If you would like a printed version of this document please contact the Chairman of Scriptural Publications.

A Catechism
on the

DOCTRINE of the CHURCH and its MINISTRY

as it relates to the
FALSE TEACHING of the *WELS, ELS, CoLC and their followers
;
*WELS Wisconsin Evangelical Lutheran Synod; CoLC Church of the Lutheran Confession;
ELS Evangelical Lutheran Synod (The Norwegian Synod)
;
;
;By Way of Introduction
1. Why is true Christian love an important matter to consider when presenting a doctrinal paper on a controverted subject such as the Doctrine of the Church and its Ministry?
2. What does the Bible say about true Christian love in relationship to God's Word?
3. What would be considered a violation of true Christian love in defense of one's doctrinal position?
4. Is there a danger in "irenics" as well as "polemics"?
5. In a polemical paper, what is the greatest love we can show to those who teach, defend, and support false doctrine?
6. What danger must we always be aware of and avoid in the defense of what is clearly taught in Scripture?
7. If theses are used for the purpose of settling doctrinal differences or to establish oneness of faith, what must always be kept in mind?
8. In the matter before us, what must be our initial consideration?
;A Clear Understanding of Terms
9. What is a doctrine?
10. What doctrine for example, is set forth in the clear words of Scripture?
11. What doctrines, for example, are properly drawn from clear Bible passages?
12. Should a doctrine ever be established on the basis of silence on the part of Scripture?
13. What is a divine institution?
14. Is the Civil Government a divine institution?
15. Is the "form" of the civil government a divine mandate?
16. Is Marriage a divine institution?
17. Is the outward form of marriage commanded by God?
18. Is the Home and Family Unit a divine institution?
19. Does the Bible anywhere call the home or family unit a divine institution?
20. Why, then, do we Christians regard the home and family unit as having been set aside by God in a class by itself?
21. Does God permit us, in Christian liberty , to forsake or dissolve the home and family unit for some other "forms" such as a commune, a youth camp. etc.?
22. Are, then, communes, schools, day-cares, boys and girls clubs, or various other gatherings of adults and children, to be regarded as being instituted by God and therefore on the same plane with the home or family unit?
23. Is the position or office of the father in the home a divine institution?
24. Is the office of a Christian day school teacher on the same plane with the office of the father in the home inasmuch as the office of the school teacher is established through the "gift of the common faith of the believers" to perform some of the functions which God has made the father's responsibility?
25. Is it right to assume that God has not instituted any other office in the home which is on the same level with that of the father?
26. But couldn't such an office be established by the Holy Ghost "through the gift of our common faith," for example, couldn't the pastor be over or at least on the same level with the father in the home?
27. What is exegesis?
28. What is correct or "sound" exegesis?
29. How is this wrong method of exegesis used by the Wisconsin Synod, CoLC, ELS, and by their followers in the development of their " new" doctrine on the Church and its Ministry?
30. Is it correct to refer to their doctrine on Church and Ministry as a "new" doctrine?
31. How was this "new" doctrine dealt with by the Missouri Synod?
32. What is the incorrect method of Bible interpretation called by which the Wisconsin Synod develops its doctrine on Church and Ministry?
33. How was this method of Bible interpretation introduced into the Wisconsin Synod?
34. What was the Wisconsin Synod's method of Bible interpretation prior to 1908?
35. How did Luther and the early Lutheran theologians contend for "sound" Bible interpretation?
36. How did the Old Missouri Synod theologians contend for "sound" Bible interpretation?
37. What, then, is the chief duty of an exegete?
38. Did the Wisconsin Synod ever have a professor who called their attention to the nuda Scriptura especially also in the Doctrine of the Church and its Ministry?
39. What ever happened to Dr. Hoenecke's Dogmatik?
40. Why are so few references made to the teachings of this great spiritual leader of the Wisconsin Synod?
41. Is it correct to refer to the "new" Wisconsin Synod's teaching on Church and Ministry as a "development" of doctrine?
42. Why is it important to have these things in mind as we approach a discussion of the False Doctrine on Church and Ministry as it is set forth, defended, and upheld by the WELS, CoLC, ELS, and their followers?
;The Status Controversiae (on the Church)
43. How is the word ekklesia ( church) used, not according to its etymology, which is of man, but according to its " usus loquendi," namely, its actual use in the Bible, which is simply permitting the Bible to interpret itself?
44. What is the Una Sancta or the Holy Christian Church, the Communion of Saints?
45. What is the Local Congregation "as God sees it?"
46. How is it possible for the true believers (who are visible to God only) to gather themselves together to perform their God-given functions and responsibilities?
47. By what term is this visible assembly also referred to in Scripture through which the true believers (who are known to God alone) can with one another carry out their God-given duties and responsibilities?
48. Approximately how many times is the word ekklesia (church) used in the Bible to designate a Local Congregation both in the broad sense (as men see it), which may include hypocrites, and in the narrow sense (as it is visible to God only), which is a part of the Una Sancta?
49. Are there any passages in Scripture in which the word ekklesia (church) can refer to nothing else but the visible Local Congregation?
50. Since God has 1) commanded certain functions to be carried out by true believers in any given locality ( See: Question #45 ) , and since 2 ) these functions can be carried out only through a visible assembly of professing Christians ( See: Question 46 ) , and since 3) such a visible assembly is called ekklesia (church) in the Bible ( See: Questions #47-49 ) , as what must such a visible communion be regarded?
51. Why must the local visible congregation be regarded as a divine institution?
52. Since the Wisconsin Synod, the Church of the Lutheran Confession, the Evangelical Lutheran Synod, and their followers, teach correctly with regard to the Holy Christian Church, the Communion of Saints, where does their false doctrine have its beginning?
53. What power or authority, of course, does the Lord give to any and every true believer?
54. But are not two or three Christians, or any group of true believers gathered in Jesus' name, properly called "church," and do they not therefore possess the full power and function of the Keys?
55. But aren't the true believers, in the final analysis, the only members of the Church, because of whom the local visible assembly is called a "church ?"
56. On what does the Wisconsin Synod and their kindred spirits base their peculiar false teaching?
57. Why is this a plain and shameful abuse of these Scripture texts?
58. Can we prove from Scripture that any one professing Christian is a true believer who, as such, possesses the full power and authority of the Keys?
59. Can we prove from Scripture that wherever two or three professing Christians are gathered in Jesus' name, there is at least one true believer who, as such, possesses the full power and authority of the Keys?
60. Can it be proved from Scripture that wherever the Gospel is in use (no matter how casual or infrequent) there are true believers?
61. Can it be proven from Scripture that there are true believers wherever professing Christians, in a certain locality, gather regularly and consistently about the Word of God and the Sacraments, establish the office of the ministry in their midst, and exercise the full function of the Office of the Key, etc.?
62. How does the Lord God describe the functions of the New Testament church in the words of the Prophet Isaiah?
63. How is it that the Lord God is evidently referring to the local visible church in this Isaiah passage?
64. But must not this Word of God in Isaiah 55:10-11, refer in general and in the final analysis to "the broad testimony or the total confession of the New Testament Church as it appears here and there, now and then in the world" as it is preached and taught in personal mission work, in the congregations, in parochial schools and seminaries, in the home and among Christians here and there who gather about the Word?
65. But doesn't this make the local congregation and the pastoral office a "means of grace" through which alone the Holy Ghost works faith and makes people true believers?
66. Does this in any way deny the efficacy of God's Word outside of the local congregation?
67. Why is this precious promise of such great importance?
68. How do the theologians of the WELS, CoLC, and ELS "make up" their own meaning for the term "divine institution" and thereby "deceive the hearts of the simple" by causing them to think that they are still holding fast to the Lutheran Confessions, the Brief Statement, the writings of Luther, Walther, Pieper, and other orthodox Lutheran theologians?
;THE STATUS CONTROVERSIAE (on the Ministry)
69. Since God requires the local Christian congregation to establish the Office of the Public Ministry in its midst ( See: Questions #45 and 46 ) , where alone must we look to determine the definition of "public ministry?"
70. What public ministry did the Lord Jesus establish when He called His twelve apostles?
71. How does the Holy Ghost identify the Apostolic Office with the Office of the Public Ministry committed to the pastor of a local congregation?
72. From where does the public office of the ministry receive its initial commission?
73. In what words does the Holy Ghost spell out specifically the functions, duties, qualifications, authority, responsibilities of , and the honor due to the office of the local pastor as distinct from the spiritual priesthood?
74. On the basis of these clear Scripture texts (without any historical, linguistic, or exegetical maneuvering, or rationalization), as what must we, therefore, regard the office of the public Ministry of the Word?
75. In these passages, does the Lord God give the various functions, duties, responsibilities, authority, and honor to, as well as describe the various qualifications of any other specific office in the church besides the Pastoral Office?
76. Why, then, must we conclude, in the light of these clear Bible passages, that the public Ministry of the Word is the same as the Pastoral Office, and that it is the only divinely instituted office in the church?
77. How do the WELS, ELS, CoLC, and their followers, use the term "public ministry?
78. Does the Bible tell us anywhere that whatever the local congregation, or any group of professing Christians, establishes, is a divine institution?
79. How are the ministers of the Word (pastors) called into their office?
80. Is not the office of deacon, referred to in Scripture, another ministerial office on the same level with the pastoral office?
81. Can there be more than one pastor in a congregation?
82. Are theological seminaries, parochial schools, or teachers' colleges divine institutions?
83. What about the offices of parochial school teachers and seminary professorsare they not to be considered divine institutions?
84. What about a synod and synodical officers?
85. Why is a regular "divine call" extended, in many church bodies, to seminary professors, assistant pastors, and parochial school teachers, but not to Sunday school teachers, synodical officials, trustees, deacons, etc.?
86. Does it not deprecate and demean the work of assistant pastors, seminary professors, parochial school teachers, Sunday school teachers, and incumbents of other auxiliary offices to insist on the basis of Scripture that their offices are NOT "divinely instituted" and that their incumbency in such offices is NOT by the "divine call" of the Holy Spirit?
87. Is not the insistence that the local visible Christian congregation is the only divinely instituted functioning unit of the Holy Christian Church, and that its Pastoral Office is the only divinely instituted form of the public ministry and, as such, the highest office in the church, a matter of "ceremonial legalism" and an infringement upon the glorious liberty of the sons of God?
;;In Conclusion
88. Were there such false prophets in the early days of the New Testament church who rebelled against the Word of God in this matter?
89. How is the false teaching of the WELS, ELS, CoLC, and their followers, almost an exact parallel to the rebellion of Korah?
90. How, then, must we regard those who teach, uphold, and defend the false teaching of the WELS, ELS, CoLC, and their followers, on the Church and its Ministry?
91. Of what sheep's clothing should we always be aware?
92. Of what great danger is their false teaching on the Church and its Ministry?
93. What, therefore must our prayer always be in these matters?
To bottom of page

By Way of Introduction

1. Why is true Christian love an important matter to consider when presenting a doctrinal paper on a controverted subject such as the Doctrine of the Church and its Ministry?

Answer: Because love is the epitome of what our life and conduct should be as Christians in our relationship toward God and toward our fellowmen. Therefore the motivation for such a dissertation should be: 1 ) Love for the Lord and for the pure teachings of His Word as they are set forth in the clear passages of Holy Writ (the analogia fidei). 2 ) Love for those whom the Lord has entrusted to our care and for whose souls we must one day give account that they be earnestly warned against every form of error and pointed always, without equivocation, to the pure teachings of Scripture. 3 ) Love for those who are faithful pastors and teachers that they may be strengthened in their stand upon the Word of God and upon it alone, and 4 ) Love for those who are presently teaching, upholding, and defending that which is contrary to Scripture that they may recognize their error, lay aside all pride and prejudice, and humbly bow to the clear Scriptures as the only Source and Norm of Christian Doctrine. In this way we are to teach and hold fast to the Truth in love (E ph. 4:1-2,14-15).

2. What does the Bible say about true Christian love in relationship to God's Word?

Answer: The Lord Jesus says in J ohn 14:15 , " If ye love Me, keep My commandments," and again in J ohn 14:23 , " If a man love Me, he will keep My Words." In I C or. 13:6 , we are told that charity (love) " rejoiceth not in iniquity, but rejoiceth in the Truth!" True Christian love will then follow that Word of God in R om. 16:17 , where the Apostle Paul urges us to "mark them which cause divisions and offenses contrary to the doctrine which you have learned; and avoid them."

3. What would be considered a violation of true Christian love in defense of one's doctrinal position?

Answer: It would be a violation of Christian love 1 ) merely to denounce something without a Scriptural explanation to support such a denunciation; 2 ) to let the defense of one's doctrinal position degenerate to disparaging remarks about the character of individuals instead of setting forth the clear teachings of Scripture which are involved; or 3 ) to quote Luther and the Lutheran church fathers of remote or more recent date without taking into careful consideration whether or not the quotation, according to its context, fits exactly into the matter under discussion.

4. Is there a danger in "irenics" as well as "polemics"?

Answer: Yes, indeed! In polemics, there is the danger of simply arguing to win, magnifying nonessential differences, and thus fostering separatism. In irenics there is the danger of compromising a Truth and of minimizing what God plainly says in His Word. Thus irenics may lead to doctrinal indifference, unionism, and syncretism. True polemics, however, should have no other aim than to bring about peace (irenics), and true irenics will find its aim accomplished only through controversy (polemics).

5. In a polemical paper, what is the greatest love we can show to those who teach, defend, and support false doctrine?

Answer: We should use clear and plain language which does not permit of ambiguity. The true doctrine must be set forth according to the "analogy of faith." The Holy Scriptures must not be presented in a "mealy mouthed" fashion so as not to "offend" the errorist, or "watered down" for the benefit of those who have "itching ears." A straightforward, honest, presentationunbending and unyielding as far as the clear Scriptures are concernedmust characterize a polemical paper in which the Truth is set forth in love. ( Eph . 4:14-15 )Top

6. What danger must we always be aware of and avoid in the defense of what is clearly taught in Scripture?

Answer: We must beware of overstating our doctrinal position so that, in defending the Truth, we ourselves become guilty of error (as Flacius went too far in his defense of the Doctrine of Original Sin, or Amsdorf who taught that "good works are detrimental to salvation" in his defense of the Truth against Major).

7. If theses are used for the purpose of settling doctrinal differences or to establish oneness of faith, what must always be kept in mind?

Answer: The parties to the negotiations must be extremely careful and certain, beyond doubt, that the same meaning is placed respectively upon all of the words, phrases, or terminology used in such a union document. The terminology must be understood absolutely the same (I Cor. 1:10) by all parties concerned and antithetical statements may well be inserted to bring the doctrinal position into sharper focus.

8. In the matter before us, what must be our initial consideration?

Answer: We must consider a uniform definition of terms applicable to the Doctrine of the Church and its Ministry so that the points of controversy may be defined as clearly as possible.

A Clear Understanding of Terms

9. What is a doctrine?

Answer: A doctrine is any teaching which is set forth in the clear words of the Bible or properly drawn from such Bible passages.

10. What doctrine for example, is set forth in the clear words of Scripture?

Answer: The Doctrine of the Real Presence of our Savior's true body and blood in the Lord's Supper, for Jesus says of the bread, " This IS My body," and of the wine, "This IS My blood." (Matt. 26:26-28)Top

11. What doctrines, for example, are properly drawn from clear Bible passages?

Answer: The Doctrine of Infant Baptism is properly drawn from the Savior's Words in the great Commission, "Go ye therefore and teach [make disciples of] all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost." (Matt. 28:19) Also, the Doctrine of the Trinity is rightly drawn from passages which describe the true God as "one" God, and from passages which speak of the three distinct persons in God. (Deut. 6:4; I Cor. 8:4; Matt. 28:19; II Cor. 13:14; Num. 6:24-26)

12. Should a doctrine ever be established on the basis of silence on the part of Scripture?

Answer: On the basis of silence no doctrine should be established either in a negative sense or in a positive sense, that is, nothing should be either required or forbidden with regard to something on which Scripture is silent and then declared to be a doctrine.

Examples: 1) If, because the Bible neither mentions a synod, nor gives an example of a synod, nor gives certain functions to a synod, we hold that the formation of a synod is contrary to God's Wordthis is establishing a doctrine on the basis of silence. 2) If, on the other hand, we teach that, although Scripture does not mention a synod, yet, because it is made of many congregations (of which the Bible does speak) and has certain functions which are similar to that of a local congregation (of which the Bible does speak), therefore, we must regard a synod as a divine institution on the same plane with the local congregationthis is also establishing a doctrine on the basis of silence. These examples, of course, are "eisegesis" which simply means to put something into Scripture which is not there. The Lord God says concerning His Word, " Thou shalt not add thereto nor diminish from it!" (Deut. 12:32)

13. What is a divine institution?

Answer: A divine institution, strictly speaking in the light of Scripture, is anything spoken of in the Bible which God has ordained, authorized, or put into a class by itself.

14. Is the Civil Government a divine institution?

Answer: Yes, it is, because the Bible plainly states, "The powers that be are ordained of God ," and "Whosoever therefore resisteth the power, resisteth the ordinance of God." (Rom. 13:1-7)

15. Is the "form" of the civil government a divine mandate?

Answer: No, the specific form of the government is nowhere commanded by God in the Bible. The only requirement is that there are those who govern and those who are governed. How governments are to be established and the rights of the citizenry are not set forth in Scripture.Top

16. Is Marriage a divine institution?

Answer: Of course it is, because the Lord God, in His Word, plainly states of marriage, "What therefore God hath joined together let not man put asunder." (Matt. 19:6)

17. Is the outward form of marriage commanded by God?

Answer: Yes, indeed, as far as the Scriptures plainly speak of the specific duties of husband and wife. ( I Peter 3:6-7; Col. 3:19; Eph. 5:22-25 )

18. Is the Home and Family Unit a divine institution?

Answer : Yes, indeed it is!

19. Does the Bible anywhere call the home or family unit a divine institution?

Answer: No, it does not!

20. Why, then, do we Christians regard the home and family unit as having been set aside by God in a class by itself?

Answer: Because this doctrine is properly drawn from those clear Bible passages which speak of the divine institution of marriage and the blessing of children, and also from those which plainly set forth what God requires of parents and children (Gen. 2:24; Matt. 19:6; Gen. 1:28; Prov. 23:22; 30:17; Eph. 6:1-4; Col. 3:20; I Tim. 5:4,8) . If God therefore commands or assigns various duties and functions to those who belong to a household or family unit, such a unit, in itself, must be a divine institution and commanded to exist in order that such God-given responsibilities and functions may be carried out.Top

21. Does God permit us, in Christian liberty , to forsake or dissolve the home and family unit for some other "forms" such as a commune, a youth camp. etc.?

Answer: To substitute some man-made device, with regard to which the Bible is silent, for a divine institution which exists by God's command, so that such a device is made, in Christian liberty, to take the place of that which God has instituted, is absurd.

22. Are, then, communes, schools, day-cares, boys and girls clubs, or various other gatherings of adults and children, to be regarded as being instituted by God and therefore on the same plane with the home or family unit?

Answer: Certainly not, in the light of the clear Scripture passages listed above( See: Question #20 )Not even if such groups are established through "the gift of the common faith of Christians," such as a Christian Day School, nor if such groups are established by the government or by government charter or license.

23. Is the position or office of the father in the home a divine institution?

Answer: Inasmuch as the husband is called the "head" of the wife, whom the wife is to obey and to whom she is to be subject, and inasmuch as the father is responsible for the upbringing of his children in the nurture and admonition of the Lord, and is required to support his family, his position or office in the home is indeed a divine institution. ( Eph. 5:22-25; 6:4; I Tim. 5:8 )

24. Is the office of a Christian day school teacher on the same plane with the office of the father in the home inasmuch as the office of the school teacher is established through the "gift of the common faith of the believers" to perform some of the functions which God has made the father's responsibility?

Answer: The office of the Christian day school teacher is an office of help to the father in the bringing up of his children in the nurture and admonition of the Lord. The father himself is responsible to God for what his children are taught in the Christian day school. The office of help is NOT a divine institution since it is neither mentioned in Scripture nor its functions specified.

25. Is it right to assume that God has not instituted any other office in the home which is on the same level with that of the father?

Answer: Certainly, what is not spoken of in the Bible cannot be regarded as a divine institution.Top

26. But couldn't such an office be established by the Holy Ghost "through the gift of our common faith," for example, couldn't the pastor be over or at least on the same level with the father in the home?

Answer: Lutheran doctrine always binds the Holy Ghost to His Word, not to the sanctification of Christians (sanctification in the narrower sense) which is and always will be imperfect in this life because of our sinful flesh and cannot be relied upon for the establishment of doctrine.

27. What is exegesis?

Answer: Exegesis is Bible interpretation .

28. What is correct or "sound" exegesis?

Answer: "Sound" Bible interpretation is when the interpretation of Scripture does not conflict with that which is taught in the clear Bible passages (the analogy of faith) which need no interpretation and upon which all of the doctrines of Scripture are based. Consequently, "sound" or correct exegesis is not based upon the etymology of the words, or "light" from man's historical research, or from a person's "regenerate ego"or "Christian consciousness," or "t hrough the gift of their common faith."

29. How is this wrong method of exegesis used by the Wisconsin Synod, CoLC, ELS, and by their followers in the development of their " new" doctrine on the Church and its Ministry?

Answer: It is used 1) by their over-emphatic appeal to etymology; 2) by their emphasis on the operation of the Holy Ghost "through the gift of their common faith," and, in general, 3) by their use of human reason (filling in the picture by means of historical research) instead of plain Scripture texts from which alone the doctrine must be properly established.

30. Is it correct to refer to their doctrine on Church and Ministry as a "new" doctrine?

Answer: Yes, it is, because this doctrine had its beginning around the year 1903. It was set forth and defended by Wisconsin Synod seminary professors, John P. Koehler, August Pieper, and Johannes Schaller. Later, it was championed by still other professors, Lehninger, J. P. Meyer, Kowalke, and Lawrenz, to name a few, until the entire Wisconsin Synod was permeated with this "new" doctrine through their training of men for the ministry. Prior to 1903, the Wisconsin Synod taught exactly the same as the old Missouri Synod on the doctrine of the Church and its Ministry. This is evident from the writings of their prominent seminary president, Dr. Adolf Hoenecke (1835-1908), and of Dr. August Graebner who served as a Wisconsin Synod professor from 1875-1887.Top

31. How was this "new" doctrine dealt with by the Missouri Synod?

Answer: Dr. Pfotenhauer, president of the Missouri Synod from 1911 to 1935, dealt with those who held this "new" doctrine through a faculty committee from the St. Louis seminary. This led to the formulation and joint acceptance of the so-called "Wauwatosa Theses" of 1916, and later, the "Thiensville Theses" of 1932. It was thought that agreement had been reached several times only to find a later reoccurrence of the same "new" teaching in the Quartalschrift and other Wisconsin Synod periodicals and documents. Later, in 1948 and 1952, the matter was seemingly resolved in the Synodical Conference. There is, however, no evidence (in any of these joint efforts) of clear antithetical statements denouncing the "new" doctrine of the Wisconsin Synod as contrary to Scripture, or an ultimatum given to the Wisconsin Synod to retract its former public false doctrine. In later years, since the mid '40s, the Missouri Synod followed the unScriptural practice of toleration of error, and the Wisconsin Synod's "new" doctrine was passed off merely as "a difference in emphasis" or "a matter of perspective" on the doctrine of the Church and Ministry.

32. What is the incorrect method of Bible interpretation called by which the Wisconsin Synod develops its doctrine on Church and Ministry?

Answer: It is called the "historical-linguistic-exegetical method."

33. How was this method of Bible interpretation introduced into the Wisconsin Synod?

Answer: It was introduced by Prof. John Philip Koehler, prominent Wisconsin Synod exegete (about 1908), who, by his method, overthrows the only correct and Scripturally sound principle of Bible interpretation. Koehler writes, in his History of the Wisconsin Synod, "The real issue was the definition of the term `institution' as applied to the church and the office of the ministry in their concrete form. That afforded a striking illustration of the difference in the method of interpretation; on the one side, the linguistic-historical research to establish the meaning of the Scriptures and formulate that dogmatically; on the other side, the interpretation of the terms according to the preconceived dogmatic notionsthe same difference as before in connection with the `analogy of faith.'" In the Introduction to Koehler's history, it is stated, "The very concept of Analogy of Faith appeared to Koehler as a construction of dogmatics. As such it confused and obscured rather than clarified the historical-exegetical task. His `Analogy of Faith' article protested then a tradition which held exegesis captive to dogmatics. The Church and Ministry issue becomes an excellent example of the Wauwatosa's historical-exegetical methodology in practice. It is worth noting that on this specific issue Koehler's position was eventually adopted by the Wisconsin Synod." (Quotations taken from Kinery's The Doctrine Of The Church: An Analysis Of The Difference Between The Missouri And Wisconsin Synods, p. 182) In the Wisconsin Synod's Lutheran Quarterly, July, 1963, p. 218, we read, "Gradually the position of the Seminary faculty was widely accepted and has now become the recognized doctrinal position of the Wisconsin Synod."

34. What was the Wisconsin Synod's method of Bible interpretation prior to 1908?

Answer: Dr. Adolf Hoenecke, the Wisconsin Synod's leading theologian, professor, and president of their seminary from 1866 to 1908, states their old position nicely in the words, "Besides Scripture we do not need any helps or any helper, exegete, interpreter, as modern theology so frequently asserts." (Dogmatik, I, p. 415 )

35. How did Luther and the early Lutheran theologians contend for "sound" Bible interpretation?

Answer: The clarity of Scripture, without interpretation, namely, the Analogy of Faith, the clear, pure Fountain of God's Word, the bare Scriptures alone, is referred to by Dr. Martin Luther in these and similar words throughout his writings: "Be quite assured and do not doubt, there is nothing more luminous than the sun, that is to say, the Scriptures." (St.L. V. 310)Top

Martin Luther ( 1483-1546 ) : "It is the characteristic of the entire Holy Bible that it interprets itself when everywhere we compare the passages and places, and that it will be understood through its rule of faith." (St.L. III, 1386)

Martin Chemnitz ( 1522-1586 ): "In Romans 12:6, Paul correctly warns that every prophecy, that is, every doctrine and interpretation of Scripture in the church must be referred to and determined according to the analogy of faith. That is, every doctrine and every interpretation must be in agreement with the fundamentals and principles of the faith which have the express, clear, sure, and firm witness of Scripture." (The Two Natures Of Christ , Preus' translation , p . 267)

Johann Gerhard ( 1582-1637 ) : "From the perspicuous (clear) passages of Scripture, a rule of faith is deduced to which the exposition of the remainder must be conformed. And if we cannot ascertain the precisely literal sense of all passages, it is sufficient that in their interpretation we do not propose anything contrary to the analogy of faith."

"Nothing is ever to be broached in the interpretation of Scripture that conflicts with this rule of faith; and hence, if we be not exactly able at times to ascertain the precise sense of any passage, as designed by the Holy Spirit, we should nevertheless beware of proposing anything that is contrary to the analogy of faith."

"All interpretation of Scripture should be according to the analogy of faith," (All three quotations from Heinrich Schmid's Doctrinal Theology of the Evangelica l Lutheran Church, PP . 76-77)

Johann Quenstedt ( 1617-1685 ) : "From no other Source than the Holy Scriptures themselves can a certain and infallible interpretation of Scripture be drawn. The more obscure passages, which need explanation, can and should be explained by other passages that are more clear, and thus the Scripture itself furnishes an interpretation of the more obscure expressions when a comparison of these is made with those that are more clear; so that Scripture is explained by Scripture." (Ibid. p. 76)

Johann Baier ( 1647-1695 ) : "Since in Scripture, given by God, there is obviously the highest and most exact harmony, it is evident that God has expressed the chief parts of faith and morals which we must know, in plain and clear words. Hence we must endeavor to scan the whole Bible and glean from it the sum of the heavenly doctrine. When we have studied these and all its several parts well, we must proceed in the interpretation of all other passages of Scripture in such a way that we do not charge any passage with a meaning which does not fully agree with the chief parts of Scripture and its whole summary." ( Compend. THEOL. EXEG., p. 38 )

The Apology of the Augsburg Confession (A rt. 27) : "The intelligent and learned know well that all examples must be explained or established according to the rule, that is, according to the clear Scriptures, and not contrary to the rule of Scripture." (Triglotta, 440:60 )

36. How did the Old Missouri Synod theologians contend for "sound" Bible interpretation?

C.F.W. Walther ( 1811-1887 ) : "The Evangelical Lutheran Church interprets the obscure passages in the light of the clear." "The Evangelical Lutheran Church takes the articles of faith from those passages in which they are expressly taught and judges according to these all incidental expressions regarding them." "The Evangelical Lutheran Church rejects from the very outset every interpretation which does not agree with the analogy of faith." ( The True Visible Church , pp. 85,86,87 )

Ludwig Fuerbringer ( 1864-1947 ) : "Every doctrine of Holy Scripture is set forth at some place or other very clearly in proper terms, as the main theme of the discourse. All passages dealing with a certain doctrine are to be understood and expounded according to the sedes doctrinae." (Theol. Hermeneutics , p. 16 )

Franz Pieper ( 1852-1931 ) : "Exegesis loses its theological character if the exegete does not adhere throughout to the `Scriptura Scripturam interpretatur' (Scripture is its own interpreter) and `Scriptura sua luce radiat' (the Scriptures are their own light). No extra-Biblical material, philological or historical, may determine the exegesis. That holds true particularly with regard to historical circumstances. Interpreting the words of Scripture according to a `historical background' not furnished by Scripture itself but, wholly or in part, by contemporary secular writers, is false exegesis. All the historical background necessary for the correct understanding of Scripture is given by Scripture itself." (Christian Dogmatics , I, p. 101 )

" All exegesis, whether it be in general the unfolding of the sense of Scripture or in particular the explanation of (or rather the attempt to explain) the more difficult passages of Scripture, is based on the fact that the entire Christian doctrine is revealed and set forth in Scripture passages so clear that the learned and unlearned alike can understand them; they do not stand in need of `exegesis' for explanation. If Scripture did not have this quality, it would not be for all Christians `a Lamp unto their feet and a Light unto their path,' nor would all Christians be able to establish the truth of their faith by Scripture and in the light of Scripture to mark and to avoid false teachers." (Christian Dogmatics , I, p. 359 f )

" Luther and the old theologians, who with him took the right course, understand by analogy of faith the clear Scripture passages that require no interpretation, but are lucid in themselves. The sum of these passages constitutes the `analogy' or the `rule of faith.'" ( Ch ristian Dogmatics , I, p. 361 )

" The Scriptures are the Word of God, and adding to them or subtracting from them is strictly forbidden to everyone (Deut. 4:2) . Whoever attempts to shed more light on dark passages of Scripture than Scripture itself offers in its clear passages is adding to God's Word. And whoever obscures clear passages by bringing in obscure passages is taking away from God's Word. (I Pet. 4:11) . What he cannot speak as God's Word, he should leave unuttered." (Christian Dogmatics, I, p. 364 f )

" This principle takes in both the linguistic usage and the historical circumstances of the text. We would be violating the fundamental tenet: Scripturam ex Scriptura explicandam esse (Scripture must be explained by Scriptures), and introducing an element of uncertainty into our understanding of Scripture if we invested a word or a phrase with a meaning which it does not bear in Scripture itself. The same applies to the historical statements and circumstances. All historical and chronological data which are needed to the end of time for the correct understanding of Scripture are furnished by Scripture itself. We go astray in our exegesis of Scripture as soon as we think that the historical background given in Scripture needs to be supplemented by material from secular history and permit this supplementation to have any decisive influence on our exegesis" ( Christian Dogmatics , I, pp. 365,366 ).

NOTE: It has always been correctly taught among us that everything the Lord God wants us to know for our Christian faith and life is set forth in crystal clear passages of Holy Writ which allow of NO interpretation. These passages are called the " sedes doctrinae," or the "seat" of the doctrine. The sum total of all such Scripture texts are known as "the analogy of faith." Any exegesis, therefore, which conflicts with the analogy of faith must be judged erroneousbecause God Himself judges it thus! ( See: II Cor. 10:4-5 )

37. What, then, is the chief duty of an exegete?

Answer: The prime duty of a true exegete is to rivet our attention to the bare words of Scripture!

38. Did the Wisconsin Synod ever have a professor who called their attention to the nuda Scriptura especially also in the Doctrine of the Church and its Ministry?

Answer: Yes, Dr. Hoenecke did this in his life's work, Dogmatik , which, after his death, was published in German in four volumes by his sons, Walter and Otto.

39. What ever happened to Dr. Hoenecke's Dogmatik?

Answer: Dr. Hoenecke died on January 3rd, 1908. Since his death his Dogmatik has seldom, if ever, been used or quoted by any Wisconsin Synod theologian. (If this assertion is wrong, I stand to be corrected here!)

40. Why are so few references made to the teachings of this great spiritual leader of the Wisconsin Synod?

Answer: The Wisconsin Synod actually answers this question in its own Theological Quarterly (Vol. 60, No. 3, p. 210 f ) where we find these words: "Every theological faculty has its particular emphasis, depending on the times and conditions in the church. Under Hoenecke we had the formative years. The great need was to make ours a truly orthodox synod, to emphasize purity of doctrine and sound Lutheran practice. By the time of Hoenecke's death, that had been accomplished. Now the faculty (Koehler, Pieper, Schaller See: Q uestion #33 above) saw the pendulum swinging in the other direction. They saw the danger of a dead orthodoxy in which all the right doctrines were upheld and defended against all comers but which threatened to degenerate into a mere formal profession with the living spirit departed. The dogmatical approach threatened to take over the religious thinking. to say the least, Dogmatics became largely an unpopular subject. Exegesis and Isagogics became the all-important subjects. Our faculty at that time stressed the historicalexegetical approach."Top

Also in their centennial volume, Continuing in His Word, the Wisconsin Synod expresses the same attitude ( p. 146 f ) : "In the case of our Seminary Hoenecke supplied the clear and sound doctrinal position. His theology was preeminently Scriptural in its quality. The references to the works of earlier theologians were definitely of secondary importance. But his field was nevertheless that of systematic theology. And there the danger is always present of bowing to precedent, of emphasizing tradition, of stressing the systemif not in the work of a pioneer teacher, then in the attitude of his followers. Here the emphasis on a sound historical and grammatical interpretation of Scripture, on a thorough introduction of the student into the full and coherent content of Scripture, and on an unrelenting effort to determine what the words of Scripture mean to say, rather than what man would like to have them saythe things which were the distinctive contribution of Koehler and Pieperserved to create the pattern of a balanced theology which our seminary is trying to follow to this day."

Yes, to this day in Wisconsin Synod theology, Dr. Adolf Hoenecke is avoided like the plague and their new " historical-linguistic-exegetical method" of approach to Scripture, introduced by the Koehler, Pieper, Schaller faculty shortly after Hoenecke's death, is practiced. ( See: Question #33 ) This method is the prime basis for their "new" doctrine on Church and Ministry, and it can easily infect other clear teachings of Scripture as well, for example, it could lead to a rejection of the home and family unit as the only divinely instituted form of social environment for children and adults and stress the need for the "village," the day care center, etc.

41. Is it correct to refer to the "new" Wisconsin Synod's teaching on Church and Ministry as a "development" of doctrine?

Answer: Yes, because their doctrine is developed from sources outside of Scripture.

42. Why is it important to have these things in mind as we approach a discussion of the False Doctrine on Church and Ministry as it is set forth, defended, and upheld by the WELS, CoLC, ELS, and their followers?

Answer: It is vitally important because this gives us a clear understanding of the type of soil from which their false teaching springs.

The Status Controversiae (on the Church)

43. How is the word ekklesia ( church) used, not according to its etymology, which is of man, but according to its " usus loquendi," namely, its actual use in the Bible, which is simply permitting the Bible to interpret itself?

Answer: The word ekklesia (ek-klay-see-a) is used in Scripture with reference to 1) the Una Sancta or the Holy Christian Church, the Communion of Saints, and to 2) the Local Congregation a) as God sees it and b) as it is visible to men.

44. What is the Una Sancta or the Holy Christian Church, the Communion of Saints?

Answer: The whole number of all true believers in Christ , the elect Children of God on earth and in heaven. (There is NO CONTROVERSY on this point.)

45. What is the Local Congregation "as God sees it?"

Answer: The Local Congregation, as God sees it, are the TRUE BELIEVERS in any locality who, in accordance with God's command, assemble themselves together regularly for public worship (Heb. 10:25; Col 3:16; Eph. 5:19) ; celebrate the Lord's Supper often in their assemblies (I Cor. 11:26) ; establish the Office of the Ministry (pastoral office) in their midst for the regular hearing and learning of God's Word (Titus 1:5; Acts 14:23) ; maintain the unity of the Spirit (Eph. 4:3; I Thess. 4:9-10; I Cor. 1:10) ; perform works of Christian charity ( I Cor. 16:3 ; etc. ) ; and exercise church discipline (Matt. 18:17; I Cor. 5:1-13; 6:1-8; II Cor. 2:6-11; Gal. 6:1; I Thess. 5:14; II Thess. 3:6,14,15; II John 10-11).Top

46. How is it possible for the true believers (who are visible to God only) to gather themselves together to perform their God-given functions and responsibilities?

Answer: They can do this ONLY AS A VISIBLE COMMUNION of professing Christians.

47. By what term is this visible assembly also referred to in Scripture through which the true believers (who are known to God alone) can with one another carry out their God-given duties and responsibilities?

Answer: Together with the Local Congregation, as God sees it, this visible assembly is also called ekklesia (ek-klay-see-a) in the Bible. It is the Local Church or Congregation as men see it !

48. Approximately how many times is the word ekklesia (church) used in the Bible to designate a Local Congregation both in the broad sense (as men see it), which may include hypocrites, and in the narrow sense (as it is visible to God only), which is a part of the Una Sancta?

Answer: The word ekklesia (church) is used in Scripture with reference to the Local Congregation both in the broad and narrow sense approximately 97 times. The context may easily determine the sense to which the word ekklesia is made to refer by the Holy Ghost Himself. At times, for example, the Holy Ghost may use ekklesia in an Apostolic greeting to refer only to the believers in a certain locality, and later on in the same epistle He may speak to and of the visible assembly of professing Christians and bring them also under the word ekklesia which He used in His greeting. Thus the same word may be used in a Bible passage to refer to the Local Congregation in both senses. In this way the Holy Ghost plainly shows us how the "church of God" and "the saints and faithful brethren in Christ" are to function visibly before the eyes of menso that all of the admonitions and exhortations which Christ gives to His Church in Scripture may be carried out in a practical way.

49. Are there any passages in Scripture in which the word ekklesia (church) can refer to nothing else but the visible Local Congregation?

Answer: Yes, indeed. For example: III John 9-10 and Acts 20:17,29-30.

50. Since God has 1) commanded certain functions to be carried out by true believers in any given locality ( See: Question #45 ) , and since 2 ) these functions can be carried out only through a visible assembly of professing Christians ( See: Question 46 ) , and since 3) such a visible assembly is called ekklesia (church) in the Bible ( See: Questions #47-49 ) , as what must such a visible communion be regarded?Top

Answer: It must be regarded as a divine institution . ( See: Question #13 )

51. Why must the local visible congregation be regarded as a divine institution?

Answer: Because God calls it a church and gives it certain functions and responsibilitieseven as the Home and Family Unit (referred to in Question 20) must be regarded as a divine institution. Whatever God commands to function, does He not also command it to exist in order that it might function? Do not the functions, obligations, and responsibilities which the Holy Ghost places upon the local, visible congregation involve the very existence of such a congregation and permit of no other conclusion than that the local visible Christian congregation must indeed be instituted and ordained by God? This conclusion is correctly drawn from Scripture by "sound" Biblical exegesis, even as the Home and Family Unit must be regarded as a divine institution on the basis of "sound" Bible interpretation.

52. Since the Wisconsin Synod, the Church of the Lutheran Confession, the Evangelical Lutheran Synod, and their followers, teach correctly with regard to the Holy Christian Church, the Communion of Saints, where does their false doctrine have its beginning?

Answer: There is no quarrel with the fact that the Holy Christian Church, the Communion of Saints, is not a mere "theoretical idea" but a "blessed reality." The confusion begins when this invisible body is made to function through ANY visible group of professing Christians gathered in Jesus' Name, and that any such group is to be regarded as being on the same plane with the Local Congregation, and that, consequently, any such group is a "church" with the full power and function of the keys entrusted to IT, even the third step in Church Discipline, as it is given by God only to the Local Congregation (Matt. 18:17) .

53. What power or authority, of course, does the Lord give to any and every true believer?

Answer: The Lord gives to every true believer the power to preach the Word of God, to administer the Sacraments, and to remit and retain sins. To every true Christian (a true Christian should be able to identify himself even though others cannot see whether or not he is truly a believer) the events in his life afford opportunities to exercise his God-given right and power of the Keys: proclaiming the truths of God's Word by his testimony and life, by comforting the sorrowing, by inviting the unchurched to assemble with the local congregation, by denouncing falsehood and vice, and by reproving those who have cast aside God's Word in their life and conduct. Although any individual Christian is thus commanded by God to function as a Christian, and although any individual Christian is indeed obligated to admonish and to make a personal judgment with regard to an erring brother, nevertheless, an individual Christian is not in himself a divine institution and cannot carry out the second and third steps of church discipline. Furthermore, his right and authority he may not exercise publicly unless he is specially authorized to do so, for Christ has reserved the public exercise of the authority of the Church to the incumbents of a special office which He has instituted for this very purpose.

54. But are not two or three Christians, or any group of true believers gathered in Jesus' name, properly called "church," and do they not therefore possess the full power and function of the Keys?

Answer: No one disagrees with the fact that where there are true believers, there is the "church," that is, a part of the Una Sancta. But who is able to see them or to know who and where they areoutside of the visible local congregation which God has instituted as the functioning unit of the Holy Christian Church, the Communion of Saints, among men? Dr. Adolf Hoenecke (the outstanding dogmatician of the Wisconsin Synod, to whom they pay great lip service but fail to quote) attests, "Only believers are the royal priesthood and possess all gifts, while unbelievers have nothing, neither gifts nor rights. However, as a specific visible congregation, which includes the ungodly who are not yet revealed and excluded, is yet and is rightly named a church, so the exercise of the power, which is given only to the believers, belongs to it. This Matthew 18:17 teaches. Here the power of the keys is given to the specific visible congregation, for when `Tell it to the church' is enjoined, I am not directed to the invisible Church" (Dogmatik, IV, p. 186 ).

Even though two or three professing Christians, or any group of professing Christians, may gather together in Jesus' name, tell others about their Savior and eternal salvation through faith in Him alone, and may indeed admonish an erring brother and personally judge him with regard to his sins, nevertheless, they must not regard themselves as a divine institution or as a "church" in the Scriptural sense of the term and cannot carry out the action required only of a local congregation in Matt. 18:17 because God nowhere calls any such group a "church" and does not give to any such gathering of professing Christians the obligations, power, or authority to carry out the third step in church disciplinefor, according to the context, to whom are the 2 or 3 going to tell it, if they themselves are to be regarded as the "church?" Only that group of professing Christians must be regarded as a "church," in the Scriptural sense of the term, which God Himself calls a church and to which He has prescribed specific functions as set forth above in Questions 45-48 above.

55. But aren't the true believers, in the final analysis, the only members of the Church, because of whom the local visible assembly is called a "church ?"

Answer: Certainly, only the true believers in the local congregation are members of the Holy Christian Church, the Communion of Saints, whom God alone sees and knows as His own. Yet they are commanded by God to function together with those whom they can see, namely, with those with whom they are perfectly joined together in the same mind and in the same judgment, and who gather together with them regularly and consistently to hear the public preaching of the Word and to receive the Sacrament of the Altar according to Christ's institution, and, to this end, establish the Pastoral Office in their midst, and with them carry out works of Christian charity and love as well as the careful and evangelical exercise of church discipline. If any group of professing Christians, even two or three (under very unusual circumstances), do these things, they are indeed a local Christian congregation and, as such, a divine institution.Top

56. On what does the Wisconsin Synod and their kindred spirits base their peculiar false teaching?

Answer: On Matt. 18:17, and particularly Matt. 18:20. They claim that the "church" in Matt. 18:17 is simply the "brethren" or "brotherhood" or that any group of professing Christians gathered in Christ's name is "church" with the full functions and power of the keys. Therefore, any and every such group is on the same plane with the local visible congregation.

57. Why is this a plain and shameful abuse of these Scripture texts?

Answer: Because nowhere in Scripture does God call every group of Christians, gathered in the name of Christ, a "church." The most that can be said about Matt. 18:20 is that here the Holy Ghost teaches us that, even though, in the outward visible church or local congregation, there are only two or three believers, yet, the Lord is in their midst and causes whatever they do according to His Word to be valid and certain before God in heaven.

58. Can we prove from Scripture that any one professing Christian is a true believer who, as such, possesses the full power and authority of the Keys?

Answer: No, not in the light of such Scripture passages as Matt. 15:8, where the Lord Jesus says of some professing Christians, " This people draweth nigh unto Me with their mouth and honoreth Me with their lips; but their heart is far from Me."

59. Can we prove from Scripture that wherever two or three professing Christians are gathered in Jesus' name, there is at least one true believer who, as such, possesses the full power and authority of the Keys?

Answer: Not even can this be proven, for the Lord Jesus says of many professing Christians who did things in His name, "Not every one that saith unto Me, Lord, Lord, shall enter into the Kingdom of Heaven: Many will say to me in that day, Lord, Lord, have we not prophesied in They name? and in Thy name have cast out devils? and in Thy name done many wonderful works? And then will I profess unto them, I never knew you: depart form Me, ye that work iniquity" (Matt. 7:21-23) .

60. Can it be proved from Scripture that wherever the Gospel is in use (no matter how casual or infrequent) there are true believers?

Answer: The Bible does indeed speak of the efficacy of the Means of Grace or the power of the Gospel (Rom. 10:17; I Peter 1:23; John 17:20) but there is not anywhere a Scripture text which promises that saving faith will be worked in someone's heart every time the Gospel is in use. It cannot even be proved that even one of those, who is in an infrequent or casual gathering where the Gospel is in use, is a true believing Christian or has become a Christian as the result of such a meeting. There may be Christians there, because the Holy Gospel certainly has the power to produce believers wherever and whenever it is in use, BUT there also may NOT be Christians there, because God has not promised anywhere in His Word that the Holy Ghost will work faith in the hearts of any, or that there will be believers among those, who, in a casual or infrequent gathering in Jesus' name, use the Gospeleven though this is done at a synodical convention or in a synodical committee meeting.Top

61. Can it be proven from Scripture that there are true believers wherever professing Christians, in a certain locality, gather regularly and consistently about the Word of God and the Sacraments, establish the office of the ministry in their midst, and exercise the full function of the Office of the Key, etc.?

Answer: Yes, indeed, 1) because God commands such a group of professing Christians to exist as the functioning unit of the Holy Christian Church, the Communion of Saints (by virtue of the very functions He has assigned to it) and calls it a "church" 2) because only in such a local congregation can we be assured that the prophecy of the Lord in Isaiah 55:10,11, concerning the New Testament church, is adequately carried out and fulfilled.

62. How does the Lord God describe the functions of the New Testament church in the words of the Prophet Isaiah?

Answer: He says, "As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall My Word be that goeth forth out of My mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." Isaiah 55:10-11.

63. How is it that the Lord God is evidently referring to the local visible church in this Isaiah passage?

Answer: When you think of all the local congregations in which the Word of God is taught and the Sacraments administered by God's command in New Testament timeseach one of them instituted by God Himself, establishing the Office of the Ministry in their midst, and gathering regularly and faithfully around the Word of God and the Sacramentswhat greater picture can you have of how the Word of God, like the rain and the snow which saturates the earth and makes it bring forth and bud, accomplishes what God pleases and prospers in the thing whereto He sends it? Only the local Christian congregation with its Office of the Ministry (pastoral office) can fit into the picture of the New Testament Church as it is presented in this passage. If it were used to refer to any other gathering of Christians, besides the local congregations, could the Word of God be compared with the "rain and the snow" which "saturates" (Hebrew term) the earth and produces a bountiful harvest?

64. But must not this Word of God in Isaiah 55:10-11, refer in general and in the final analysis to "the broad testimony or the total confession of the New Testament Church as it appears here and there, now and then in the world" as it is preached and taught in personal mission work, in the congregations, in parochial schools and seminaries, in the home and among Christians here and there who gather about the Word?

Answer: Here we must especially keep in mind that this entire section of Isaiah is Messianic; that it directs our attention to the promised Savior and to the New Testament Church which is established by Him, as its exalted Head (Col. 1:18) , and which functions through the visible local congregation according to His command. Is there anything in the "broad testimony and total confession of the church" which has not been accomplished or brought about through the local congregation which has been instituted by God? Very little indeed! If it were up to the "testimony" or "confession" "in personal mission work, in parochial schools and seminaries, in the home and among Christians here and there" in the worldwhat would actually be accomplished for our Savior's Kingdom? It is the constant , continuing, and thorough watering which is done in the local congregation, according to God's command, that fills the homes with Christians, the schools and seminaries with students, sends missionaries, and produces Christians here and there in the world.

65. But doesn't this make the local congregation and the pastoral office a "means of grace" through which alone the Holy Ghost works faith and makes people true believers?

Answer: Not at all! It does not deny the power of the written Word, or the spoken Word, even the Word which is sung, in any other setting. But notice how the Holy Ghost, especially in the New Testament, emphasizes the preaching and hearing of His Word to bring about the fulfilment of His promise in Isaiah 55:10-11. Here are a few examples:Top

Romans 10:14-17. "How then shall they call on Him in whom they have not believed: and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tiding of good things! But they have not all obeyed the Gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the Word of God." (Notice that the quotations from Isaiah, in this Bible reference, are found in Is.52:7 and 53:1. )

Mark 16:15-16. "And He said unto them, Go ye into all the world, and preach the Gospel [not GREEK WORD which would simply mean "gospelize" or spread the Good News or Glad Tidings chiefly by personal testimony as it is said of the persecuted Christians in Acts 8:4; but GREEK WORD which refers especially to the public proclamation of the Gospel] to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned."

I Corinthians 1:21b. "It pleased God by the foolishness of preaching to save them that believe."

Titus 1:3. "But hath in due times manifested His Word through preaching, which is committed unto me according to the commandment of God our Savior."

Luke 11:28. "But He said, Yea rather, blessed are they that hear the Word of God, and keep it."

66. Does this in any way deny the efficacy of God's Word outside of the local congregation?

Answer: Certainly not! Isaiah 55:10-11 , however, connects the presence of true believers with the regular and consistent watering with the Means of Grace because God promises that, through such a regular and consistent use, His Word will indeed accomplish what He pleases and will prosper in the thing whereto He sends it.

67. Why is this precious promise of such great importance?

Answer: Because it assures us that in the local visible congregation there are indeed true believing Christians to whom alone God has entrusted the full function of the Office of the Keys and thus adds its voice to the establishment of the truth set forth above, namely, that the local visible congregation is indeed the only Godordained functioning unit of the Holy Christian Church , the Communion of Saints. How else would we know where the true believers are, were it not for this promise in Isaiah 55:10-11 , for it is here only, in the entire Bible, that the accomplishment of the Gospel is connected with the regular and consistent use of the Word of God, else a spiritual famine would be imminent as God says in Amos 8:11 , "Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of HEARING the words of the Lord."

68. How do the theologians of the WELS, CoLC, and ELS "make up" their own meaning for the term "divine institution" and thereby "deceive the hearts of the simple" by causing them to think that they are still holding fast to the Lutheran Confessions, the Brief Statement, the writings of Luther, Walther, Pieper, and other orthodox Lutheran theologians?

Answer: In order to put any grouping of professing Christians on the same level with the local congregation, they state that all such groupings (including the local congregation) are established "by the Holy Ghost through the gift of the common faith" and, in this sense, they are all "divine institutions." This is unScriptural and therefore unLutheran ! By means of such sophistry anything can be set forth by a majority in synod or in any other group of professing Christians so that even the local congregation can be abolished as the so-called "primary grouping of Christians" and the synod put in its place, all in the name of "decency," "order," and "love" through "the gift of the common faith." BUT, because our Christian sanctification is and always will be imperfect in this life, how can we possibly make it, namely, the "gift of our common faith," the fundamental principle for a doctrine or for a divine institution!? What is not plainly taught in Scripture cannot be a doctrine, and what is not plainly set forth in the Bible as a divine institution cannot be a divine institution! ( See: Questions 9-26 )

NOTE: There are some who attempt to defend their unScriptural position by denying or rejecting the term "divine institution" altogether. By throwing out this term they want the Scriptures upon which such a term is based to go away or no longer to be viable.

THE STATUS CONTROVERSIAE (on the Ministry)

69. Since God requires the local Christian congregation to establish the Office of the Public Ministry in its midst ( See: Questions #45 and 46 ) , where alone must we look to determine the definition of "public ministry?"

Answer: Obviously, we must look only at those clear passages of Scripture which deal with the public ministry in its relationship to the local congregation.

70. What public ministry did the Lord Jesus establish when He called His twelve apostles?

Answer: He established the Apostolic Office, the chief obligation or duty of which was the Ministry of the Word.Top

NOTE: There are those who go so far in the defense of their false teaching as to deny that the Apostolic Office, itself, was divinely instituted.

71. How does the Holy Ghost identify the Apostolic Office with the Office of the Public Ministry committed to the pastor of a local congregation?

Answer: The Apostle Paul, in I Cor. 4:1, refers to himself, the Apostle Peter, and Apollos (who was not an apostle, but a local pastor in the church at Corinth) as "ministers of Christ and stewards of the mysteries of God." (See also I Cor. 3:5. ) Speaking of the duties of the local pastors as shepherds and overseers of their respective congregations, the Apostle Peter refers to them as " elders" and to himself also as an "elder," I Peter 5:1f . (See also Col. 4:7. )

72. From where does the public office of the ministry receive its initial commission?

Answer: From the words of the Lord Jesus in Matt. 28:19-20; Mark 16:15-16; John 20:21; and John 21:15-17. By these words, the Lord Jesus was instituting, not merely the spiritual priesthood of all true believers through which all Christians are "kings and priests before God" (Rev. 1:6) and are obligated to exercise the Office of the Keys privately by their personal confession, testimony, and admonition, but also, and especially, a real ministry (in concreto), a distinct office of preaching the Gospel and the care of souls. This office does not spring from the spiritual priesthood of all true believers but it is connected directly with the Prophetic Office of Christ as Jesus says in JOHN 20:21, " as My Father hath sent Me, even so send I you!" This is clear also from those Bible passages which, in a very obvious way, separate this office from the spiritual priesthood.

73. In what words does the Holy Ghost spell out specifically the functions, duties, qualifications, authority, responsibilities of , and the honor due to the office of the local pastor as distinct from the spiritual priesthood?

Answer: Acts 20:28, "Take heed unto all the flock over the which the Holy Ghost hath made you overseers." I Peter 5:2, "Feed the flock of God which is among you, taking the oversight thereof." II Cor. 4:5, "For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants [GREEK WORD HERE-slaves] for Jesus' sake." I Cor. 4:1, "Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God." II Cor. 5:20, "We are ambassadors for Christ , as though God did beseech you by us." I Thess. 5:12-13, "Know them which labor among you and are over you in the Lord and admonish you esteem them very highly in love for their work's sake." I Tim. 5:17, "Let the elders that rule well be counted worthy of double honor, especially they who labor in the Word and doctrine." Gal. 6:6, "Let him that is taught in the Word communicate unto [share with] him that teacheth in all good things." I Cor. 9:14, "Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel." Heb. 13:17, "Obey them that have the rule over you and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy and not with grief: for that is unprofitable for you." I Tim. 3:1-7, " This is a true saying, If a man desire the office of a bishop [GREEK WORD HERE-overseer ] , he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?) Not a novice, lest being lifted up with pride he fall into the condemnation of the devil." I Tim. 5:19, "Against an elder receive not an accusation, but before two or three witnesses." Titus 1:5-9, "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly for a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; Holding fast the faithful Word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers." Rev. 2:1, "Unto the angel of the church of Ephesus" Rev. 2:8, " Unto the angel of the church in Smyrna" Rev. 2:12, " Unto the angel of the church in Pergamos" Rev. 2:18, " Unto the angel of the church in Thyatira" Rev. 3:1, " Unto the angel of the church in Sardis" Rev. 3:7, " To the angel of the church in Philadelphia" Rev. 3:14, " Unto the angel of the church of the Laodiceans"

74. On the basis of these clear Scripture texts (without any historical, linguistic, or exegetical maneuvering, or rationalization), as what must we, therefore, regard the office of the public Ministry of the Word?

Answer: We must regard the office of the public Ministry of the Word as a divine institution , that is, an office ordained, instituted and established by God Himself in the clear passages of Holy Scripture and committed to an incumbent by the Holy Ghost mediately through the local congregation.

75. In these passages, does the Lord God give the various functions, duties, responsibilities, authority, and honor to, as well as describe the various qualifications of any other specific office in the church besides the Pastoral Office?

Answer: No, He does not.Top

76. Why, then, must we conclude, in the light of these clear Bible passages, that the public Ministry of the Word is the same as the Pastoral Office, and that it is the only divinely instituted office in the church?

Answer: Because the Bible neither speaks of other offices, such as parochial school teachers, seminary professors, synodical officials, writers of theological essays and books, etc., nor assigns to them specific duties and responsibilities. (Refer back to Questions #13 and following.)

77. How do the WELS, ELS, CoLC, and their followers, use the term "public ministry?"

Answer: Here again (as in Question #68 ) they adopt a familiar term from Lutheran theology and foist upon it their own "new" and peculiar meaning. To them, "public ministry" is a comprehensive term which includes all of the various offices in the church, as well as the pastoral office, and puts them all on the same level or plane. Their position is that Christ has not instituted any definite public office, which, they indicate, would be a kind of "ceremonial legalism," but a general public ministry, leaving its various forms and functions to be established "by the Holy Ghost through the gift of their common faith ." This phrase, "it is the Holy Spirit who through the gift of their common faith etc.," or similar phrases, which are used many times throughout the WELS material on the church and ministry, are simply a pietistic way of saying, " by the majority vote of the voters' assembly or committees of the local congregation, or of synod and its boards and committees, or of any other group of professing Christians gathered together in Jesus' name." (This, in effect, blames the Holy Ghost for whatever a group of professing Christians does or establishes by majority vote no matter how unwise or wrong, because of the sinful flesh, those decisions may prove to be.) What a way to establish what they consider to be a divine institution on the same plane with the local congregation and the pastoral office.

78. Does the Bible tell us anywhere that whatever the local congregation, or any group of professing Christians, establishes, is a divine institution?

Answer: No, it does not.

79. How are the ministers of the Word (pastors) called into their office?

Answer: They are called into their office by the local congregation to perform, in the name of the congregation and in the name of Christ, the public proclamation and teaching of the Word of God, the administration of the Sacraments, church discipline, and the care of souls, Acts 14:23; Titus 1:5; and this call is to be regarded as a "divine call," namely, from God Himself, for the Apostle Paul says to the pastors of the Ephesian congregation, "Take heed unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers," Acts 20:28.

80. Is not the office of deacon, referred to in Scripture, another ministerial office on the same level with the pastoral office?

Answer: The office of deacon is an auxiliary office, an office of help or support to the Office of the Ministry. I Tim. 3:8-13 shows plainly what kind of men congregations should choose for such auxiliary offices. The deacons in Acts 6 were elected simply to assist the Apostles in their work. Such offices the local congregations may indeed establish, keep, or discontinue as circumstances and conditions may require BUT NOT THE OFFICE OF THE PUBLIC MINISTRY OF THE WORD (the Pastoral Office) which is the ONLY divinely instituted office and consequently the highest office in the church as established by the clear passages in Question #73 above.Top

81. Can there be more than one pastor in a congregation?

Answer: Of course there can be! A Christian congregation may choose to have several pastors, "associate pastors," who equally share the pastoral duties and responsibilities in the local congregation as "overseers" over "all the flock" (as in the case of the congregation at Ephesus, Acts 20:17,28 ). " Assistant pastors," however, are not pastors at all in the Scriptural sense, but hold an office of help, auxiliary to the pastoral office, an office not instituted by God and therefore one which can, in Christian liberty, be established or discontinued by the congregation at its pleasure. All such auxiliary offices are subordinate to the office of the pastor and are under his oversight (Acts 20:28).

82. Are theological seminaries, parochial schools, or teachers' colleges divine institutions?

Answer: Perhaps some would like to call them "divine institutions" because of their connection with the use of God's Word. The fact, of course, that such institutions are God-pleasing is not at all questioned. But if we are using this term in the same sense as when we refer to the visible local congregation as a divine institution, namely, because God in His Word has ordained, authorized, and put the visible local congregation into a class by itself, these human establishments , created merely in Christian liberty, are indeed NOT divine institutions because they are not ordained, authorized, or put into a class by themselves by the Lord in His Word. ( See: Question #13 ).

83. What about the offices of parochial school teachers and seminary professorsare they not to be considered divine institutions?

Answer: No, they are not! Nowhere in Scripture have these offices been ordained and established by God Himself. To refer to them as "divine institutions" is a nonScriptural use of the term which is often appealed to in an effort to place the offices of parochial school teacher and seminary professor on a par with the Pastoral Office or to represent them as "a part of the Pastoral Office" which alone is a divine institution in a truly Scriptural sense. ( See: Question #13 ). [ Note: Right here is where most of the confusion is brought about by the WELS, CoLC, ELS and their followers, namely, by the sloppy way in which the term "divine institution" is bandied about.]

84. What about a synod and synodical officers?

Answer: A synod or a conference of congregations is NOT a divine institution in the Scriptural sense of the term. Nowhere in Scripture are such organizations even referred to, much less instituted or ordained by God Himself. They must, therefore, not at all be referred to or recognized as being instituted by God and therefore on the same plane with the local congregation. ( See: Question #52 .) But, inasmuch as a synod is actually formed by local congregations as an advisory and service body to be of help to the local church and its ministry, synodical offices are auxiliary to each and every Pastoral Office of the constituent local congregations.

85. Why is a regular "divine call" extended, in many church bodies, to seminary professors, assistant pastors, and parochial school teachers, but not to Sunday school teachers, synodical officials, trustees, deacons, etc.?

Answer: If, by extending such a "divine call," the impression is given that such auxiliary offices are divine institutions ordained by God and that their incumbents are placed into those offices by the Holy Ghost, the expression "divine call," is then grossly misleading. This term in connection with auxiliary offices was evidently used in time past by our fathers out of Godly respect for those whose whole life and career were devoted to teaching God's Word and Christian doctrine but to whom the Pastoral Office, instituted by God, was never committed. Here too, however, care must be exercised in the use of terms so that they clearly reflect what is taught in God's Word. And we must always be mindful of the fact that, while every Christian congregation is obligated by the Lord to establish the Pastoral Office, these other offices of help may be established and discontinued according to the discretion of the local congregation (or congregations) in Christian liberty.Top

86. Does it not deprecate and demean the work of assistant pastors, seminary professors, parochial school teachers, Sunday school teachers, and incumbents of other auxiliary offices to insist on the basis of Scripture that their offices are NOT "divinely instituted" and that their incumbency in such offices is NOT by the "divine call" of the Holy Spirit?

Answer: No indeed! A truly humble Christian gladly and willingly submits to the rule of the Divine Word out of love for his Savior. He does not find even the most menial task in any way personally degrading or demeaning (Ps. 84:10b) . On the contrary, he regards any service he can render to the Lord and to His Church a great privilege and a sacred opportunity to give of his talents and abilities selflessly and cheerfully. Any work done to the glory of God by a true believer is pleasing in His sight, even service in purely temporal affairs (Matt. 25:34-40; Acts 6:2-4) , and it is indeed a special privilege to be entrusted with an auxiliary office in which the teaching of God's Word is one's chief responsibility and activity. However, to claim for such offices what the Lord of the Church has not Himself given to them is nothing short of presumption and arrogance, and NOT characteristic of the attitude which the Lord requires of His servants, whether their offices are divinely instituted or not (Rom. 9:20; I Pet. 5:6; I Tim. 3:8-13; etc.).

87. Is not the insistence that the local visible Christian congregation is the only divinely instituted functioning unit of the Holy Christian Church, and that its Pastoral Office is the only divinely instituted form of the public ministry and, as such, the highest office in the church, a matter of "ceremonial legalism" and an infringement upon the glorious liberty of the sons of God?

Answer: Not at all. It is a gracious provision of the Lord for a God-pleasing decency and order in His Church for the salvation of immortal soulseven as the outward form of Baptism, namely, the application of water, does not in itself save (ex opere operato), but through the Gospel this Sacrament becomes "a gracious water of life and a washing of regeneration in the Holy Ghost." So also, the outward form of the Lord's Supper is the eating and drinking of the earthly elements of bread and wine which God commands, but this outward eating and drinking benefits no one as an act in itself. The commands of God to apply water in Baptism and to eat the bread and drink the wine in the Lord's Supper must not be regarded as "ceremonial legalism." So also the requirement that Christians, in a certain locality, gather themselves together regularly, frequently, and consistently about the Word of God and the Sacraments, establish among themselves the Pastoral Office for the regular hearing and learning of God's Word and for the frequent reception of the Lord's Supper under the loving and careful watchfulness of a divinely called shepherd, exercise acts of Christian charity and fellowship, and carry out the full function of the Keys in church disipline, is not at all a matter of "ceremonial legalism" (as though the acts in themselves benefit Christians) but a gracious provision of our dear Lord Christ, the Head of the Church, for the preservation of Christians in the true faith unto life everlasting through the power of the Gospel. Nor is the divine institution of the Pastoral Office, which the Lord sets forth in His Word, to be regarded as a matter of "ceremonial legalism" when here too, the act of establishing the Office of the Ministry or the official acts of the pastor himself benefit no one "ex opere operato," but are gracious provisions of the Lord for the public proclamation and dissemination of His Word, "as the rain and the snow," among men. How can anyone, in his right mind, ever rebel against that as "ceremonial legalism"?

In Conclusion

88. Were there such false prophets in the early days of the New Testament church who rebelled against the Word of God in this matter?

Answer: According to Jude 11 and 12 , there evidently were such false teachers in the early days of the church. Why else would the Holy Ghost, through Jude, refer to the rebellion of Korah and his companions?Top

89. How is the false teaching of the WELS, ELS, CoLC, and their followers, almost an exact parallel to the rebellion of Korah?

Answer: In these synods there are prominent men, excellent in scholarship, ability, and knowledge, who object to the Pastoral Office as the only divinely instituted or ordained form of the public ministry. They say, in effect, with Korah and his princes (Num. 16:3) , " Ye take too much upon you wherefore lift ye up yourselves above the congregation of the Lord?" These prominent teachers minimize the Pastoral Office by equating it with all the various offices of the church and by not clearly distinguishing the spiritual priesthood of all true believers from the public office of the ministry. They emphasize the "working of the Holy Ghost through the gift of the common faith" of any group of professing Christians gathered in Jesus' name, and hence, like Korah and his men of renown, exclaim (as they did against Moses and Aaron), "All the congregation are holy, every one of them!"

Korah and his followers defended their action by stating, "The Lord is among them!" whereas, similarly, these prominent Lutheran theologians appeal to Matt. 18:20 , " There am I in the midst of them," in such a way so as to teach that any two or three gathered together in Jesus' name is the church spoken of in Matt. 18:17 , " Tell it unto the church."

The Apostle Jude warns us not to fall into this snare which is so similar to the "gainsaying of Core" which appeals to the sinful flesh of the Christian by overemphasizing their freedom and powers, and which undermines the unique dignity of the Pastoral Office given to it by God Himself! How easy it is to fall into the snare of personal importance (self-esteem) which is so often emphasized today, "My greatest goal, after I'm out of the seminary, is to write a book, to be a seminary professor, or to be a `big shot' in synod"when in reality, the simple and ofttimes despised Pastoral Office with its "foolish" preaching is relegated to something of less importance or of equal importance to any other office a Christian congregation may desire, in their Christian liberty, to establish.

90. How, then, must we regard those who teach, uphold, and defend the false teaching of the WELS, ELS, CoLC, and their followers, on the Church and its Ministry?

Answer: We must regard them as "false prophets" of whom we must "beware" ( Matt. 7:15 ) , and whom we must "mark" and "avoid" ( Rom. 16:17-18 ) as far as Christian work and worship is concerned.

91. Of what sheep's clothing should we always be aware?

Answer: Their kindliness and upright demeanor; their appeal to Scripture, the Confessions, and the Lutheran fathers; and their use of Lutheran terminology by which, together with fine scholarship and knowledge, they "deceive the hearts of the simple" (Rom. 16:17-18) .

92. Of what great danger is their false teaching on the Church and its Ministry?

Answer: False doctrine is always destructive of, and causes doubts about, other clear passages and doctrines of Holy Writ.

93. What, therefore must our prayer always be in these matters?

Answer: "Lord, keep us steadfast in Thy Word!" Amen.