C.F.W. Walther
1 Whatever the truth of the many stories may be, Walther found the authority of the ministry in that golden phrase, the authority of the Word of God and the power of convincing. With it he surrendered all earthly vestiges of power, and assumed a greater authority, because nothing depended on the man -- only on the Word of God. Walther is the Theologian for the Layman chiefly because he held to the absolute truth of the Word of God without swerving to the right or to the left, and without accommodations advanced with the aim that things might be more palatable for clergy or laity. He held to the truth for the sake of salvation and joy and peace -- his and the members of his congregation and of the Synod. He confidently trusted the power of the Word to change men's hearts, and to guide the course of the church, and to persuade the child of God without human contrivance or authority. And it worked. It worked with unimaginable success and scope. It worked as long as it was trusted and exercised. Many of our problems and conflicts today come not from the failure of the Word of God, or of Walther's theology, but from the failure of trust in the Word of God and desertion of the principles which governed Walther and the Synod of his day. It is that failure of trust (denied and disguised) and that desertion of the principles -- particularly the principle of the authority of the Word of God and the power of convincing -- which serves as the foundation of the most caustic and heated debate in our circles in these recent months. Walther stood the watch for the rights and freedoms of the laity. For example, Walther taught that the authority of the keys belongs to the congregation, and the exercise of that authority belongs to the pastors. He was clear that the pastors were also part of that congregation, but he did not allow them to appropriate the keys to themselves, and thereby disenfranchise the laity. Listen to Walther: 2 On the first question of power, Walther says no. He points to the authority of the office of the Keys, and to those to whom the keys have been granted; the church. Not any part of the church before or after another, above or below the other, but the church as the body of Christ, works with one will -- the will of God. And she works with one authority, the authority of God, and does not permit anyone to trespass and set themselves up as supreme. In fact, that is one of the themes of Walther - the theme that no one sets themselves up as ruler where Christ alone may rule. Since the ministry by its unique and God-given office often exercises the common possessions of the church on her behalf and at the behest of Christ, it is easy to understand why the temptation often occurs for clergy to take control and rule. Walther would have none of that. The pastor may not, that is he has no authority, to introduce new laws or arbitrarily to establish adiaphora or ceremonies. 3 Mind you, Walther did nothing, and said nothing to diminish the authority of the office of preaching and teaching the Word of God. He held it in great esteem -- and he served in that office. But he recognized the limits of the office, and the nature of the office. In his essay to the 25th Western District Convention held at Trinity Lutheran Church in Altenburg, Missouri, beginning October 10, 1883, Walther said, p. 262 ". . . The office of a pastor is the highest and most prestigious among all offices on earth; but nevertheless, it is precisely an office that means, as stated in the original Greek of the New Testament, only a diakonia, a service." 4In Walther's vision, the Church worked together -- pastors and laity. Neither was lord, for she has but one Lord. Each element of the church was integral, and each shared a common possession, the Gospel. Pastors were charged with the spiritual authority of teaching the Word of God in all of its truth and purity. But while they were charged, they were not simply trusted. They were held responsible to the laity to be true to their charge. Therefore, the power to judge doctrine is reserved for the laity as well. Walther makes that point by quoting Luther: 5 The unity of which Luther wrote is the unity built on the Word of God alone. We come back to that authority of the word of God and the power of convincing. By this teaching and understanding, Walther never intended to dim the authority of the minister, but to strengthen it, while holding in check the fleshly ambitions of the man who holds the office. He knew the hearts of men, since he, too, had once held episcopal notions. For Walther the greatest power we have is the authority of the Word, but it is an authority which is muted by admixture with human opinions. He was very clear that it was to be the Word alone and not mere human opinions or prejudices that held sway in the Lutheran church. But he held the authority of the pastor in the highest regard. Listen to Walther, and, as he quotes him, Martin Chemnitz, often called the second Martin of the Reformation: 6 Walther was responding to a spirit in his age not unlike the one in ours in which some have presumed that our learning and pious intentions fit the clergy for predominance and leadership beyond that which the Word of God provides of itself. 7 But listen to how Walther cautions concerning the pastor's ministry even in things that are not what we would consider adiaphora today. These are specific cases of casuistry, but not at all unlike the issues confronted by pastors throughout our Synod today. Concerning the issue of whether communion ought properly to be received in the mouth or into the hand, one pastor wrestled with a congregation which was accustomed to receiving it in their hands and did not yield to the guidance of their pastor in this. 8 Again, dealing with the issue of dancing (who hears of that today? Although when I was in college it was a scandal that the college permitted a dance on the campus), Walther had the following advice. It is clear how Walther, himself, felt about dancing, but it is also clear how the pastor was to proceed, and from where his true authority was to come. 9 Would it be fair to say that Walther placed the congregation above the pastor here? No. He simply placed them both under the Word of God, and charged the pastor with the use of the authority of the Word of God and the power of convincing. And he encouraged the pastor not to despair, but to maintain his true joy in the confidence of that Word of God to train and shape the people of God. He would not budge an inch, even when it came to the usages of the church, ceremonies and ordinances and such. In fact, Walther cautioned the pastor that he exercise wisdom lest he alienated his flock by doing what he was convinced was the right thing to do: 10 The authority remains with the Word of God. Pure doctrine was the goal and the ultimate value. Nothing, not even the liturgical traditions of our fathers was more important. Walther counted pure doctrine as paramount, and so he demanded that doctrine be examined and critiqued, and even judged by the church. This wasn't simply an option, but a necessity if the church was to remain faithful. In his address to the first convention of the Iowa District in 1879, speaking on the duties of an evangelical synod, Walther made it this clear, "The most important freedom and the most important right of a congregation is its right to judge and evaluate their pastor's doctrine." 11And to preserve that precious right, he would even say, "In 1 Cor. 3:4-8 Paul places ministers on an equal and teaches that the church is above the ministers . . . For he says, "All things are yours, whether Paul or Apollos or Cephas" (1 Cor. 3:21-22). This is to say that neither Peter nor the other ministers should assume lordship or authority over the church." Now, Walther's aim was not to make the ministers hirelings, or place them under the authority of the laity. There is but one authority in the church, Jesus Christ, the Lord of the Church, through His holy Word. But, as he made clear in his explanation above, the point of this statement was to prevent pastors from assuming lordship over the congregations either. That was a temptation for pastors in his day, and it is a temptation for pastors in ours. Walther was and is still today the theologian for the Layman. He protected the laity from those among the clergy who would dominate them for the purposes of their own sinful flesh. But he also protected the layman from his own flesh. He did not set congregations utterly free or absolutely above all influence. He expected clergy and laity to work together. It is clear from his many comments and instructions in his writings. For example, Walther staunchly held forward the right of the congregation to call its own pastor. That is the title of one of his books, in fact. He maintained that the Christian congregation had the right to call whomever it wished and chose to be its pastor, although the congregation surrenders willingly portions of that right in choosing Synodical membership. In other words, the congregation is free to choose anyone, but not as a member of Synod. If she should choose to ignore the Synod and her covenant with the Synod in selecting a pastor, she does so with the knowledge that exercising that freedom also excludes her from membership in the Synod. Walther never wanted to limit or deny a congregation its freedom or rights, but he recognized that the congregation could also freely choose to exercise its liberty by limiting itself, disciplining itself to the covenant of membership in a Synod. There were good reasons to do so -- for the common work of missions, and for the training of pastors and teachers, and for protection from false doctrine and unscrupulous pastors. But such self-limiting was also freedom. 12 And Walther expected congregations to be wise enough to seek and use the counsel of pastors -- even, and especially, in exercising that most basic and important right, the right of the Christian congregation to call her own pastor. He appealed on basis of Scripture, and apostolic practice, noting that, "The apostle is very careful to avoid infringing on the congregation's right; he does not command, but he pleads and admonishes. But not once do we read of a congregation choosing someone without having consulted a bishop." 13As you can imagine, some people saw the encouragement to seek pastoral counsel -- particularly the counsel of a District President -- as sinister and manipulative, a veiled episcopal notion, if you will, Stephanism! Walther rejected such ideas and defended the wisdom of using the counsel of pastors and District Presidents on the basis of the congregation's need for help in such an important task. 14 So neither the congregations are independent of the pastors, nor the pastors of the congregations in the theology of Dr. Walther. Neither lords it over the other, since the church has but one Lord -- Jesus Christ Himself. And Christ rules by the authority of the Word of God and the power of convincing. But unlike many of those in his day, Grabau and Loehe as popular examples, Walther stood for the rights of the Christian and of the congregation in order to limit the secular and this-worldly ambitions of many among the clergy. He left pastors with no power to steer, just faith in God, the same thing the church live on in every age. But Walther attempted to protect the laity, the congregation by standing firmly on the Word of God, whether it was popular or pragmatic or seemed foolhardy -- as it did to many a century and a half ago, and as it seems to many today. Walther simply trusted God, and trusted God would work through His Word among His people, just as He promised He would. Imagine that, faith! Among Christians! And it was stubbornly standing on the Word, and in the truth that made Walther the theologian for the Laymen. As I close, let me quote in abbreviated form Walther's theses on earthly authorities. They probably say as much as this entire paper, and it would be a pity if they were not visited publicly at least one more time in this generation. For those who would contend against what these theses say, their opposition says more about them than it does about Walther or about these simple, remarkable, biblical principles. 15 Finally, for the sake of the laymen, and the pastors, I would like to come down on the debate raging in our day on church polity. I do not wish to settle the debate, but to quote Walther to bring some clarity, and hopefully some perspective, to the discussion. Walther wrote the following, and I believe it is directly to the point: "God's Word has given no explicit mandate on the necessary structure of parish affairs. How these are to be regulated we can indeed assuredly deduce from God's Word, but only analogously (Titus 1:5) and from the general Biblical principle that everything be done to the glory of God, to the welfare of the church, and to the salvation of each individual (1 Cor. 12:7, 10:31, 14:40)." 16May God be gracious to us in these days and raise up men of faith like Walther, -- pastors and laymen!
[file:///D:/My Web/bronzebusiness/bio/biojmc.htm] November 5, 1999
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