LUTHER was most specific on the subject of preaching. What did he have to say about preachers?
As the reform movement spread rapidly in the cities and lands of Germany, the shortage of qualified preachers became so acute as to cause general concern. The theological graduates just did not suffice to fill the pulpit vacancies. Dr. Karlstadt's declamations against university training did not help the cause of educating preachers, though the effect was only temporary.
Luther was always a hard taskmaster in the matter of a well-trained ministry. The technical equipment of a young preacher, he asserted, should include Latin, Greek, Hebrew, the vulgar language, history, some philosophy, and prescribed courses in Biblical studies. That he succeeded in making such a program universal was asking too much, nor did he insist that it be done. His words to the Bohemian Brethren may be used to illustrate his mind on the use of language in Biblical studies.
And further, if I could bring it to pass among you, I should like to ask that you do not neglect the languages but. since it would not be difficult for you, that you have your preachers and some of your gifted boys learn Latin, Greek, and He brew well. I know for a fact that one who has to preach and expound the Scriptures and has no help from the Latin, Greek, and Hebrew languages, but must do it entirely on the basis of his mother tongue, will make many a pretty mistake. For it has been my experience that the languages arc extraordinarily helpful for a clear understanding of the divine Scriptures.1
While education and training for preaching stood high on Luther's list of qualifications, they did not rival in importance other factors. First among those we must place the call to preach.
Pseudo Apostles and Mercenaries
In his comments on Romans 1:1: "Called to be an apostle," Luther says that Paul "strikes down three kinds of men who are not called to offices of honor": (a) the pseudo apostles through whom the devil sows tares among the wheat; (b) such as "assume an office because of ambition" and are "mercenaries, ready to reap honor, gold, or pleasure"; and (c) those who force themselves upon their charges or let themselves be forced upon them."'in his comments on the three groups he declares that "there is no greater danger than to assume such an office without a call of God," yet in his day there were many who were "completely insensitive to all this and did not give it the slightest thought." 2
Continuing his comments, he dwells on the phrase "separated unto the gospel of God." This is the same as to say, "Relieved from all other tasks, I am dedicated, introduced, and consecrated to this single office to teach the gospel . . ." There are such, to be sure, as are set apart to the ministry but are yet involved in secular under takings as if they were of the world. Not so Paul, who was set apart "solely for the gospel," and who did not even baptize but preached only.3
Every clergyman in the church should follow Paul's example. He must distinguish between himself and his office, i.e., between "the form of God" and "the form of a servant." He must always regard him self as the "lowliest of all," and since "every office is given only for the welfare of the subjects, he must be willing to give it up if he finds that he cannot administer it to the furtherance of the benefit of his subjects or that he blocks it by his person." "This," concludes Luther, "is the whole sin of a clergyman," because "he deprives his ministry of its fruit by one or both of these faults" and he will be held strictly responsible for his failure.4
From the numerous statements of Mar tin Luther on the call of a preacher one point is unmistakable:
Nobody can proclaim the word of God and he its messenger, whom God has not sent and upon whom He has not laid his word. For one cannot seize the word of God; it must he received from God as He commits it to one and sends him to preach it. Any preacher who preaches on a condition other than this most certainly speaks a lie even if he appears to speak the truth.5
The Reformer has much to say about preachers whose call is certain. From his Commentary on the Sermon on the Mount,6 published in 1532, we take several statements. First, he deals with the preacher's duty to preach. These are the three things, so to speak, which every good preacher should do:
First, he takes his place; second, he opens his mouth and says something; third, he knows when to stop. "Takes his place" means that he presents himself as a master, a preacher with both the ability and the responsibility, one who comes with a call and not on his own, one to whom it is a matter of duty and obedience. Then he can say: "I am not coming because my own purpose and preference impel me, but I must do so because it is my office." 7
On the second duty in preaching Luther is surely clear:
But he should also open his mouth vigorously and confidently, to preach the truth that has been entrusted to him. He should not be silent or mumble, but testify without being frightened or bashful. He should speak out candidly without regarding or sparing anyone, let it strike whomever or whatever it will. It is a great hindrance to a preacher if he looks around and worries about what people like or do not like to hear, or what might make him unpopular or bring harm and danger upon him. . . . He should not hold a leaf in front of his mouth. He should look at neither the pleasure nor the anger of lords and squires, neither money nor riches, neither popularity, nor power, neither disgrace nor poverty nor harm.8
Every word in this statement reflects Luther's own feelings and experiences as a preacher. He denounced what he felt must be denounced regardless of "danger, in convenience, advantage, or pleasure, or of other people's malice and contempt." His satisfaction was that he was obeying the commandment of Christ.
Our consolation is in the act that He makes us His salt and will sustain us in our salting. He commands us to do that salting with good cheer. . . . Nor should we despair, even though it seems to us that we are getting nowhere. . . . Let Him determine what and how much He wants to accomplish through us. ... Then we can stand be fore the judgment seat of God honorably and cheerfully.9
Fearless Preaching
Woe to such preachers as let themselves be scared off or muzzled for the sake of favor, or popularity, or personal gain. Such will hear it said of them: "This was our preacher, and he never said anything about it." And should such a preacher say: "Lord, they refused to listen," Christ will rejoin:
"Do you not know that I commanded you to salt, that I warned you earnestly to do so? Should you not have feared My Word more than them?" This should really put the fear of the Lord into us.10
Luther warned ministers not to preach or rule in such a way as to let themselves become tired and impatient and "be chased into a corner." Such men will not be of much help to other people.
You should be the kind of man who is firm in the face of firmness, who will not let himself be frightened off or dumbfounded or overcome by the world's ingratitude or malice, who will always hold on and push with all the might he can summon. In short, the ministry requires a hunger and thirst for righteousness that can never be curbed or stopped or sated, one that looks for nothing and cares for nothing except the accomplishment and maintenance of the right, despising every thing that hinders this end. If you cannot make the world completely pious, then do what you can. It is enough that you have done your duty and have helped a few, even if there be only one or two. If others will not follow, then in God's name let them go.11
He certainly had no illusions about the problems of the ministry. The kingdom of evil was strong. It had captured man's citadel, his mind and his soul. Luther had none of the fatuous optimism of universal goodness (hat is prevalent in our day. So he could tolerate a preacher who had helped "a few, even if there be only one or two."
Softness or Austerity
However, even such a minister must in Luther's words be a "prudent and faithful servant" (cf. Matt. 24:4:1). The lack of prudence could produce a preacher "unworthy of respect" and given to undue familiarity; an unfaithful steward of the gospel could produce a tyrant. The one trait would end in softness, the other in austerity, and Luther found these two faults to be the most serious "faults of clergyman."
For softness is rooted in concupiscence, and austerity in irascibility. These arc the source of all evil, as we well know. Therefore, it is very perilous to assume an office unless these two beasts ha\e been slain, for they will do the more harm the more power to do harm is available.12
That the office of the ministry should in any way be of special advantage to any one who held it was unthinkable with Luther. How could it be when Jesus Christ had left His divinity to live among men in poverty and to die for man as a felon?
For Christ did not establish and institute the ministry of proclamation to provide us with money, property, popularity, honor, or friendship, nor to let us seek our own advantage through it; but to have us publish the truth freely and openly, rebuke evil, and announce what pertains to the advantage, health, and salvation of souls.13
It was a glorious ministry that Luther advocated and practiced. He was mighty in the pulpit. When Wittenberg and the university in 1522 were threatened by religious and social chaos, he returned there from the Wartburg in haste and announced that he would preach to the people. His first sermon really settled the trouble, but he preached seven more for good measure. He was not always that effective, but none can deny his power and glory in the pulpit.
The office of the ministry and the Word of God arc supposed to shine forth like the sun. We should not go around sneaking and plotting in the dark, as when we play blind man's bluff, but deal openly in broad daylight, to make it perfectly plain that both preacher and hearer arc sure about the propriety of the teaching and the legitimacy of the office, so that concealment is unnecessary. Act the same way if you arc in the ministry and have the commission to preach. Take your place openly, and fear no one; then you can boast with Christ (John 18:20): I have spoken openly and freely before the world, and I have said nothing in the comer.14
You Preach, Let God Manage
As Luther's final advice to the ministry, we would choose a passage from a sermon on Matthew 21:1-9, given on the first Sun day in Advent, Ia22. Commenting on verse 2, lie makes Christ say to His disciples:
Go therefore, that is, just go and preach. Do not worry about who will hear you; let Me worry about that. The world will be against you, but let not that trouble you, for you will find those who will hear you and will follow you. You do not yet know them, but I know them already. You preach and let Me manage.15
1. Luther's Works, xxxvi, 304.
2. W. Pauck, Luther: lectures on Romans, 8 9.
3.Ibid.. II.
4. Ibid., 7.
5. Ibid., 299, n. 24.
6. L. W., xxi. 3-294.
7. Ibid., 7. '
8. Ibid., 9.
9. Ibid., 68.
10. Ibid., 58.
11.Ibid., 27. 28.
12. Paurk, Romans, p. 6
13. L. W., xxi. 9.
14. Ibid., 8.
15. W.A., 10-1-2, 51.
