Listen to audio below from Issues Etc with guest, Rev. Matthew Harrison, of LCMS Human Care and World Relief, on
the recent troubling decisions of the Evangelical Lutheran Church in America.
Augsburg Confession, Article V: Of the Ministry. [Predigtamt]
1] That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted.
For through the Word and Sacraments, as through instruments, 2] the Holy Ghost is given, who works faith; where and when it
pleases God, in them that hear 3] the Gospel, to wit, that God, not for our own merits, but for Christ's sake, justifies those
who believe that they are received into grace for Christ's sake.
4] They condemn the Anabaptists and others who think that the Holy Ghost comes to men without the external Word, through
their own preparations and works.
Augsburg Confession, Article XIV: Of Ecclesiastical Order.
Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless
he be regularly called.
[Latin: rite vocatus/German: ordentlicher beruf]
Apology of the Augsburg Confession, Article XIV: Of Ecclesiastical Order.
24] The Fourteenth Article, in which we say that in the Church the administration of the Sacraments and Word ought to
be allowed no one unless he be rightly called, they receive, but with the proviso that we employ canonical ordination. Concerning
this subject we have frequently testified in this assembly that it is our greatest wish to maintain church-polity and the
grades in the Church [old church-regulations and the government of bishops], even though they have been made by human authority
[provided the bishops allow our doctrine and receive our priests]. For we know that church discipline was instituted by the
Fathers, in the manner laid down in the ancient canons, with a good and useful intention. 25] But the bishops either compel
our priests to reject and condemn this kind of doctrine which we have confessed, or, by a new and unheard-of cruelty, they
put to death the poor innocent men. These causes hinder our priests from acknowledging such bishops. Thus the cruelty of the
bishops is the reason why the canonical government, which we greatly desired to maintain, is in some places dissolved. Let
them see to it how they will give an account to God for dispersing 26] the Church. In this matter our consciences are not
in danger, because since we know that our Confession is true, godly, and catholic, we ought not to approve the cruelty of
those who persecute this doctrine. 27] And we know that the Church is among those who teach the Word of God aright, and administer
the Sacraments aright, and not with those who not only by their edicts endeavor to efface God's Word, but also put to death
those who teach what is right and true; 28] towards whom, even though they do something contrary to the canons, yet the very
canons are milder. Furthermore, we wish here again to testify that we will gladly maintain ecclesiastical and canonical government,
provided the bishops only cease to rage against our Churches. This our desire will clear us both before God and among all
nations to all posterity from the imputation against us that the authority of the bishops is being undermined, when men read
and hear that, although protesting against the unrighteous cruelty of the bishops, we could not obtain justice.
The Large Catechism, The Fourth Commandment
158] Thus we have two kinds of fathers presented in this commandment, fathers in blood and fathers in office, or those
to whom belongs the care of the family, and those to whom belongs the care of the country. Besides these there are yet spiritual
fathers; not like those in the Papacy, who have indeed had themselves called thus, but have performed no function of the paternal
office. For those only are called spiritual fathers who govern and guide us by the Word of God; 159] as St. Paul boasts his fatherhood 1 Cor. 4:15, where he says: In Christ Jesus I have begotten you through the Gospel. Now, 160] since they are fathers they are entitled to their honor, even above all others. But here it is bestowed least; for the
way which the world knows for honoring them is to drive them out of the country and to grudge them a piece of bread, and,
in short, they must be (as says St. Paul, 1 Cor. 4:13) as the filth of the world and everybody's refuse and footrag.
161] Yet there is need that this also be urged upon the populace, that those who would be Christians are under obligation
in the sight Of God to esteem them worthy of double honor who minister to their souls, that they deal well with them and provide
for them. For that, God is willing to add to you sufficient blessing and will not let you come to want. 162] But in this matter every one refuses and resists, and all are afraid that they will perish from bodily want, and cannot
now support one respectable preacher, where formerly they filled ten fat paunches. 163] In this we also deserve that God deprive us of His Word and blessing, and again allow preachers of lies to arise to lead
us to the devil, and, in addition, to drain our sweat and blood.
164] But those who keep in sight God's will and commandment have the promise that everything which they bestow upon temporal
and spiritual fathers, and whatever they do to honor them, shall be richly recompensed to them, so that they shall have, not
bread, clothing, and money for a year or two, but long life, support, and peace, and shall be eternally rich and blessed.
165] Therefore only do what is your duty, and let God take care how He is to support you and provide for you sufficiently.
Since He has promised it, and has never yet lied, He will not be found lying to you.
2nd Edition - Now in print.
LETS CUT TO THE CHASE...
EVERYONE A POPE - WHAT THE BIBLE MEANS TO ME TODAY...
Protecting the church from the scum of the universe...
Every pastor knows, or should know, that there are cases when a discussion is impossible and the only
answer to a question can be that ‘Be gone, Satan!’ which Jesus spoke not only to the devil (Matt 4:10) but also to his faithful confessor, Simon Peter (Matt 16:23). Not every question can be settled by means of a friendly discussion. It is necessary to remember that
in an age which has a superstitious belief in dialogue as the infallible means of settling everything. There are questions
raised by the devil to destroy the Church of Christ. To achieve this, he may use as his mouthpiece not only ambitious professors
of theology, his favorite tools, but also simple, pious souls. Why women cannot be ordained is one of these questions.
- Hermann Sasse - The Lonely Way: Volume 2 (1941-1976), “Ordination of Women?”
In the Eggen Case of 1949, significant statements on the status of the Lutheran teacher
were presented before the Federal Government. In order to secure for teachers the tax-free housing status that pastors enjoyed,
synodical officials presented to the Internal Revenue Service a doctrinal position that was more closely in line with the
Wisconsin Synod’s teaching on the ministry than that of the Missouri Synod as set forth in
Kirche und Amt. The result was that the Synod adopted nomenclature that would satisfy the government’s
requirements for offering clergy tax benefits to teachers and others serving in churchly offices. This new nomenclature did
not necessarily reflect long-standing ecclesiastical terminology or the Synod’s doctrinal position with respect to the
Office of the Holy Ministry and churchly offices. Those called to the Office of the Holy Ministry, the Preaching or Pastoral
Office, were called "Ministers of Religion – Ordained," while those holding churchly offices were called "Ministers
of Religion – Commissioned." Eventually, this was changed to "Ordained Ministers" and "Commissioned Ministers," which
the Synod uses today, but which still does not accurately reflect either ecclesiastical terminology or our Synod’s doctrinal
position.
For a more in depth analysis, see: John C. Wohlrabe, Jr., "An Historical Analysis
of the Doctrine of the Ministry in The Lutheran Church—Missouri Synod until 1962," pp. 247-252; or John C. Wohlrabe,
Jr., Ministry
in Missouri until 1962 (Private Printing, 1992), pp. 43-47.
AUDIO BELOW
Lutheranism & The Charismatic Movement Rev. Dr. David P. Scaer of Concordia Theological Seminary-Fort
Wayne, IN
TWO
QUOTATIONS REGARDING THE OFFICE TODAY
Excerpt from an article
by a former president of Concordia Lutheran Theological Seminary, St. Catharines, Ontario (Lutheran Church-Canada), Rev. Dr.
Jonathan F. Grothe:
CONCLUDING THOUGHTS
… of Diagnosis, Prognosis and Proposal: What’s going on … and what to do?
Has this always been
a problem in the Church? I suspect so. Has it always been as bad as now? I cannot know and could only guess.
A. WHAT IS THE CAUSE?
Sin … . Sin that invades and corrupts hearts of ministers and laity. So it has probably always been a problem, and probably
as bad as now. Sometimes people point to the widespread “lack of respect for authority” and general conditions
in society as contributing factors to the removal of pastors. I don’t think so. Most of our congregations are strongly
inclined to respect their leaders. But I do think there are some contributing factors that have exacerbated the problem. They
come from the Ministerium itself: We have contributed—greatly, I would say—to the conditions in which bad situations
develop and are dealt with poorly.
1.) We have promulgated—or
acquiesced while others promulgated—an Übertragungslehre [transferral doctrine], a distorted view of the relationship
of Lord, Church, and Ministry. We have let it be taught and caught that the Lord gave “ministry” to the Church,
that is, to the local congregation, which can order and delegate to its chosen representative such functions of ministry as
it wishes. What therefore the congregation (supposedly) gives, it can (supposedly) also take back again. The transparochial
Church is lost sight of, as is any personal minister representing it: any “bishop” is already deposed. Synod is
“only advisory”; the “real stuff” is between pastor and congregation, and the District President better
watch his step. Thus we have helped set up the situation in which a congregation acts on its own, for its own reasons, and
thinks it has the full right to do so.
2.) We pastors and
church leaders have also contributed to the conditions where this happens by spreading—or agreeing with— all kinds
of nonsense about the human skills needed for “effective” ministry. I’ve done this much myself in the Scriptural
Standards and Ecclesiastical Expectations document, which N. Nagel criticised aptly, as looking too much at the vehicle, not
enough at the Giver of Gifts.17 When we talk about how it’s so “different” in the parish today (a “new
world”) and what kind of communications and counselling and cross-cultural skills today’s pastors have to have.
… And when we rely on Personal Information Forms and interviews and all kinds of human psych-soc. stuff to get a good
“fit”, a round peg in a round hole, etc … . And when we marvel at the “effective” ministry in
growing churches … WE RAISE CONGREGATIONAL EXPECTATIONS SO HIGH that they would be “satisfied” with only
a small percentage of the current clergy—and only with them till they hit about (age) 55.
Leaving out the need
for “the right attitude”, for love, forbearance, trust, thanksgiving for God’s gifts—all attitudes
which arise from spiritual sources, we focus on talents and training. We scare the daylights out of the humbler seminarians,
and we raise the hopes of congregations that they can get a Renaissance super-hero for a pastor and have a booming, effective
“ministry”. And what happens? People see: things aren’t booming here, this ministry is not effective. What
(we think) should be happening here, isn’t. In disappointment, and with good intentions for the “mission and ministry
of the Church in this place”, the congregation removes the pastor. Perhaps the District President may even let this
happen—even without demonstration of godly causes—because he wants “effective” (successful) ministry,
or perhaps because he suspects the man should be deposed but has no desire (or thinks he hasn’t the power?) to effect
the deposing.
Either way, in trumping
up the pastors’ needed skills, we sow the seeds of discontent and disappointment which can come to fruition in congregational
removal from office.
3.) Finally, we in
the ministerium contribute to all of this happening because of a certain kind of “professional courtesy among lone rangers”.
pp.24-26. “Deposal
And/Or Removal: Principles, Practices and Proposals” in Lutheran Theological Review, Volume VII:1&2 (Fall/Winter
1994 & Spring/Summer 1995) published jointly by the seminaries of Lutheran Church-Canada, Concordia Lutheran Theological
Seminary, St. Catharines, Ontario and Concordia Lutheran Seminary, Edmonton, Alberta.
Another excerpt from
an article by Dr. Gerhard Forde:
Since the meaning
of the public office is lost, ministry is limited to the private sphere. Willy-nilly Christianity becomes simply a private
cult and the rationale for ordained ministry in Lutheranism threatens to disappear altogether. Here I expect is a major reason
for the erosion of the understanding of ordained ministry among us. When the church becomes merely a private cult it is difficult
to say why just any Christian cannot perform most if not all the functions ordinarily assigned to the ordained. It appears
presumptuous in a democratic society to suppose that some are raised to a different level by ecclesiastical monkey business.
And since it is, after all, only a “private” matter, what difference does ordination make? Furthermore when members
of the clergy themselves capitulate and no longer do what can be called public preaching, teaching, or absolving but rather
just make a public display of private emotions and experiences or invest most of their effort in private counseling, what
does one need ordained clergy for? What matters is not the public exercise of the office but what “personal skills”
or what kind of a (private) person the leader is. There is no way that ordination automatically imparts any skills or makes
a person nice. So what is it for? Cannot properly sensitized or trained lay persons do just as well, or better?
Gerhard O. Forde.
“The Ordained Ministry” in Todd Nichol & Marc Kolden (ed.) Called and Ordained: Lutheran Perspectives
on the Office of the Ministry. (Minneapolis: Fortress Press, 1990); p.126
