While a study of this nature cannot respond to every possible question about the ministry' the following "catechism" is offered to indicate some applications of the theological principles that have been presented above.
1. Are calls always permanent?
Paul and Barnabas were separated for a specific journey (although Paul had a lifelong call into the apostolic office). Some calls, such as a call into the military chaplaincy, carry within them a point of termination or reconsideration. Some ventures of the church--such as an experimental ministry in a new territory-- cannot be assured of continuation. There is no Scriptural evidence to indicate that all calls are necessarily permanent or tenured. Calls to the colleges and seminaries of the Synod are generally not tenured at first.
The office of the public ministry cannot be terminated in a congregation. Moreover, to attempt carelessly or surreptitiously to terminate a call to this office (by either the congregation or the one who has the call) is to manifest a disregard for the divinity of the call. A call may be terminated for just cause, i.e., unfaithfulness in office, false teaching, or an ungodly life. Processes of adjudication and appeal have been agreed upon by the church. After all of this is said, however, it should be noted that the nature of the ministry as a continuation of the apostolate and as a call from God implies that calls are generally not limited in time.
2. Are elected District or synodical officials "in the ministry"?
That depends upon the call of the church. If the office is such that it is an exercise of the office of the public ministry by virtue of its functions, or if the functions are definable as directly auxiliary to the pastoral ministry, then a person accepting such a call retains ministerial status in the church. No rule can be given to cover all offices. We have previously mentioned that a District president remains in the pastoral ministry by virtue of his being called to oversee the pastors and churches, and a theological professor or a professor in one of the colleges of the Synod may be called as an "overseer", in the sense of assuming responsibility for what will be taught in the churches for years to come.
3. What is the suggested nomenclature?
Here we are entering into the area of adiaphora. Order in the church requires that, as far as possible, nomenclature be uniform. We offer the following suggestions as appropriate usage in the church:
CALL--restricted to the call into the office of the public ministry in the congregation or to another assignment in that ministry. It should also be used for auxiliary offices that are directly supportive of the teaching and preaching function of the pastoral ministry, the areas of such responsibility being carefully defined. It should not be used for offices having functions that, though in general supportive of the pastoral ministry, are remote and not directly connected to the central functions of the ministry (e.g., social worker, secretary' custodian, etc.) The entire confessional fellowship of congregations should agree on a uniform designation of such offices.
ORDINATION--restricted to those first called into the office of the public ministry.
COMMISSIONING--restricted for placing a person into an office clearly auxiliary to the central functions of the pastoral ministry. This would include male and female teachers, deaconesses, directors of Christian education, etc.
INSTALLATION--used for induction of a person into a specific post in the pastoral ministry or one of its auxiliary offices as indicated above.
4. What is an "auxiliary office"?
We have indicated this in various places, but we can state it succinctly here. An auxiliary office is an office that is auxiliary to the office of the public ministry and specifically to the uniquely ministerial functions of that office. The offices of teacher, director of Christian education, parish worker, and other offices recognized by the church and for which the church provides training are auxiliary offices. In general their functions are functions that would be performed by the man who holds the office of the public ministry and that relate to his responsibilities as teacher and spiritual guide and overseer. The most obvious assurance for a controlled and uniform definition of these offices is for the church itself to name them and list those who hold them. New and different auxiliary offices may be designated from time to time and their prerequisites spelled out. Individual congregations should not use these designations indiscriminately or assign to such offices people who are not currently eligible. As in the case of the office of the public ministry, those called to these offices should receive the recognition of the whole confessional fellowship. People who are not eligible for these offices should not assume the offices or titles, nor should they be encouraged to think they hold such offices when they do not.
5. May teachers be franchised at synodical and District conventions?
We see no theological reason why they may not be allowed to vote, provided that this is not done to the exclusion of those who hold the office of the public ministry. In that case the church would be making its decisions without the advice and registered voting opinions of those who are specifically trained, called, and charged with the spiritual and doctrinal oversight of the churches. Likewise' to exert an egalitarianism that equates all "professional'' offices in the church is to ignore the divinely ordained nature of the office of the public ministry and equate it with those offices that are auxiliary to it.
6. Are certain functions in the church limited to the office of the public ministry?
The ministry of Word and sacrament and the public administration of the Office of the Keys is entrusted to the office of the public ministry. In a congregation, therefore, the man who holds the office of the public ministry is a steward of the mysteries of God. He is the shepherd, overseer, and elder of the church in that place. The ultimate responsibility for what is taught and for guiding the lives of the flock is his.
However, the reference to auxiliary offices in the New Testament indicates that some of the actual functions of the office of the public ministry may be performed by others under his guidance and direction. The church, or congregation, has the right to expect that the men to whom the office has been conveyed will not lightly distribute the functions of the ministry to others. In any case, he must not disregard his responsibility as the overseer.
If that principle is kept clearly in mind, various arrangements for the auxiliary offices to assist the pastoral ministry are possible and often desirable. All who teach in the church should do so under the guidance and supervision of the pastoral ministers. Such supervision is a duty and responsibility of the pastors and not a matter of privilege. Functions that are essentially exercises of the ministry of Word and sacrament should be performed by those who hold the office of the public ministry. Thus, preaching in the worship service, leading in public prayer, celebration of the Sacrament of the Altar, baptisms, wedding and funeral services should be carried out by those who hold the office of public ministry. However, in exceptional circumstances or in emergencies (as when a pastor is incapacitated), members of the auxiliary offices or other qualified individuals may temporarily be called upon to perform, under proper supervision, functions that are otherwise performed by the pastor and that are not for other reasons precluded (e.g., women teachers or deaconesses preaching in the public service).
In this matter there needs to be a concern for order in the church. The indiscriminate assignment of functions of the office of the public ministry breeds confusion and disorder in the church. A disregard of uniformity of practice is contrary to the very reason for the existence of the Synod.
7. Can there be "lay ministers"?
The Lutheran Annual displays a listing of "Lutheran Lay Ministers in Service" who are graduates of the Lutheran Lay Ministers program. This nomenclature indicates that some persons are trained by the Synod to perform certain functions of the office of the public ministry. Confusion occurs when such terms as "lay minister,' or "lay pastor" are employed. This office is a recent development in the history of our church and is an example of the church developing an auxiliary office that is a blessing to the effective pursuit of the pastoral ministry. However, the danger is that the nomenclature tends to erode the proper understanding of the doctrine of the ministry in the minds of those who are called to this office and in the minds of the people in the church. This office should therefore be designated uniformly by such a term as "lay worker" or "lay assistant."
8. Who determines eligibility for calls?
The church itself does this. This means the confessional fellowship of congregations or the Synod. Scripture itself lists requirements, as noted above. Modern academic standards are not to be found in Scripture, of course. The church itself must determine from time to time the level of competence that it requires for various offices and the nature of the curricula needed to provide such competence.
The present practice of involving pastors, faculties, District presidents, the colloquy boards, and others is a proper response to the need for uniformity and the inclusion of the "wider church" in the decisions about who is eligible to study in preparation for the various offices of the church and who is ultimately declared eligible to be called. It is not possible to achieve totally objective standards, but the Word of God requires, first of all, that no one will place himself into any office of the church and also that congregations or segments of the church will not act unilaterally in placing persons into church offices.
9. What is the place of vicars and interns?
Vicars and interns are students. In order to gain experience they are assigned to work in congregations or institutions. They are not in the office of the public ministry. They may be placed by the whole church for the sake of order. They are not "called." They may perform some functions of the office of the public ministry upon assignment and under the guidance of a pastor. In the case of teacher interns, the supervision of teaching activities may be assigned to principals or others by the pastor. Also in the case of "deferred vicarages" when a colloquy student is assigned to a congregation that has no pastor, specific supervision should be provided, usually by the District president, a circuit counselor, or someone assigned in an orderly fashion. Functions that such vicars may perform should be agreed upon by the supervising pastor and the congregation. Again, order in the church requires that the definition of such functions be as uniform as possible throughout the church. 
10. Are functions of men and women in the auxiliary offices to be distinguished?
Here compare the resolutions of the Synod.  Men and women may occupy the same auxiliary offices. Since an auxiliary office is not the pastoral office, there is neither a Scriptural proscription against women holding the auxiliary office of teacher nor a Scriptural basis for considering women teachers inferior to men teachers. Of course, within the ranks of teachers there may be some who supervise (e.g., principals, superintendents, etc.) and some who are supervised. The ranking is by human authority for the sake of order in the church.
The purpose of this report has not been to discuss the principles relating to women in the pastoral office. The position of The Lutheran Church--Missouri Synod on this question is that the Scriptures teach that women may not "hold the pastoral office or serve in any other capacity involving the distinctive functions of this office." 
Congregations or other appropriate agencies of the church may within the limitations previously discussed  request and designate a teacher to perform certain functions, under the supervision of the pastor, that belong to the pastoral office. In that case, such a request and designation may apply only to men teachers. Such designation, however, is made not because they are teachers, but because they are competent men with some training in theology. For example, in exceptional circumstances, men teachers may temporarily be asked to preach under a pastor's supervision. This is a function that belongs to the office of the pastor and is normally exercised by the pastor. A congregation may, however, formally indicate that male teachers are authorized to carry out such supervised functions in case of emergency. Such functions cannot be assigned to woman teachers. Nor does the performance of such functions make a teacher a pastor. Good order in the church dictates that such assignment of pastoral functions be limited. In every case the public preaching of the Word, administering the sacraments, and spiritual oversight of the congregation are the duties of the pastor and not the teacher.
11. Is a pastor or teacher answerable only to the congregation or agency that has called him or her?
Generally, that is the field of labor. However, it must be kept in mind that servants of the church are ordained or commissioned in the whole confessional fellowship of congregations, voluntarily united by their common confession and pledged mutual support of the constitution of the Synod. Therefore, congregations and agencies should encourage their pastors, teachers, and those in other auxiliary offices to serve also the larger church with their respective abilities. Good order in the church means that a servant of the church will not unilaterally decide how to distribute time and energy. The various segments of the Synod demonstrate their oneness by sharing the skills and dedication of their workers for the good of the whole church. Moreover, those who hold offices in the church by virtue of their calls are under the discipline not only of their own congregations but also of the whole church. For this reason orderly procedures have been established not only for entry into the service of the church but also for guidance in that service and for suspension or exclusion when such extreme measures become necessary.
12. Are "status calls" valid?
By "status calls" some seem to mean that a person is called, usually without pay and without duties, or is "assigned" to work elsewhere than among the calling group. It is difficult to discuss this question in the abstract. Certainly military chaplains are called by the church even though they work in the armed forces and are paid by the government. This is different from the situation of a person who is "hired" by a secular institution, really has no connection with the work of the calling body, and yet is "called and assigned" to the institution that has previously hired him. This question involves ethics as well as doctrine. It is a violation of the divinity of the call if no provision is made for proper accountability If the "status call" is simply a device to "keep a man in the ministry of the church" when he really is not, then it appears to be an evasion or subterfuge and condemns itself.
13. Should men who have been ordained in a different church body be "reordained" when they qualify for and accept a call into a different confessional fellowship?
This depends to a large extent upon how one defines "ordination." if to reordain means that the previous ministry of the man in a Christian congregation is not recognized as valid, then it would be an unacceptable practice. We should and do recognize the ordination of others to work as ministers in their own church body. However, heterodox ministers may not function in our churches, not because they are not ministers, but because they are heterodox and because they have no call.
On the other hand, a decision to "ordain" a previously ordained minister would be in order if by this action the church is publicly stating that the man is now being accepted into the ministry of our church body and that he publicly accepts and agrees to preach and teach according to the Scriptural and confessional standards of the Lutheran Church.
Since these purposes are accomplished in the rite of installation, some may prefer simply to use the term "installation" to refer to the entry of a man who has been ordained in a different church body into the ministerium of The Lutheran Church--Missouri Synod. In any event, the man is publicly accepted by the church and by the calling congregation or agency of the church as a pastor in the Synod. The oath that is required will be taken in any case.
 Cf. Your Vicar and You: A Manual for the Supervision of Vicars, n. d., pp. 8-9. This booklet, prepared by the vicarage departments of the seminaries of the LCMS, states: "The College of Presidents of The Lutheran Church--Missouri Synod, in conjunction with the seminaries, has set up regulations for the congregations and pastors with regard to vicars performing official acts."
 Cf. 1965 Resolution 2-21 "To Adopt Report on Status of Certified Women Teachers, with Addition," 1965 Convention Proceedings, p. 99, and 1973 Resolution 7-05 "To Include Female Teachers on the Roster of the Synod," 1973 Convention Proceedings, p. 190.
 1969 Resolution 2-17 "To Grant Woman Suffrage and Board Membership," 1969 Convention Proceedings, pp. 88-89. Cf. also 1971 Resolution 2-04 "To Withhold Ordination of Women to the Pastoral Office," 1971 Convention Proceedings, pp. 114-115, and 1977 Resolution 3-15 "To Reaffirm the Synod's Position on Women with Reference to the Pastoral Office," 1977 Convention Proceedings, p. 134. See pp. 16 and 35 above.
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