2. The relationship of the public ministry to the spiritual priesthood of all Christians.
All Christians, that is, all men who have become faithful in Christ, have the spiritual priesthood and thus the calling to preach the Gospel. In the words of 1 Pet. 2:9: "You are the royal priesthood (βασίλειον ΐεράτενμα). … that you should proclaim the virtues of him who called you from darkness to his marvelous light" is addressed not to elders or bishops, but to all Christians. The ministry, of course, presupposes the spiritual priesthood inasmuch as it is God's will and order that the elders or bishops be taken not from among the unbelievers but from among the believers or spiritual priests. This is clear from the list of qualities that are to be found in an elder or bishop. All the positive qualities (doctrinal, mild, etc.) and negative qualities (not vicious, not stingy, etc.) mentioned in the lists of 1 Tim. 3 and Tit. 1 have personal faith in Christ as a prerequisite. Nevertheless, the Scripture sharply distinguishes between the spiritual priesthood and the public ministry. This is clear from the fact that, in addition to the teaching ability that every Christian possesses,1580) it demands a special teaching ability and, in addition to the calling
1579) St. L. III, 723.
1580) Joh. 6:45; 7:38-39; 1 Cor. 2:15-16; 1 Joh. 2:27 etc.
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of the spiritual priesthood to preach the word,1581) a special calling. A congregation would be acting contrary to God's order if it wanted to determine the ministers of the public ministry by lot or according to the alphabet or similar criteria and thereby invoke the fact that all Christians are spiritual priests, capable of teaching and driven by the Holy Spirit. Rather, the Scripture warns 1 Tim. 5:22: "Let no one lay hands on you soon!"1582) and calls for the elders or bishops to be appointed according to the qualities that they specifically name as necessary for the direction of the ministry (1 Tim. 3:17; Tit. 1:6-12). Luther: "How" (that is, how they are constituted) "the bishops and shepheds who are to be elected are sufficiently taught by Paul Tit. 1:5 f. and 1 Tim. 3:2 f. "1583)
It is well known how powerfully Luther sets forth the rights, abilities and duties of the spiritual priesthood on the one hand, but on the other hand sharply separates the general priesthood and the public ministry. With regard to the spiritual priesthood, he says:1584) "If we have become Christians through this priest and his priesthood" (namely, through Christ) "and have been incorporated into him through faith in baptism, then we also have the right and authority to teach and confess the word we received from him before everyone, each according to his calling and standing. For though we are not all in public office and calling, yet every Christian shall and may teach, instruct, admonish, comfort, rebuke his neighbor by the Word of God, when and where anyone needs it; as father and mother their children and servants, one brother, neighbor, citizen, or farmer another. For a Christian can instruct or admonish another of the Ten Commandments, faith, prayer, etc., who is still ignorant or weak, and he who hears it is obliged to accept it from him as the Word of God
1581) 1 Pet. 2:9; Is. 40:9, Col. 3:16. Moses's wish, Num. 11:29: "Would God that all the Lord's people prophesied and that the Lord would give His Spirit over them!" is fulfilled in the New Testament, as Acts 2 is reported.
1582) Even if one understands this laying on of hands quite generally as "giving the blessing in various extraordinary cases" (Huther), surely the laying on of hands in the appointment of the presbyterate is also meant. In any case, the relation of the laying on of hands specifically to the readmission of the excommunicated (de Wette, Wiesinger) is to be described as a mere conceit, since this custom is not mentioned in the New Testament, but the laying on of hands at the appointment for the ministry of the congregation is (Acts 6:6).
1583) St. L. X, 1598.<w:t xml:space="preserve">1584) On Ps. 110:4. St. L. V, 1038.
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and to confess it publicly." Luther also points out that the means of grace are the same in nature, power, and effect whether they are administered by all Christians or by ministers in public office. He writes (X, 1590): "We firmly insist that there is no other Word of God than that alone which all Christians are commanded to preach; that there is no other baptism than that which all Christians may give; that there is no other memorial of the Lord's supper than that which every Christian may commit; Nor is there any other sin than that which every Christian may bind and loose; again, that there is no sacrifice but the body of every Christian man; that no one can or may pray but the Christian alone; also that no one should judge the doctrines but the Christian alone. But these are respectively the priestly and royal offices." On the other hand, Luther emphasizes the difference between the priesthood of all Christians and the public doctrine (V, 1037): "Although we are all priests, we cannot and should not all preach or teach and govern. But out of the whole multitude some must be separated and chosen, to whom such an office may be given; and he who has such an office is not a priest for the sake of the office (as the others all are), but a servant of the others of all. And if he can or will no longer preach or serve, he rejoins the common multitude, commands the office to another, and is nothing else than any common Christian. Behold, the Ministry must be separated from the common priesthood of all baptized Christians. For such an office is no more than a public office, such as is commanded to one by the whole congregation, all of whom are priests at the same time." In further justification of the necessity of a special calling for the administration of the public ministry, Luther says (X, 1589): "Because all things should be common to all Christians, which we have hitherto told, which we have also preserved and proved, it is not due to one who would set himself apart and appropriate to him alone that which is ours alone. Refrain from this right and also take it to custom, unless there is another who has also received such a right. But this requires the right of the fellowship, that one, or as many as please the congregation, be chosen and excepted, who in place of and on behalf of all those who have the same right, publicly exercise these offices, lest an abominable disorder take place among the people of God, and the church become
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a Babylon, in which all things should be honorable and orderly, as the apostle taught 1 Cor. 14:40. It is two different things for one to execute a common right by command of the congregation, or for one to use the same right in time of need. In a congregation, where every man's right is free, let no man take it up without the will and choice of the whole congregation; but in time of need let every man take it up whomsoever he will."