Of the personality of the pastor.
§ 1
The most distinguished qualities that a pastor must possess in order to meet the demands made on him with regard to sermons are efficiency and faithfulness.
Note 1
Men often make very different demands on a pastor than God does. They either demand nothing more than a good mouth, a strong voice, kindness in dealing, and the like; or they demand too much: a man who is perfect in all respects. The latter could have put Luther in the most lively displeasure. It is reported that a city demanded a pastor from Luther who possessed the following qualities: 1. a respectable person; 2. eloquence; 3. proficiency in Greek and Hebrew; 4. training in dispute; 5. he should be mannerly and gentle; and 6. he should be able to get along well with the papists in the city. Luther did not have such a pastor, but, as is further reported, he had a preacher of respectable stature painted on a piece of paper, sent it to the petitioners and wrote: He saw that the lords wanted to have a preacher painted, so he sent them one, whom they would like to use in good health. In a letter to a pastor, however, Luther expressed himself thus:
"Gratiam et pacem in Domino! My dear Lord Magister and Pastor! Tell the nobles and who they are that you cannot paint parish priests as they would like. If they want to have vain St. Augustine's and St. Ambrose's on their mendicant services, let them create them themselves. If a priest is sufficient and faithful to hi s Lord Christ, an inexpensive nobleman should also be satisfied, who is something noticeably inferior to Christ. They want to have everything exquisite and not be exquisite themselves, etc. Let this letter come before princes and lords; I care nothing for it."
Note 2
The Lord demands two qualities from his servant: efficiency and faithfulness. Concerning the efficiency it says 2 Timothy. 3, 17: "That a man of God be perfect, fitted unto every good work (προς παν εργον άγαμόν ϊξηρτισμένος). If this being skilful or equipped for any good work is already required of every man of God, i.e. of every Christian, how much more m ust a pastor possess the skilfulness for the work specifically transferred to him. 2 Corinth. 3, 5 Paul says of himself and his co - workers: "Not that We are able (ρύχ άτι ίχανοί ^σμεν άφ Εαυτών) to think anything'of ourselves but of ourselves, but that we are able is of God, who also hath made us able. to conduct the ministry of the new testament' (άλΖ 'η Ιχανότης ημών £x τού Θεού, 8ς χαι Ιχάνωσεν ημάς άίαχόνους χαύνης άια^ήχης). This skill or proficiency consists in the fact that a pastor possesses all tho se natural and supernatural spiritual gifts of which he needs to conduct the ministry of the New Testament. Pastor Calixt makes to the words: "Not that we are capable of thinking anything of ourselves," the apt remark: "much less of effecting anything that would contribute to the acquisition of faith and salvation, either for ourselves or for others." (But the apostle is primarily looking at his ministry, and seems to be answering what was asked above in Cap.
2, 16: 'And who is competent for this?'") (Expositio Litteralis, p. 132.) Now this efficiency is either natural or supernatural, depending on the powers by which it is attained. We call the natural ability the ability that is attained through the use of the natural powers. To this belong certain gifts of mind and body, scientific knowledge, and a sufficient gift of teaching. "There must be," says Rambach, "a natural ability to learn something. This must be learn ed to grasp useful truths and sciences. But one must be able to communicate and teach the learned truth to others in a skillful way." The other most important quality of a pastor, faithfulness, is demanded by the apostle in the words 1 Corinth. 4, 2: "Now look no more to stewards than that they be found faithful (ΐνα πιστός τις έυρέΰτ). The apostle here, especially since he calls himself and his fellow apostles stewards over God's mysteries, v. 1, has in mind the faithfulness which consists in the faithful preservation and administration of the mysteries entrusted to them, namely, not to change anything concerning the Word of God and the sacraments, nor to stain the divine truth with their little feet, but to deliver the same pure and loud, as it was entrusted to them, to the hearers. Furthermore, Paul wrote in his 2nd ep. to Tim. 2, 2: "What you have heard from me through many witnesses, command faithful men, (ταυτα παρά^όυ πιστοϊς άν&ρώποις) who are able to teach others also." J.
Lange in his smaller Bible work makes the following remarks on this passage: "That command (overflowing as a theure supplement) faithful men (such believers, who by virtue of their faith are also made faithful, to carry out their office faithfully, c. 4, 5, and to deliver righteous, blameless workers o. 2, 15) who (for the reason not of mere literal knowledge, but of anointing from God spiritually) are able (as to want to teach according to faithfulness, so also to be able to teach according to ability what one should, Luc. 12, 42) also to teach others (publicly and especially, with proper division of the doctrine)." Efficiency enables one to administer the office properly, faithfulness enables one to want to administer it and to administer it properly. Both must therefore not be separated from each other, but must be bound to each other.
§ 2
The spiritual gifts required for natural ability are: a good mind, sharp judgment, and a good memory. Notes Luther says: "A good pastor should have these qualities and virtues: First, he should be able to teach doctrines accurately and properly. Second, he should have a fine head. Third, he should be eloquent. Fourth, he should have a good voice. Fifth, a good memory. Sixth, he shall know how to stop. To the seventh, he shall be sure of his thing and diligent. Eighth, he shall stake life and limb, property and honor on it. To the ninth, he shall let himself be vexed and celebrated" (mocked) by everyone. B. 59, p. 194 - If the pastor lacks the gift to understand and comprehend a matter properly, to form proper and clear concepts about it, his sermons will be unclear and incomprehensible to the listeners, he will not be able to give them a clear understanding of the doctrines of salvation. The situation is similar if he lacks a sharp judgment by which he is to evaluate conceived ideas, distinguish the true from the false, the certain from the probable, and consider the reasons and motives of a matter. Both: understanding and judgment, are highly necessary for meditation.
"Memory," writes Rambach, "is a power to preserve the thoughts that have been conceived and judged, and to recite them at the right time with skillful dexterity, without fretful hesitation and stammering. A distinction is made between a sensual memory, by means of which word for word can be memorized and recited, and a conceptual or mental memory, which can only retain things together with their order and context. These three: understanding, judgment and memory, no one can give to himself; they are gifts of God. However, certain rules of prudence must be observed with regard to them. One can improve their defects. The mind can be improved by practicing to form a clear concept of everything one hears and reads, and to dispose of it and put it in th e right order. One's judgment can be sharpened by exercises in disposition, attentive following of the criticism of sermons, etc. The memory can be sharpened by memorizing passages of value in terms of content and language from the works of the model writers, classics, but especially the passages as well as entire books of the Holy Scriptures, or individual chapters, psalms, etc., and by studying them. Cf. Cap. X, § 2, p. 421 ff. Even with mediocre gifts, significant things can be accomplished, a congregation, the kingdom of God can be built. Yes, pastors with mediocre and small gifts often accomplish far more than brilliantly gifted ones, if they do not lack diligence and faithfulness. God allows the sincere to succeed. Not infrequently the most honored talents go to waste. And the church is such a house, for the construction of which God uses not only honored architects, but also simple craftsmen, who, though not artful, nevertheless deliver necessary and efficient work.
Whoever lacks the simplest gifts sho uld not become a pastor, but serve God in another calling.
§ 3
Furthermore, certain and thorough scientific knowledge is necessary. First of all, preparatory knowledge, such as knowledge of languages and sound philosophy; but above all, a thorough knowledge of pure and false doctrines.
Note 1
The pastor must not be ignorant. The office of which he is the bearer is a teaching office, and the direction of this office, of the individual functions of it, requires certain knowledge, especially that which he needs to understand the Holy Scriptures correctly and to present them to others. A pastor does not need to be a polyhistor who is versed in all areas of human knowledge, but he must possess the knowledge that is indispensable for his office. Luther says: "A pastor or preacher should study and practice among all kinds of books, so God will also give him understanding; but He leaves belly monkeys alone". (XXI. 755.) And Augustine: "Whoever would say that men do not have to worry about what they want to teach, since the Holy Spirit makes the doctrines Himself, could say that we do not thirst to pray, because Christ says: Your heavenly Fath er knows what you need before you ask for it. Not absolutely necessary, but very useful and desirable is the knowledge of the basic languages of the Holy Scriptures, the Hebrew for the understanding of the Old Testament and the Greek for the understanding of the New Testament. In these two languages God has given His Word, and to understand them at least so far as to determine the meaning of a passage from them is a requirement rightly placed upon a theologian. Therefore Luther writes: "Let us be told that we will not receive the gospel well without the languages. The languages are the sheaths in which this knife of the Spirit is stuck. They are the shrine in which this jewel is carried. They are the vessel in which this drink is put. They are the kernel, in which this food lies.
And as the Gospel itself shows, they are the baskets in which these loaves and fishes and crumbs are kept. Yes, if we are to abandon the languages (since God is for us), we will not only lose the gospel, but we will also end up not being able to speak or write Latin or German properly.... Therefore, it is much different for a bad pastor of the faith and for an interpreter of the Scriptures, or, as St. Paul calls it, a prophet. A bad pastor has so many clear passages and texts through interpretation that he can understand Christ, teach and live holy and preach to others. But to expose the Scriptures and to act for himself, and to contend against the erroneous introducers of the Scriptures, he is too inferior:
this cannot be done without languages." (B. 22, P. 183. 185.) Knowledge of the Latin language is absolutely desirable, because the most outstanding works of our most famous theologians, in which almost immeasurable treasures are laid down, are written in this lang uage, and a pastor who does not know Latin has no access to these treasures. As far as the knowledge of sound philosophy is concerned, this too is not absolutely necessary for a pastor, but because it can render him excellent services, it is very useful. Of course, the pastor has to be all the more careful of the influence of philosophy, against which Paul warns Col. 2, 5. Unfortunately, all "scientific" pastors pay homage to this philosophy today. It has transformed their theology into an after-theology, has mixed divine truth with hay, straw and stubble: in short, it has perverse the doctrine from top to bottom.
Note 2
It is absolutely necessary for every pastor to know the pure doctrine of the divine word and the false doctrines that contradict it. This is what the apostle demands when he writes 1 Tim. 3, 2: "But a bishop should be... doctrinal " (διδαχτιχός), cf. 2, 24; Ap. G. 18, 24. 25. A bishop should be "doctrinal", i.e. able to teach. But he possesses this ability only if, like Apollo, he is 'mighty in the Scriptures'. Then alone he can teach the simple, "prove by the Scriptures that Jesus is the Christ" and constantly overcome the false teachers. Ap. G. 18, 28. In the preface to "Joh. Jac. Rambach's salutary doctrines of Jesus Christ, Adam Struensee says: "In order to achieve this end, a sufficient knowledge of those truths of which one wants to teach others is necessary. A teacher must not only know as much as a common Christian needs for his salvation, but, since he is required to rebuke the gainsayers, 2 Tim. 2, 25, to rebuke the erring, Ez. 34, 4, and if it should be required, to seal the truth with His blood, 2 Tim. 1, 8; 2, 3. 9, to lead the awakened souls further and further, to clearly show them the narrow way, and to faithfully warn against all deviations to the right and to the left, Eph. 4, 11. 12. 13, there must be a greater measure of salvific knowledge in him than in others who are to be taught by him and led to salvation by him, 1. Tim. 5, 6. This knowledge is not gained through mere study and meditation, but primarily through the experience and sealing of the Holy Spirit, 1. Joh. 2, 20. However, human knowledge must not be despised. He who is concerned to present God's Word unadulterated and to reach the actual meaning of the Holy Spirit at all times will not only make every effort in youth to acquire the aids that serve this purpose, but will also make proper use of them in his ministry and study God's Word with much diligence, so that he may remain constant in the example of the salvific words, 2 Tim. 1:13, and teach divine truths in all purity. The saved Luther declares: "I know for certain that whoever should preach and expound the Scriptures and has no help from the Latin, Greek and Hebrew languages, and should do it only from his mother tongue, will make many a beautiful mistake; for I have experienced how languages help beyond measure to the clear understanding of divine Scripture. ( Porta Past. Luth. p. 34.) What the saved man thinks of the languages here, can also be said of the other studiis propacdeumaticis, that the same must be with a teacher who wants to preach loudly and simply."
§ 4
Furthermore, a certain teaching ability is necessary, by which the pastor is enabled to present the heavenly truths to his listeners in a natural order, clearly, in a pleasant and lively manner.
Annotation
No one can be a pastor without possessing this faculty (facultas docendi) at least to a certain degree. He may otherwise be a perfect polyhistor, skilful in languages, versed in philosophy, theologically equipped in all directions, but it is as it were a dead capital for him if he cannot communicate this knowledge to his liste ners, cannot use it profitably with them. The apostle demands this teaching gift from a bishop when he writes: "But let a bishop be... teachable" (1 Tim. 3, 2) and: "A servant of the Lord should not be quarrelsome, but kind to everyone, teachable" (διδαχτιχός = able to teach, to give instruction, cf. Matth. 28, 15. 20), i.e.: he should possess the gift of a thorough, clear, orderly and edifying lecture. That this "doctrinal" is meant with respect to the Christian subject matter is self-evident, but it does not merely mean, as it is often one- sidedly enough understood, to be well grounded in doctrine, but to be able to teach it, to communicate it to others. Hence Luther: "This is required of a teacher, that he be able to rebuke and to convince, Tit. 1, 9." (V, 2446.) This teaching gift consists in the skill, or ability, to present the divine truths in their fullest order and natural context, to develop them clearly and comprehensibly to the hearers, and to do so in a pleasant and lively manner, so that the interest of the hearers is kept alive. He who can do this from inner conviction and with divine joy is 'teachable' in the sense of the apostle. Chr.
Chemnitz writes: "It is necessary that the pastor is equipped with the gift and ability to teach, 1 Tim. 3, 2 and 3; 2 Tim. 2, 15. This includes 1. understanding of divine things, that he has the mystery of faith in a pure conscience, 1 Tim. 3, 9; and 2. Exposure, that what is rightly understood is skillfully explained and he holds to the example of the salvific words, 2 Tim. 1, 13. The Savior binds both, Luc. 12, 15, when he promises his disciples mouth and wisdom; for 'wisdom' denotes the former, 'mouth' the latter."
§ 5
The pastor can hardly do without certain gifts of the body. Among these are the most necessary: the health of the body, especially of the lungs; not less a clear and distinct voice, which can be understood by all.
Annotation
The official duties of a pastor are so varied and difficult that he must soon collapse under the burden if he wants to perform them faithfully and a healthy body does not provide him with the strength. As a pastor he has to speak a lot and for this he needs healthy lungs, which, as Rambach likes to express it, "are most necessary ad aerem hauriendum ac reddendum". A clear, distinct voice is also necessary, through which he can make himself understood to his listeners in the church. For he first speaks in order to be understood by his listeners. If this does not happen, his sermon is in vain, it does not achieve its purpose and the listeners leave the church dissatisfied. A melodious voice is also very desirable; it should at least not be absolutely unpleasant, croaking, bellowing, since this touches the ears of the listeners unpleasantly.
Finally, the pastor should be respectable in his whole appearance and behavior, not vain, not worldly, but also not rustic, crude a nd indecent, because this is quite unbecoming for a servant of God. For among the qualities that Paul demands of a bishop 1 Timothy 3:2. 3, 2, is also that he be "sedentary," χόσμιος, i.e., behave decently, honorably. Bengel makes the apt remark, " Ouod σώίρρων est intus, id χόσμιος est extra." σώίρρων is he who is prudent, always holds himself in rein, is inwardly calm, and the outward expression of this calmness is the χόσμιος, the well -behaved, respectable attitude. About the conduct of the pastor we read the following words of Hüffell that are worth taking to heart:
"It is obvious that, apart from family ties, there cannot easily be a more intimate one than that of a clergyman with a congregation; and indeed, with long, undisturbed coexistence and the nec essary harmony, a relationship is formed here that is exceedingly splendid and beneficial and gratifying for both parties. However, it is equally certain that a certain tactfulness is required on the part of the clergy in dealing with the parishioners, and it seems to us that this is often lacking. Pride and noble reserve do not clothe the clergyman, rather nothing is more detrimental to his entire sphere of activity and more contradictory to his calling; but neither can too great confidentiality and an exaggerated This is not only because it deprives the clergy of the necessary reverence, but also because it conflicts with the laws of a refined life, which, after all, the clergy is supposed to form and maintain. It is very easy, h owever, to cross the extremely delicate boundary lines between the two extremes, between pride and restraint and real commonality. The clergyman who loves his congregation will treat every member of it who comes to him in a brotherly and kindly manner, cordially and openly; he will let him sit down and give him an opportunity to express himself confidentially. He will never allow any infractions; he will never lose sight of the mutual relationship. One can remain open, affectionate, brotherly, fatherly, and yet serious and dignified, and it is strange that it is precisely this delicate mixture of love and dignity, of gentleness and severity, of sociability and seriousness, of confidingness and reserve, that people want, and do not like it when the clergyman makes himself too mean, just as, in general, a decisive character is really taken in this mixture, which unites love and seriousness equally in itself. Many clergymen cannot and will not understand this and thereby harm themselves and their office very much. They believe that they can win the love of their people through mean confidences and become contemptible, at least so commonplace that it is not much different from being contemptible; they live with their peasants on such a free, unconstrained footing that in the end they have to put up with a lot without being able to change it; they walk around in the houses of their congregations without any decorum and in the end become truly annoying. A certain distance and seclusion of the clergyman is absolutely necessary for him to secure his respect, because with him only the spiritual and nothing else can decide at any time, and because through too much making common even the better man becomes something ordinary and commonplace. The reasons why we really hold a man in high esteem are always higher and moral ones; but if we become too well acquainted and familiar with the man most worthy of respect, we not only discover manifold weaknesses, by which our esteem is diminished, but that idealism with which we like to embellish objects of our esteem is lost, and we begin to judge the merits of the admired man more coldly." This and Calling, p. 125 ff.)
This is natural ability, which consists partly of natural gifts and partly of abilities acquired through diligence. But because this ability is used by the natural man only in his own interest, even for sinful purposes, it must be purified by the Holy Spirit, sanctified and put into the service of God and neighbor: supernatural ability must be added.
§ 6
Supernatural efficiency consists in the sanctified disposition of the soul, which, after sincere recognition of one's own inadequacy, is effected by divine grace through enlightenment and sanctification.
Annotation
This is the efficiency (iχανότης) of which Paul writes 2 Corinth. 3, 5 writes: "That we are able is of God" (ή ίχανότης ημών έζ τού Θεού), Luther remarks on these words: "That we create something good among you and write it in your hearts by our sermon, this is God's own work, who gives us such things to speak in our hearts and mouths, and by the Holy Spirit also presses them further into your hearts." This efficiency is supernatural, because it is worked by the Holy Spirit alone. But the Holy Spirit works it in such a way that he first brings the man to the realization of his own inadequacy, so that he, in view of the office, the purpose, the difficulties and the responsibility of it, exclaims to himself with the apostle, "Who is able to do this?" 2 Corinthians 2:16;
then equips him with light and power to know divine truths, to believe them from the heart, and to teach them to others in the right way.
§ 7
This ability requires divine light and divine wisdom, especially in the intellect, in order to be able to carry out the extremely necessary spiritual examination correctly; in the will, denial of self -love and sincere love for God and one's neighbor. These gifts of understandin g and will must then be bound up with a living experience of spiritual things.
Annotation
This supernatural efficiency cannot exist without the illumination of the mind. Only then, when the Holy Spirit has enlightened the naturally darkened mind with his divine light, is the pastor able to recognize the divine truths that form the content of his sermon, to grasp them in their order and in their context with divine certainty, and to evaluate all spiritual things spiritually. From this enlightenment alone arises the true, certain, living and wholesome knowledge of divine things, which therefore no unregenerate pastor can attain and possess. From it then flows the heavenly wisdom, which a pastor must have. The first is to distinguish the true from the false, the good from the evil, to divide the word rightly, to distinguish nature from grace, law from gospel, to offer each one his food in the application of the divine word, to recognize and answer the thoughts of the heart and to meet the objections.
The pastor needs this light and wisdom for spiritual examination, Rom. 12, 2; 1 Cor. 11, 25; 2 Cor. 8, 8; 13, 5; Gal. 6, 4, that ability to recognize and evaluate oneself, to examine one's inclinations, one's actions, one's whole condition according to the Word of God, as well as to examine others, to investigate their conditi on, whether nature or grace rules in them. This ability to examine is absolutely necessary, because only through it can the pastor recognize whether, for example, a man's sadness comes from natural causes, from fear of hell, or is truly divine sadness. 2 Cor. 7, 8-10. With this supernatural efficiency, holy tendencies and aspirations are also given in the will, especially the two that can be called the cardinal virtues, namely 1.
self-denial, by which selfishness is kept in check and crucified, so that one no longer seeks one's own benefit, nor one's own honor, glory and applause, but only God's honor and the salvation of one's neighbor. Phil. 2, 4. 2. Sincere love for God and neighbor, the summa of the whole law. This produces in the pastor that great zeal without which preaching is either a lukewarm, sleepy, or an affectirt, disgusting business and remains without fruit. This is mainly the supernatural efficiency. Ch. Scriver writes aptly about this in his Seelenschatz: "Do not think, you pastors and servants of the church, that you want to preserve, govern, build up the church and destroy the devil's kingdom with your experience, skill, eloquence, wisdom. Oh no!
God, Jesus, his spirit and grace must be everything and do everything. You must be nothing and become more and more nothing, according to the passage of John the Baptist: Jesus must increase, but I must decrease. All sermons that are not written and preached in this heavenly light are clouds without water. All human wisdom and eloquence in the pulpit, without Jesus' spirit and light, is like a painted table, adorned with bread and fruit, for a hungry soul, and like a spring for a thirsty soul. - Christ Jesus must enlighten us, fill our hearts with heavenly wisdom and power, with edifying, good thoughts, guide the pen, rule the tongue, speak and work through us.
It is a wretched pastor who takes to himself the doctrines of the church of God, which he has acquired by his own blood, before he takes himself to the crucified Lord Jesus' feet, gives him his He has sacrificed his heart, his tongue, his mind, and all the powers of his body and soul, and has given them to his holy service. It is an unfit pastor who wants to teach the congregation with benefit and fruit before he has filled his heart with the Lor d Jesus and from fine wounds, from his word and grace. How can he shine to others who has not lit his torch by the fire?" Concerning experience we read in S. Müller: "These are the most powerful pastors who preach from the most vivid experience. Experience is the best doctrine.
How can one praise the fruit which he himself has not tasted? How can one speak of the hidden manna who has no taste of it in his heart?" (Ev. Herzenssp., p. 291.) Cf. Luther's words about the challenge in Walther's Pastorale, p. 8 f.
§ 8
This supernatural ability can only be obtained through the anointing of the Holy Spirit. Because unregenerate men lack this anointing, they cannot be considered fit to administer the holy Ministry properly and fruitfully.
Annotation
In the Old Testament, the high priests (Ex 28:41; Ex 6:22), the priests (Ex 28:41; 40:15) and the kings (1 Sam 9:16; Pastor 89:21) were anointed with the holy oil. This was a symbolic act, through which the bestowal of the gifts necessary for their office was symbolized. The anointing (~~ ~~~~~~) of the Holy Spirit is nothing else than the communication of the gifts of the Holy Spirit, which are necessary for the Christian walk in general (1. Joh. 2, 27), so for the holy Ministry in the church in particular. "Oiling or anointing," Luther remarks on Ps. 23, "means the grace of the Holy Spirit. Anointing, however, does not mean to coat alone, but to shower superfluously with joy, so that the heart becomes completely and utterly joyful and glad." (38. p. 346.) But this anointing is not given to an unregenerate man, since he,
1. stands in enmity against God, Rom. 8, 7. Therefore he can neither understand
God's Word, 1. Cor. 2, 13. 14, nor preach rightly, because God reveals His secrets only to those who fear Him, Ps. 25, 14. 2. in his condition he cannot receive the Holy Spirit, Joh. 14, 17, therefore also not the gifts of the Spirit. His natural gifts, as great and brilliant as they may be, are not sanctified and therefore only means to indulge his ambition and avarice. (3) He may, after all, have come to the literal, natural understanding of the The only thing that is impossible for him is the spiritual understanding of the divine word and the divine truths given in it and the spiritual understanding of the order of salvation. One only has to look at Nicodemus. 4 He is not convinced of the truth himself and therefore cannot convince others. 5 Because he is not a child of God, he cannot pray effectively. All his speaking and preaching must be in vain unless he invokes the Lord's blessing on it. 6. He continually misuses the name of God, which he mouths without faith and reverence, Ps. 50:15, 16. Therefore, how can the Lord God bless his sermon, since he will not let the misuse of his name go unpunished?
Deuteronomy 20:7, 7. He lacks the wisdom to rightly divide and apply the Word of God, and will the refore do more harm than good. Sirach rightly says: "An ungodly man cannot teach anything rightly, for it does not come from God. For to right doctrines belongs wisdom, and God gives grace to it." Sirach 15, 9. 10. 8. If his sermon does not remain complete ly fruitless here and there, it is because God's Word of God is in itself a living power and by special grace. As far as the unbelieving pastor is concerned, he hinders this power of the word and of grace, partly because the listeners notice that he himsel f does not believe what he preaches, partly because he destroys the effects of the word with his life. (9) An unregenerate pastor is a wretched man, for when he preaches judgment and condemnation to the ungodly, he pronounces judgment on himself. John Gerhard writes: "Although the effectiveness of the Word and the sacraments does not depend on the worthiness or unworthiness of the ministers, it is clear from the matter itself that the course of heavenly doctrine and the fruitfulness of the Word are not slightly hindered by the ungodliness of the ministers. Doctrinal prestige is lost if the voice is not supported by action. Those who teach rightly and live ungodly tear down by bad manners what they build by pure doctrine; with their voice they build heaven, but with their life they build hell; they consecrate the tongue to God, the soul to the devil; They are like the pillars of the way, which show others the way, which they themselves do not tread;
they are like the carpenters, who gave Noah a helping hand in the building of the ark, for, in building the ark for others, in which they were saved from the flood, they themselves perished in the flood." There is no ministerial grace without the grace of justification. The best preliminary study of the Ministry is the pastor's self-conversion. A Catholic homiletician, Juan de Avila, the "Apostle of Andalusia," aptly says: "He who has the greatest love for Jesus in his heart will make the most fruitful addresses." And similarly expresses a highly pardoned Lutheran pastor, Chr. Sam. Ulbers: "This is the main characteristic of all spiritual speeches, that one pre aches nothing but Jesus, the most beautiful among the children of men; whoever wants to make disciples of Jesus through his speeches, must know how to preach Jesus himself properly beforehand. They must preach Jesus completely, as he is written, and then t hey preach beautifully. And it is most beautiful of all when a spiritual speaker speaks what he speaks publicly from his own experience." - A pastor who has for himself only the glory of human oratory may entice for a time, but he cannot build permanently, for he does not satisfy the deeper needs of the heart. What grips the heart the most, what fills the church the best, is the conviction that the pastor is serious about saving souls. He is serious about saving souls, that what he addresses is spoken from the heart, as it is from the Bible. Baxter says: "I feel compelled to declare that the main problem of the church stems from the fact that so many become pastors before they are Christians.
§ 9
Just as the natural and supernatural abilities must be inseparably bound to each other, so also each of them has its degrees and can be perfected by suitable means.
Annotation
Supernatural ability must not be separated from natural ability, but must be and remain bound to it, and vice versa. It is not enough for a preacher to be a truly faithful Christian; he must also possess certain natural gifts necessary for the ministry and have acquired the necessary knowledge through diligent study. Someone can be a very good Christian, but still be a very bad pastor. The fact that he is a good Christian and as such possesses spiritual experience does not make him capable of being a pastor; other things are necessary for this. He who lacks all natural talent and worldly education, if he nevertheless appears as a preacher, exposes the Word of God as well as the ministry to the ridicule of unbelievers. But why the supernatural must be bound to the natural is clear enough from what has been said in the preceding paragraph. It may be noted here that those who despise the supernatural do not usually shine in the natural either, since they neglect those studies which are indispensable for the preservation and perfection of it, "therefore they afterwards," says Rambach, "seek to make up for the deficiency by homiletical arts and take to postiliarities, since they pluck the eleventh out of ten sermons with great difficulty, and bring it out of a homiletical art chamber with The author is not interested in the content of the book, but in the way it is written.
It is better, of course, if t here is a lack of natural than spiritual efficiency in something." Now every ability has its degrees or grades. As for the natural, the one has a sharper mind than the other; the one has a better memory or sharper judgment than the other. The one is distinguished by scientific knowledge, the other by talent as an orator or teacher. Also, not all pastors possess supernatural ability to the same degree. For while one possesses a more thorough knowledge of the truths of salvation, the other enjoys greater wisd om; and while the former has advanced in self-denial, the latter is filled with greater zeal for the Lord's kingdom, or possesses a richer experience in the miraculous ways of God.
For this reason, both can be perfected. The natural one through diligent study, especially of the Scriptures. Scripture. A pastor should not neglect other useful studies, but the study of the Scriptures must be and remain his main work. However, the study of the Scriptures must be and remain his main work. The best pastor will always be the one who has penetrated most deeply into the Word of God, who has made himself most familiar with it. Least of all should a pastor occupy himself with all kinds of allotria, which are completely apart from his ministry. He who does so is unfaithful in his office. The means by which supernatural ability can be perfected are: Meditatio, oratio et tentatio, by which a pastor grows in the knowledge and experience of divine truths. Col. 1, 10. 11; 2. Petr. 3, 18; Eph. 4, 15. Cf. Walther, Pastorale, § 2, p.
6-10.
§ 10
In addition to efficiency, fidelity is also necessary, which is also divided into natural and supernatural, or human and divine.
Annotation
Concerning this faithfulness Luther writes to 1 Corinth. 4, 2: "This is where all power lies; this is where God inquires, this is what angels, men and all creatures seek and demand, not whether someone is called a steward or is considered one or not. Here no one asks whether someone has a small or lar ge bishopric, not even whether he is pious or not pious in his person, but rather whether he faithfully carries out his ministry and does so as a steward of God's goods. Paul gives us great power to judge all our bishops and popes, Cardinals, doctrines and life. Such faithfulness is also demanded by Christ in Matth. 24, 45: "Who do you think is a faithful and wise servant, whom his lord has set over his household, to give them food in due season"... Whoever then has ears to hear, let him hear what St. Paul says: They ask among the householders who is faithful;
but he is faithful who acts in the secret of God. Therefore let it be decided that pope, bishops, monks, nuns, high schools and all those who build on something else with them, act something else than Christ, the gospel and purifying faith, they may have the name that they are Christ's serva nts and stewards, but in reality they are the devil's servants and stewards and act the devil's, their Lord's mysteria or secret. Therefore Christ adds, "The servant of the house must not only be faithful, but also prudent, that he may have distinction bet ween God's secret and the devil's secret, that he may guard and keep himself and those who are under his command." (E. A.,
B. 7, p. 87 ff.) Cf. § 6, Annot. 2.
§ 11
Natural fidelity is either personal or official. The former consists in an honorable and moral life, the latter in the conscientious public and private direction of the office.
Annotation
If the heathen demanded of a public speaker that he be vir bonus, that is, a good and honorable man, Christians must demand this even more of a pastor, a holy speaker. If a pastor does not even guard against gross vices, if he reveals a more than worldly disposition by his conduct, indulges in unseemly jokes, indecent speeches, gambles, drinks, etc., and violates the warning of the apostle Eph. 5:3, 4, how can he expect to be taken for a messenger of God by Christians and unbelievers! "The two matters," Luther writes, "every pastor should prove: first, an innocent life, so that he may defy and no one may have cause to blaspheme the doctrine; second, an unblameable life, so that he may not deceive anyone who follows him; and thus stand right on both sides. With the good life against the enemies, who look much more to life than to doctrine, and for the sake of life despise doctrine; with the doctrine with friends, who look much more to doctrine than to life, and for the sake of doctrine also endure life" (XI, p. 776). Cf. Walther, Pastorale, § 48, p. 381 ff.
Fidelity to the office is either public or private. The pastor proves this when he performs all his public official duties with diligence and care, does not skip a sermon or catechesis without urgent need, faithfully instructs his listeners in all that is necessary for salvation, punishes vices without regard to person, and exhorts them with holy earnestness to godliness in their conduct. Of course, this faithfulness will not take place without personal faithfulness. For he who is unfaithful in his life will also be unfaithful in his office, and will eithe r entirely conceal or only superficially touch upon that which can cause him remorse. "Everything good," says Prosper, "that he (the pastor) does not do himself, he will not command others to do, and everything that he does himself, he will not forbid othe rs to do, because he either loses or diminishes the necessary authority to doctrines by doing the opposite himself. (Quenstedt, Ethica pastoralis, p. 95.) - The private fidelity consists in the fact that he prepares himself for sermons, addresses, catechesis with diligence, thus does not preach or catechesis unprepared, unless the preparation would have been absolutely impossible for him, prays diligently for himself and those entrusted to him, and finally does not miss the visits to the sick and to the home.
§ 12
The supernatural, spiritual fidelity consists in the conscientious use of spiritual efficiency and divine grace for the fulfillment of duties towards God, oneself and one's neighbor. It can also be considered as a personal and official one and should experience a daily growth.
Note 1
What the apostle Eph. 4, 7 writes: "But to each one of us grace is given according to the measure of Christ's grace" and 1 Corinth. 12, 7: "In each one the gifts of the Spirit are manifested for the common good", applies to the pastor in a heightened measure. The gifts given to him are the pounds entrusted to him by God, which he is to use in a way pleasing to God, that is, for the edification of the church in love. The pastor should first of all prove this faithfulness to God his Lord, in whose service he stands, by devoting himself entirely to this service, saying with Augustine: "To you, O my God, serve all that I have learned useful in my youth; to you serve what I speak or write or. read" (Conf., L. I, c. 15). But also against himself he should use this efficiency and grace with all fidelity. The pastor should pursue sanctification, living ever more perfectly what he teaches doctrines and thus presents himself as an example to his listeners, whom they follow. In all his conduct he should be a living proof of the power of the Word of God, not only leading an outwardly thoroughly moral but also a spiritual life, avoiding not only evil but also the appearance of evil, in order to be edifying to everyone.
Towards others, especially those under his care, the pastor should prove this faithfulness by being a faithful guide to eternal life, teaching them rightly and faithfully pointing out to them the obstacles and difficulties as well as the blessings of Christianity. With regard to the ministry, the faithfulness of the pastor should be demonstrated by the fact that he, as a good shepherd, has true love for his flock, seeks the salvation of their souls with restraint and disregard for all his own interests, and is ready to serve them day and night; that he, as the God-appointed watchman, also keeps a constant vigil, diligently watches out for the dangers threatening through false doctrines and an annoying life, and strives to avert them; that he, like once Samuel (1. Sam. 7, 6; Jer. 15, 1) he continually presents his congregation to God in prayer, implores His blessing upon them, and carries them through this life praying as it were; that he is finally willing to suffer what is prepared for him for the sake of the gospel, wh ether by the open enemies of Christ or by the hypocrites in the midst of the congregation. Luther remarks on Matth. 5, 14: "So now he will say:
If you want to be my pastors, you must truly be prepared to stand freely in the public square, and to stand befo re the world as on a high mountain, so that you may be confidently looked upon and heard in public, neither concealing anything nor putting under the pew what you should preach, keeping silent nor speaking to anyone for love; But as ye are the light, shine also freely in the open, without respect of honor or dishonor, rich or poor, hate or favor, death or life; knowing that ye serve me, who have set you for a light. These would be righteous people who do not bow down to the right or to the left, as Psalm 45 says of the Ministry: "The scepter of your kingdom is a grade scepter. Thou lovest righteousness, and hatest wickedness, etc. This is the virtue and price of the gospel and its pastors. For otherwise all other teachers have no danger; they all preach what people like to hear and is in accordance with reason; they must not fear that they will be persecuted. But this doctrine is everywhere put to the test, because it wants to appear and let the world's light and doctrine be nothing: so it tries all kinds of things to dim such light and drive us into a corner, or to throw us under a bushel, so that we leave our doctrine as they would like. But we will not be driven by our position, but will remain a city on the mountain, and the light on the lampstand in the house. For he that hath made us light will keep us even so." (E. A., B. 43, p. 79 f.)
Note 2
As the preacher as a Christian is to grow daily in all the Christian virtues, so also as a pastor he is to increase in efficiency and faithfulness. 1 Timoth. 4, 15 Paul commands his disciple Timothy, "Wait for these things, that thy increase may be manifest in all things." What Timothy should wait for, what he should deal with, Paul said in the preceding, namely to be an example to the believers, to keep up reading, exhorting, doctrines etc.. In this he should be found constant in his actual calling and work, so that he may increase in all these things, thus becoming more and more skillful and faithful in the direction of his ministry. This exhortation applies to every bearer of the holy Ministry. As a means to this growth, Rambach recommends, among other things: Frequent self-examination, because one's future account will be easier if one keeps daily account with oneself, recognizes one's faults, apologizes to God and asks Him for a greater measure of faithfulness; meditation, first considering how to remove these or those obstacles to edification in the congregation, and also consulting with other pastors about them, and how to win or strengthen this or that one among his hearers by private conversation; then consideration of responsibility, that one should consider what a heavy office he has and what a heavy account he must give in the future of the conduct of his office; further: Imitation of other faithful servants of God, setting before oneself the example of Jesus, His apostles, and other servants of God; and finally, frequent consideration of the future reward; because faithful servants are commonly rewarded with ingratitude, one must more often fix one's eye on eternity and consider that the degrees of future glory will be measured according to the degrees of faithfulness, as Dan. 12:3: "But the doctrines shall shine as the brightness of heaven, and they that teach many to righteousness as the stars for ever and ever."