I. Thesis VI Concerning the Ministry
The ministry of the Word [Predigtamt] is conferred by God through the congregation as the possessor of all ecclesiastical power, or the power of the keys, by means of its call, which God Himself has prescribed The ordination of the called [persons] with the laying on of hands is not a divine institution but merely an ecclesiastical rite [Ordnung] established by the apostles; it is no more than a solemn public confirmation of the call.
II. Part A. The ministry of the Word is conferred by God through the congregation as the possessor of all ecclesiastical power, or the power of the keys, by means of its call, which God Himself has prescribed. (Church and Ministry, p. 219)
A. Scripture Proof
1. Congregation has the power of the keys.
a. See Thesis 4 Concerning the Church.
b. Mt 18:15-20.
c. 1Pe 2:4-10.
2. Ac 1:15-26: Matthias chosen by whole multitude of believers, not just the eleven.
3. Ac 6:1-6: deacons chosen by whole multitude.
4. Walther:
“If ministers who already administer the office belong to the calling congregation, they also of course belong to those calling; indeed, according to the office that they administer in the church, they above all [belong]. Hence, when their cooperation, which behooves them on account of their office, is denied, then there is no longer any call of the “multitude,” for then the call is extended not by the [whole] congregation but by individuals in the congregation, which, when properly organized, consists of both preachers and hearers.
However, if no officiating ministers belong to the calling congregation, then indeed the call of the multitude even without them [the ministers] is valid. But in this case it is demanded (1) by the love and unity that according to Christ’s will should exist and manifest itself among all members of His body, (2) by the honor that believers owe to the incumbents of the office, and (3) by the sacred character and importance of the matter itself, that a vacant congregation should not act alone and according to its own opinion [Einsicht] but seek counsel of ministers in office whom it may consult. It should listen to their advice and instructions and concede to them especially the examination and the proper, public, solemn installation of the called [pastor]. As a pattern for this procedure, the action of the believers in Acts 6:1-6 is to serve the church as an example for all times.” (Church and Ministry, pp. 219,220)
B. Confessions and Creeds
1. Apology:
“‘The Sacrament [Lord’s Supper], Baptism, etc., are not without efficacy or power because they are administered by unworthy or wicked [persons], for these are there by the call of the church; so they do not represent their own person but that of Christ, as He Himself testifies (Luke 10:16)’ (Art. VII. VIII. [IV.], par. 26; German text, Triglot, p. 236).” (quoted, Church and Ministry, p.220) (See Tappert, p. 173, par. 28; Kolb and Wengert, p. 178, par. 28)
2. Smalcald Articles:
a. “‘Wherever the church is, there also is the command to preach the Gospel. Therefore, the churches must retain the authority to demand, choose, and ordain ministers, and such authority is a gift that is granted to it properly by God and that no human power can wrest from it, as St. Paul attests when he says: ‘When He ascended on high, He…gave gifts to men’ (Eph. 4:8). Among the gifts that belong to the church, he enumerates pastors and teachers and adds that they were given for the edification of the body of Christ. From this it follows that wherever there is a true church, there is also the power to choose and ordain ministers. In an emergency an ordinary layman may also absolve another and [so] become his pastor. Thus St. Augustine relates that there were two Christians in a boat; one baptized the other and was then himself absolved by the first….’ (Of the Power and Jurisdiction of the Bishops, par. 67-70; German text, Triglot, pp. 522-24).” (quoted, Church and Ministry, p. 221). (See Tappert, p. 331; Kolb and Wengert, pp. 340,341).
b. “‘At the Counsel of Nicaea it was determined that every church should choose a bishop by itself in the presence of one or more bishops who were living in the neighborhood. This was observed for a long time not only in the Orient but also in other and Latin churches, as this is clearly attested by Cyprian and Augustine. For thus writes Cyprian in his fourth letter to Cornelius: ‘Therefore, you must diligently observe the command of God and the custom of the apostles as it is observed among us in many lands, [namely], that to the congregation that is to choose a bishop there should come other bishops living near the place, and in the presence of the whole congregation, which knows the life and conduct of each, the bishop should be chosen….” (Of the Power and Primacy of the Pope, par. 13-15,20; German text, Triglot, pp. 506-08).” (quoted, Church and Ministry, pp. 221,222). (See Tappert, pp. 322, 323; Kolb and Wengert, pp. 332,333).
C. Witnesses in Private Writings
1. Luther (See Lesson Two)
a. “‘They (the peasants in Swabia) have set forth 12 articles, among which some are just and right, so that they call for your forbearance [das sie euch den Glimpf nehmen] before God and the world….The first article, in which they demand to hear the Gospel and to have the power to call pastors, you cannot deny by any right….’ (“Admonition on Behalf of Peace,” 1525, St. Louis edition, 16:65).” (quoted Church and Ministry, 222)
b. “‘A whole congregation should have the power to choose and depose a pastor. This article is correct only if it is done in a Christian way (though the marginal notes do not add anything to suggest this). If then the goods of the pastor come from the government and not from the congregation, then the congregation may not give these same goods to the pastor whom it elects. For that would mean to rob and steal. But if it desires a pastor, then first of all it should humbly request him of the government. If the government refuses, let the congregation choose its own and let it support him from its own goods, leaving to the government its goods or acquiring them rightly from it. But if the government will not tolerate such a called and supported pastor, then let him flee into a different city, and let anyone who desires it flee with him, as Jesus teaches….’ (“Notes [Verlegung] on the Twelve Articles of the Peasants,” 1525, St. Louis edition, 16:65).” (quoted Church and Ministry, pp. 222,223)
2. Gerhard
a. (See Lesson One).
b. “‘It goes without saying that those who are in the ministry and profess the pure doctrine can best judge the qualities of such as are to be called into the ministry; no one, therefore, dare say that they are to be excluded from the mediate calling. But since the ministry is not the entire church, but only a part of it (Eph, 4:11; 1Cor. 12:29), the bishops and elders dare not arrogate the vocation entirely to themselves, excluding the other members of the church. But according to the example of the apostles (Acts 1:15; 6:2; 13:2; 14:23), they must also concede them their vote and participation, for they are not lords but servants and overseers of the congregation (1Cor. 3:21; 2Co. 1:24; 1Peter 5:3). The church, to which the mediate vocation belongs, is the mystical body of Christ that embraces all members (Eph 4:12). The work of calling must therefore not be ascribed merely to one member, but all the several members must be permitted their participation.
Finally, because the Christian government not only is a member of the church but has been appointed by God as its foster father (Is. 49:23) and its servant (Is. 60:10), in order that it might open the gates to the coming King of glory (Ps 24:7), it therefore neither can nor must be excluded at the electing and calling of ministers, but it is to be allowed its part in this work….We add that the calling of ministers must be performed by the whole church and all its three states in this way so that the proper order be observed and confusion be avoided, for God is not the author of confusion but peace (1Cor. 14:33). This order is observed most properly if the mater of choosing and calling of ministers is handled by certain prominent members of the church in the name and with the consent of the whole congregation. But although, as it seems, no rule may be prescribed that covers every detail,…nevertheless if we judge by the general pattern, the examination, ordination, and induction belong to the ministerium; the nomination, presentation, and confirmation of the Christian government; and the consent, vote, and approbation, or under given circumstances also the demand, to the people.
The general rule, therefore, that ministers should be elected with the consent of the congregation and that no one should be forced on it against its will is attested by clear passages of Scripture and had been tried out by the constant practice of the primitive church. But the form of the election according to its several parts differs; for at times the vote of the people is demanded for the nomination of the persons, while at other times only its confirming consent to the nomination already made is required….’ (Loci theologici, “De min. eccl.,” par 85-86).” (quoted Church and Ministry, pp. 232-234).
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