[This post is essentially inside baseball for The Lutheran Church-Missouri Synod, although it certainly has implications for the Church as a whole, since the Book of Concord is a confession for the sake of the Church.]
It is only one sentence in the English translation of the Latin: “Concerning church order they teach that no one should teach publicly in the church or administer the sacraments unless properly called.”1 In the English translation of the German, it reads: “Concerning church government it is taught that no one should publicly teach, preach, or administer the sacraments without a proper [public] call.”2
The controverted terms today are “no one” (German: niemand; Latin: nemo); “publicly” (German: öffentlich; Latin: publice); and “proper call” [translated “regularly called” by the Triglotta] (German: ordentlichen Beruf; Latin: rite vocatus) (Concordia Triglotta 38-39).
Current controversies in the LCMS seem to revolve primarily around semantics: what does rite vocatus mean? It is often used as shorthand for AC XIV, but no word means anything apart from its context. That fact led to this question: Why did Melanchthon (affirmed by the Confessors) find it necessary to confess just this statement on the public preaching and teaching of the Gospel and the administration of the Sacraments? None of the notes on the translations of these words clarifies anything for our modern problems and controversies over who should exercise the Office of the Ministry (or, perhaps better: who should be exercised in the Office). For example, with reference to the Kolb/Wengert edition, what does it mean to be called in a “regular manner by a proper public authority”? (See the note on rite vocatus.) Certainly, the Lutheran Church has historically left it an open question what constitutes a “proper public authority,”3 whether secular officials, consistories, bishops, or synods. “Regular” (and rite seems to bear this out) appears to be “simply the way things are done.” If “the way things are done” has changed from the time of the Augsburg Confession, the words rite vocatus, in and of themselves, cannot bear the weight that we try to put upon them.
Since neither the Augsburg Confession nor the other Confessions confess every possible teaching of the Scriptures, the first significant question is: “To whom or at what practice is this statement directed?” In other words: what is being confessed here and for what reason? It is clear that in the case of the Augsburg Confession and its Apology, the statements are presented to the Holy Roman Emperor and they are confessions of practice in the face of Roman accusations that the Evangelicals had departed from historic doctrine and practice, i.e., that the Evangelicals had separated themselves from the One Holy Catholic and Apostolic Church. The Evangelicals’ defense is always that they had not departed from the true teaching of the Church (meaning that wherever the Church—including the Roman Church—had correctly explicated the Scriptures and had not contravened or made ecclesiastical law beyond what the Scriptures commanded or forbade, the Evangelicals confessed nothing more or less).