The Holy Ministry

church and ministry 5
always existed in the framework of different ordinances, structures
and forms of organization, each of them finally of human
origin. But the ministry in itself is essentially a divina ordinatio
in the strict sense of the word—a great gift of God, instituted
by Christ himself.
If we examine the doctrine of the ministry, we have to value
this doctrine as Lutheranism’s counterpart and equivalent
to other denominations’ doctrine on ecclesiastical order. In so
doing, we have to distinguish carefully between the divine
ordinance itself, on which the ministry rests, and any human
arrangement which includes this ordinance, between normative
and actual elements of the ministry. The first cannot
change, but the second is free to be adjusted to the requirements
of the respective time and situation.
NEW TESTAMENT ASPECTS OF THE MINISTRY
The New Testament describes men who serve Jesus Christ
in what we call “the ministry” as those who preach the Gospel,
shepherd Christ’s flock by the means of grace and administer
the holy Sacraments. The New Testament does not use terminology
identical to our modern terms for the ministry. Two
different Greek words, leitourgiva and diakoniva, can be rendered
by the term “ministry” or its Latin or German equivalent
(ministerium, Amt), but this translation does not cover their
whole meaning. Generally, the first is more directed to worship,
the second to serving men, but both have in common the
emphasis on serving. Thereby they characterize the ministry: it
is a service of loving concern for God and his people, according
to the pattern Christ himself gave, not an activity of ruling and
governing. When we look for all the different denotations
which the New Testament applies to men serving in the ministry
(apostle, bishop, teacher, prophet, deacon, evangelist, pastor,
elder, and the like), we will find it difficult to determine
their precise definition. All these various and numerous
expressions are open to various contents. Consequently the
New Testament’s conception of the ministry cannot be determined
by way of idiomatic or etymological evaluation.
Instead we have to go back to Jesus Christ’s own mission:
“As the Father has sent me, I am sending you” (Jn 20:21). It is he
who called his disciples to follow him and thereby placed them
into the ministry. The way in which this took place is similar to,
but not entirely identical to, the process of establishing a relationship
between teacher and disciple, as we know it from the
contemporary Jewish society. The difference lies in the fact that
Jesus’ disciples did not apply in order to be accepted, but they
were called and elected by their Master (Mk 1:16-20). Furthermore,
they were not taught to strive finally to become teachers
themselves on the same or even higher level than their Lord, but
they continued to be disciples for all of their lives (Mt 23:8).
Their ministry was not grounded on any specific form of organization,
on titles, privileges, rights, knowledge, or power, as in
human society, but solely on the principle of serving their Master
and his people. By his own example, Christ himself determined
the very nature and essence of his disciples’ and the
church’s ministry, washing his disciples’ feet (“I have set you an
example that you should do as I have done for you,” Jn 13:15)
and foretelling future persecution (cf. Jn 15:18 V.).
Christ’s own mission and the very close connection
between him and his disciples is precisely expressed by the
term “apostle.” The New Testament does not use this title uniformly.
While Matthew and John largely avoid it, the Gospel of
Luke takes it up rather frequently, but always restricts it to the
twelve. In Acts the title is also applied to some who have not
originally been called among the twelve, nor have been eyewitnesses
of Jesus (Acts 14:14). St. Paul speaks of “apostles” as men
commissioned by Christ in a larger number (cf. 1 Cor 15:7).
Altogether the term “apostle” appears to be beyond clearcut
definition, but reveals essential elements of this “pastoral
office,” which ranks first among all offices mentioned in the
New Testament:
a) Only once in the New Testament is Christ himself designated
as “apostle” (Heb 3:1). But the facts behind this designation,
namely his mission by the Father, are already expressed
in the Gospel (especially by St. John). The apostolate of those
later called to this office appears thereby as the continuation of
Christ’s own pastoral service, under his authority.
b) The term “apostle,” when applied to his disciples,
reflects a specific relationship, more than just being a disciple,
which is found in the Jewish society of that time: it is the institution
of a j"yliv;
designating a messenger who is commissioned
to function on behalf of his teacher, authorized to represent
him completely in legal affairs as well as in any other respect.
Such a messenger speaks and acts in the place of his teacher, in
Two different Greek words,
leitourgivva
and diakonivva,
can be
rendered by the term “ministry” or
its Latin or German equivalent
(ministerium, Amt) . . . they
characterize the ministry: it is a
service of loving concern for God and
his people, according to the pattern
Christ himself gave, not an activity of
ruling and governing.
his person. In this function the apostle is strictly bound, not to
carry into effect his own rights or intentions, but to serve
exclusively the one who sent him. Clearly predominant is the
mandate given to him: he has to give testimony to the message
entrusted to him, and to live in accordance with this message.
c) During Christ’s life on earth, the office of apostle seems
to have been conferred only in a limited way with respect to
time and locality (cf. Mt 10:2 V., Mk 6:7, 30). These limitations
are removed from the apostolate after his resurrection. Instead
a universal commission calls for lifelong service for Christ (cf.
Mt 28:18 V.; Jn 20:21).
d) Such apostles, personally elected and commissioned
with a renewed mandate by the risen Lord, are characterized by
their capacity as eyewitnesses. They received their apostolate by