While C. F. W. Walther needs no introduction for confessional American Lutherans, his Pastoral Theology does. Originally published in 1872, it was not translated into English in its entirety until 2017 (an abridged translation, found under various titles, was published in 1995). In this work, Walther condenses over 300 years of Lutheran pastoral practice. Even in a purely historical sense, it is a contribution of great interest, connecting the non-specialist with centuries of his heritage. Walther’s project, however, goes beyond remembrance or repristination. The “American” in the book’s original title (Americanisch-Lutherische Pastoraltheologie) reveals his intent to transfer timeless principles of Lutheran pastoral theology to a new context and place. As such, this book is a gift to the Lutheran pastor today.   

As introductions go, first impressions can tell you a lot. The first article, or sub-chapter, reveals that Walther approaches the pastoral task with seriousness and great learning. In just six pages, he quotes or alludes to over a dozen Bible verses, the Apocrypha, and otherwise obscure and untranslated theologians. He uses numerous technical terms in Greek, Latin, and of course German (these are explained and defined in the footnotes, which are excellent throughout the volume). Most importantly, he drills down to the issue at hand:  

“Pastoral theology is the God-given, practical disposition of the soul, acquired by certain means, by which a minister is equipped to perform all the tasks that come to him in that capacity validly, in a legitimate manner, to the glory of God, and for the advancement of his own and his hearers’ salvation” (7).  

A pastor must have his soul shaped and his hands ready to do the work which God places in front of him.   

After this and other introductory matters, Walther continues with the core of the book – a commentary on various aspects of pastoral ministry. He covers such major topics as one would anticipate: The Call and Entry into the Ministry, The Sermon, Baptism, The Lord’s Supper, Marriage and Divorce, Confirmation, Pastoral Care, Church Discipline, Congregational Administration, and The Life of the Preacher. His writing is clear, compelling, and often surprisingly practical. Many of these topics are indeed timeless. Walther’s context – a religious community under attack from sin, the devil, rationalism, atheism, and (proto)Marxism – is not too dissimilar to our own.   

This is not to say that nothing has changed. As you would expect in a pastoral theology published shortly after the reelection of Ulysses S. Grant, some of the discussion is arcane. There is a remarkably detailed Table of Forbidden Relationship Degrees (247), and a strong warning against the pastor or any members of his family attending the circus (458), among others. While one may perhaps find such examples humorous, they do at least point to the level of detail and sincerity found throughout the book. 

Since Pastoral Theology is essentially a large reference work, a review might easily get caught up in these and many more details. I will proceed by sharing several ways in which reading this book shaped my pastoral disposition. This is faithful to Walther’s definition of pastoral theology, and my hope is that it will also commend this book to your consideration.  

First, as I mentioned above, Walther treats the pastoral ministry seriously. The pastor engages in a work of eternal consequence, about which he must present an account before a holy God. The pastor’s knowledge of Scripture must be comprehensive (77), his character unimpeachable (453-460), and his actions carefully considered. This is not to say that there is no joy in ministry or that the pastor may never smile – Walther, for example, condemns pastors who suck the fun out of youth events with their “monkish, somber manner” (311-312). A 16-page-long quotation about the legitimacy of taking a call might take things a bit too far (475-491); but as I read here and elsewhere, the gravity of the pastoral task was impressed upon me, and I am better for it.   

Such a weighty task, then, should not be approached alone. The pastor should cultivate unity within his congregation from the very beginning of his call (84-92), taking special pains to get along with any teachers at his school (463). He should go to pastors’ conferences (463) and participate in the corporate life of his synod (466-473). This camaraderie in the ministry even extends beyond the living. Walther quotes endlessly from theologians, other pastoral theologies, and casuistry compendiums. Above all, Luther is referenced as the chief theologian of the Lutheran church. (In fact, like in A Proper Distinction Between Law and Gospel, one of the best parts about reading Walther is that he quotes so much Luther.) This enlivened my appreciation for those who have gone before me and my colleagues in ministry. It makes me wish that we kept more detailed records of casuistry so I could learn from the wisdom of those around and before me.   

All this learning and camaraderie is not for its own sake, but so the well-formed pastor might better serve his flock. Ministry might begin in the pastor’s study, but it lives in the lives of the members. Walther assumes that the pastor will be deeply involved in his flock, not just when they are sick (324-330), dying (355-364), or demon possessed (343), but in a continuous fashion. He emphasizes the importance of examinations, not just at the end of confirmation, but regularly. Surprising, at least to me, is Walther’s insistence that the pastor regularly examine all members who commune at his church (171ff). He even goes so far to say that a congregation’s call to a pastor is illegitimate if it does not allow the pastor to examine its members before communing (58, 68-69). In a world of suspicion of authority and increasing autonomy, Walther’s vision of ministry inspires me to be continually, unapologetically, and lovingly involved in the lives of my members. 

While this personal care is important, the chief means a pastor has of blessing his members is with his sermons. Walther writes, “No matter how good a liturgist a preacher may be, no matter how skilled in governing a congregation or even in exercising individual pastoral care – none of this can ever replace proper preaching” (95). This most important task deserves nothing less than the pastor’s most diligent efforts. Anything less cheats God’s people and deserves God’s wrath (96). Walther assumes sermons will be long – in an offhand comment he puts them at about an hour (96) – practical, and above all, faithful expositions of the Word of God.   

What Walther says about laying out the content of the Word of God in the sermon might surprise the reader, especially if he only knows Walther through the lectures found in Law and Gospel. Sermons indeed should contain the way of salvation (113), properly distinguish law and gospel (97-98), and allow the gospel to predominate (112). Law and gospel, however, do not function as the inevitable central dynamic of the sermon. Instead, Walther speaks of the chief purpose of the sermon as teaching the doctrines of Scripture (99-101). These doctrines of Scripture are then applied to the congregation through some combination of the uses that Scripture claims for itself: teaching, reproof, correction, and training in righteousness (2 Timothy 3:16-17) as well as encouragement (Romans 15:4). Walther explains these five uses in detail, drawing especially from Luther (98-109). It is as the preacher applies the Scripture according to these uses that the distinction between law and gospel is carefully maintained.   

Walther makes much of Acts 20:20-27, in which Paul claims to be innocent of the blood of his congregation only because he had faithfully proclaimed to them “the whole counsel of God.” Walther assumes that the sermon is exactly the place for this broad proclamation. If the preacher does not regularly and thoroughly cover all the important teachings of Scripture in his sermons, he commits an “inexcusable robbery… against his hearers” (109). To avoid bloodguilt, Walther advises the pastor to carefully study the lectionary and determine which Sundays and pericopes are best suited for which teachings (109).   

This section contains much more practical advice: sermons are to be relevant (114-127), not too long (128), structured clearly on one main point (127), and aimed at the heart and conscience of the hearer (128-129). Considering Walther’s words renewed my desire to take up the work in front of me – teaching the entire counsel of God for the life and salvation of my hearers – with vigor and joy. The task is immense, but so is our God. Walther, speaking about preaching, but also about the entire pastoral task, writes,   

“In every era people are born into the indescribable, sinful corruption out of which nothing but the pure and complete Word of God can help them…Yet every era has its own particular needs. And for this very reason, God has not only given His written Word as the source, rule, and star of all doctrine, but has also provided a preaching office in person so that this Word of His, which contains the medication for the sicknesses of the soul of every age, would be applied to the condition and situation of humanity in every age. The preaching office should be the light of the world that drives out all the darkness that tries to penetrate it; the salt that resists the spreading spiritual rot of the world; the dam and wall that sets limits to the penetrating stream of corruption” (125).   

Pastors who read Walther today stand to be renewed in their zeal for carrying out the pastoral ministry to which they have been called.