# Der Lutheraner_St. Louis Missouri_1849 11 27_S56
# AI translation — CHI Digital Archive (demonstration)

56

Paul to the knowledge of Christ and of the Word comes through Ananias. From the same little sulphur-match he must receive his light, who was not a finger's breadth beside Paul, and like a little candle against the sun. This is especially to be noted here in this history, that one may learn to hold the ministry in high esteem. For here it stands plain and clear that Paul, the great doctor, obtains understanding through the little doctor, Ananias. (Hauspostille, Sermon on the Day of St. Paul's Conversion. Ibid. XIII, 25. 28.)

Yes, one finds some misers and skinflints, even among the nobility, who allege that one has henceforth no need of pastor or preacher, that one has it in books and can well learn it from himself; and they let the parishes fall and go to waste with an easy mind, and let both pastors and preachers suffer want and hunger heartily, as it becomes the mad Germans to do. (Preface to the Large Catechism. Ibid. X, 28.)

One also cannot, with a good conscience and without injury to the divine honor, approve or accept that one should present the bare text to the people without great explanation and exposition, for in that way the edification of the Church and the so necessary and useful gift of prophecy would be done away, since Paul writes to the Corinthians that without the gift of prophecy and explanation of the Scripture the Church cannot stand. Moreover, the hearts and consciences are neither awakened nor made manifest without prophecy. For when this gift is gone from the Church, no one can worship and call upon God, or give Him due honor, or say that God is with His Church. (Judgment on the Recess of the Diet in the year 1530. Ibid. XVI, 1859.)

Where the (ministry) remains, there will also some be preserved among the multitude who rightly accommodate themselves to it or are still to come to it. But where it comes also from the pulpit, it will help little, although some or several for themselves alone can read the Scripture, and imagine they have no need of a preacher. (Kirchenpostille on the Epistle of the 20th Sunday after Trinity. Ibid. XII, 1218.)

But nevertheless it may happen that the world will become so altogether Epicurean that in the whole world there will be no public pulpit, and sheer Epicurean abominations will be the public speech, and the Gospel will be preserved only in the houses by the fathers of households. And this would be the time which falls between the word of Christ on the cross: Consummatum est (It is finished), and: Pater, in manus tuas commendo spiritum meum (Father, into Thy hands I commend my spirit). For as Christ, after such Consummatum, still lived a little while, so also the Church, after the public silence of the Gospel, can continue a little while . . and be preserved by pious Christians in houses. But such misery shall not last longer than 1290 days (Daniel 12, 11.), that is, three and a half years; for without public preaching faith cannot stand long, since in this time the world also grows worse in a single year. (Ibid. VI, 1487.)

Since, then, the preachers have the office, name and honor that they are God's fellow-helpers, no one shall be so learned or holy as to wish to neglect or despise the very least sermon, seeing that he does not know at what time the little hour will come in which God will do His work upon him through the preachers. (Kirchenp. Epistle for the Sunday Invocavit. Ibid. XII, 584.)

Therefore God has well ordained and arranged it that He instituted the holy Sacraments to be administered in the congregation and in one place, where we come together, pray and give thanks to God. . . And the advantage herein is, when the Christians thus come together, that the prayer goes once more as strongly as otherwise. One can and should indeed pray everywhere, in all places and at all hours; but prayer is nowhere so powerful and strong as when the whole multitude prays together in unity." (Ibid. XII, 2492.)

Yes, many may also readily burst out and say: What need have we any more of pastor and preacher, can we not read at home ourselves? So they go confidently thither and do not read it at home either. Or, where they do already read it at home, it is nevertheless not so fruitful nor so powerful as the Word is powerful through the public sermon and the mouth of the preacher whom God has called and appointed to this, that he should preach and say it to thee. (Hauspost. for the 8th Sunday after Trinity. Ibid. XIII, 1816.)

I know some myself who think that we have no need of preachers or pastors, and that one must tolerate the priests only on account of custom and old usage; that one could use the salary and expenses which go to them yearly to better advantage in other and better ways. As though they were, as one says, a necessarium malum (a necessary evil). Especially the nobility and some wiseacres say: Have we not books, from which we can read it just as well as if we heard it in the church from the priest? Thou readest the devil upon thy head, who then has possessed thee. If our LORD God had known that the ministry was not necessary, He would indeed have been so wise and prudent as not to have had it preached to thee through Moses, and, according to thy godless, devilish, foolish thoughts and speeches, it would have been without need that He afterward ordained the Levitical priesthood and always sent forth prophets; as He Himself says, Matt. 23, 34. He would also in this time well let preachers and pastors stay at home. (On Deut. 6, 6., of the year 1529. III, 2566.)

Received
for the Synodal Mission Treasury:
$2.50 from Mr. D. A. in St. Louis.
$1.00 from an unnamed member of a congregation in St. Louis.
$6.42½ from members of congregations in St. Louis.
$4.60 from the Lutheran congregation near Waterloo, Monroe Co., Ill., through Rev. P. Schliepsiek.
$1.00 from D. K. in Pennsylvania.
$2.00 from W. M. R. of the same place.
$1.00 from A. J.

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