambs of the flock (John 21:15-17). Teachers of children in Christian schools established by the church therefore assist both parents and pastors in their divinely ordained duties. While the office of Christian schoolteacher is established by human right, the work entrusted to this office is ordained by God.

We believed that this section was too brief, making leaps of reasoning which were too large. For this reason, we included the specific directives from God's Word to Parents about their responsibility to train their children in the Word of God at the location where those claims are made.

We also wanted to use the explicit wording of the Large Catechism to show how this is understood by the Lutheran Confessions.

We recognize that CDS is not a necessity of the Church, the Church may choose to abolish the CDS. The pastoral teaching of children has taken place and does take place without a CDS. But the CDS is a good institution which the Church in her freedom has chosen to create. But in creating a CDS the Church does not take away the authority God has given to the parents.

The CDS teacher has both the divine authority of the Parents to train the children and the divine authority of vocation through the Church, to which the teacher is held accountable for his or her doctrine and behavior.

Extending calls to teachers who have spiritual care of children in Christian schools is not merely a laudable custom, but is in accordance with Romans 10:14-17 and Augsburg Confession XIV, not only for the sake of good order, but also because these teachers carry out a specific part of the Public Ministry. It is by human right that the church separates a limited portion of the office to one individual. But it is by divine right that one exercises that work on behalf of the Christians through whom the call has come.

Calls are extended to teachers who teach God's word to children in Christian schools because they are entrusted with a Sacred Ecclesiastical Office that has been established by the church and are therefore servants of the church. They are accountable to the church and to the parents of the children for their teaching. The pastors of congregations that establish Christian schools are also accountable for the teaching of Christian schoolteachers in those schools (Acts 20:28, 2 Timothy 4:1-5).

Romans 10 and AC XIV speak specifically about the office of oversight, what both the PCM and our modifications have referred to as the pastoral office.

Because many congregations have in their freedom decided that not all CDS teachers are responsible for teaching the Word of God to children, the PCM overstates the case when it comes to the necessity of calling CDS teachers.

The PCM document also is a bit confusing in its discussion of human and divine right. We recognize the difficulty in speaking of this particular Churchly Office. But, if all ranks of the ministry are equal as is stated in the Treatise then all CDS ministers do have the authority to convene worship with the Sacrament.

11. We reject any teaching that denies the church the freedom to establish Sacred Ecclesiastical Offices to assist the ministry of the Word.

We wish to state positively that the Church can create offices which assist the ministry of the Word. As previously stated, such assistance can be with the mysteries of God, as in distribution of Communion, or it may be external to the ministry of the Word per se.

8. We reject the teaching that only those qualified to carry out a full use of the keys are in the Public Ministry.

The PCM document has already stated that all Christians have the full use of the keys. It is hard to say then why they wouldn't be qualified. The qualifications are too general.

This antithesis uses the term "public ministry" in a much broader sense than it has defined it elsewhere. Here it covers both what God has instituted and what the church may invent in her freedom. Since the church may choose to invent offices that do not administer the means of grace or assist with their administration, we believe it is unwise to generalize this broadly in an anathema about Public Ministry.

On the other hand, this antithesis could mean "we reject the teaching that only true Christians are in the public ministry." To that we would agree.

Also, this antithesis inadvertently argues for ranks in the ministry.

9. We reject the teaching that the Public Ministry is limited to any one divinely fixed form, that is, limited to the pastoral office to the exclusion of other teachers of the Word.

The PCM is inconsistent here because it has already defined the pastoral office to include all those offices named in Scripture as offices of oversight. The PCM has stated that this is particularly divinely instituted and has also stated that other offices with "limited use of the keys" exist by human arrangement.

We think the PCM meant "the parish pastor of a local congregation" in this antithesis.

The essential idea seems to be that we reject the notion that the word of God could only be valid if used by a parish pastor. If this is the case, the problem is already covered in a better way in the next antithesis.

10. We reject any teaching which would conclude that the means of grace are effective only when used by a pastor.

12. We reject any teaching which would conclude that the means of grace are effective only when used by a pastor.

Same.

11. We reject any teaching that makes the office of the Lutheran elementary school teacher, Sunday school teacher or any other limited office in the church equivalent to the pastoral office.

13. We reject any teaching that makes the Lutheran elementary school teacher, Sunday school teacher or any other office of churchly origin equivalent to the pastoral office.

The CDS teacher is not in the office of oversight. She is in an office the church invented and defined and may redefine in various ways which may or may not include teaching God's Word.

C. Qualifications

This section has been incorporated into the rest of the document with explicit references to these texts and the gender of those who are to be permitted to be called into the office of oversight.

Those in the Public Ministry of the Word by virtue of a regular call are to conform to the specific and general qualifications given in Scripture (see especially 1 & 2 Timothy and Titus, as well as directives such as Matthew 28:19, 20, John 21: 15-17, Acts 14:23, 20:28, and Romans 12:6-8).

III. The Divine Call

We've already discussed this section above in the locations where we felt it more directly addressed the issues.

One cannot hold the office of the Public Ministry of the Word unless called by God (Romans 10:14-17, AC XIV). Some men, such as the apostles, were called immediately, directly by God, to the Public Ministry. Since the time of the apostles God calls mediately (Acts 1:15-26) through the church

so that there will always be qualified individuals who have been set apart to administer publicly His means of grace for the salvation of souls. The church in an orderly way extends divine calls in the name and stead of Christ and on behalf of the believers. Those who possess divine calls are serving in the Public Ministry of the Word in either a narrower or a wider sense (Acts 13:2-3, 14:23, 20:28; 1 Corinthians 3:4-9, 21-23).

This has been moved above and discussed there.

12. We reject the teaching that every Christian is a public minister of the Word.

Same, discussed above.

13. We reject any teaching that one may publicly teach, preach, or administer the sacraments in the church without a regular call (AC XIV).

Same, discussed above.

IV. Ordination and Installation

IV. Ordination and Installation

In the Lutheran Confessions ordination is understood as the rite by which the church confirms a man to be suitable for a call to the pastoral office (SA Part III, Art. X, Treatise 66-69). Historically the Lutheran church has reserved this rite for those entering the pastoral office.

In the Lutheran Confessions ordination is understood as the rite by which the church confirms a man to be suitable for a call to the pastoral office (SA III, X; Treatise 66-69). Historically the Lutheran church has reserved this rite for those entering the pastoral office.

Same, except we used the original 5/18/2004 version which didn't have the abbreviations we've highlighted.

The church also has used rites of installation for all those called into the Public Ministry, in both the narrow and the wide senses.

Through such rites, the church makes clear that those installed in office have been properly called to it and invokes the Lord's blessing on them. At the same time those who are called to serve the people of God give public testimony to their submission to the Word of God as it is taught in the Lutheran Confessions. Rites of installation also have been used among us for congregational officers and occasional teachers in Christian congregations (Sunday school teachers, etc).

The church has also used rites of installation for men serving in the Public Ministry of the Word and Sacraments as well as for those who serve in Sacred Churchly Offices.

Through such rites, the church makes clear that those installed in office have been properly called to it and invokes the Lord's blessing on them. At the same time those who are called to serve the people of God give public testimony to their submission to the Word of God as it is taught in the Lutheran Confessions. Rites of installation have also been used among us for congregational officers and occasional teachers in Christian congregations (Sunday School teachers, etc.).

The essence is the same. We wished to be consistent with the choice of terminology used in our revision.