Strangers to Sisters - Wisconsin Lutheran Seminary Library: Essays

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The Confessions emphasize that it is the congregation alone which has the right and power to call a man to the divine office, but they nowhere say that it is only the man who is called to serve a local congregation of whom it can be affirmed that he holds the divinely established ministerial office. 272 Lillegard quickly pointed out that the Wisconsin Synod did not teach that it is a matter of Christian liberty either to found Christian congregations or to have Christian ministers. However, the manner in which Christian congregations organizes or in what manner the divinely instituted office of the ministry is carried out is a matter of Christian liberty, When the Wisconsin Synod speaks about “Christian liberty,” in connection with the establishment of the various offices in the Church, it does not mean that the office held by the apostles was established in Christian liberty by the Church…but it does say that it was a matter of Christian liberty for the church to call one man to be a missionary, another a pastor of a local congregation, another a supervisor or “bishop” (in the modern sense of the word), another a theological professor, etc. Churches may combine or divide these offices as they please and still be following the Scriptural teaching with regard to the public ministry of the Word… Wisconsin does not say that it is a matter of Christian liberty whether to found Christian churches or not. On the contrary, it agrees with Missouri…But Wisconsin does say that the manner in which the Christians organized, whether in small groups such as “the church in the house” referred to in Philemon 2, or in larger groups covering a whole city (I Corinthians 1,2 etc.), or in what we would call “synods,” i.e. including all the churches in a larger area in one group (Acts 9:31; Acts 15:23 “The brethren in Antioch and Syria and Cilicia”), --this was a matter of Christian liberty. We hold that on this point Wisconsin is right and Missouri wrong. 273 (Emphasis mine) 272 Lillegard, Church and Ministry, 4. 273 Lillegard, Church and Ministry, 4-5. 146
What makes the testimony and defense of the Wisconsin position by Lillegard so powerful is the fact that he has arrived at the same conclusions as the Wisconsin men quite independently. Lillegard sat neither at the feet of Koehler or Pieper. The hermeneutics notes he used at Bethany Lutheran Theological Seminary were based upon those of Ludwig Fuerbringer of Concordia, St. Louis and William Paterson of Luther Seminary, St. Paul. 274 His ties with the Missouri Synod ran much deeper than with Wisconsin. And yet, because his approach to Scripture (the Norwegian Hermeneutic) was essentially the same as the Wauwatosa theologians, he came to defend their method and their exposition on the doctrines of church and ministry. Moreover, he saw this position as completely in line with those of Luther, Walther and Koren. How accepted was Lillegard’s defense by other Norwegian men like Harstad and Anderson, whose earlier writings had so tenaciously held to the Missouri position? The readers may judge for themselves. Anderson delivered a doctrinal essay dealing with the doctrine of the ministry at a General Pastoral Conference in April of 1950. There is not a single statement in the essay with which the Wisconsin Synod would disagree. For instance, Anderson clearly teaches that the public ministry is derived from the universal priesthood of all believers. 275 Furthermore, Anderson demonstrates that there were multiple grades of ministry in the New Testament, and while the ministry itself is divinely instituted, the calling body of the church maintains the right and liberty to 274 George Lillegard, “Biblical Hermeneutics or Principles of Bible Interpretation Based on Works on Hermeneutics by Prof. W.M.H. Paterson, St. Paul, MN 1896; Dr. L. Fuerbringer, St. Louis, MO, 1912; Dr. C.O. Hoffmann, St. Louis Edition, 1876 of Institutiones Theologiae Exegeticae (Wittenberg, 1754)” Compiled 1957. Wisconsin Lutheran Seminary On-line Essay File. http://www.wlsessays.net/authors/L/LillegardHermeneutics/LillegardHermeneutics.PDF. (Accessed July 22, 2008). 275 Christian Anderson, “The Passages on the Office of the Ministry,” Clergy Bulletin 9, no. 10 (May 1950), 73. 147
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WISCONSIN LUTHERAN SEMINARY STRANGE
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ACKNOWLEDGMENTS I would like to gra
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Yet, the Norwegian Synod suffered h
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constitution, the reference to the
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Minnesota had reservations about th
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these two synods into closer contac
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Part I: Getting to know the Scriptu
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strengthening and encouraging the f
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University of Leipzig. 18 His main
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voice, as in an ecstasy, breathed t
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unbelief, in recent times such men
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So will we cling fast to the Lord m
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Koren sees Kierkegaard as a one who
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We acknowledge with gratitude towar
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Of the founders of the Norwegian Sy
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The Election Controversy was really
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ule or judge in matters of faith, n
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The Norwegian Synod lived its motto
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are sitting, like ourselves, theore
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we do? Why stand aloof against a cu
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that poor, unscriptural hermeneutic
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congregation, not us listeners.”
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elieve for them, such as is the cas
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Chapter 2 The Wauwatosa Theology Th
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Hoenecke developed and passed on to
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Third, one dare not limit this auth
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For Hoenecke, the way we let Script
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It may never be forgotten, that the
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inging unity to the various Luthera
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A fuller analysis of the Wauwatosa
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One of the chief terms used by orth
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None of this is to say the Wauwatos
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the church unperverted. It thus has
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synods over the years. But as will
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We believe it best to wait until 19
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Finally, the doctrinal controversie
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E.B. Schluetter, and delivered the
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students. Ylvisaker had resigned hi
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teaching English, Norse, Latin, Alg
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Waltonite, and scare ‘em into ret
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DMLC were fraternal visitors at the
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accepted a call to serve his sister
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experiment never really took off, p
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point. Bethany had not been entrust
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the internal shake-up at Bethany an
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growing tense, not only among those
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ehind the back of the Wisconsin Syn
Page 95 and 96: With such deep sentiments and histo
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Page 99 and 100: Tjernagel contends vehemently that
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Page 105 and 106: Take for instance the procedure ado
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Page 109 and 110: Dear Gullixson! I had just sat down
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Page 115 and 116: Chapter 2 Relations confirmed and s
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Page 119 and 120: have good reasons to refrain for ex
Page 121 and 122: Tjernagel: Today conditions have be
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Page 125 and 126: The ELS, in her desire to mediate a
Page 127 and 128: Such remarks are telling not only o
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Page 133 and 134: establishes all functions of the mi
Page 135 and 136: 2.) By virtue of the work they do,
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Page 141 and 142: Lillegard was the foremost exegete
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Page 151 and 152: III. The Fehner Case (1949-1953) Th
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Page 155 and 156: there would not be any scouting at
Page 157 and 158: Bethany Lutheran College and the Ev
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Page 165 and 166: cease such offensive practice.” 3
Page 167 and 168: teachings of these revered teachers
Page 169 and 170: pastor’s point of view, that both
Page 171 and 172: How much of this can be attributed
Page 173 and 174: alarming rate. The water of controv
Page 175 and 176: where the one advocating them refus
Page 177 and 178: Reim: challenges Harms’ limitatio
Page 179 and 180: gave public testimony to the interc
Page 181 and 182: efusing to accept the Brief Stateme
Page 183 and 184: Yet, there does remain a present va
Page 185 and 186: ecclesiastical details or the weigh
Page 187 and 188: The study of this era shows that th
Page 189 and 190: BIBLIOGRAPHY Books Aaberg, Theodore
Page 191 and 192: Schroeder, Morton A Time to Remembe
Page 193 and 194: http://www.blts.edu/essays/korenUV/
Page 195 and 196: Ylvisaker, S.C. “The National Lut
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Harstad, Bjug. “Sermon of Genesis
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Zimmermann, Paul. “Scripture Inte
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C.M. Gullerud to Hugo Gamber, lette
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Gervasius Fischer to C.M. Gullerud,
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John Brenner to Norman Madson, lett
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Minutes of the Meeting of The Commi
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Oscar Naumann to C.M. Gullerud, let
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Stuart Dorr to the pastors of the N
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