The Divine Arrangement of the Public Preaching Office 1

We recall first of all what we understand under the "public Preaching Office" besides the spiritual priesthood and under "divine arrangement." We call the Preaching Office "Public" not by place. All Christians by virtue of their spiritual priesthood have the right and duty to speak God's Word under certain relationships in public places and in front of thousands, as the second part of the first thesis explains. We call the Preaching Office "Public", rather, from the fact that it is administered on behalf of Christians or - equivalently - on behalf of the fellowship. In this sense, we have been talking about a "public preaching office". See Walther in "Church and Office", Thesis VII on the Preaching Office: "The Preaching Office is the authority, conferred by God through the congregation as the possessor of the priesthood and all church authority, to exercise the rights of the spiritual priesthood in public office in behalf of the congregation." Regarding further the term "divine arrangement", we thus mean by this not merely that God has made Christians thus, that they come to all the relationships with intelligent thought and consideration on the establishment of the public Preaching Office - e.g.: of the nature of the Gospel or of the needs of the Church or of the gifts of God to the Church - but this, that the establishment of this office is not left to the discretion and good judgment of Christians, but they are commanded by God, so that Christians tackle not only a good ecclesiastical arrangement, but also a divine arrangement, when they do not set up the public Preaching Office or again do away with it. In this sense we have so far called the public Preaching Office divinely ordered. See Walther in "Church and Office", Theses I, II, and III on the Preaching Office: "The holy Preaching Office or Parish Pastoral Office is an office distinct from the office of priest which all believers have." "The Preaching Office or the Parish Pastoral Office is not a human institution but an office that God Himself has established." "The Preaching Office is not an optional office but one whose establishment has been commanded to the church and to which the church is ordinarily bound till the end of time." To cite an example: God has certainly made all Christian thus, that they by themselves - according to the new way God planted in them - pursue holiness and good works. The saving grace of God that has befallen them chastens them, in order that they deny ungodliness and worldly lusts and live soberly, righteously, and godly in this world.2 At the same time, we rightly say with our Confessions, "that it is God's will, order and command that believers should walk in good works."3 For thus the Apostle Paul writes on holiness and good works: "You know what commandments we have given you by the Lord Jesus. For this is the will of God, your sanctification."4 And to cite a species of good works: Christians are thus made by God that they realize without much
1

The report of the Southern Illinois District which also appears in this issue of "Doctrine and Defense" brings a timely paper by Dr. F. Pieper "The Divinely Organized 'Lay Movement'", from which the following article on the "Preaching Office" is a excerpt. The following themes come for discussion in this report: "The Proclamation of the Word by All Christians is a Divine Arrangement", "The Proclamation of the Word by Women in their Authority and in their Restriction", "The 'Lay Movement' in Financial Relationship", "The Magnitude of the Gifts", "The Danger of Little Gifts", "The Content of Preachers and Teachers of God's Word", "The Cause and Cure of Financial Lethargy", "The 'Lay Movement' in Christian Life in General". F.B. 2 Titus 2:11ff. 3 FC SD IV:7. 4 1 Thessalonians 4:2-3

thought: "those who preach the Gospel should live by the Gospel." However, in addition, Scripture inculcates very decidedly that it did so according to divine arrangement and from divine command, "The Lord has commanded that those who preach the Gospel should live by the Gospel."5 So we also say about the public Preaching Office that it not only grows out of the nature of Christians, the content of the Gospel, the needs of the Church, the teaching gifts that Christ gives His Church, etc., but moreover God's arrangement and founding, in the sense that it has God's express command and clear commandment. This is the teaching of the Holy Spirit. The apostle Paul orders the establishment of this office when he instructs Titus to fill the cities on the island of Crete here and there with elders. "Wherefore I left you in Crete, that you should completely bring about what I have left, and to fill the cities here and there with elders, as I have commanded you."6 The situation on the island of Crete was this: Christian congregations arose on the island of Crete. But this was yet undone, to set up the public Preaching Office in these congregations. Why it was omitted is not specified in more detail. It may be that the Christians still lacked the knowledge, in that they thought the establishment of the Preaching Office was not necessary and was not in their discretion. It may be that there was a lack of will, in that they were reluctant of the cost, the financial part of the establishing of the public office. It may be that Titus himself unduly hesitated. At any rate, the apostle here gives Titus the command to set up the Preaching Office. We need only to pay attention to the words: "Wherefore I left you in Crete, that you should fill the cities ... here and there with elders, as I have commanded you." Luther says on this point: "Whoever believes that here in Paul the Spirit of Christ is speaking and commanding will be sure to recognize this as a divine institution and ordinance, that in each city there should be several bishops, or at least one. 7 It is clear that the words of Titus 1:5 bring not merely good advice for expression, for example in the sense: "Make sure, whether or not the arrangement of the public Preaching Office on Crete does not develop naturally from the Christian sense and the situation of the congregations, and act depending on the relationships", but the words are a command, namely a command that the apostle had given beforehand, that is, before the actual establishing of the Office, and for Titus should be the rule and norm for action. The idea of the establishing of the Preaching Office has developed not only in the congregations, but even has existed before its implementation by the apostles of Christ. In short, the apostle here orders Titus for the congregations in Crete what he himself had done in the congregations of Asia Minor, according to the report in Acts 14:26: "They placed for them here and there elders in the congregations." If Titus had not filled the cities on the island of Crete with elders, then he would not have disregarded it merely as good advice but as a command of the Lord. Even the appointment of elders should happen not just in this or that city, where one deems it appropriate and beneficial, but citywise, i.e., city by city, where a Christian congregation is. In short, the establishment of the public Preaching Office is from divine command. And in this sense the public Preaching Office is of divine arrangement. It is therefore certain: Next to the command to all Christians to proclaim the gospel, and in addition to the general command to allow
5 6

1 Corinthians 9:14. Titus 1:5. 7 Luther, M. (1999). Vol. 36: Luther's works, vol. 36: Word and Sacrament II (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.) (155). Philadelphia: Fortress Press. Emphasis Dr. Pieper's.

everything to happen orderly in the Church, God has also given the specific command, valid for all times, to set up the public Preaching Office in the local congregation, namely the Office, whereby this congregation is cared for officially with God's Word as a whole and as individual members. We mean this divine command, valid for all times until the Last Day, when we say: The Preaching Office, which is a different Office from the Priestly Office of all Christians, "is not an optional office but one whose establishment has been commanded to the church and to which the church is ordinarily bound till the end of time." Apostles, prophets, miracle-workers, tongue-speakers, etc., belong to relationships of time. This is why Paul does not command Timothy to man congregations on Crete with apostles, prophets, miracle-workers, tonguespeakers, etc. He commands him to man the cities here and there with "elders." That the elders to be appointed are a distinct office from the general priesthood or steward of the public Preaching Office is apparent from that fact that the apostle swaps the word "elder" in the words immediately following with the word "bishop" and - just as in 1 Timothy 3 - adds a list of attributes that should be found in a bishop: "A bishop must be blameless as a steward of God... strong, to exhort by sound doctrine and to convince the gainsayers." Titus should man the cities here and there with such people at the apostle's command. But there's more! If Christians are now obedient to this command and appoint preachers in their midst by calling, then according to the teaching of Scripture God Himself has put these preachers at the respective congregations, and not merely in the sense that they are God's gifts to the Church - that they are indeed according to Ephesians 4:11 - and not merely in the sense that God has made them qualified to perform the Office of the New Testament - that is also true - but in particular in the specific sense that God Himself has put through the completed call of people in the respective congregations, in the respective place, as is evident from Acts 20:28. Here the apostle Paul thus addresses the indirectly appointed Ephesian elders: "Therefore take heed to yourselves and to all the flock, under which the Holy Spirit has placed you as bishops, to feed the congregation of God." But the permanent actual relationship which arises when a Christian church according to God's command and order sets up the public Preaching Office, namely the relationship of preachers and listeners, of teachers and taught, of guards and guarded, of shepherd and flock, of those who care for souls, and those whose souls will be cared for - this relationship is described in Scripture as ordained by God. Both preachers as well as hearers are commanded to recognize this relationship as one divinely put and to conduct themselves accordingly. As it is not humanly or churchly, but divinely arranged, that every Christian teaches, reproves, exhorts, comforts the Christian brother, is the brother's keeper, etc., then it is also divinely arranged that the standing elder or bishop in the public Office publicly and particularly looks after, teaches, reproves, admonishes, comforts, oversees, feeds, etc. with God's Word the congregation, flock, etc. commanded him. This activity with respect to the congregation, flock, etc. commanded them is not left to the discretion of the pastor, but commanded to him by God. Acts 20:28 says it in commanding form: "Therefore take heed to yourselves and to all the flock, under which the Holy Spirit has placed you as bishops, to feed the congregation of God." 1 Peter 5:2: "Feed the flock of Christ that is commanded to you." 1 Timothy 3:5: "If anyone does not know to manage his own house, how will he serve the Church of God?" As "shepherds" of

the commanded to them flock by the arch-shepherd, they will have to give account to this.8 But even Christians, members of the congregation, should recognize this relationship between teachers and taught, between shepherd and sheep, between seelsorgers and those whose souls are cared for, as established and arranged by God. It is not up to their discretion whether or not they want to acknowledge this relationship, but it is commanded to them: "Hearken to your leaders and follow them, for they watch over your souls, as ones that must give account thereof; that they may do this with joy and not with groaning, because that is no good to you."9 Luther: "It must far more be in place in the spiritual office, which is entirely Gods work and rule. And yet everybody presumes to criticize and despise it at will. We must boldly defy such insolent spirits with Gods Word and order and say: 'Disapprove of me and contemn me with regard to my person whoever will, but on the other hand, with regard to my office you must honor and laud me, as you love Christ and your souls salvation. For you are not my pastor or preacher, but God ordained me to be your pastor, in order that you might receive the Gospel from me and come into the kingdom of God through my office.' "10 In short, God wants to have the relationship between shepherds and flocks in His Church here on earth. Thus the Preaching Office is according to the start, middle, and end or according to the idea, carrying out, and continuance of divine arrangement. It is already apparent from what has been presented that the Scriptures do not leave us in the dark about the functions or activities of the public Preaching Office. We know these functions very well according to the nature and extent of God's Word. We do not know exactly from Scripture the functions of the diaconate and other offices which Scripture mentions.11 To this corresponds the practice in our Synod that, for example, the congregational chairman12, church elders, etc. have different activities in different places. But the functions of the public Preaching Office, the pastoral office or parish office, we know very well. Scripture statements, that completely cover the whole and individual, are available in the already mentioned Scripture passages. Regarding the nature of activity, those standing in the public Office should teach, reprove, exhort, comfort, feed, give attention, watch over souls, pray for them, be examples in way of life, etc. Regarding the extent of activity, they should not only care for some souls that is commanded them with God's Word, but the congregation of God13; feed the flock of Christ that is commanded them14; they should take heed to all the flock under which the Holy Spirit has placed you as bishops, to feed the congregation of God15, in all stations and ages of life.16 Luther calls the office of bishop or Preaching Office the office that governs Christianity in all stations with God's Word. Those standing in this office are also obligated by their office to be examples in the way of life not only to a few, but to the flock, "not as ruling over people, but
8 9

1 Peter 5:4. Hebrews 13:17. 10 Luther, M. (1999). Luther's works, vol. 28: 1 Corinthians 7, 1 Corinthians 15, Lectures on 1 Timothy (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.) (1 Co 15:811). Saint Louis: Concordia Publishing House. 11 1 Timothy 3:8ff; Romans 12:7-8. 12 Gemeindevorsteher. 13 1 Timothy 3:5. 14 1 Peter 5:2. 15 Acts 20:28. 16 1 Timothy 5:1ff; Titus 2:1ff.

being examples to the flock."17 This also corresponds to the practice in our Synod. Because we know precisely from God's Word what a pastor has to do according to divine arrangement, we thus have in our theological institutions a specific goal that the teachers aspire and the learners must achieve before we commend them for the call into the Preaching Office: the candidates to the Preaching Office must not only be able to teach, as Christian brothers teach one another, they must have reached such a degree of being able to teach18 that they preside over a congregation of God with God's Word, are able to care for a congregation of God with God's Word both in public preaching as well as in private pastoral care. Through all Scripture is found directions on how the public Office must be presented, as well as what are the functions in which this Office has to be engaged. One has therefore, from time immemorial in the Church, called these epistles the Pastoral Epistles, i.e., epistles about the focus of the pastoral office. Luther rightly writes in his preface of 1 Timothy: "This epistle St. Paul writes in order to provide a model to all bishops of what they are to teach and how they are to rule Christendom in the various stations of life, so that it may not be necessary for them to rule Christians according to their own human opinions."19 The question has been discussed in detail at various times in the church whether a Christian congregation should not also put such people in the service of the congregation, although they are not able to teach and govern the whole congregation in all stations of life with the Word of God, but who have outstanding gifts to serve in the congregation as admonisher or as governor and chairman or as teacher or as mercy practitioner, etc. Certainly the congregation can and should do this, that God distributes to His Christians, to serve the common good. One gleans over this in Romans 12 and 1 Corinthians 12. But these performing of services are neither individually nor together collectively the office of bishop or the public Preaching Office that has to keep watch over the whole congregation and has to look after and govern the whole congregation in all stations of life and ages of life with God's Word. The apostle Paul in 1 Timothy 3 therefore also expressly distinguishes the office of bishop and the bishops of the servants. Compare 1 Timothy 3:1-7 with 1 Timothy 3:8-13. And the people who serve without express or with express commission on behalf of the congregation within the congregation as admonisher, governor, chairman, teacher, etc., remain under the oversight of the office of bishop or public Preaching Office, so to this office certainly belongs the oversight of the whole flock and the responsibility for the whole flock. In this scope of service and the thereby required qualities of the "bishops" or "elders that the Scriptures particularly describe in 1 Timothy 3, Titus 1, 1 Peter 5, and Acts 20, neither the congregation nor the pastor can change things. We are here dealing with precisely a divine order and with divine attributes. For example, a congregation cannot appoint one person to the public teaching office and another person with the Christian, as an example to the flock, way of life and the obtaining of a good report that pastors should have in the world. Both qualities must be found united in the one person of the bishop or pastor. Scripture says quite explicitly about the bishop or pastor: "He must also have a good testimony from those who are

17 18

1 Peter 5:3. Lehrhaftigkeit. 19 St. Louis Edition 14:120. ET: The Lutheran Study Bible, p. 2066.

outside."20 A congregation may not deviate from this principle. They may not appoint a man to the preaching office or allow him into this office if he has committed civil disgracing sins and thereby lost his good name before the world. If he sincerely repents, then he can be a member of a congregation and be saved, even if he had fallen so deeply. But he should not remain in the public Preaching Office. This is a divine arrangement. The congregation must relieve him from the Office. If a congregation wanted to disobey the divine arrangement even after proper instruction and admonishment, then we would have to exclude them from our ecclesiastical fellowship. But also with respect to the other qualities that should be found in bishops or pastors, we may not impose any conflicting distinction with God's arrangement. A congregation may not say: We would have or keep a pastor who means well, is pious of heart and friendly, even if he is not apt to teach in the sense that he is able to care for the whole flock in public preaching and in private pastoral care. Certainly there are in general different levels in aptness to teach and competency of office. God has also distributed in varying degrees the gifts which are necessary for administering the public Preaching Office. But even the least gifted and qualified should possess the degree of proficiency that he can lead the entire congregation and each member of it, man and woman, young and old, rich and poor, healthy and sick, and troubled, etc, on the right, straight way to salvation. A congregation may not say: We're really content to let our pastor present true doctrine, even if he can or will not refute false doctrine. It states in the divine instruction for bishops or elders not only that he is to keep steadfast to the faithful word that is certain and is able to teach, but also that he must be powerful, to convince the gainsayers and to silence them21, he must not only feed the whole flock, but also be able to defend them from the horrible wolves, who do not spare the flock.22 Finally, a congregation may not say: We're really content to let our pastor read a sermon of another good preacher or let him memorize and recite from memory a sermon of Luther, Gerhard, or Walther. Walther rightly says in his Pastorale23 that this is not sufficient, and he adds: "For that very reason God has instituted a personal public Preaching Office, in order that the Word of God may be applied depending on the different natures of people." The sermon must be both "timely" as well as suited for the congregation.24 "Therefore whoever always would deliver the same sermons that a distinguished servant of God of the past has delivered for inexpressible blessings of his time, he would not be doing what his office precisely requires of him in his time."25 But what about the congregation that could not acquire a person who possesses the necessary qualities of the office of bishop, or is at least temporarily "vacant"? Now this is a Christian congregation. The establishment of the pastoral office does not belong to the essence of the congregation. Such a congregation will not publicly hold God's Word in abeyance. They will appoint one or more persons perhaps to read a sermon, visit the sick, even perform Baptism and distribute the Supper.26 But the congregation still does not have the divinely arranged public Preaching Office.
20 21

1 Timothy 3:7. Titus 1:9-11. 22 Acts 20:28-29. 23 p. 96. 24 Gemeindegem. 25 ibid, p. 106. 26 cf. Walther, Pastorale, p. 180f.

At any rate, these are all sorts of things that are known to us and are in general practice. In all existing seminaries among us we train people, not only in society, but each in his own person, to possess the requisites and qualities that bishops or elders should have according to 1 Timothy 3, Titus 1, 1 Peter 5, and Acts 20. And we do not follow this practice in order to meet requirements of the circumstances of the time, but because we acknowledge the establishment of the personal public office of Bishop or Preacher as a divine, forever valid and binding institution. As Luther recalls, there can be one or more bishops in a congregation. They will make some division of labor among themselves. But each must possess all of the proficiency described in 1 Timothy 3 if he should be called bishop or pastor without reservation. Similarities and Differences of the Spiritual Priesthood and the Public Preaching Office In order neither to separate nor to mingle improperly the functions of the spiritual priesthood and the functions of the public Preaching Office, it is useful if one keeps in mind both the similarities and differences of each according to Scripture. The similarities consist of the following main points: 1. The proclamation of the Word by both is purchased by the blood of Christ, "dearly earned" (purchased) as Luther says27; it presupposes the reconciliation of the whole world through Christ and the message of this reconciliation, the Gospel. 2. The proclamation of the Word by both presupposes on the part of the proclaimer faith in Christ, rebirth, the spiritual priesthood. There is no "theology of the unconverted" neither with "laymen" nor with preachers as some later theologians of our church have erred. Both have experienced sin and grace in their hearts. Not as though the word preached by an unbeliever would not strong, could not save souls, but the personal skill for preaching is lacking in an unbeliever. 3. The proclamation of the Word by both is tied to God's Word and may not go beyond God's Word.28 On one hand, the "layman" may not rely on his "spirit": "If someone lets himself think he is a prophet or spiritual, he should acknowledge what I write to you; for they are commandments of the Lord."29 On the other hand, pastors cannot appeal without and against God's Word to their "office" or to their higher education, "scholarship", and the like. 4. The proclamation of the Word by both has the same divine power. Whether God's word is proclaimed by simple Christians or by highly educated pastors, it is always according to Romans 1:16 the power of God for salvation, according to John 6:63 spirit and life. Even the number of preachers takes and gives nothing from the power of the Word of God. The proclaimed Word of God always has the same divine power, regardless of whether it proceeds from a single Christian or a church or a synod. 5. The proclamation of the Word by both has the same reliability for the hearer. "Obey your teachers" etc.30 "If he refuses to listen to them" etc.31

27 28

St. Louis Ed. X:424. 1 Peter 4:11. 29 1 Corinthians 14:37. 30 Hebrews 13:17. 31 Matthew 18:17.

6. The proclamation of the Word by both has the same purpose: the salvation of the hearer. 1 Timothy 4:16 applies regarding the proclamation of the Word by the public Office: "Where you do this, you will save yourself and your hearers." John 7:38 applies regarding the proclamation of the Word by all Christians: "Whoever believes in Me, as the Scripture says, out of his belly shall flow rivers of living water." The differences consist of the following main points: 1. To the public Preaching Office belongs a particular, i.e., greater ability to teach, a greater aptitude and equipping. Hence the warning of the apostle Paul to Timothy concerning the filling of the office: "Lay hands on no man too soon."32 Also: "And what you have heard from me among many witnesses, commit this to faithful men, who will be able to teach others."33 Further Titus 1; 1 Timothy 3. 2. To the public Preaching Office belongs a particular call. Not all Christians are called to this office, insofar as they are Christians, because for this purpose they require a particular call by other Christians. "Dear brothers, not everyone should take it upon themselves to be a teacher."34 "No one takes the honor to himself, but he who is called by God, like Aaron."35 Every Christian is put as teacher to the brethren and to the world - this should be noted - but for a bishop, for a teacher in a congregation of God as such must first be particularly put by the Holy Spirit.36 For the proclamation of the Word that is done by the public office, Christians as Christians are not the subject, but the object, i.e., they do not preach the Word in the public Office, but the Word is preached to them for their own good. The appointing to the Preaching Office certainly happens to half of the arrangement. This is true. But the arrangement must not be put in contrast to the divine arrangement. 3. The sphere and nature of the task of the Preaching Office is different from the sphere and nature of task of every Christian. The teaching of a Christian should occur even assemblies of Christians, in congregational assemblies, in synod assemblies, etc. But to the individual Christian it is not commanded to feed the whole congregation as flock, but to the preacher.37 4. While Christians remain with the doctrines commanded them in their civilian calling and should nourish themselves by the work of their hands, the public servant of the Word should not weave himself with the affairs of food38, but according to Christ's command nourish himself from the Gospel.39 Similarities and differences of both proclaiming the Word according to Luther: "This is the way it is in Christendom, too. Before anyone becomes a preacher or a bishop, he must first be a Christian, a born priest. No pope or any other man can make him a priest. But having been born a priest through Baptism, a man thereupon receives the office; and this is what makes a difference between him and other Christians. Out of the multitude of Christians some must be selected who shall lead the others by virtue of the special gifts and aptitude which God gives
32 33

1 Timothy 5:22. 2 Timothy 2:2. 34 James 3:1. 35 Hebrews 5:4. 36 Acts 20:28; Titus 1:5. 37 Acts 20:28; 1 Peter 5:2; 1 Timothy 3:5, etc. 38 2 Timothy 2:4. 39 1 Corinthians 9:14.

them for the office. Thus St. Paul writes (Eph. 4:11, 12): And His gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers, for the equipment of the saints (this means those who are already Christians and baptized priests), for the work of the ministry, for the building up of the body of Christ (that is, the Christian congregation or church). For although we are all priests, this does not mean that all of us can preach, teach, and rule. Certain ones of the multitude must be selected and separated for such an office. And he who has such an office is not a priest because of his office but a servant of all the others, who are priests. When he is no longer able to preach and serve, or if he no longer wants to do so, he once more becomes a part of the common multitude of Christians. His office is conveyed to someone else, and he becomes a Christian like any other. This is the way to distinguish between the office of preaching, or the ministry, and the general priesthood of all baptized Christians. The preaching office is no more than a public service which happens to be conferred upon someone by the entire congregation, all the members of which are priests."40 Further: "True we all have this power; but no one shall presume to exercise it publicly, except the one who has been elected by the congregation to do so. but in private I may freely exercise it."41 "All Christians serve God but all are not in Office."42 "All is wrought in obedience to the order of Him Who commands me to hear His Word as well as to preach to you, and to exercise the same faith and Spirit with you. Thus all alike praise the one Lord."43 "All Christians are priests, but not all are pastors. For to be a pastor one must be not only a Christian and a priest but must have an office and a field of work committed to him. This call and command make pastors and preachers."44 "Some imagine that they must immediately step up and become a preacher to others when they have been given some opportunity to speak a little about the Gospel."45 Importance of the Knowledge of the Divine Arrangement of the Preaching Office for Pastor and Congregation The knowledge that a preacher is in the Office and carries out his official works according to divine arrangement and by divine command to a specific congregation is of utmost importance both for the preacher and for the congregation. In the first place for the preacher himself. The preacher is certain that no mere human benevolence and judgment brought his office into being and commissioned him, but God himself created his office and put him into it, this is certain in regard to a number of points of his disposition and his duties in the focus of his Office. 1. Every Christian can and should plead to God in the knowledge of his own incompetence, that he would diligently make it the focus of his civil and spiritual calling. But in particular the faithful pastor is moved again precisely by the thought that he is completely unfit
40

Luther, M. (1999). Luther's works, vol. 13: Selected Psalms II (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.) (Ps 110:4). Saint Louis: Concordia Publishing House. 41 Second Church Postil for the Sunday after Easter, Vol. 1, Part 2, p. 376. 42 Epistle (Church) Postil for Advent 3, Vol. 3, Part 2, p. 65. 43 Epistle (Church) Postil for Trinity 10, Vol. 4, Part 2, p. 216. 44 Luther, M. (1999). Luther's works, vol. 13: Selected Psalms II (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.) (Ps 82:4). Saint Louis: Concordia Publishing House. 45 Church Postil for St. Andrew, Winter Section, p. 5.

for the focus of his office. However, the pastor remains firm in faith that the Office in which he stands did not merely develop from the circumstances of the Church, but God himself arranged this Office and put him into it. So he will implore with greater confidence to the founder and occupant of this Office for conferring and maintaining the necessary proficiency. Chemnitz once said: "It is not to be thought that this (namely the calling of a pastor) happens on the basis of a human institution or only for the sake of order", he cites four reasons why the knowledge of his divine work is so necessary for a pastor. The second reason is: "Very many spiritual gifts, but particularly divine governance and protection, are required in order that the Office would be carried out properly and for the edification of the Church. Whoever now has a proper Call can call upon God with a clear conscience and can expect a certain hearing according to these promises, 2 Cor. 3:2, etc."46 2. Every Christian should know himself as a little lamb of the flock of Christ and as a an inhabitant in the house of God in God's cover and protection. The pastor, who stands in the Office arranged by God and in the individual instance occupied by God, can and should know himself in two hats: first of all as a little lamb of the flock of Christ and as a member of His house, and then as shepherd of the flock commanded him and as a "steward of God."47 This gives him courage and strength, for example, in contagious diseases, when other flee, he faithfully remains at his post. He knows himself believing in his divine call in the course of the Office in the polluted as surely as in healthiest place. 3. A temptation to the pastor is: "I work in vain in my office." He should presently consider that he is in office not merely according to good human judgment, but according to God's order and command, thus all the more will he succeed to command the success of his office to God, Who will award fruit and victory in His time. 4. The pastor is, according to his flesh, trying to mix human ideas into his preaching, to add to God's Word in doctrine and practice or even to write it off, to turn the opinion of the Church thereby into an advantage. Let him now consider: this Office is God's, God's according to origin and placing. He will thus more clearly recognize the folly of something other than to bring to bear the Word to God in His office. 5. The preaching office has - as Dr. Walther used to recall - lots of temptations to laziness. If someone is equipped with some oratorical gifts, he can preach that gratify the majority of the congregation, initially at least, although the sermons are not studied diligently and with prayer and God's Word is not applied to the circumstances of the congregation, as God had intended by the establishing of a personal Preaching Office. Let the preacher now be reminded: "The Office, in which he stands, is God's, especially instituted by God to care for young and old, male and female, rich and poor, the troubled and secure, with God's Word; I must take heed to all the flock over which the Holy Spirit has set me as shepherd, bishop, and watchman, and I must give account to the Chief Shepherd about the souls commanded to me" when the preacher calls to mind these divine truths, then lethargy and laziness disappear before them as fog before the sun. 6. All Christians should be careful in their manner of life. They are supposed to display advantageously Christ and His Church through their way of life. When Christians walk
46 47

Loci Theologici, Locus XVII, Chapter IV, Part 1, p. 699. Titus 1:7.

offensively, then on her account Christ and His holy Christian Church is blasphemed by unbelievers. Therefore all Christians are exhorted not to participate in the messy ways of the world. Now a preacher comes into particular danger with regard to his conduct because his office unites him with all sorts of people and confronts him with temptation opportunities. And how the world rejoices when a pastor came to fall! The telegraph reports this from New York to San Francisco. What earnestness should be found in a preacher in regard to his manner of life! This earnestness will be multiplied by the fact that he remembers that his office is God's and he is God's servant, ambassador, in a particular sense and as such has to represent his God and Savior before the Church and the world. The knowledge that a preacher stands and performs his official duties according to divine arrangement and by divine command is, on the other hand, also of the utmost importance for the congregation. 1. With the knowledge: "God Himself has instituted and put the office of preaching among us" the congregation is of the opinion that their pastor is the best pastor in the world for them, even if he has fewer gifts than this or that pastor in the neighboring congregation. Dr. Walther says regarding this point: "It cannot be expressed how important it is for the listeners to be certain of the divine call of their preacher. If the listeners are convinced of it, they will be satisfied at heart to have even a preacher with lesser gifts if only he is faithful. They will not leave their church and run after someone more highly gifted. They will rather in simplicity hold to this: Our preacher is the one whom God has given us, through whom God wants to lead us to heaven. Under his shepherding God will not let us lack anything that is necessary for our salvation."48 2. The knowledge of the divine origin and putting of the Preaching Office causes Christians regularly and diligently to come to church and even to listen to the spoken Word in private pastoral care. The Christian tells himself: I just want to hear the Word that God says to me today or on this special occasion by the preacher, whom He has set here in his office. This knowledge leads him also to receive the spoken Word directly from his person. He regards both the chastening Word of the Law and the comforting Word of the Gospel as if God Himself had spoken to him. 3. If the public Preaching Office is God's arrangement for the good of the Church, then all Christians must always be careful in the appointing and maintaining of this office. How? Above all by establishing and maintaining Christian schools. From our congregational schools, we then send the best students to our institutions of higher learning. These institutions of higher learning, colleges and seminaries, we support and maintain with great diligence. We do not allow the interest of them to grow cold. It is not too much to ask at every assembly of the congregation to report on our institutions of higher learning, as other church work outside the congregation is reported. This results in both diligent prayers and voluntary gifts for our institutions of higher learning. We will always be thoughtful about the feeding of institutions of higher learning, even not to consider our own sons too good for the Preaching Office or School Office. Luther: "But, after (His Word) is given, we ought to be thankful and to faithfully read and hear it, sing and speak it, and meditate upon it day and night. And it should be our part to

48

Pastorale, p. 29-30, ET p. 20.

secure teachers enough to minister it to us liberally and continuously. This is what is meant by letting the Word of God dwell among us richly."49 The Papists speak of the Pope as the "Holy Father", although he desecrates the Gospel. Even non-Roman [Catholics] call him "Holy Father." In contrast, faithful preachers of the Gospel are despised by the world, and Christians even frequently go along with this contempt. They even talk about the "poor preacher"50 and do not want their sons to be preachers. Luther, however, says that one would like to call those who stand in God's office and faithfully proclaim the Word of God not merely "worthy men" but also "holy men" and "holy fathers", not because of who they are, but because of their office in which they proclaim God's Word. He volunteers to call the Pope the "Holy of Holies" three times if the Pope would teach only the Word of God.51 "Those who have honest and pious hearts should highly esteem their ministers and preachers in all humility and love, for the sake of Christ and of His Word. They should regard them highly as a gift and jewel given by God, more precious than any temporal treasure or possession."52 Lehre und Wehre 60:4 (1914), pages 145-159 Translated by David M. Juhl Completed on 2 September 2012 The Thirteenth Sunday after Trinity

49 50

Epistle (Church) Postil for Epiphany 5. Volume 4, Part 1, p. 88. Translator's note: The words in quotation marks are in English. 51 St. Louis Ed. 18:2023 (Wittenberg Concord). 52 Luther, M. (1999). Luther's works, vol. 21: The Sermon on the Mount and the Magnificat (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.) (Mt 7:6). Saint Louis: Concordia Publishing House.