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-Es E). 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
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?”
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 receive 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). Res 6-03A, 2023 LCMS Convention Proceedings, 162–63. For more information on this, see “Method” below.
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.
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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 class work (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.
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. For more information, see the PFC Report, “A Comprehensive, Uniform, Synodwide Specific Ministry Supervision Plan.”
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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
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 over arching 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 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 where in 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.
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 nonresidentially 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
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.”
For more information about supervision, see the PFC Report, “A Comprehensive, Uniform, Synodwide Specific Ministry Supervision Plan.” 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.”
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them in the pastoral ministry. Skills included leadership, business management, adaptability, emotional intelligence, administration, listening skills, people skills, public relations, organization and interpersonal communication.
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.
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 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.” 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 connection 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.”
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.”
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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).
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.”
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.”
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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
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.
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 relation ally 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 relation ally 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
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,
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-Constantini an, as one dominated by normal nihilism or characterized by “nones.” Into such a setting, God continues to call men as His under shepherds 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
All references to the Lutheran Confessions are from Paul T. Mc Cain et al., eds, Concordia: The Lutheran Confessions, 2nd ed. (St Louis: Concordia Publishing House, 2005).
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).