LCMS Voters’ Assemblies On the Way Out
by Rev. Jack Cascione

The spirit filled CEO-Michigan 102-Church-Growth-fanatic-pastors claim direct guidance from God on how to plan worship for their congregations in their signed manifesto, "An Evangelical Newsletter." After reading Scripture and praying they know what is best for their congregations. The Mormons, Pentecostals, Baptists, etc., make similar claims. Now, in the pages of "Logia," the hyper-Euro-Lutherans of the My-Ordination-Makes-Me-Special clergy faction (they think ordination is a sacrament) claim the right to control worship. They do not claim to have divine communication but the "divine right" to regulate worship for their congregations. The hyper-Euro-Lutherans want to return to the hierarchical Lutheranism took over Europe a 150 years after Luther’s death. In either case the LCMS laity soon discover God says they should be quite and do what their pastors tell them. He is talking directly to their CEO/District Office approved/ Leadership Trained pastor, or He gave their pastor special dispensation through the Vatican. The so-called moderate pastors will agree with which ever group has the majority opinion at the time. Moderate means, "I don’t know." However, they do know that excessive interest in doctrine always leads to problems.

Voter’s Assemblies, a Tool of the Devil.

Just compare the following statements, first from the Michigan 102 and then from Logia, on why Voters’ Assemblies are a thing of the past, hence a tool of the devil.

First, in "An Evangelical Lutheran Newsletter" published by the "Michigan 102" in May of 1997, Rev. David Maier defends the "Church Growth" practice of pastors inventing worship every week for their congregations with the following methodology:

"What is necessary for those who plan worship is time spent in the "truth," the Word, and in prayer. In the atmosphere of Word and prayer, those who plan worship will receive wisdom on how best to minister in the contemporary setting where God has placed them. We live and minister in a society where change is the order of the day."

Of course, he has the right to make the necessary changes.

Second, we have Rev. Doctor Martin Noland, an outstanding theologian, coming to the same conclusion as the quasi-charismatic-Michigan 102-apologist, Rev. David Maier, but from an entirely different perspective, as follows:

"The Augustana vests the right of regulating worship with the pastor, who presumably has the theological competence to know when a practice runs contrary to Scripture. The Brief Statement vests the right of regulating worship with the congregations, more precisely, the voters’ assembly, since the vast majority of decisions about worship are not directly addressed by Scripture."

("Logia, A Journal of Lutheran Theology" Vol. VII, Number 1 Epiphany 1998" Rev. Dr. Martin Noland, page 75)

How is it that so many of the so-called "Confessional Pastors" think Walther is wrong because he doesn’t agree with the Confessions or Luther? Yes, orthodox Lutheran pastors are rightfully appalled by the Church Growth, no-theology, District Office Power Brokers that are tearing our Synod apart and destroying congregations. But let’s not blame Walther, Voters Assemblies, and lay people who are purposely kept in the dark, for apostate clergy failure. The majority of clergy in most districts intentionally elect men to be District Presidents who maintain the lowest common denominator on doctrine. This frees up the LCMS pastors to do what ever they want without District Office interference.

Logia Publishes Slam Against Voter’s Assemblies

Now, read the slam against LCMS Voters’ Assemblies in the following article from Logia.

"I believe Pastor Noland had the issue right when he questions the rights and power of voters’ assemblies in general. How can it be allowed that the frequency with which the sacrament of the altar is offered in the congregations is a matter of majority vote in the voters’ assembly? How can it be allowed that issues such as the form and content of the divine service be subject to the whims of a voters’ assembly instead of a divinely called, ordained pastor? Clearly, these issues stand as the larger and more difficult problems facing our congregations today. I fully encourage that this subject be fully discussed, and I can think of no better forum than Logia. "Larry A. Peters Clarksville, Tennessee" ("Logia, A Journal of Lutheran Theology" Vol. VII, Number 4 Reformation 1998"
Larry A. Peters, page 5, )

LCMS Voter’s Assemblies are Against the Bible

Now, look at some quotes by Rev. Doctor Martin Noland from an earlier article in Logia that inspired Larry Peters quoted above. As you read it, remember that Noland is a moderate voice among the hyper-Euro-Lutheran pastors. He defends the freedom of congregations to vote for their own pastors. In other parts of his article, not quoted here, Noland argues against the more hyper-Euro-Lutheran pastors who believe that Greek Orthodox Church polity is preferred to that of the LCMS. Now follows Noland’s voice of moderation claiming that the original structure of LCMS Voters’ Assemblies is not in agreement with the Bible and the Lutheran Confessions.

"Voters in typical Missouri Synod constitutions today have broad-ranging powers, that may be too broad in many cases. In many parishes, the problem with woman’s suffrage is not the women, but that the voters’ constituted authority overlaps or supersedes the powers and authority of the pastor defined by the Lutheran Confessions.

How many Missouri Synod constitutions take seriously this statement of the Augsburg Confession:

"Bishops and pastors may make regulations so that everything in the churches is done in good order, but not as a means of obtaining God’s grace....It is proper for the Christian assembly to keep such ordinance for the sake of love and peace, to be obedient to the bishops and parish ministers in such matters, and to observe the regulations in such a way that one does not give offense to another and so that there may be no disorder or unbecoming conduct in the church" (Acxxviii,53,55)?

The Lutheran confessors believed that the pastors, not the voters, decided matters of adiaphora. (things neither forbidden or commanded in Scripture)

In many Missouri Synod congregations, the voters make the regulations that the clergy are expected to observe. This reverses the order set forth by Acxxviii above. Pastors who accept parish calls in the Missouri Synod must agree to abide by this reversed order, but this does not mean that the reversed order is divinely inspired."

("Logia, A Journal of Lutheran Theology" Vol. VII, Number 1 Epiphany 1998"
Rev. Dr. Martin Noland, page 74)

"In two other places, the Brief Statement adheres more closely to Walther than to Luther and the Confessions. First, the Statement repeats Walther’s rejections of the divine origin and status of ordinations (33; cf. Walther, 247-48; Ministry VI B). Second, the Statement strictly limits the authority of the pastor with these words: "We reject the false doctrine ascribing to the office of the ministry the right to demand obedience and submission in matters which Christ has not commanded" (32) The Augsburg Confessions say, in contrast,

"Bishops and pastors may make regulations so that everything in the churches is done in good order, but not as a means of obtaining God’s grace....It is proper for the Christian assembly to keep such ordinance for the sake of love and peace, to be obedient to the bishops and parish ministers in such matters, and to observe the regulations in such a way that one does not give offense to another and so that there may be no disorder or unbecoming conduct in the church" (Acxxviii, 53,55)

Dr. Noland’s error, as well as many of the writers, readers, and supporters of Logia, and numerous faculty from both seminaries who support Noland’s views it that they have misunderstood and misinterpreted the Lutheran Confessions on this point. Their error is they view the pastoral office in terms of leadership and power over lay people (in the name of God, of course), a similar error made by "Church Growth /Leadership Trained" gurus at the District Office.

At least Noland and the hyper-Euro-Lutherans have the integrity to arrive at their misguided conclusions with theology. Whereas their market driven Church Growth counterparts are constantly discovering God’s new truth in demographics, Promise Keepers, and their own happy feelings.

Hyper-Euro-Lutherans to Inherit Synod by 2005

Church Growth style Mega Churches will be dinosaurs by 2005. There never was nor will there ever be a religious movement that survived by claiming it had no theology. Just ask the Episcopalians. Church Growth/Leadership Training must collapse because the same millennial hype that will build up their statistics for the next two years will tear them down by 2005. A religious movement that surveys its market to discover what it should teach is no religion. While LCMS Church Growth Pastors may not be millenialists they intentionally copy millenialist worship forms in order to get a millenialist statistical boost. The real millenialists are dead ducks after 2001. It will be impossible for the LCMS Church Growth Pastors to say "We are not like them." when they have been struggling for 15 years to be like them. Their epitaph: "Live by the crowd, die by the crowd." By process of elimination the hyper-Euro-Lutherans will dominate what is left of the Synod after the "Church Growth groupies" get tired of religious entertainment and change channels.

Hyper-Euro-Lutheran Failure

Noland fails to interpret Augustana Article 28:53-55 according to the Gospel and comes to a different conclusion than Walther, Luther, the Brief Statement, and the Lutheran Confessions. He has simply taken the quote out of context.

As You Read Walther

As you read the four pages reprinted from portions from Walther’s "Church and Ministry" (CPH pages 311-321) that respond to Maier’s and Noland’s errors, pity the poor lay people who are being carved up like Thanksgiving turkeys. The LCMS District Offices, in the name of Church Growth and Leadership Training, and the so called "Confessional" hyper-Euro-Lutheran pastors are trading in the priesthood of all believers for a board of directors or priesthood over all believers.

As your read Walther’s words remember that Noland’s quote from above, "The Lutheran confessors believed that the pastors, not the voters, decided matters of adiaphora," runs counter to the Gospel, the priesthood of all believers, the Lutheran Confessions, and the official position of the LCMS adopted by the Synodical Convention in 1851. Once upon a time, all the LCMS clergy and the LCMS Convention agreed to Walther’s Church and Ministry as the Biblical doctrine of the LCMS. However, that was when the Synod and District Offices were more interested in defending the Reformation instead of their own bureaucracy.

As you read the following selections from Walther, remember that the first work of the clergy is to preach, teach, and administer the sacraments. They are not to impose their own rules and regulations except where the Scriptures direct them to do so for the sake of the Gospel.

As you read Walther’s words, one can only thank God that He once blessed the LCMS with the highest caliber of selfless, courageous theologians and pastors who wrote with extraordinary clarity, wisdom, and love for God’s Word. Today, men who would forsake everything for God’s Word can hardly be elected to office or appointed to LCMS faculty positions.

As you read Walther’s words, one has to ask how Maier and especially, an excellent theologian like Noland, can ignore the pages of evidence that Walther presents for his case. Noland only offers one quote from the Lutheran Confessions and then misinterprets it.

As you read Walther, thank God that the first century of the LCMS may well have been one of the greatest blessings God has given to His church on earth since the Reformation. We once spoke and defended the truth with one voice.

As you read Walther, like Israel returning from Babylon, we cannot hope to return to such unanimity on God’s Word, zeal for excellence, and courage to defend the truth in the LCMS. However, this does not mean we should forget nor condemn the past because we can no longer attain its agreement in doctrine for ourselves. Today, President John Johnson of the St. Louis Seminary is promoting PLI (Pastoral Leadership Institute) for Church Growth/Leadership Training, and replacing Walther with Wall Street. President Dean Wenthe of Fort Wayne encourages hyper-Euro-Lutheranism and does not speak or write that Walther’s position in the following pages is the one and only position that he and the Seminary faculty teaches, defends, and champions in the LCMS.

As you read Walther, remember that today wise men in the Synod will not speak out like Walther did because God would not want them to jeopardize their careers.

Selections from Walther’s Church and Ministry (CPH)

Pages 311 to 321

1. Scripture Proof

Our Lord said to His disciples: "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. Yet it shall not be so among you" (Matt. 20:25-26). "Do not be called ‘Rabbi’; for One is your Teacher, the Christ, and you are all brethren" (Matt. 23:8). In addition, Christ testified before Pilate: "My kingdom is not of this world. If My kingdom were of the world, My servants would fight, so that I should not be delivered to the Jews" (John 18:36)

From these passages we learn that the church of Jesus Christ is not a kingdom of rulers and subjects, but one large, holy brotherhood, in which no one may rule and exercise authority. This required equality among Christians is not abrogated by the obedience that the hearers render to their ministers who teach them the Word of Jesus Christ; for in that case they obey not the ministers but Christ Himself. However, this equality of believers is abrogated and the church is changed into a secular organization when a minister demands obedience not only to the Word of Christ, his own Lord and Head and that of all Christians, but also to what his own insight and experience regards as good and suitable. As soon, therefore, as adiaphora or things indifferent, that is, things that are neither commanded nor forbidden in God’s Word, come in question in the church, a minister may never demand absolute obedience to what merely appears to him to be best.

On the contrary, it is rather the concern of the whole congregation, of the minister as well as the hearers, to decide on what should be accepted or rejected. It of course behooves the minister, according to his office as teacher, supervisor, and watchman, to direct the deliberations that are held on the matter. He must instruct the congregation and see to it that also in the determination of adiaphora and the establishment of ecclesiastical regulations and ceremonies the congregation does not act frivolously or establish something that is hurtful. Therefore, the holy apostle writes: "The elders who are among you I exhort, I who am a fellow elder:...Shepherd the flock of God which is among you, serving as overseers, not by constraint but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock" (1 Peter 5:1-3). And Paul, who before had asked the Corinthians for alms on behalf of the poor at Jerusalem: "I speak not by commandment, but I am testing the sincerity of your love by the diligence of others" (2 Cor. 8:8). Again, when he had recommended celibacy for the time of persecution: "This I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction" (I Cor. 7:35).

If then the holy apostles write such things as: "The rest I will set in order when I come" (1 Cor. 11:34), it is clear from what has been said that they established such indifferent regulations not by way of command but by way of advice and with the consent of the whole congregation.

2. Witnesses of the Church in Its Official Confessions

Augsburg Confession: "This power of the keys or of the bishops is administered and exercised only by teaching and preaching God’s Word and administering the sacraments, either to many or to individuals, as the call may be" (Art XXVIII, par 8; German text, Triglot, p. 84).

Apology: "It is also certain that this statement of the Lord Christ, ‘He who hears you hears Me’ (Luke 10:16), does not speak of traditions but is altogether contrary to them; for here the apostles do not receive a mandatum cum libera, that is, an altogether free and unlimited command and authority, but a limited command, namely, to preach not their own word but that of God and the Gospel. By these words (‘He who hears you hears Me’) the Lord Christ desires to strengthen the whole world, which indeed was necessary so that we may be absolutely sure that the preached [leibliche] Word is God’s power and that no one may look to heaven and seek a different word. Therefore, this statement (‘He who hears you hears Me’) cannot be understood of traditions.

"Christ here desires that they should so teach that by their mouth people hear Christ Himself. Hence they must not preach their own words, but His Word, His voice and Gospel, so that Christ is heard. This comforting statement, which supports our teaching most strongly and contains much needed doctrine and consolation for Christian consciences, these foolish asses refer to their silly traditions, such as food, drink, clothing, and other kid stuff [Kinderwerk].

"They also quote the passage: "Obey those who rule over you"(Heb. 13:17). This passage demands that we should obey the Gospel. It does not give the bishops any rule of their own or any lordship outside the Gospel. Hence, the bishops should not introduce traditions against the Gospel, nor should they interpret their traditions against the Gospel. If they do this, then the Gospel forbids us to obey them, as Paul writes to the Galatians: ‘If anyone preaches any other gospel to you...let him be accursed’ (Gal. 1:9).

"We reply the same thing to the passage: ‘The scribes and the Pharisees sit in Moses seat.’" Therefore whatever they tell you to observe, that observe and do’ (Matt. 23:2-3). It is certain that this passage does not command us universaliter, generally, that we should observe all things that they command, even things against God’s Word and command; for in another passage Scripture teaches: ‘We ought to obey God rather than men’ (Acts 5:29). If they teach anything unchristian and unscriptural, we should not obey them. Hence, this passage does not establish any rule outside the Gospel. Therefore, they cannot prove their authority, which they have established outside the Gospel, from the Gospel; for the Gospel does not speak of traditions but of teaching God’s Word’ (Art. XXVIII {XIV}, par. 18-21; German text, Triglot, p. 448).

Smalcald Articles: "In 1 Cor. 3:6, 21 Paul makes all ministers equal and teaches that the church is greater than the ministers. Therefore, it cannot truly be said that Peter had any superiority or power over the church before the other apostles and all other ministers. For he writes: ‘All things are yours: whether Paul or Apollos or Cephas’ (I Cor: 3:21-22). That is to say: Neither Peter nor any other minister may abrogate to himself any power or superiority over the church. No one should burden the church with his traditions, but it remains true that no one’s power or respect has greater validity than God’s Word. We dare not regard the power of Cephas higher than that of the other apostles, following those who said: ‘Since Cephas, who is the most eminent apostle, favors this or that, therefore also Paul and the others should favor it.’ ‘No,’ says Paul, pulling off Peter’s little hat, that is, the claim that his respect and power should be greater than that of the other apostles or of the church" (Of the Power and Primacy of the Pope, par. 11; German text, Triglot, p. 506).

The same: "And with the words, ‘Whatever you bind,’ etc. (Matt. 18:18), Christ adds, ‘Where two or three are gathered together in My name,’ etc. (V.20) in order to indicate to whom the keys were given. Likewise, Christ gives the highest and final jurisdiction [Gericht] to the church when he says, ‘Tell it to the church’ (v. 17)" (ibid., par 24; German text, Triglot, p. 510).

3. Witnesses of the Church in the Private Writings of Its Teachers.

Luther: "The spiritual rule has to do only with sin. Wherever there is sin, there this rule should also be, but nowhere else.... But here we speak of sins that are real and true sins, that no one has fabricated, but in which we were born: sins that transgress God’s commandments and against which the divine commandment testifies." (House Postil, "On the First Sunday After Easter," St. Louis edition, 13:541ff.).

The Same: "Therefore, I say that neither the pope nor a bishop nor any other person has the authority to prescribe to a Christian even the least command [eine Silbe zu setzen] unless he consents to it. Whatever else is done stems from a tyrannical spirit" ("On the Babylonian Captivity of the Church," 1520, St. Louis edition, 19:68).

The same: "But how, if they were compelled to admit that we all, as many of us as are baptized, are also priests? Such indeed we are, and we have entrusted to them alone the ministry, but with our consent. Therefore, they must also acknowledge that they have neither the right nor the power to command us, except as we ourselves permit them of our own free will" (ibid., pp. 113-14).

The same: " ‘...nor as being lords over those entrusted to you’ (1 Peter 5:3). These like to rule for the sake of honor, ride high, and act as mighty tyrants. Therefore, he admonishes them not to conduct themselves as though the people were subject to them and they could be the lords and do as they please. We indeed have one Lord, who is Christ, and He rules our souls. The pastors [Bischofe] should do nothing but feed the flock. In this way St. Peter overthrows and condemns with one word the whole rule of the pope. He clearly concludes that they do not have the power to issue a single command. They should rather be servants and say: ‘Your Lord Christ says this, and therefore you should do it. ‘ Christ says that very thing: ‘The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called "benefactors". But not so among you’ (Luke 22:25-26). Against this the pope now says: ‘You shall exercise lordship and have authority’ " (Exposition of 1 Peter 5:3, 1523, St. Louis edition, 9:1102-03).

The same: "What then are priests and bishops? I reply: Their rule is neither a government nor a power but a service and office, for they are neither higher nor better than are other Christians. Hence, they also should not put any law or command on others unless these consent and permit. Their office is nothing else than to teach God’s Word. By that they direct Christians and overcome heretics. For, as said before, Christians can be ruled by no other means than by God’s Word alone. Christians must be ruled by faith and not by outward works. But faith cannot come by any word of man, only by God’s Word, as St. Paul says: "Faith comes by hearing, and hearing by the Word of God’ (Rom. 10:17)". ("On Secular Government," 1523, St. Louis edition, 10:405-06).

The same: "A bishop as bishop has no right to impose on his church any law or ceremony unless the church consents either expressly or silently. Because the church is free and the ruler, the bishops must not rule over the faith of the church or burden and trouble it against its will. They are only servants and stewards, not lords of the church. But if the church, as one body with the bishop, agrees, they may impose on each other whatever they will if only godliness does not suffer from it; they also may abolish such things as they please. But this kind of power the bishops do not seek; they want to rule and have all things their own way [alles frei haben]. This we will not grant them, nor in any way will we become partakers of their injustice and oppression of the church and the truth....

"Therefore, we will not allow the bishops by either ecclesiastical or secular right to issue to the church any command, even if this would be ever so just and pious. For they must not do any evil in order that something good may result from it. But if they want to use tyranny and coercion, we must not obey or yield to them but rather die to preserve the distinction between these two rules, that is, for the will and command of God and against such wickedness and sacrilege [Kirchenraubereien]" ("Luther’s Reply to Questions Concerning Human Laws Submitted by Melanchthon," 1530, St. Louis edition, 16:1014).

January 12, 1999