LCMS 2026 Convention Field Guide

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Report number/id: R13.4
Report title: R13.4 Report on Approaches to and Outcomes of Residential and Non-Residential Routes to Ordination (Pastoral Formation Committee, 2023 Res. 6-03A)
Workbook start page: 71
Workbook end page: 75
Source pages: 71, 72, 73, 74, 75
Source status: source_checked
Committee: Not available

R13.4: Report on Approaches to and Outcomes of Residential and Non-Residential
Routes to Ordination (Pastoral Formation Committee, 2023 Res. 6-03A)

Faithful Lutherans formed The Lutheran Church—Missouri Synod (LCMS) to confess the truth
of the Gospel as revealed in Holy Scripture and faithfully testified to in the Book of Concord. To
this end, the Synod has many important tasks. One of the LCMS’ essential ecclesial tasks is the
formation of pastors.
1 The LCMS has tasked the Synod seminaries — Concordia Theological
Seminary, Fort Wayne (CTSFW) and Concordia Seminary, St. Louis (CSL) — to prepare men
for the Office of the Holy Ministry through the residential Master of Divinity (M.Div.) and
Alternate Route (AR) programs. In addition, in 2007 the Synod in convention approved that its
seminaries offer the Specific Ministry Pastor (SMP) program.
2 In addition to the SMP, CSL
prepares men for the pastoral office through the Ethnic Immigrant Institute of Theology (EIIT,
which began in 2010) and the Center for Hispanic Studies (CHS, which began in St. Louis in
2006). CSL partners with Concordia University Irvine, Calif., to prepare pastors through the
Cross-cultural Ministry Center (CMC, which began in 1995). CTSFW offers the SMP in both
English and Spanish (SMP-EsE).

Reason
The present report fulfills the Synod’s request at the 2023 Convention for the Pastoral Formation
Committee (PFC) to “to prepare a report that examines and compares approaches and outcomes
of residential (i.e., in-person) and non-residential (i.e., distance learning) routes to ordination as
these relate to the Synod’s commitment to a well-formed clergy for the sake of the Gospel of
Jesus Christ.”
3 Since the SMP program was initiated in 2007, the current clergy roster of the
Synod contains an adequate number of men prepared for ordination through either the SMP
(non-residential) or M.Div./AR (residential) routes to provide data and feedback for study and
examination of the routes. To examine and compare these routes, the PFC enlisted the services of
an outside agency, Standing Partnership, to interview various people from within the Synod to
reflect on not merely supposed or ideal outcomes, but to evaluate those who are serving in the
Synod from either the residential or non-residential route.
4 The following report reflects
observations and experiences, but does not claim to address the concepts of non-residential and
residential routes in the abstract. Various opinions exist concerning the efficacy and

1 From the first Synod constitution, I.6 (Reasons for forming a synodical organization): “The unified spread of the
kingdom of God and to make possible the promotion of special church projects (Seminary, agenda, hymnal, Book of
Concord, schoolbooks, Bible distribution, mission projects within and outside the Church).” IV.6 and 7 (Business of
the Synod): “6. To provide for ecclesiastical ordination and induction into office. 7. The preparation of future
preachers and teachers for service in the Church.”
2 CTSFW states, “The Specific Ministry Pastor (SMP) program trains pastoral leaders from existing or planned
ministry or mission contexts. The curriculum centers around the pastoral acts of baptism, preaching, and the Lord’s
Supper. These marks of the church define us as Christians and unite us with the universal church. Pastoral formation
takes place through engagement with the Scriptures, the Lutheran Confessions, and the hymnal”
(ctsfw.edu/academics/programs/pgm/specific-ministry-pastor). Similarly, CSL states, “Concordia Seminary’s
Specific Ministry Pastor (SMP) Program is a four-year state of the art distance education program that prepares men
for specific pastoral ministries in The Lutheran Church—Missouri Synod (LCMS). Students rece ive academic
training in the setting where they will continue to serve following ordination. While taking classes through
Concordia Seminary, they work with local pastor-mentors who support them in the program with day-to-day
guidance, encouragement and prayer” (csl.edu/academics/programs/specific-ministry-pastor-smp).
3 Res 6-03A, 2023 LCMS Convention Proceedings, 162–63.
4 For more information on this, see “Method” below.
2

effectiveness of online or non-residential education. While those debates may contain some
beneficial observations, the formation of a man for the Office of the Holy Ministry involves
more than educational pursuits. Therefore, the following report seeks to provide reflections of
actual outcomes from the Synod’s routes to ordination.

The important question for the Synod is how to best serve our Lord and His church through the
formation of pastors. Prior to ascertaining the efficacy of routes, the LCMS must reckon with the
scriptural description of the Office of the Holy Ministry. One way to frame this discussion is to
ask what sort of education and formation prepares a pastor to fulfill the dominical and apostolic
mandates to teach “them to observe all that I have commanded you” (Matt. 28:19), to hold fast
the pattern of sound words (2 Tim. 1:13), to teach and preach the whole counsel of God (Acts
20:27), to guard the flock against the “fierce wolves” who teach falsely (Acts 20:29), to be ready
in season and out of season to apply the word of truth (2 Tim. 4:2), to use the Holy Scriptures to
make men “wise unto salvation” (2 Tim. 3:15), to be faithful in his stewardship of the mysteries
of God (1 Cor. 4.1)?

One reason for this report and many other current discussions in the Synod is the inequity of
those who are ordained through residential and non-residential routes. On the one hand, people
perceive different “classes” of pastors, based on their training. On the other hand, surveys (such
as the one summarized below) have revealed an observable difference between pastors who have
gone through the routes. While each pastor brings to the ministry his own strengths and
weaknesses, this report focused on the strengths and weaknesses inherent in each route
leading to
ordination. No route is perfect, and God can and will work through each man He calls into the
Ministry through His church. The question before the Synod is: “What is our Lord’s description
of the Office of the Holy Ministry, and what kind of pastor, therefore, should the Synod prepare
and supply for our congregations?” This report addresses the question: “Are the current routes
training such men for the ministry?”

From these observations, the next questions arise: “What can we do to improve the route(s) to
ordination? What has our experience taught us? How do we provide faithful, well-equipped
pastors for the future generations of the LCMS, for the sake of the Gospel of our Lord Jesus
Christ?”

It should be noted that since the bulk of this report reflects the responses to surveys and
interviews, the responses reflect both the perceptions and the presuppositions of the respondents.
In other words, there was not a predetermined definition of what makes a good pastor, or what is
a pastoral strength or a weakness. Therefore, the summaries of these opinions sometimes reflect
a view of the role of a pastor that diverges from the LCMS’ historic stance. This end of the report
offers a commentary on and evaluation of these divergent views.

There was no real divergence on the observation that pastors with an M.Div. received more
comprehensive and thorough training in biblical theology and Lutheran doctrine. This
preparation and ability results from the presence of the biblical languages and the curricular
focus on the Scriptures and the Confessions/Systematic theology in the M.Div. curriculum. The
length and breadth of the residential curriculum provides a fuller and more in-depth study, since
the SMP requires about one-third the curricular hours of the M.Div. Also, the SMP requires no
3

knowledge of Greek or Hebrew for ordination or for program completion, whereas the M.Div.
requires proficiency in both languages. Thus, district presidents, circuit visitors and pastors (both
M.Div. and SMP) agree that the men who earned their M.Div. at a residential seminary are better
equipped theologically (both Scripture and the Confessions of the church) than SMP pastors.
Everyone also agreed that this was a strength of the M.Div. route and a weakness of the SMP
program. Yet not everyone agrees that biblical languages are necessary or even a true benefit to
pastoral practice and ministry. Men ordained through the SMP route are often described as
possessing more life experience and a more intimate knowledge of the context/setting into which
they are called, since they remain in their setting for both their training and ministry. SMP
pastors are often described as having more relational skills, since they do not need to adjust to a
new situation after their ordination and call.

Examination and Comparison of Approaches to Residential and Non-residential Routes to
Ordination

Residential routes to ordination at LCMS seminaries include M.Div. and Alternate Route
programs at both CSL and CTSFW. The M.Div. requires men to learn Hebrew and Greek and to
be in residence in St. Louis or Fort Wayne for two years of study, to leave campus for a year of
vicarage, and then to return for the last year to complete the M.Div. program. M.Div. students
gain practical experience during their time at the seminary through field education
congregations. Normally, the third year of the M.Div. program is a vicarage year, during which
the student moves away from the seminary to serve an LCMS congregation as a vicar, learning
from a supervising pastor as a kind of apprentice (Bylaw 2.8.1(d)).
5 The M.Div. route at both
seminaries remains the route through which the majority of LCMS pastors are formed for
lifelong service to Christ’s church. The SMP program at each seminary includes online classes
and in-person intensives to fulfill the academic requirements. SMP students remain where they
live to serve their vicarage during their coursework phase and are ordained at the end of the
second year of classes (about halfway through the program). Each SMP student must have a
supervisor who is an M.Div. pastor. The supervisor works with the student to model ministry and
meets weekly with his SMP supervisee during his classwork (most assignments for SMP courses
contain a section that requires supervisor involvement).
6

Method
Standing Partnership, working with the PFC, conducted interviews with all 35 LCMS district
presidents and 59 circuit visitors. In addition, they met with 7 focus groups made up of
seminarians, representatives from the seminaries, and those involved in pastoral formation
preparation within institutions of the Concordia University System. A survey was also sent to the
clergy of the Synod, representing all ministry routes, with more than 1,800 pastors completing
the survey. The goal of these interactions was to understand how district presidents, circuit
visitors, pastors and others involved in pastoral formation view the outcomes of residential and
non-residential pastoral formation routes.

5 In certain and rare cases, based upon petition of the student and concurrence of the faculty, students may postpone
their vicarage to their fourth year.
6 For more information, see the PFC Report, “A Comprehensive, Uniform, Synodwide Specific Ministry
Supervision Plan.”
4

Results
Participants noted the strength of pastors formed through the residential routes to be theological
depth and acumen. The strength of non-residentially formed pastors was identified as
understanding contextual relevance.

The interviews and surveys also revealed perceived inadequacies of those produced from all
routes. When those interviewed expressed areas needing improvement among residential M.Div.
graduates, the most common areas mentioned included leadership training, pastoral care and the
ability to relate to people in the congregation. Those interviewed noted the lack of scriptural and
confessional understanding and knowledge among SMP graduates. Those interviewed also noted
the perception that two classes in the clergy of the LCMS have developed — those who attended
the seminary and those who were formed through non-residential routes.

Importance of Research
These findings provide clear and practical insights to guide immediate and long-term decisions
about pastoral formation in the LCMS. As the Synod seeks to prepare capable, faithful pastors
across diverse contexts, this feedback highlights where formation is working well and where
improvements are needed to strengthen readiness, unity and the impact of mission.

Examination and Comparison of Outcomes of Residential and Non-residential Routes to
Ordination

Similarities/Shared Concerns
The interviews and meetings produced some noticeable and overarching observations regarding
both residential and non-residential routes to ordination. Those interviewed noted a lack of
structured opportunities for hands-on ministry leadership and pastoral care. The general lack of
proficiency in leadership and business acumen was a constant refrain about the men formed by
both residential and non-residential routes. Another general observation raised the issue of a
perceived existence of two classes of clergy in the Synod. Those who do not have an M.Div.
noted that they feel as though they are seen as “second-class” pastors. This observation was
shared by district presidents, circuit visitors and those with an M.Div. Some noted that Synod
bylaws create structural inequities that reinforce perceived hierarchies among pastors (e.g., SMPs
are ineligible to serve as voting delegates or supervisors for other pastors). Not everyone said this
division of clergy is inappropriate — since there is a disparity of education and formation,
though all agreed this perceived or real stratification of the clergy is not beneficial to the LCMS.
Some noted that this perceived class system or different level of clergy often manifests itself in
the absence of many non-residential pastors in winkels. This absence means those men miss not
just fellowship opportunities, but also theological discussions and some possible continuing
education events.

Respondents expressed that the seminaries need to adapt their current curricula and delivery
methods to serve today’s learners without sacrificing theological integrity. Some feel that the
seminaries are not preparing men to serve in real-life situations of the 21st century, but are still
preparing men to serve in congregations facing the realities of previous generations when
Christianity enjoyed a more positive role in society and the members of LCMS congregations
were generally more biblically literate. There was also consensus that all clergy need to be
R13.4

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encouraged to pursue continuing education. Though many do attend conferences or find
theological resources (online content or informal study and meetings with peers), many
expressed the need for Synodwide continuing education opportunities offered by the seminaries
or other Synod entities. The Synod’s PALS program provides continuing education for those
who are in their first three years of ministry, but there is no current Synodwide program for
continuing education following those initial years. One other common observation addressed the
(A) lack of a Synod/Lutheran identity among many of the clergy; and (B) graduates of both
residential and non-residential routes lack a complete understanding of how Synod and districts
work. There seems to be a paucity of training in how to exist as a member of a circuit, district
and Synod. Generally, pastors are not familiar with the particularities of how Synod functions
and how each pastor is to properly perform official duties such as installations, or to participate
in circuit forums, district and Synod conventions, etc.

Weaknesses in Non-Residential Routes
Those involved in the surveys and conversations consistently noted several weaknesses in
graduates from the non-residential routes to ordination. Chief among these weaknesses is the
lack of theological understanding and an inability to interpret and apply the Scriptures on a level
commensurate with graduates of an in-person M.Div. program.
7 This is due to the lack of
biblical languages in non-residential curricula, as well as the fewer number of courses in biblical
theology and interpretation. The lack of theological understanding also betrays a curricular
imbalance between residential and non-residential routes. The SMP curriculum does not afford
the same amount of time for instruction and growth in the Scriptures (e.g., students take one total
class on the New Testament in the CSL curriculum, whereas M.Div. students study the New
Testament each of their six semesters; at CTSFW, SMP students take 12 credits in the Bible
versus 41 for the M.Div.). Less measurable, yet observed by some, is the typical person who
pursues non-residential versus residential routes to ordination. Those who do not want to move
to seminary for years of study often cite non-theological reasons for avoiding residential
education. The given reasons often reflect a focus on relationships, culture, “mission” or personal
comfort and finances. While these concerns may be important aspects of the pastoral ministry,
non-residential routes sacrifice depth of theological education in favor of these concerns.

The requirement of lifelong supervision for SMP pastors creates an ongoing challenge for the
Synod. When a man is ordained as an SMP pastor, the Synod is committing to always provide an
M.Div. pastor as a supervisor for as long as that SMP pastor serves. This ongoing supervision
was part of the original design of the SMP program approved at the 2007 Synod convention. The
rationale comes from the “specific” nature of this training. The Synod (or delegates) thought it
wise to have SMP pastors, who have less theological study, serve under the supervision of a
pastor with the full M.Div. preparation. Yet, practically speaking, the requirement for ongoing
supervision poses significant challenges. Already instances exist wherein the man who served as
the SMP’s supervisor takes a call or retires. The district president then needs to appoint a new
supervisor. With the rise of more SMP pastors, there are fewer M.Div. pastors per SMP pastor.

7 A typical example of an interview response to the question about the theological training and ability of the SMP
and the M.Div. programs: “The M.Div. guy is going to have a just, simply a better understanding ability to read and
understand the Holy Scriptures, knowledge and depth of our Lutheran theology, our confessions. Just no question
that the M.Div. guy is going to be better equipped at that point than an SMP guy, or at least he’s had the opportunity
to be better equipped.”
6

Many pastors are already serving multi-parish situations and find it difficult if not impossible to
provide consistent and beneficial supervision. Another potential difficulty may occur when the
only M.Div. pastor available in reasonable proximity to the SMP pastor is a new graduate. There
could potentially exist a situation in which a new graduate is assigned as a supervisor
for a pastor
who has more experience in the ministry. Even when supervisors are found, many — SMP and
M.Div. pastors alike — noted the inconsistency in supervision. There does not appear to be an
understood standard or even expectation for supervision both during the SMP program and for
graduates of the program. Some observed that SMP pastors are unaware that they will have a
supervisor throughout their ministry.
8

Weakness of Residential Route:
Those involved in the surveys and conversations noted weaknesses in graduates from the
residential route to ordination. These weaknesses generally fell in the areas of congregational
leadership, real world experience, and relationships. The perception was regularly expressed that
residentially trained pastors are consistently well-prepared theologically yet often lack skills and
abilities to lead a congregation in ways that require business acumen or organizational
understanding.
9 Some also noted that residentially trained pastors sometimes lack interpersonal
skills including basic listening skills, emotional intelligence and the ability to relate to other
people. Residential pastors, according to some, do not have the same level of contextual
awareness or intelligence as non-residential pastors. Indeed, the first several years after a
residential student arrives is often spent learning the context and history of the congregation,
whereas non-residential students already know these, since they were members of their
congregations before they began their seminary studies.

Another factor to consider is that the assessment of the weaknesses of the residential route
generally pertains to younger men or men who go straight through from high school to college to
seminary. Standing Partnership recently conducted a research project of second-career pastors
for Set Apart to Serve. This research sought to identify the journey and background of second
career pastors who graduated from a residential program at either of the two LCMS seminaries.
Previous vocations include marketing management, intelligence work in the military,
administration, business owner, retail management and schoolteacher. As identified in non-
residentially trained pastors, second career residentially trained pastors bring life experiences,
skills and maturity into the first call of the pastoral ministry. In this research project, second
career pastors were asked to describe the skills of their previous vocation that are now useful to

8 For more information about supervision, see the PFC Report, “A Comprehensive, Uniform, Synodwide Specific
Ministry Supervision Plan.”
9 One respondent who noted he preferred the residential route made the following observations: “The guys that went
to residential routes certainly know how to handle the Scriptures. We do a Bible study each month, and I get to use
our Greek and Hebrew a little bit, too there, which is great. [Their understanding] of Lutheran theology is very good
or excellent. Preaching is also very good. And teaching with teeth. Teaching as well is excellent. Pastoral visitation
and care are very good. Leading a congregation? That one, I would say that one you probably have the most
questions about after seminary. How do I do this? Are there particular areas that come up when that topic arises?
How to affect healthy change? How to address financial issues? Not that you must be involved in the business of the
congregation, but you still need to speak about it. Do you need to do a capital campaign? Do you need to talk about
stewardship or teach about it? … And having a good understanding of a church's polity is another area . … Are they
policy based? Is there a parish council? Is there a is it a board model? How do these systems work? Those are
questions that we have most often.
”
7

them in the pastoral ministry. Skills included leadership, business management, adaptability,
emotional intelligence, administration, listening skills, people skills, public relations,
organization and interpersonal communication.

While differences between residential (and all) students exist, like the life experience that second
career students bring compared to first career students, some said that the seminaries do not
adequately prepare residential students for the unpredictable realities of parish ministry.
10 Some
even suggested that the seminaries prepare men only for the “ideal” LCMS congregation.
Graduates serve in Synod congregations that are diverse in size, congregational structure and
even worship styles. Yet many perceive that the seminaries prepare men to serve in a traditional
midwestern, medium-sized LCMS parish. Those that make this observation posit that when
congregations do not fit this model, graduates of the residential route may struggle to adjust.
Some feel the residential route simply does not prepare men to face the differing realities of the
Synod.

Strengths of Non-residential Routes:
The perceived strengths of the non-residential routes include the personal skills of the man and
his familiarity with his congregation. Since the man who applies to and is formed through the
non-residential routes must learn while serving within a congregation, it logically follows that he
will have greater familiarity with the congregation he serves upon graduation. On-the-job
contextual experience from the start of the program through ordination, and then a call to that
same congregation provides continuity in service for both the man and the congregation. In this
way, non-residential pastors often display superior understanding of the congregation and the
contextual setting of that congregation. Non-residential pastors were praised for their high level
of emotional intelligence and interpersonal relational skills.
11 Many non-residential route pastors
have a working knowledge of business practices and other practical skills useful in
congregational leadership. This is often due to prior experience in other fields. Overall, non-
residential route pastors are viewed as having a better grasp on real-world situations and
familiarity with various aspects of congregational life, including local tendencies and contextual
or local particularities. In short, non-residential pastors were often portrayed as being better able
to engage with people and situations.
12 These abilities allow new graduates to immediately lead
congregations without the need for situational learning or adaptation. Contextual and
congregational familiarity also allows non-residential pastors to know how to introduce changes
while being sensitive to and aware of the congregation’s situation and history. This familiarity
helps avoid conflict that may occur when situational awareness is lacking. Non-residential route

10 One district president observed, “The greatest strength I think of the formation that happens for a non-residential
student is that they are learning and they’re applying in a real situation, and not just laboratory.”
11 One pertinent response: “A fair number of M.Div. guys are not necessarily attuned to the needs of God's people.
So they are very well trained in the content. But the ability to apply that lack of emotional intelligence. We don't see
that a ton with SMP guys because they don't have a local pastor saying you should really be a pastor. But you get a
lot of guys that go away at 18, wanting to prepare for pastoral ministry that may not have a lot of c onnection with
their pastor, and so they go. They handle all the academics, but they may struggle with bringing the Word of God to
bear in the lives of people.”
12 For example: “But you know, leading a congregation, you know there’s only so much you can do before [the]
rubber meets the road in terms of the training, you see, but putting into practice. But it ’s tough, because every
congregation is a little different. There’s no one size fits all for how those things work, but I do think there could be
more in terms of administration that could be dealt with at the seminary. There are other categories, such as
emotional intelligence that are not necessarily being taught, some things that can be improved.”
8

pastors were also noted as having a better awareness of a work-life balance since most have
already had a full-time job and have had to wrestle with such family issues.

Strengths of Residential Route:
The perceived strength of pastors formed through residential education lie primarily in the area
of traditional and necessary biblical and theological formation. Residential routes produce
pastors who are well formed in their ability to read, interpret and apply the Holy Scriptures. Due
to their study of the original languages, classes in biblical interpretation and biblical theology,
and opportunity to hear hundreds of sermons from strong theologians in daily chapel, pastors
who moved to and attended residential seminary programs are well-trained in biblical
interpretation. This knowledge of Scripture enables them to be effective in preaching, teaching
and in pastoral care as they apply the Word of God to the lives of Christ’s sheep. In addition to
their ability to faithfully use the Scriptures, residentially trained pastors are also experts in
Lutheran theology, which is vital to protect the sheep from false doctrine, which hurts and
hardens the soul. They are well-versed in the Book of Concord and the Creeds of the church.
Residentially formed pastors are competent to engage in high-level theological discussions with
both those inside the Lutheran church and those from outside the church. Residential formation
programs also inform their students of the historical realities of the church, providing the needed
context for both the formation and confession of the doctrine of the church. This historical
background and understanding helps pastors identify trends and issues as they arise and face the
church today. Residential programs also produce men who are apt to teach and preach, which is
the means through which the Spirit works faith (Rom. 10:17).

Many noted that although preaching is an art that takes years to master, men who graduate from
residential programs have a stronger foundation as preachers. The residential programs provide
men with the necessary tools to become good preachers during their ministry. Both the
coursework during the residential education years and the experience of vicarage produce men
who begin their ministry with a solid foundation of good preaching. Vicarage was noted as an
important part of residential formation, since it provides real-world application of the theological
education during the three years of seminary education. Fieldwork experience also aids in
forming men with practical and contextual experience during their time at seminary. Fieldwork
congregations provide a man with an opportunity to experience a congregation that differs from
his home congregation. Vicarage provides experience in yet another congregational context and
setting. Therefore, by the time a man graduates from a residential seminary route, he has
experience in at least three LCMS congregations and can bring that experience to benefit the
congregations he serves throughout his ministry.

In addition to their superior training in biblical and doctrinal theology, residential programs
provide for essential and beneficial community. Seminary classmates often remain close, and the
shared experience of seminary strengthens the bond and the fraternity of the clergy of the LCMS.
In addition to lifetime friendships, daily chapel and other campus formation events prepare men
and their families for lifetimes of service to the church. The sacrifice and move to St. Louis or
Fort Wayne conditions men and their families for lives of service and sacrifice, understanding
that they will go where and when the Lord calls (Isaiah 6:8).

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Though many respondents noted that many pastors struggle to understand the complexities of the
Synod (and districts), residential formation provides more opportunities for exposure to and
experience in Synod and district relations. Since a non-residential student remains in the same
district in which they have been catechized and formed, their view of the Synod may reflect this
limited point of view. Residential routes provide for experience in the student’s home district, the
district of the seminary, and the district of their vicarage, all before the church calls a student to
(possibly) yet another district. During their time at seminary, students are often involved in
events that involve officials from the Synod. Thus, by the time a man graduates from a
residential seminary, they have experienced at least a tangential exposure to a broader swath of
the Synod than a man who remains in the same location and situation during his training and
subsequent call.
Strengths of Both Routes:
Though discussion often focuses on the distinction between residential and non-residential routes
to ordination, men formed by either route share some strengths. First, those who graduate from
either route are largely described as men of sincere faith who are committed to serving the
church. Non-residential and residential route pastors confess the Gospel of Jesus Christ as the
only means of salvation and confess the Lutheran Confessions as a true exposition of God’s
Word. Graduates from both routes desire to learn more and to improve their ability to serve their
congregations. Overall, graduates of both routes express their appreciation for the cohesive
community created through their education; residential pastors with those in their class and time
on campus together, while SMP pastors through their cohorts.
District Presidents noted residentially formed pastors bring formal theological leadership, while
SMP formed pastors offer strong relational credibility.
13
Observation from Standing Partnership
In their summary of the information gained through their extensive interviews and surveys, the
employees of Standing Partnership observed: “Even those who are not in the LCMS [i.e.
employees of Standing Partnership] noticed a strong perception that non-residential pastors are
not prepared theologically on the same level as residential pastors. There is a clear perceived lack
in theological understanding and ability to read and interpret the Scriptures with adequate depth
and knowledge. This is due not only to the lack of biblical languages, but also to the overall
depth of theological knowledge in the non-residential routes. This disparity does not necessarily
reflect the integrity or faith of the men who have received such training, but the curricular
differences between the routes.”
13 One such observation: “I think many of our SMPs are very conscious of the mission of the Gospel and have a zeal
for outreach and are energized along those paths. That’s why they went into the program and wanted to become
pastors, even though the challenges were daunting. I do think there may be a tendency for those men to be more
governed by their zeal in an emotional way. And perhaps there’s a temptation to rely upon those interpersonal kind
of skills and emotional motivations and not the same kind of reliance on the objective Word, and a trust that the
Word is going to do the heavy lifting. On the other hand ... when you spend 3 years in classroom … earning an
academic degree … I think those men may be more tempted to rely upon their academic prowess and rely upon the
objective power and authority of the Word — which I would absolutely say is a good thing — but perhaps undersell
the importance of the way in which the Lord works through means…. So, I think again, there’s dangers and
temptations on either side.”
10
Non-Survey Observations
Aside from the training differences, pastors from the different routes also manifest other
differences. One major difference is age, with M.Div. pastors much younger on average than
SMP pastors. This has several implications. First, M.Div. pastors have many more years of
service ahead of them, and therefore the church’s investment in their training bears longer
service to the church and the world. The age difference may also account for the perceived
weakness of M.Div. pastors being less inclined to emotional intelligence and less adequately
prepared for leadership and cultural understanding due to their youth. Although pastors formed
by residential routes are younger and may need to learn “on the job” how to be more adept at
leadership and how to interact with the congregation’s unique setting and history, experience
shows that who have served for several years usually learn the culture of their congregation and
grow in their ability to lead the congregations they serve.
When a congregation sends a man to seminary, they are offering up a young man from their
midst for the good of the church at large. That man may return to serve them, or he may be called
to serve other congregations in the LCMS. God may even call him into mission work;
chaplaincy; teaching in an LCMS high school, university or seminary; or other areas of ministry.
When a congregation chooses an SMP pastor, that man is not available for the whole church, but
already has a defined call and ministry. This is a major departure from the way the church has
historically called and shared pastors.
Though many see cultural familiarity as a strength of non-residential routes, this perceived
strength may not be an advantage in every respect. Pastors are called to proclaim the truth of
God’s Word. A person from outside a congregation may have an easier time diagnosing
problems and issues that have become part of the culture of that place. When Jesus called the
12 Apostles, He did not send them to ministries reflective of their cultures. Peter, Andrew, James
and John were all fisherman from Galilee, who were called out of their culture to fish for men.
The book of Acts records that they were in Jerusalem (an urban setting, unlike fishing in
Galilee). John lived out his days in Ephesus where he served as pastor/bishop. Jesus did not teach
His disciples to stay in their homes or cultures, but He called them to leave all things for the sake
of the Gospel. Even the young pastor Timothy was not instructed regarding culture and
familiarity, but instead to preach the truth of the Word to people who looked down on him
because he was young. Paul does not say that he should lead with vision or understanding of the
culture of the congregation. Paul, a man from Tarsus and who was trained in Jerusalem,
conducted his ministry in Gentile locations. This is as far from his native culture as possible.
Men grow from exposure to different cultures and can bring the knowledge of other cultures to
the congregations he serves throughout his ministry in varied contexts and locations.
Receiving a man from the seminary or from another congregation means that both pastor and
congregation must learn together. This is not negative. Though a man from the congregation
comes with familiarity, that familiarity may also come with some blind spots and a timid spirit in
the face of inevitable adversity and controversy. If a man is restricted to one congregation (his
specific ministry), that man may be reticent to address concerns that may result in the
congregation no longer desiring his ministry in that specific context, meaning he may lose his
job. The pastor who serves his home congregation may find it difficult to truly proclaim the law
11
and to pronounce judgment against people he has known and grown up with (or even family
members). Historically, the LCMS has sought to not place a man in his home congregation, since
such a relationship can be difficult for both the pastor and the congregation.
Data from LCMS Rosters and Statistics (compiled 7/30/2025):
The yellow Colloquy SMP numbers reflect the move from Licensed Lay Deacons to SMP as per
Synod Convention resolution. That process has been completed.
The number of pastors formed each year through the SMP and other non-residential routes
continues to increase relative to the number of pastors formed through residential routes. This
means that the percentage of non-residentially formed pastors in the LCMS is increasing.
This increased percentage of non-residentially formed pastors has implications. First, since each
SMP pastor requires lifetime supervision by an M.Div. pastor, there are relatively fewer M.Div.
pastors available for an increasing number of SMP pastors. Some of this is mitigated by the
average length of service of an SMP pastor compared to M.Div. pastors. On average, SMP
pastors serve for 17 years before retirement, while M.Div. pastors serve and average of 37 years.
12
Another implication, and one that bears much more importance for the life of the church is the
reality that SMP pastors have had less theological and biblical study in their programs. This
means that a larger percentage of LCMS pastors are less theologically trained each year. In other
words, the clergy of the LCMS is less theologically informed and trained each year. Since SMP
pastors are noted as being more able relationally and culturally, this ratio could also imply that
the clergy of the LCMS is growing more relational and culturally aware. But this does not take
into consideration that residentially trained pastors do grow relationally and in their
understanding of the culture in which they serve. Preaching Law and Gospel and providing
pastoral care naturally enmeshes a man into the lives of his people and draws the members of the
congregation to interact with their pastor to receive from him the Word of God and the
Sacraments. Pastor and congregation thus grow together as the Body of Christ. Due to the
restrictions placed upon SMP pastors, they are not eligible for leadership positions within the
district or Synod. Therefore, this decreasing ratio of M.Div. pastors also means fewer candidates
for leadership positions in the Synod moving forward.
Concluding Thoughts
The SMP program (and other routes) was not initiated to create an alternative pathway for any
man who desires to become a pastor. Indeed, the SMP program was designed and implemented
to provide pastors for congregations and ministries facing a situation that made waiting for or
calling a residentially trained pastor impossible or extremely unlikely. The experience and
observations of district presidents, circuit visitors and even parish pastors verifies that the
difference in curriculum manifests in pastors with different levels of biblical and theological
acumen. Therefore, strong reasons exist to provide theological supervision for our SMP pastors
throughout their years of ministry. We owe this to our SMP pastors and to their congregations.
We also owe it to young men preparing for a lifetime of ministry in the church and to the future

2026 Convention Workbook
74
OFFICER, BOARD, AND COMMISSION REPORTS
13

congregations they will serve to steer them toward the fuller initial preparation of the residential
M.Div. program.

The Synod must wrestle with a simple but vital question: “How do we train men to serve as
pastors according to God’s institution of the office for the sake of His church?” Since AC IV,
“Our churches teach that people cannot be justified before God by their own strength, merits, or
works. People 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. By His death, Christ made
satisfaction for our sins. God counts this faith for righteousness in His sight (Romans 3 and 4
[3:21–26; 4:5])”
14 forms the material principle of our confession, AC V confesses a vital truth
for our Synod: “So that we may obtain this faith, the ministry of teaching the Gospel and
administering the Sacraments was instituted. Through the Word and Sacraments, as through
instruments, the Holy Spirit is given [John 20:22]. He works faith, when and where it pleases
God [John 3:8], in those who hear the good news.” The Office is given to the church for
delivering the Gospel through the Means of Grace by “a worker who has no need to be ashamed,
rightly handling the word of truth” (2 Tim. 2:15).

Many desire that pastors should be better trained in business and relational acumen. Yet
leadership and business skills, as valuable as they might be, are not essential characteristics or
roles of the office. (Indeed, just as the members of a body do not and cannot do the same thing,
the many members of the Body of Christ should and do make up for what is missing in any one
member [Rom. 12:4–8]). These strengths are noted with the consistent observation of
accompanying biblical and theological deficiencies compared to residentially formed pastors.
Yet the office is given precisely for the Word and Sacraments. The church does not desire for her
pastors to be under-formed or less formed in reading and interpreting God’s Word, in preaching
and teaching the full counsel of God as taught in the Scriptures and confessed in the Book of
Concord, in administering the Sacraments according to our Lord’s own institution and will.
Scripture and theology cannot be replaced with emotional intelligence or cultural understanding
as the main qualification for the clergy of the LCMS.

Jesus gave His church the gift of the pastoral office (Eph. 4:11) to make disciples of all nations
through Word and Sacrament (Matt. 28:19), to forgive sins (Matt. 16:19; John 20:23), to preach
His Gospel (2 Cor. 5:20), and to administer His Sacraments (1 Cor. 4:1). This ministry takes
place in the midst of God’s people and within various cultural manifestations. God’s Word alone
instructs the church on what is essential for the Office to be the Office as our Lord desires and
gave it to the church. Each man called into a concrete situation must learn how to preach and
teach God’s Word to the people in that setting. This will always require growth in understanding
the unique challenges and joys of that community. Yet the essence of the call is not visionary
leadership or community understanding, not budget administration or congregational
organization. The essence of the call remains the Word of God and the primary duty of the
Office is the preaching of the Word and administration of the Sacraments. And the church must
seek men who are well-trained in that Word, those who can stand against the devil’s schemes
(Eph. 6:10–17) and proclaim Christ and Him crucified (1 Cor. 1:23). In so doing the pastor will
provide salvation for all who hear (1 Tim. 4:16). Relationships, friendliness, leadership,

14 All references to the Lutheran Confessions are from Paul T. McCain et al., eds, Concordia: The Lutheran
Confessions, 2nd ed. (St Louis: Concordia Publishing House, 2005).
14

organization, cultural awareness or whatever other human qualifications and abilities may be
found in or desired in a man called to the Office must all exist in service to the ministry of Word
and Sacraments. When human qualities become the primary qualification or even desired
characteristics of one in the Office, the church places herself in danger of losing not just the
Office, but the very Word of the Gospel itself.

Many describe our current culture as post-Christian or post-Constantinian, as one dominated by
normal nihilism or characterized by “nones.” Into such a setting, God continues to call men as
His undershepherds to care for His flock (John 21:15–17), which He purchased with His own
blood (Acts 20:28). The care His lambs need the most is that which comes through and from
God’s Word (Rom. 10:17), the only source of eternal life (John 6:68). Those called to be pastors
must be fully trained (as much as possible) in this Word of God. Pastors must know deeply the
confessions of the church and the history of that confession. Let us not listen to the itching ears
of this world, seeking pastors who are earthly leaders who employ earthly strategies to “grow”
the church. Let us trust our Lord’s own will and direction, that His church will continue in the
steadfast confession that He is Lord, which comes through His Word (Rom. 10:9–17). Let us
never tire in our meditating on that Word (Psalm 1) and thus rejoicing in God’s gracious
justification through faith in Christ alone (Rom. 3:24–25).

Pastoral training must focus on instruction in the Word, trusting that the Word of Christ is the
only means through which God’s people receive salvation, deliverance from death and the power
of the devil. God gave His Word to us in Hebrew and Greek. Those called to proclaim that Word
must be equipped to read and interpret His Word fully and with complete confidence, confessing
the Lutheran Confessions with boldness. Where this theological knowledge and ability is
lacking, the Synod must seek to better equip and train, for faith in God’s own promises in the
efficacy of His Word (Isaiah 55:10–11) thus compels us (2 Cor. 5:14–15).

The organizational and functional needs of congregations cannot be fully taught in the seminary,
but are learned in part during vicarage and in fieldwork. These skills are often learned more fully
through experience in each unique setting. Pastors in the field should be encouraged to pursue
learning in various fields to best serve their congregation. Pastors may acquire such skills and
knowledge through official continuing education through the universities of the Concordia
University System working with the seminaries, or by learning from laypeople who are experts
in leadership, budgeting and other organizational elements. Such continuing education must be
available to all pastors regardless of their route to ordination.

Growth in understanding the Word of God will continue until Christ returns, as Paul encourages
the church to “Let the word of Christ dwell in your richly” (Col. 3:16). Therefore, the LCMS
provides continuing education opportunities for her clergy, where they can gather to study God’s
Word and address today’s concerns in accord with the confession of the church based on the
Gospel of our Lord Jesus Christ. Our Lord has described the blessed life as one marked by day
and night mediation upon His Word (Psalm 1).

Our Lord bid His disciples to pray the Lord of the harvest for workers (Matt. 9:38). He promised
that the harvest is plentiful (Matt. 9:37). And so we pray, and we trust. We pray that the Lord
15

continue to give His church faithful shepherds, and we trust that His Word will continue to
accomplish exactly what He intends and desires (Isaiah 55:10–11; John 8:31–32).

2026 Convention Workbook
75
OFFICER, BOARD, AND COMMISSION REPORTS
– 1 –
POLICY REQUIREMENTS FOR THE
SPECIFIC MINISTRY PASTOR PROGRAM:
ADMISSION, ADMINISTRATION AND SUPERVISION
/emdash.case LCMS PASTORAL FORMATION COMMITTEE /emdash.case
NOVEMBER 2025
PREAMBLE
/T_he 2013 convention of /T_he Lutheran Church—Missouri Synod (LCMS) charged the Synod’s “SMP Committee” with provid-
ing re/f_ined parameters and policies for continuing and strengthening the Synod’s Speci/f_ic Ministry Pastor (SMP) program.1
/T_his assignment was never completed, and the “SMP Committee” no longer exists. /T_herefore, the 2019 and 2023 LCMS
conventions tasked the Pastoral Formation Committee (PFC) to provide such parameters to the church.2 /T_he PFC has explored
these matters through signi/f_icant engagement with the broader Synod at many levels, including one-on-one formal interviews
with all 35 district presidents; additional informal conversations with many of the district presidents; surveys returned by more
than 1,800 pastors; attendance and conversations with pastors and laypeople at most of the 35 district conventions in 2025; and
meetings with the SMP directors of the seminaries, the seminaries’ boards of regents, the LCMS Council of Presidents (COP),
the COP and seminary faculties together, and a joint meeting of the two seminary faculties. Informed by Synod convention
actions and the above interactions, the PFC hereby establishes the following policy requirements for the SMP program. /T_hese
are preceded below by several premises that have emerged as important considerations.
PREMISES
Premise 1: “[God] desires all people to be saved and to come to a knowledge of the truth” (1 Tim. 2:4). Our gracious Lord
established the Oﬃce of the Holy Ministry and calls men to serve as pastors over His dear /f_lock. Moved by compassion as He
looked upon crowds, Jesus declared, “/T_he harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of
the harvest to send out laborers into His harvest” (Matt. 9:37–38). St. Paul says that those who desire to serve in this way desire
“a noble task” (1 Tim 3:1). God has established the oﬃce of preaching that, by means of “the ministry of teaching the Gospel
and administering the Sacraments” people might receive the forgiveness of sins and eternal salvation “freely … for Christ’s
sake, through faith” (Augsburg Confession V and IV; herea/f_ter, AC). /T_his oﬃce of preaching should be treated in the church
with diligence and good order, so that “no one should publicly teach in the Church, or administer the Sacraments, without a
rightly ordered call” (AC XIV). It is a serious and necessary calling, for pastors “are keeping watch over your souls, as those
who will have to give an account” before God (Heb. 13:17). For these reasons the LCMS has always given great care to the
preparation of its pastors.
Premise 2: /T_he LCMS has entrusted its two seminaries with the task of preparing well-formed pastors for the /f_lock of God and
for Christ’s commission to make disciples of all nations. /T_hese pastors must be wise and faithful disciples of the Holy Scriptures
and confessors of Book of Concord Lutheranism. /T_hese undershepherds of Christ must be bold, faithful, joyful proclaimers of
Christ. /T_he church needs many such pastors.
Premise 3: /T_he Synod’s SMP program was created by action of the 2007 convention “to address real-world needs with an ur-
gency for bringing the Gospel to a dying world” while acknowledging the reality that “emerging needs and economic pressures
o/f_ten make it impossible to call a pastor who has received a broad and thorough theological education to every congregation or
mission station where, nevertheless, people need to hear the Gospel” (2007 Res. 5-01B). /T_he SMP program, as implemented at
1 2013 Res. 5-03E and 5-04B.
2 The PFC is “responsible for ensuring that the Synod’s objective of training pastors is ful/f_illed consistently (Constitution Art. III 3)” (LCMS Bylaw 3.10.4).
– 2 –
our two seminaries, has served the church well by providing basic theological and pastoral formation for men willing to serve
as pastors in such situations, who then serve under certain restrictions and under ongoing pastoral supervision. We thank God
for the pastors formed through our SMP program and regard them with honor as called and ordained servants of Jesus Christ
conducting valid ministry.
Premise 4: /T_he intention in creating the SMP program was not that it become a preferred or prevalent route for pastoral
preparation, given its more limited scope. Since its creation, regular appeals have been made, with formal requests issued by the
2013, 2019 and 2023 conventions, that the Synod provide more speci/f_ic direction and policy parameters regarding the optimal
uses of the SMP program for the well-being of the church and her mission. /T_he PFC has engaged in extensive conversations
with LCMS constituencies and, with this document, is providing clari/f_ied SMP policy parameters to the seminaries, to district
presidents and to congregations, as directed by the LCMS in convention.
Premise 5: Currently, and for the foreseeable future, the LCMS is facing a shortage of pastors. While robust recruitment eﬀorts
are underway through Set Apart to Serve and through seminary, university and district initiatives, many small congregations
struggle to call and support a full-time pastor. Parameters for the SMP program should be conceived, designed and managed
to address the challenges faced by these small congregations in particular, and to maintain and enhance the overall long-term
well-being of the church and her mission and ministry. /T_he development and calling of an SMP pastor is one among numerous
good options for addressing the need for a pastor in certain small congregations. For many such situations, the church also has
other good, wise and appropriate options: church consolidation or partnerships, multi-point congregations, use of lay readers
of sermons, a blessed closure that enables assets to be used for fruitful ministry elsewhere while ensuring existing members
receive care at nearby LCMS congregations, and so forth.
3
Premise 6: /T_here is long-term value to the man himself, to his congregation of origin, and to the church at large when a young
man is sent to the seminary and set aside for years of full-time study by enrolling in the residential pastoral formation pro-
grams at our seminaries so that he may be shared with the wider church throughout his lifetime of ministry. /T_he 2023 LCMS
convention appealed to all LCMS congregations, districts and seminaries to prioritize and strongly encourage such full-time,
residential formation for prospective pastors (2023 Res. 6-02A and 6-03A). /T_he SMP program should be structured in such
a way that it does not discourage or detract from full-time, residential seminary preparation for men pursuing a lifetime of
ministry in the LCMS.
Premise 7: /T_he proportion of men completing the most comprehensive program of pastoral preparation (M.Div. at one of the
two Synod seminaries) matters. When the church’s confession is clear and strong, the mission and ministry of the church is
invigorated. /T_he long-term scriptural confession and scriptural con/f_idence of the LCMS is placed at risk if a substantial propor-
tion of its pastors have received less preparation in biblical study, the Lutheran Confessions, Lutheran doctrine, church history
and the disciplines of pastoral theology. /T_he clear proclamation and defense of biblical truth is hampered when fewer of the
Synod’s pastors have learned the original biblical languages, Hebrew and Greek. Martin Luther warned at length that learn-
ing Hebrew and Greek must not again be lost among the teachers of the church at peril of losing the Gospel itself (see Luther’s
Works, AE 45:358–68).
4
Premise 8: Related to the previous, the men completing the most comprehensive program of pastoral preparation (M.Div.) are
better positioned than SMP pastors to take up an ensuing lifetime of additional rigorous continuing education that deepens
their ability to serve. /T_he ministry of our pastors is greatly enriched by continued theological and practical growth a/f_ter their
years of seminary formation. /T_he Synod in convention has spoken clearly of its desire to support and encourage rigorous
continuing education (see 2019 Res. 6-04 and 6-07 and 2023 Res. 6-06A and 6-07A). While some argue that the lesser depth of
SMP preparation can be compensated for by continuing education later in ministry, the reality is that richer initial preparation
3 Regarding these options, including the use of lay readers of sermons, see the April 13, 2023, CTCR document President of Synod Request for Opinion on Lay Reading of Sermons and
Conduct of Worship in the Absence of a Pastor and the October 4, 2024, CTCR document Mission and Ministry Principles and Practical Observations and Suggestions, especially “Practical
Observations and Suggestions,” Section 2.e. Both are available at resources.lcms.org/reading-study/ctcr-library-church-and-ministry-lutheran-doctrine-and-practice.
4 As just one brief excerpt states: “In proportion then as we value the gospel, let us zealously hold to the languages. For it was not without purpose that God caused his Scriptures to be set
down in these two languages alone—the Old Testament in Hebrew, the New in Greek. … And let us be sure of this: we will not long preserve the gospel without the languages. The languages
are the sheath in which this sword of the Spirit [Eph. 6:17] is contained; they are the casket in which this jewel is enshrined; they are the vessel in which this wine is held; they are the larder in
which this food is stored … Experience too has proved this and gives evidence of it. For as soon as the languages declined to the vanishing point, after the apostolic age, the gospel and faith
and Christianity itself declined more and more until under the pope they disappeared entirely. After the decline of the languages Christianity witnessed little that was worth anything; instead, a
great many dreadful abominations arose because of ignorance of the languages” (AE 45:359–61).
– 3 –
provides invaluable tools for such later learning, including broader perspectives on church history, doctrinal resources and
knowledge of the original languages of the Bible. Bivocational SMP pastors, in particular, may /f_ind it challenging to engage
in many continuing education opportunities, such as conferences and weekday circuit pastors meetings, because of work
commitments.
Premise 9: /T_he SMP program is more suitable for older men than for younger. Evidence shows greater completion rates in
the SMP program for men over 40, compared to younger participants. A man who begins pastoral preparation before age 40
is likely to be able to provide 30 years or more of full-time service to the broader church. Young men preparing for a lifetime
of ministry in the LCMS should attend a full-time residential program at one of the Synod’s seminaries. /T_he church aﬃrmed
this at the 2023 LCMS convention: “Resolved, ‘/T_hat the district presidents and seminaries be strongly encouraged to direct men
to residential pastoral ministry routes [at our Synod’s seminaries] as the preferred option.’”5 See also the 2023 PFC Report 60:
“/T_he PFC and seminaries aﬃrm the proposition that ‘the most complete means of preparing a man for the general responsibili-
ties of the pastoral oﬃce and a lifetime of service is the residential master of divinity route at the Synod’s seminaries.’”6
Premise 10: /T_he ongoing supervision of SMP pastors throughout their years of service places extra commitments on the other
pastors of the church (work in addition to the call to serve a congregation). /T_hat supervisory burden will become more pro-
nounced and more challenging to ful/f_ill as the number of SMP pastors grows in proportion to the number of general pastors.7
Premise 11: Many SMP applications arrive to the seminaries fully completed, with the endorsement of a congregation and
their district president included, before any contact or conversation has occurred between the student and the seminary. In
other words, without any consulation with the seminaries, these men have decided to pursue distance education and more lim-
ited-scope service to the church rather than pursuing full-time residential preparation in the M.Div. or Residential Alternate
Route (RAR) programs. /T_hese same students o/f_ten report that they are pursuing the SMP program because it would not be
possible for them to attend the seminary residentially. However, an individual’s perspective on the question, “Would it work
for me to pursue the residential M.Div. or RAR?” will be better informed by speaking with seminary admissions oﬃcers, staﬀ
and residential seminarians. If congregations and district presidents can put all men aspiring to be pastors (including those
interested in SMP) into contact with seminary admissions oﬃcers as early as possible in their planning process and if seminary
admissions oﬃcers will maintain good communication with district presidents, this will bene/f_it these men and the broader
church. /T_he goal should be to fully inform these men so they can make the best decisions regarding the stewardship of their
sacri/f_icial service to the church.
Premise 12: /T_he SMP route should not be seen as a “choice among route-to-ordination alternatives” by a man desiring to
serve, even in his local context, in the pastoral oﬃce. /T_he mistaken perception exists among some in the LCMS that the SMP
program is an “online option” as is typical in some /f_ields today. /T_his treats the SMP program as one option among others from
which an individual may decide how he wants to pursue
pastoral formation and ministry in the LCMS. /T_he 2023 PFC Report 60
helpfully clari/f_ies this, stating: “Generally speaking, such contexts [approved for SMP ministry] should be thoughtfully identi-
/f_ied and assessed by the congregation in careful consultation with the district (especially the district president). … In creating the
SMP route and acknowledging the role that distance learning would play in its implementation, the Synod’s objective was not
simply to oﬀer a nonresidential distance learning alternative to the residential MDiv route.”
8
Premise 13: /T_he SMP program is not designed to theologically re-wire recent Lutheran converts from non-Lutheran back-
grounds; it is not suﬃcient for this purpose. /T_he SMP curriculum assumes that the men enrolled have a /f_irm and mature grasp
of and commitment to basic Lutheran theology.
Premise 14: /T_here are some circumstances in which part-time or bivocational ordained pastors can be a great blessing to the
church’s mission, and the ministry of these men should be valued and honored. /T_he SMP program is particularly useful in
5 2023 Res. 6-02A, which is here quoting 2019 Res. 6-02.
6 2023 Convention Workbook, 129, citing 2013 Res. 5-14A Task Force and 2016 Res. 6-03; emphasis added.
7 COP Document 14.2.8. states that the district president will identify a local pastor to serve as supervisor, and will secure replacement if he leaves, in consultation with the seminary. It also
states that the district president will appoint a (non-SMP) pastor to serve as the ongoing supervisor for the SMP pastor throughout his years of service.
8 2023 Convention Workbook, 129; emphasis original.
– 4 –
providing pastoral preparation for men serving such settings. At the same time, St. Paul wrote: “Do you not know that those
who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacri/f_icial
oﬀerings? In the same way the Lord commanded that those who proclaim the gospel should get their living by the gospel” (1
Cor. 9:13–14; see also vv. 8–12). In view of our Lord’s command, the Synod should not intentionally plan its future and mission
strategy around part-time pastoral service. For congregations where revitalization or consolidation is in reach, a part-time
pastor may not be the best option, since he may not be able to devote to the task the kind of time and eﬀort needed to achieve
those ends.
Premise 15: /T_he Synod’s collective aim to increase the number of men recruited for service in the pastoral oﬃce must always
be carefully balanced by the Synod’s aim to prepare the highest quality graduates for ministry and mission, and vice versa. In
other words, quantity and quality of pastors must always go in tandem.
Premise 16: /T_he 2007 LCMS convention approved the creation of the SMP program to prepare men for certain speci/f_ic
(specialized) ministries. /T_he understanding was that an SMP pastor’s future calls and mobility would be restricted to "a similar
speci/f_ic ministry context."
9 However, the SMP program has not, in fact, been developed with any “tracks” or specializations.
(/T_he residential M.Div. program, with greater room for elective courses, is more easily adapted to such specializations.) /T_he
SMP curriculum at each seminary is a single, standard curriculum of general, minimal preparation for pastoral ministry. /T_he
students in each SMP cohort come from varied ministry contexts. /T_he “speci/f_ic ministry” (specialization) for which an SMP
student prepares is, in fact, the context of their current place/context of ministry. /T_he program routinely asks them to re/f_lect
on the learning taking place in view of their current context, and their mentor pastor supports and advises their development
within that particular context.
Premise 17: SMP placement and service assume the man’s familiarity with the context and community of his place of ser-
vice, as well as that congregation/community’s familiarity with and established con/f_idence in the man. /T_he design of the SMP
program as originally conceived did not envision a congregation recruiting an SMP candidate from outside the congregation
or a man seeking an SMP placement and, with the assistance of a pastor or district president, /f_inding a congregation where he
might serve.
POLICY REQUIREMENTS FOR SMP ADMISSIONS, ADMINISTRATION
AND SUPERVISION
1. SMP applicants must have membership and signi/f_icant service in an LCMS congregation for at least the last 5 years. (*)
2. SMP applicants must have membership in the congregation of placement, or a nearby congregation, for at least the last 3
years. (*)
3. SMP applicants must be at least 40 years old. (*)
4. Prospective SMP applicants will be directed from the beginning of the process to seminary admissions counselors for clar-
i/f_ication regarding the nature of the SMP program and for exploration of the possibilities of residential seminary study. A
visit to the campus of one of the LCMS seminaries will be strongly encouraged as part of the application and vocational
discernment process for SMP applicants. Congregations should not act or vote to approve a man for SMP service before he
has con/f_irmed his willingness to enter the SMP program a/f_ter consultation with one or both of the LCMS seminaries.
5. As part of the SMP application process, congregations in which and supervising pastors under which SMP students will be
learning will aﬃrm their ready willingness to teach and practice according to our Synod’s doctrines and resolutions.
6. Seminary admissions will give priority to SMP applicants who will serve congregations that could otherwise not receive
Word and Sacrament ministry.
7. Congregations and districts should pledge themselves to be responsible for the funding of the student’s program (if feasible
in the circumstance) to create a clear sense of their involvement, fully considered commitment and valuing of the SMP
pastor’s program of study and service.
9 2007 Convention Proceedings, 135.

R13.4 Report on Approaches to and Outcomes of Residential and Non-Residential Routes to Ordination (Pastoral Formation Committee, 2023 Res. 6-03A)

Official Workbook report source text

Pause and Pray at 3:07 p.m.