Walther, 1906. Chapter 28, “The Confirmation Instruction”

Chapter 28, “The Confirmation Instruction” (pp. 188-190)

The pastor prepares confirmands with instruction on the Small Catechism. On p.188 he observes a Missouri Synod constitutional statement requiring that confirmands be able to recite the catechism “verbatim” and that they understand it sufficiently for self-examination. The suggested class time is a hundred hours, including such instruction and memorization of hymns. Based on Luke 2:41-42 Walther says children should normally not be confirmed until they are nearly thirteen years of age (p. 188). The most common dates for confirmation are Palm Sunday or the first Sunday after Easter. Walther suggests avoiding festival days such as Pentecost as the confirmation can detract from the importance of the holiday.

Walther, 1906. Chapter 27, “The Institution of Confirmation”

Chapter 27, “The Institution of Confirmation” (pp. 184-187)

Walther views confirmation as a blessing which should be preserved or reintroduced. In early times children and adults were confirmed after baptism. They received an anointing with oil and a laying on of the bishop’s hands. Through history it became separated from baptism, finally becoming a sacrament in the Roman church. In the Lutheran usage it is a time before first communion when young people can publicly affirm their faith. The rite has sometimes been more prominent than at other times. Walther endorses it as a good and profitable activity.

Walther, 1906. Chapter 26, “The Case of Desertion and Divorce”

Chapter 26, “The Case of Desertion and Divorce” (pp. 177-184)

Walther talks about the instance of an unbelieving spouse departing from a marriage. In such a case of abandonment without repentance, the civil authorities should grant a divorce. Walther reads 1 Corinthians 7:15 and Romans 7:1-3 as giving permission for the innocent party to marry again. Though there is only one reason to procure a divorce, infidelity, the person abandoned has in effect been divorced by the other party (pp. 177-178). On the other hand, “Malicious desertion does not occur if the one leaving is absent because of his profession or with the consent of the other” (p. 178).

How long of a desertion constitutes a genuine release from marriage? On p. 180 we read that this should be left to the civil judge who will dissolve the marriage. Walther also advises on p. 180 that in cases of anger or abuse a separation may be warranted to protect both parties and allow for reconciliation rather than an immediate divorce.

Walther adds clearly on p. 181 that imprisonment is not desertion.

Divorce due to adultery requires that the adultery be proven. Suspicion is inadequate. Walther also is consistent with other historical interpreter in refusing divorce due to adultery if the couple has been reconciled for a time after the adultery is made known.

On p. 182 Walther asserts that illness does not negate a marriage, rather creating an opportunity for loving service.

In instances where people have entered into marriages which are not approved by the Bible but are not incestuous Walther says the church should allow the marriage to continue rather than try to dissolve it (p. 184).

Walther, 1906. Chapter 25, “The Case of Adultery and Divorce”

Chapter 25, “The Case of Adultery and Divorce” (pp. 174-176)

Walther does observe that while the minister can marry people he does not have authority to grant a divorce. In case of infidelity the innocent party has a duty to forgive a repentant spouse. If there is no repentance the situation may lead to divorce and the innocent party may eventually seek marriage. Yet the pastor’s main goal when dealing with marital conflicts is to help the couple deal with those conflicts and have a happy marriage.

Walther, 1906. Chapter 24, “The Wedding Ceremony”

Chapter 24, “The Wedding Ceremony” (pp. 171-173)

When a marriage ceremony takes place in a church we should expect the ceremony would be in accord with the local congregational customs of the ceremony. It may be solemnized elsewhere as a civil ceremony. It is most normal for the pastor of the bride’s parish to perform the wedding. Weddings are regularly treated as public events, though not necessarily at the customary church service times. It is not considered good form to marry during Advent or Lent as the two penitential seasons of the Church.

Walther, 1906. Chapter 23, “The Public Announcement of a Wedding”

Chapter 23, “The Public Announcement of a Wedding” (pp.169-170)

The custom of a public announcement of a wedding is positive. Walther considers that it allows public examination in case of reasons to refuse the marriage. It also allows the congregation to pray for the couple. Normally the announcement (publishing the banns) happens three Sundays in a row. In case of objection, the objection must be resolved before the couple may marry. Normally the banns were not published on Christmas, Easter, or Pentecost, though they could be on the second of each of those seasons.

Walther advises (p. 170) that the pastor warn against marriages between Lutherans and those who might turn the family away from the faith.

Walther, 1906. Chapter 22, “The Persons to be Married: Previous Marriages”

Chapter 22, “The Persons to be Married: Previous Marriages” (pp. 160-168)

It is important that a pastor determine whether those asking to marry are already married or in a legally binding engagement. Walther discusses the conditions in which an engagement would not be binding. Included are parental refusal, infidelity, and insanity, drunkenness, and criminality. Biblical betrothal is “as binding as a completed marriage” (p. 161). Walther cites from Gen. 29:21, Matt. 1:18-20, Deut. 22:22-23, and Hos. 4:13. He denies that the consummation constitutes marriage. “Rather the effective cause of marriage is a mutual consent” (p. 161). The work of the pastor and the ceremony is to make that consent public in a formal way before witnesses.

Citing Gerhard, on p. 162 Walther gives some reasons for a betrothal to be dissolved, observing they are more lenient than reasons to dissolve a marriage. Those living as man and wife while engaged are, due to the serious nature of the betrothal, not committing fornication but are acting deceitfully and are subject to church discipline. It is not an example of chastity.

Walther follows Gerhard on pp. 164-165 in discouraging marriage between an orthodox believer and one who is weak or unbelieving. He considers that a marriage between people of different religions is prohibited. In a case of the conversion of a polygamist all but the first wife should be dismissed. In cases of death of a spouse, it is best not to remarry too quickly due to an appearance of having changed affections earlier. In the case of divorce Walther advises (p. 167) that the guilty party should not be allowed to remarry quickly, especially if the innocent remains unmarried.