In yesterday’s review of David Scaer’s memoirs, I deliberately omitted a significant event from Dr. Scaer’s career. One of Scaer’s colleagues at the seminary accused Dr. Scaer of heresy, objecting that the public statement by Doctor Scaer that “all theology is Christology” denied the doctrine of the Holy Trinity. The faculty of the seminary met, considered Scaer’s statement and the charge against him, allowed him to explain the meaning of statement, and cleared Scaer of any heretical statements or beliefs.
An unfortunate legacy of the “battle for the Bible”—in which professors, students, and congregations left the Missouri Synod in protest over the synod’s defense of Biblical inerrancy—was that some professors and students acted as if they had a continuing responsibility to oversee one another, to maintain the purity of the teaching in the synod’s schools, and to drive out any individual who was guilty of teaching false doctrine. Christians should prefer truth to error, of course. When one Christian is in error, his or her fellow Christians should gently correct that Christian, using the Word of God as the standard by which all teachings are judged. A Christian who stubbornly refuses correction and holds to false teachings that contradict the Bible should not be allowed to teach others. But the pursuit and defense of truth must always be done with love for God and love for our neighbors. When the apparatus for correcting error is used as a weapon for personal attacks, the entire Church suffers.
David Scaer earned his doctorate in theology; his colleague had an honorary doctorate from a school in Brazil. David Scaer was a full professor at the seminary and served as academic dean; his colleague was adjunct faculty whose professional career offered the appearance of expertise in Christian stewardship. The walk-out of 1974 left many positions to be filled in the seminary faculties, and not all those called to teach were qualified for their roles. Scaer deals with the event evenhandedly in his memoirs. Students on campus at the time were aware that this colleague envied Scaer’s standing with the students. Because this colleague was unequipped to debate Dr. Scaer in theology (and because this colleague was totally lacking in humor and could not comprehend Scaer’s use of humor) he chose instead to file charges of heresy against Scaer. Under the circumstances, the charges had to be treated seriously.
“All theology is Christology.” Scaer did not intend to deny the doctrine of the Trinity, that the one God is three Persons—Father, Son, and Holy Spirit. Instead, Scaer was teaching that the Father and the Holy Spirit are known in this world only through Christ. Jesus said, “I am the Way, the Truth, and the Life; no one comes to the Father except through me” (John 14:6). Anyone who insists that God can be known as Father without acknowledgement of Jesus as the Son of God and the world’s Savior is contradicting the Bible. Likewise, the Holy Spirit bears witness to Jesus as God’s Son and humanity’s Savior. Anyone who claims to be led by the Spirit of God but denies Jesus Christ is being led by another spirit and not by the Holy Spirit.
All theology is Christology. People in this world know the Father and the Spirit only through their knowledge of Jesus Christ and through their faith in Him. No teaching about God the Father and God the Holy Spirit can be understood apart from knowledge of God through Christ. Without Jesus, people in this world have no accurate or reliable information about God.
The effort of Dr. Scaer’s colleague to label Scaer a heretic was one symptom of the malaise that existed on the seminary campus in those years. I mentioned yesterday the student joke about hidden microphones in the salt and pepper shakers of the cafeteria. That bit of humor addressed a grim reality. Students took notes in class, not to learn from their professors, but to report to others what the professors were saying. Casual conversations in dormitory lounges were reported to the Dean of Students. Church issues that extended beyond denominational lines became battle grounds on campus, as labels such as “Pietism,” “Church Growth,” and “Contemporary Worship” could darken the reputation of anyone involved with the school. Seminary President Robert Preus was not personally to blame for the poisonous climate; if anything, he deliberately brought in teachers of varying points of view. Sometimes those teachers became Preus’ most strident opposition. Some of the Church’s most promising thinkers and theologians may have fallen through the cracks at the seminary precisely because of these kinds of confrontations.
Reading Dr. Scaer’s memoirs has brought back many memories, and for that I am not thankful. But I do appreciate Scaer’s instruction, his emphasis on clear thinking and academic excellence in pursuit of serving the Truth and the Church that belongs to Jesus Christ. Spiritual battles are not all cut and dried, with a clear right side and a clear wrong side. They are generally more complicated than that. But when Christ is held at the center, his Light still prevails, and the darkness cannot overcome it. J.