LCMS Circuit Bible Studies

LCMS Circuit Bible Studies 2013-2014 What Difference Does it Make if the God given role and responsibility of the priesthood of all believers and the office of the Ministry are not right taught? March 2014 LEADER'S GUIDE Topic What difference would it make, if the God given role and responsibility of the priesthood of all believers and the office of the Ministry are not rightly taught? 1. FOCUS OF THIS STUDY Too often there can be tension within a congregation because the proper relationship between the priesthood of all believers and the office of the Holy Ministry is not understood and they become pitted against each other. What happens if there is confusion in roles or a failure to assume the responsibilities of one s office? What happens if one is exalted over the other? How do the members of the priesthood and those who hold the office of ministry fit hand in glove with one another for the sake of healthy life in the body of Christ? Discuss the following scenario. There has been some tension lately at Amazing Grace Lutheran Church between Pastor Kleinmann and the Board of Elders. Some of the elders have been putting pressure on their pastor because the congregation has been shrinking rather steadily over the last 10 years. They insist that if the pastor were doing his job well designing better worship services, preaching more relevant and interesting sermons and doing door-to-door evangelism the church would be growing again, as it did when they were younger and Pastor Grossmann was there. Pastor Kleinmann insists that the decline is due to lack of commitment in the members when it comes to attendance and giving. He insists he is doing his job of preaching the Word faithfully. The tension has risen to the point where it has been suggested that a benchmark be set and if the church does not reach it Pastor Kleinmann should be let go and a new pastor hired. a. What issues illustrate a lack of understanding on the part of both the pastor and the elders? b. How could the pastor and elders work together in diffusing the tension between them? c. What could both the pastor and the elders be lacking in dealing with the issues and each other? d. Have you ever been unfairly judged by your parishioners, elders or colleagues? How so? The scenario given above illustrates some of the tension that can develop between a called pastor and the lay leaders of a congregation. The priesthood of believers often view the pastor as the one they hire to do the work of ministry, thereby pushing some of their responsibilities as lights in the world (Matt. 5:14-16) on to the pastor. It is also evident that the lay leaders are evaluating the work of the pastor with secular or business-like criteria. The pastor on the other had is also guilty of shifting blame to the laity of the congregation. He might have the attitude that the laity are to shut up and pay up while he does the important things of ministry. These introductory questions are designed to simply get the group thinking and discussing the tensions between pastor and priesthood. Limit this discussion otherwise the Scriptural and doctrinal witness will get short changed. 2. SCRIPTURAL AND DOCTRINAL WITNESS SCRIPTURAL WITNESS The sedes doctrinae for the priesthood of all believers is 1 Peter 2:9-10. Based on these verses discuss the following: a. Luther wrote: For a priest, especially in the New Testament, was not made but born. He was created, not ordained. He was born not indeed of flesh, but through a birth of the Spirit, by water and Spirit in the washing of regeneration. ( Concerning the Ministry AE 40:19) How does justification by grace lay the foundation for the royal priesthood? MARCH 2014 1

b. What were the functions of the Old Testament priests? (cf. Ex. 28 29; Lev. 16) How does this relate to the New Testament priesthood of all believers? How does it differ? c. How are the priests to proclaim the excellencies of him who called you out of darkness into his marvelous light? The priesthood of believers describes all who are baptized in the name of Christ. We come to the position by grace, not by works or any merit on our part. In a similar fashion Old Testament priests were appointed based on lineage (of the tribe of Levi) not on performance, skills or achievement of some kind. The glowing terms used by Peter to describe believers illustrate God s grace in Christ, the great High Priest (Heb. 9:11-14). Old Testament priests functioned as mediators between heaven and earth. They represented God to the people by proclaiming the Word and assuring the penitent of forgiveness. They also represented the people to God by praying on their behalf and offering the sacrifices required in the law. New Testament priests, baptized believers, do the same. They stand between God and an unbelieving world praying for those who do not yet know Christ, appealing to the mercies of God and the power of the Spirit, and bearing witness to Christ and His redeeming work for the sake of the world (2 Cor. 5:17-21). The obvious difference is that animal sacrifices are no longer required since Christ has fulfill this obligation with the sacrifice of His own body (Heb. 9:23-28). But it is also important to make clear that Christ is our Mediator (1 Tm. 2:5-6; Heb. 9:15-16). His blood (Heb. 7:26-27) gives us access directly to the Father (Matt. 27:50-51) without a human mediator (Heb. 4:14-16). To proclaim the excellencies of God is the joy and privilege of all believers. One can easily think of God s excellent work of creation (Ps. 19), His loving work of redemption by the blood of His Son (1 Pt. 1:17-19) and His effectual sanctification by His Spirit (Tt. 3:4-7). Proclaiming the name of the Lord is always the blessing of knowing Him (Ps. 96). As baptized believers filled with God s Spirit we are witnesses of Christ (Ac. 1:8) who must testify to what we have seen and heard (Ac. 4:19-20). In Romans 12 Paul encourages his readers to be living sacrifices. Review this chapter and consider: a. What does the priestly function of the baptized look like? How does this fit into the Christian s vocation? b. Compare conformed to the world with transformed by the renewal of your mind. What evidence is there of both? How does one hinder and the other help the cause of Christ? c. How do the gifts of prophecy, teaching and exhortation within the baptized priesthood serve the body of Christ? The sacrifices of the royal priesthood are living sacrifices, unlike the dead (slaughtered) sacrifices of the old covenant. They are the good works of God s people carried out as spiritual worship, holy and acceptable to God because of Christ (Eph. 2:8-10). In this chapter of Romans Paul mentions several ways in which living sacrifices are made (9-21). Suggest the participants briefly discuss these imperatives of Paul and their impact in the kingdom. Our living sacrifices are carried out in our Christian vocations in the home, in the workplace, and in the community. Royal priests are always on duty living out their identities as people connected to Christ (Jn. 15:5; 1 Cor. 10:31; Gal. 5:22-23). Conforming to the world is a temptation everyone faces as the world, the sinful flesh and the devil exert their forces upon us. Examples abound in our attitudes, patterns of speech, behaviors and priorities. In many ways Christians are indistinguishable from non-christians in the world. Sadly, to the outside observer, our Christian faith may be undetectable. Being transformed (metamorphosis) on the other hand, is something that only God can do in us. It is the process of forming the Christian, not to the world, but to the will of God. When Christians do not offer spiritual sacrifices the Father in heaven is not glorified (Matt. 5:16) and the witness of the church is hindered. When Christians let their light shine (Matt. 5:14-16) God is glorified and the kingdom advanced (1 Pt. 2:12). Rom. 12:6-8 may bring some debate regarding the gifts God has given to His people. Some would identify prophecy, teaching and exhortation with the functions of the pastoral office. Surely they are included in the work of the Holy Ministry; but here Paul is speaking to believers in general. There are many lay people in the church who may possess such spiritual gifts that can be used effectively under the supervision of the pastor. A helpful discussion could be had around the topic of, How do you use the laity in your congregation who have demonstrated the gifts of prophecy, teaching or exhortation? It would be helpful to keep in mind that prophecy can mean speaking the Gospel or God s Word to others and not simply Spirit directed revelation, as with the Old Testament prophets. In Acts 20:17-28 Paul gives us insight into his perspective and commitment to his divine calling and also exhorts the Ephesian elders (v. 28) in their calling. With these verses in mind, discuss the following: MARCH 2014 2

a. What character and commitment does Paul exhibit in his own ministry? How does this serve the church? b. By whose authority does the pastor (overseer) serve? What are his responsibilities? c. What cautionary words did Paul have for the Ephesian elders? How are they still relevant today? Paul says that he served the Lord with all humility (v. 19), with tears and trials (v. 19), he did not shrink from proclaiming the Word (v. 20), he taught in public and from house to house (20), he testified to Jews and Greeks (v. 21), he proclaimed repentance and faith in Christ (v. 21), he was constrained by the Spirit (v. 22), he counted his life nothing (v. 24), he received his ministry from the Lord (v. 24), he testified to the Gospel of grace (v. 24), he is innocent of man s blood (v. 26), he did not shrink from declaring the whole counsel of God (v. 27), day and night he admonished everyone (v. 31), he commended them to God and the word of His grace (v. 32), he did not covet anyone s valuables (v. 33), he provided for himself (v. 34), and he commended them all to God in prayer (v. 36). Salutary thought and discussion could take place regarding this list describing Paul s ministry among the Ephesians. Such things would serve the church well also today. Notice how Paul is careful not to get in the way of the Lord s work through him. He recognizes that it is not about him. He is only a humble servant guided and directed by the Spirit to proclaim Christ. In verse 28 it is clear that the pastor (overseer) serves at the appointment of the Holy Spirit. The church belongs to God because it was purchased with the blood of Christ. Pastors still today are called by the Holy Spirit to shepherd the church of God. The authority comes from God (mediately) to care for the flock using God s Word, Law and Gospel. It is never the pastor s church or the pastor s flock; the church always belongs to the One who purchased her with His own blood. The responsibilities of the pastor (overseer) can be described in many ways (Matt. 28:18-20; Jn. 21:15-17; Lk. 24:46-47; 1 Tm. 4:14-16; 1 Cor. 4:1-2; 2 Tm. 4:1-5; Eph. 4:11-12) but they all boil down to administering the means of grace in the name of Christ. Having said that, the pastor is responsible for the feeding, leading, and protecting of the flock. As overseer he is responsible for all the souls entrusted to his care. Paul warns against fierce wolves that will arise from within the flock and attack them. There will be those who twist the Word and gain followers for themselves. This warning can easily apply to non-christian religions or the teaching of false doctrine in general. One might also broaden the application and caution against pastors who would build alliances or followers who would protect his position or feed his ego. Satan, that wolf in sheep s clothing, knows how to manipulate both pastor and people to divert their loyalties away from Christ. An important passage for our consideration is Ephesians 4:1-16 which speaks of the intersection between the priesthood of believers and Office of the Ministry. Based on this passage respond to the following: a. Paul exhorts the Ephesians to walk in a manner worthy of your calling. How does that look for both the royal priesthood and those who hold the Office of the Holy Ministry? How do the two stations support each other? b. In what respect are pastors and teachers equippers of the saints? How do they accomplish this and to what end? c. With Christ as the Head how is the body of Christ to function? Translate this metaphor into congregational ministry. Walking in a manner worthy of one s calling begins with a recognition that one is a captive (bound) to the Lord. It also includes understanding the calling to which you have been called. Some are called to be royal priests in the context of their Christian vocations, while others are called in the office of the holy ministry. Understanding that this is not by right but by divine appointment can clarify one s role or God-given responsibility. All are called to the royal priesthood through baptism, not all are called, either internally or mediately through a congregation into the Office of the Holy Ministry. Likewise both callings are to be exercised with humility, gentleness, patience and love. There are many members of the body of Christ and a diversity of gifts, but there is one Lord, one faith, one baptism. In the eyes of God all are equal, all our important and all are vital to the body of Christ. If the called pastor of a congregation does not convey this message to his flock he is not exercising his office according to the manner and design of Christ. Pastor and people mutually support each other by maintaining the unity of Spirit in the bond of peace. There is a partnership in the Gospel each part doing its work for the sake of the whole body (Ephesians 4:15-16). There is no doubt that many would debate the question of who carries on the ministry within the church. Regardless of how one defines ministry it is clear that those called into the specific offices apostles, prophets, MARCH 2014 3

evangelists, shepherds and teachers have been given the task of equipping the saints for their God-given roles. The purpose is to build up the body of Christ. One can see this as both quantitatively and qualitatively. It is the Lord s desire that more and more people be brought into His kingdom and that those in His kingdom be strengthened spiritually. This is accomplished as attention is given to true doctrine (teaching) through a grounding in the Word of truth. Speaking the truth in love joins together the twin foci of orthodoxy and mission. The late Synodical president Alvin Barry liked to say, "Keep the message straight, Missouri! Get the message out, Missouri!" (http://www.ctsfw.edu/document.doc?id=272) The goal is maturity in Christ for more and more people and it is accomplished by proclaiming the truth through preaching and teaching and doing so with the love of Christ. This is the job of the whole body of Christ, each one doing its part. Christ is the Head of the church. His death and resurrection has achieved the forgiveness of our sin and reconciliation with God. Our life in the church is completely dependent on what Christ has done. By grace we have been called into this body by the effectual work of the Holy Spirit. The Gospel through Word and Sacrament that grafted us into the body of Christ, equips and sustains us within this body. When each part is doing its work, pastors teaching and preaching the Word, laity growing in the grace and knowledge of our Lord Jesus Christ and doing works of service and love through their vocations, the whole body grows and matures toward the full stature of Christ. Encourage participates to describe or paint a picture of how this might be better lived in the congregation. DOCTRINAL WITNESS Our Lutheran confessions, especially in the Treatise on the Power and Primacy of the Pope, emphasize that the Office of the Keys were bestowed on the Church. Consider the following reference and the corresponding questions below. Tr. 67 - For wherever the Church is, there is the authority [command] to administer the Gospel. Therefore it is necessary for the Church to retain the authority to call, elect, and ordain ministers. And this authority is a gift which in reality is given to the Church, which no human power can wrest from the Church, as Paul also testifies to the Ephesians when he says, Eph 4:8: He ascended, He gave gifts to men. And he enumerates among the gifts specially belonging to the Church pastors and teachers, and adds that such are given for the ministry, for the edifying of the body of Christ. Hence, wherever there is a true church, the right to elect and ordain ministers necessarily exists. Just as in a case of necessity even a layman absolves, and becomes the minister and pastor of another; as Augustine narrates the story of two Christians in a ship, one of whom baptized the catechumen, who after Baptism then absolved the baptizer. (The texts used here are from Triglot Concordia: The Symbolical Books of the Evangelical Lutheran Church: German-Latin-English, St. Louis: Concordia Publishing House, 1921.) a. To whom was the Office of the Keys given? What are the implications of this truth? b. What responsibilities go along with the Office of the Keys? For the church? For the pastors? c. Why is the illustration of Augustine helpful? In the above reference and throughout the Treatise, our Confessions make it clear that the authority of the Keys was given by Christ to the church and not to a special class (clergy) within the church. It is helpful to keep in mind that the first gift Christ gives to His church is Himself and with Himself the Gospel of forgiveness and grace. Then Christ gave gifts to the church in the form of pastors and teachers. In the Augsburg Confession Article V on Ministry follows Article IV on Justification. That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted. For through the Word and Sacraments, as through instruments, the Holy Ghost is given, who works faith; where and when it pleases God, in them that hear the Gospel, to wit, that God, not for our own merits, but for Christ's sake, justifies those who believe that they are received into grace for Christ's sake. (Triglot Concordia, AC V) Both laity and clergy have a sacred responsibility to speak the words of Christ s absolution and to make known the Gospel to those willing to hear. In addition, the church has the obligation by divine mandate to call and ordain men to serve as pastors of the church. The pastors, so called and ordained, are duty bound to exercise their office of teaching and preaching the Gospel and administering the Sacraments according to Christ s institution. Augustine s illustration is helpful in that it shows how the baptized believers can instruct in the Word to the point of conversion by the Spirit s working. Then as two or three are gathered together in the name of Christ there is the church. This church, as small as it may be, has the authority to baptize and proclaim absolution. It is important to stay within the bounds of Augustine s illustration, the point of which is that the church possesses and is to exercise the Keys. His illustration cannot be taken as normative of how the church is to be the church. Possessing the Keys according to the Word of God, such a church, as a church of any size would immediately seek to fill the Office of the Ministry that Christ to that church. The exception can never become normative over the Word of God. MARCH 2014 4

Our pastors are familiar with Augsburg Confession, Article XIV: Of Ecclesiastical Order Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called. Discuss the following: a. What does it mean to publicly teach in the Church? b. What is meant by regularly called (rite vocatus)? c. Are there ever circumstances where someone other than a called and ordained pastor might preach a sermon, teach a class or administer the Sacraments? What unusual circumstances come to mind? What practices do you find acceptable? Unacceptable? Although this one article in the Augustana has been hotly debated as much as any, an honest conversation and debate according to the Scriptures and the Confessions will help the group understand different points of view. The goal of such a conversation cannot be to find a loop hole in the Confessions to change our practices, but rather to have brotherly and collegial discussion for the fostering of unity under the Scriptures and Confessions based on the Scriptures. The critical thing in mediating the discussion is that the ends not be allowed to sidestep the God given means. Publicly teaching is a reference to on behalf of the public. That which is given to all is administered by those appointed or called to represent all. A regular or a right call is one that has been established by the church to place men into the holy ministry. In our church this includes a process of education, certification, call (placement in the case of first calls), ordination and installation. The ordination rite, which was not instituted by Christ, was implemented by the church because there were so many claiming that they had the inner calling to be the pastor. The rite was the church s way to assuring that those who were called were rightly taught the Scriptures and had a call to serve in the Office of the Ministry. The church has recognized the authority of the congregation to call its own shepherds according to biblical criteria (1 Tm. 3:1-7). Members of Synod have also agreed to walk together in its polity and practice. Therefore, the calling process used within the LCMS followed by members of Synod provides for an orderly and uniform way of exercising the rite vocatus of AC XIV. These questions could generate a good deal of discussion and debate. It surely will be thought provoking. The goal is not necessarily to condemn another brother s practice, but rather to discuss with the goal of understanding the Office of the Ministry under the Scriptures and the Confessions. 3. CONSEQUENCES FOR THE HEARER IF UNCLEAR/INCONCISTENT. A. For the baptized a. If the authority and role of the priesthood and the Office of the Holy Ministry are confused the laity of a congregation may not be rightly involved in sharing the faith and proclaiming Christ in their vocations. How does one encourage the laity to be partners in the Gospel through active sharing of the faith? Why might the pastor be threatened by an over-involved laity? b. Likewise, the pastors of a congregation may be treated as a hired hand without respect for his divine call? In what ways or situations might a congregation treat their divinely called shepherd as a hired hand? How can a pastor build proper respect for the office of the Holy Ministry without lording it over the flock? B. For the unbaptized a. If the authority and role of the priesthood and the Office of the Holy Ministry are confused the unconverted may not hear the Gospel as God s people do not share the Biblical faith and the hope they have within them through their various vocations. How do we encourage and empower the laity to share the Biblical faith with their unconverted or unchurched friends, family and acquaintances? How do we best equip laity to share the faith, according to the Word of God, and do the work of ministry? MARCH 2014 5

b. Likewise, without the proper preaching and teaching of the Law and the Gospel by the church s shepherd, the message of the Gospel may be confused and the witness of the priesthood compromised. How do we keep the message clear and faithful so that the laity can accurately share their faith? How does the shepherd of the flock maintain doctrinal oversight of all the teaching within the congregation? What is at stake is the mission of the church. When the roles and responsibilities of the priesthood and the Office of the Holy Ministry are confused the evangelistic work of the church will be greatly hindered. It is vital that pastor and people work together in partnership serving the same Master. Neither office is more important than the other. There are a variety of ways the pastor can serve in the equipper role, teaching the faith, catechizing the baptized, and training in witnessing. There are many ways in which the laity can support and encourage their pastor, first and foremost, is being as bound to the Scriptures as they expect their pastor to be, by giving him honor and respect, supporting his ministry and working along side him. 4. COMFORT AND CONSOLATION FOR THE HEARERS Read Exodus 17:8-15. a. What were the roles of Moses, Joshua, Aaron and Hur? b. Is this a fitting illustration for our discussion? How so? c. How do your people hold up your hands? Moses was the one who called upon God for deliverance and acted a mediator between the people and God. Joshua was the leader in the battle against Amalek. Aaron and Hur held up the prophet s hands so that weariness and weakness wouldn t overtake him. In the end it was God who gave the victory. Pastors need dedicated laity to encourage and support them in their ministry and, at times, to relieve the burden he bears. Read Acts 4:23-31. a. What challenges did Peter and John and other leaders in the church face? b. What was the focus of the disciples prayer on behalf of their leaders? c. How does this passage relate to the work of the church today? Peter and John had been arrested and put in prison for proclaiming Christ. They were commanded by the authorities not to do so. The disciples prayed that they might continue to proclaim the Word with great boldness. There are many challenges to faithful ministry in the church today. Pastors are only jars of clay, weak vessels, inadequate and unworthy of the office they have been called to serve. Pastors need the prayers of God s people to give them boldness and wisdom to remain faithful and true. Read Philippians 1:1-11. a. What is Paul s attitude toward the lay men and women of Philippi? b. What does he mean by partnership in the gospel? c. How is the partnership you have with your congregation a cause for thanksgiving to God? Paul is very grateful to God for the partnership in the gospel he has with the believers in Philippi. He recognized how they have been blessed by God and that they are a blessing to him and others. Paul understands that his ministry is not a one man show, nor can it be. Encourage participants to brag on their people and thank God for them. The Second Petition of the Lord s Prayer in Luther s Small Catechism reads: Thy kingdom come. What does this mean?--answer. The kingdom of God comes indeed without our prayer, of itself; but we pray in this petition that it may come unto us also. How is this done?--answer. When our heavenly Father gives us His Holy Spirit, so that by His grace we believe His holy Word and lead a godly life here in time and yonder in eternity. a. Who advances the kingdom of God? b. How is the kingdom of God advanced? c. What comfort and confidence can we draw from the above truths? MARCH 2014 6

In the end it is God who advances His kingdom. We are engaged in the mission Dei not in our mission or the mission of the church. In Christ, God established His kingdom of grace through which He rules with forgiveness and mercy in this world. He also established the kingdom of glory, the joyful inheritance of all who trust in Him. His kingdom is advanced by the Holy Spirit with the Word of God. Since none of us can grow the kingdom, none can claim credit for its advancement and none need carry the weight and responsibility of saving the world. 5. POINTS TO PONDER All believers in Christ are royal priests by virtue of God s grace in baptism. Some within the priesthood of all believers have been called and ordained to serve publicly in the Office of the Holy Ministry. Together the priesthood of believers and the holders of the Office of the Holy Ministry, people and pastors, form a partnership in the Gospel that is used by God to extend His kingdom. AUTHOR: Rev. Michael Roth michael.roth@discovertrinity.org Pastor, Trinity Lutheran Church, St. Joseph, Michigan GENERAL EDITOR: Rev. Mark W. Love markwlove@gmail.com Pastor, St. Peters' Lutheran Church, Rockford, Michigan MARCH 2014 7