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LCMS 2026 Convention Workbook: Reports and Overtures, PDF page 298

2026 Convention Workbook
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THEOLOGICAL DOCUMENTS  —COMMISSION ON THEOLOGY AND CHURCH RELATIONS
Deacons, Evangelists and the Office of the Holy Ministry 
in the New Testament 
 
The Lutheran Church—Missouri Synod 
 Commission on Theology and Church Relations 
December 2025 
 
The Augsburg Confession clearly sets forth the Lutheran understanding of the Office of the Holy 
Ministry that is revealed in the Scriptures: “To obtain such faith God instituted the office of preaching, 
giving the gospel and the sacraments” (AC V 1).1 The primary and divinely given responsibilities of this 
office are “to preach the gospel, to forgive or retain sin, and to administer and distribute the sacraments” 
(AC XXVIII 5–6). A challenging factor in any discussion of the Office of the Holy Ministry as presented 
in the Scriptures, however, is the variety of terms used within the New Testament for this one office. This 
variety should not be interpreted as either the lack of a clear institution of this office or the absence of a 
widespread recognition of this office among first-century Christians.
2 This variety in terminology should 
rather be understood as reflecting the historical fact that with Jesus and the establishment of His church, 
some terminology for the office was used that had links to past revelation during the history of Israel 
(e.g., shepherd, prophet, teacher, elder) and other terminology began to be used that was new and 
descriptive of the office (e.g., apostle and overseer, although even these have roots in the Old Testament 
usage).  
 
This study
3 will proceed in three parts. First, the various terms used for the Office of the Holy 
Ministry in the New Testament (including “deacon,” about which there is not full consensus among 
 
1 Although various terms are used for this office (e.g., pastoral office or Office of the Public Ministry), this 
document will consistently use the term “Office of the Holy Ministry.” For broader examinations of the Office of the 
Holy Ministry in the Scriptures as taught and practiced in The Lutheran Church—Missouri Synod, see the following 
publications: C.F.W. Walther, The Church and the Office of the Ministry, ed. Matthew C. Harrison (St. Louis: 
Concordia Publishing House, 2012); Commission on Theology and Church Relations , The Ministry: Offices, 
Procedures, and Nomenclature (St. Louis: The Lutheran Church—Missouri Synod , 1981) [hereafter CTCR, The 
Ministry]; Joel P. Okamoto, “The Office of the Holy Ministry,” Concordia Theological Quarterly 70, no. 2 (April 
2006): 97–111; David P. Scaer, “The Office of the Holy Ministry According to the Gospels and the Augsburg 
Confession,” Concordia Theological Quarterly 70, no. 2 (April 2006): 113–121; and John C. Wohlrabe Jr., Ministry 
in Missouri until 1962 (self-published, 1992). For an examination of this office in the writings of Luther and 
Melanchthon, see Hellmut Lieberg, Office and Ordination in Luther and Melanchthon, trans. Matthew Carver (St. 
Louis: Concordia Publishing House, 2020).
 
2 The institution of the Office of the Holy Ministry by our Lord Jesus is explicitly recorded at the end of the Gospels 
in passages such as John 20:20–22 and Matthew 28:16–20. These are the primary passages from which the Book of 
Concord draws its confession of the Office of the Holy Ministry (see, e.g., AC XXVIII 6 –7; Tr 9, 23, 31). “We have 
a sure doctrine that the Office of the Holy Ministry derives from the common call of the Apostles” (Tr 10 
[German]). The reference here to the “common call” comes from John 20:20–22.  
3 This study is a response to 2023 Ov. 5-48, “To Distinguish Terms for Pastoral Office from Those for Auxiliary or 
Helping Offices” (see appendix). This overture was referred to the CTCR in 2023 Omnibus Resolution A, and the 
CTCR chose to add it to its agenda as a formal assignment. The final two resolves of this overture read:  
Lutheran theologians, past or present) will be discussed briefly, with a focus on how each term has 
significant overlap with one or more of the other terms. Because the Scriptures are the source of all 
Christian doctrine, the theology of the Office of the Holy Ministry in the New Testament must always 
serve as the basis for understandings and titles of the office in the church today. Second, various terms for 
auxiliary offices currently recognized by the LCMS (according to its official Bylaws), some of which are 
found in the New Testament as titles for the Office of the Holy Ministry, will be discussed.
4 Because the 
terms “deacon” and “evangelist” have been and continue to be used in various ways and contexts within 
the LCMS but do not designate offices officially approved or recognized by the Synod in convention, 
more attention will be given to them. Third, on the basis of these exegetical considerations and current 
Synod polity and practice, the Commission on Theology and Church Relations (CTCR) will offer four 
concluding proposals to address and seek to limit the confusion unintentionally created by the use of 
certain biblical terms for important, mission-focused work being carried out by laypeople.  
 
 
 
 
 
 
I. New Testament Nomenclature for the Ministry  
  
A. Shepherd/Pastor 
 
The title “shepherd” has a long-standing historical use for one who cares for God’s people. The 
Hebrew Old Testament uses the term ro‘eh (“shepherd”) as a title for Yahweh who cares for His flock, 
Israel, both spiritually and physically (e.g., Gen. 48:15 and Psalm 80:1). One thinks especially of David’s 
use of “shepherd” as a title for Yahweh in Psalm 23. David as king was also seen as a shepherd of Israel, 
due in part to shepherding sheep in his youth (1 Sam. 16:11, 19; 17:15, 20, 34–35). As king of Israel, 
David was to reflect the shepherding of Yahweh Himself, who was the ultimate king and shepherd of 
Israel. His role as shepherd was not only administrative for the people of Israel (i.e., political), but also 
spiritual by cultivating his people’s faithfulness to Yahweh. Thus, David serves as a type — a prophetic 
pattern — of the future messianic shepherd (e.g., Ezek. 34:23). The speech of Yahweh in Ezekiel 34 also 
uses “shepherd” to refer to spiritual leaders in Judea, especially the temple priests, but offers a blistering 
 
 Resolved, That the CTCR be directed to produce a report that defines and distinguishes the New Testament 
terms used for the Office of the Public Ministry and its auxiliary offices, including special discussion of the offices 
of deacon and evangelist, in preparation for the 2026 convention; and be it finally 
 Resolved, That the Council of Presidents take this report under consideration as it seeks to formalize the 
functions and requirements of these auxiliary and helping offices in their respective districts in keeping with 2016 
Res. 13-02A. 
4 An auxiliary office has been defined within the LCMS as “an office that is auxiliary to the office of the public 
ministry and specifically to the uniquely ministerial functions of that office”; see CTCR, The Ministry, 34; cf. pp. 
12, 25–31. 
rebuke of them because of their unfaithful shepherding. Yahweh then promises that He Himself, the true 
and ultimate shepherd of Israel, will come to gather His scattered flock and shepherd them (Ezek. 34:11–
16).  
 
This understanding of Yahweh as “the chief Shepherd” who has undershepherds that spiritually care for 
His people continues in the New Testament with the language of Jesus as “the good shepherd [ho poimēn 
ho kalos]” (John 10:11, 14) or “the chief Shepherd [ho archipoimēn]” (1 Peter 5:4).
5 Not only is Jesus 
identified as Yahweh “the Shepherd” in light of this broad Old Testament background, but Jesus also 
speaks of His apostles as spiritual “shepherds” or pastors. During His earthly ministry, He characterizes 
the Jews in Galilee and Judea as “sheep without a shepherd [poimēna]” (Matt. 9:36; Mark 6:34; cf. Num. 
27:17). Jesus then encourages His listeners to “pray earnestly to the Lord of the harvest to send out 
workers
6 [ergatas] into his harvest” (Matt. 9:38; Luke 10:2). That the term “workers” here in Matthew 
refers to “apostolic ministers” is clear from Matthew’s continuing narrative in which Jesus extended His 
ministry through calling, authorizing and sending the “twelve disciples” who are now also designated as 
“twelve apostles [apostoloi]” (Matt. 10:1–2; see also Luke 6:13–16).  
 
There is, therefore, a clear connection and overlap between the “shepherd” and “apostle” titles as well 
as their functions. In Jesus’ action of restoring Peter, He exhorts him as an apostolic shepherd to “feed my 
lambs [boske ta arnia mou]” (John 21:15), “shepherd my sheep [poimaine ta probata mou]” (John 21:16), 
“feed my sheep [boske ta probata mou]” (John 21:17), and also “follow me [akolouthei moi]” (John 
21:19). Jesus speaks this way because He is the chief shepherd who is sending forth His apostolic 
undershepherd. This last imperative command, “follow me [akolouthei moi],” is the same command used 
for Peter’s call toward the apostolic ministry (Matt. 4:19; Mark 1:17) as well as Matthew’s call toward 
that same ministry (Matt. 9:9). The use of the title “chief Shepherd [ho archipoimēn]” in 1 Peter 5:4 
implies that the “elders [presbyteroi]” mentioned in that immediate context are also shepherds/pastors, as 
will be discussed below.  
 
Paul also affirms the understanding that “shepherd/pastor” is one of the titles used for the Office of 
the Holy Ministry when he writes in his letter to the Ephesians that Christ Himself gave 
“shepherds/pastors” to His church: “And he gave … the shepherds [ kai autos edōken … tous de  
poimenas]” (Eph. 4:11). When Paul speaks to the elders/overseers from the church of Ephesus in Miletus, 
he uses shepherding imagery in his exhortation to them: “Pay careful attention to yourselves and to all the 
flock [kai panti tō poimniō], in which the Holy Spirit has made you overseers [ἐπισκόπους/episkopous
], to 
shepherd [poimainein] the church of God. … Fierce wolves will come in among you, not sparing the 
flock [mē pheidomenoi tou poimniou]” (Acts 20:28–29). The Latin term pastor, used for a shepherd who 
 
5 Concerning Jesus as the good shepherd in the Gospel of John, including the translation “the Noble Shepherd,” see 
Charles A. Gieschen, “The Death of Jesus in the Gospel of John: Atonement for Sin?” Concordia Theological 
Quarterly 72, no. 3 (July 2008): 243–261, esp. 256–258. 
6 When a word in a Bible passage appears in italics, it indicates that the wording of the passage has been adjusted to 
reflect the Greek more closely. 
leads the animals in his care to pasture, is the basis for the English noun “pastor.” Although “pastor” was 
not a widespread title used for those in the Office of the Holy Ministry until the 17
th century, it has 
become the most prominent title currently used in many Lutheran churches today.7 
 
B. Apostle  
 
Although Jesus is specifically identified as “the apostle” (ho apostolos) only in Hebrews 3:1, the 
Gospel of John contains a very clear and dominant presentation of Jesus as the Apostle sent by the Father 
who in turn sends out apostles. The title “Apostle” is not explicitly applied to Jesus in John, but the 
understanding of Jesus as the “the Apostle” pervades this Gospel as part of its testimony to Jesus as “the 
one sent” by the Father. The noun is used once in the Gospel of John in the context of the foot washing 
during the Farewell Discourse where Jesus says, “Truly, truly, I say to you, a servant is not greater than 
his master, nor is an apostle [apostolos] greater than the one who sent him [tou pempsantos]” (John 
13:16). Although Jesus is addressing His disciples as ones whom He will send out, His self-identification 
as “the Apostle” sent by the Father is clearly indicated here. That Jesus understands Himself to be the 
Apostle can also be seen from an earlier saying of Jesus in this Gospel: “He who sees me sees the one who 
sent me [ton pempsanta me]” (John 12:45).
8 
 
The Gospel of John uses numerous verbal forms of apostellō and pempō (both meaning “I send”) 
interchangeably to describe the Son as one who is sent by the Father. These occurrences demonstrate the 
prominence of this apostle theme in the Christology of John: 
 
• God sent [apesteilen] the Son into the world. (John 3:17) 
• He whom God sent [apesteilen] speaks the words of God. (John 3:34) 
• This is eternal life, that they know you, the only true God, and Jesus Christ whom you have 
sent [apesteilas]. (John 17:3) 
• Just as the Father has sent [apestalken] me, so also I am sending [pempō] you. (John 20:21)
9 
 
This repeated emphasis on apostolic Christology (i.e., the Son is sent by the Father) is the foundation 
for the climactic shift in John 20:21 to apostolic ministry (i.e., the apostles are sent by the Son). “Apostle” 
was a name specifically given to the 12 disciples who were eyewitnesses of Jesus’ ministry and 
 
7 Thomas M. Winger, Ephesians, Concordia Commentary (St. Louis: Concordia Publishing House, 2015), 456 n135.  
8 Karl Rengstorf’s extensive study of apostolos points out that the background for its use in the New Testament is 
found in Rabbinic Judaism in the function of a shaliach, namely an ambassador whose actions and speech carry all 
the authority of the one sending him. See Karl Heinrich Rengstorf, “apostolos,” Theological Dictionary of the New 
Testament, ed. Gerhard Kittel, trans. Geoffrey W. Bromiley (Grand Rapids: Eerdmans, 1964), 1:414 –415; cf. Karl 
Heinrich Rengstorf, The Apostolate and Ministry: The New Testament Doctrine of the Office of the Ministry, trans. 
Paul D. Pahl (St. Louis: Concordia Publishing House, 1969), 25–28. 
9 These are only four of the 18 sending references in John. Note also John 5:36; 5:37; 6:29; 6:57; 7:28; 7:29; 8:42; 
10:36; 11:42; 17:8; 17:21; 17:23; and 17:25. 
R62.10