Neither individual persons (Popes, princes, presidents) nor assemblies (church councils, synods, pastoral conferences, parliaments, consistories) have been ordained by our Lord to decide questions of faith or church polity. For all questions of doctrine, Scripture is the only source and norm, 1 Pet. 4, 11, while questions I pertaining to the external management of the churches are adiaphora, Acts 4, 32; 15, 22-29; 1, 15-26, which must be decided in brotherly love according to the principle of Christian order and expediency, 1 Cor. 14, 40.
The Pope's claim that he is Christ's vicar on earth, whose decisions on doctrine and life are binding on all Christian consciences (Papa habet omnia iura in scrinio pectoris) proves him to be Antichrist, 2 The8s. 2, 3. 4. Equally condemnable is the ambition of earthly rulers to prescribe to the Church (Caesaropapism).
However, it is not contrary to Scripture to have Christian believers, in certain ecclesiastical affairs, represented by persons duly elected by them. Thus elders may represent local congregations, and special delegates may represent entire groups of local churches at synods or conferences. But such a representative Church (ecclesia repraesentativa) has only so much authority as has been delegated to it by the express declaration of the local churches which it represents. In itself it has not legislative, but only advisory power; that is to say, what the representative Church decides must be in agreement with the will of the churches which it represents and must always be ratified by them.
In accord with this principle the Constitution of the Missouri Synod declares with respect to the relation of Synod to the local churches (chap. IV)1: "So far as the self-government of the local churches is concerned, Synod is only an advisory body." This declaration rests upon the correct, Scriptural principle that the local church is divinely appointed and is vested not only with the Office of the Keys, but with supreme authority to direct all matters pertaining to church polity, Matt. 18, 15-18; 1 Cor. 5, 11-13; 14, 33-36. (Cp. Luther, St. L., IX, 1253 f.; X, 1540 ff.; XIX, 958 ff.2; Christl. Dogmatik, III, 492-501.)
Hence there is no ecclesia repraesentativa in the sense that either the clergy or church councils or synods or church conventions have authority to "determine controversies of faith and cases of conscience; to set down rules and directions for the better ordering of the public worship of God and government of His Church, ... which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission, not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God, appointed thereunto in His Word" Presbyterian Confession of Faith, XXXI.
Synods and councils which arrogate to themselves such authority imitate the papistic practise and set aside the rights and privileges of the local church, which is indeed "an ordinance of God, appointed thereunto in His Word."
Once more, however, let us repeat that local churches have authority neither to set aside God's Word nor to offend against Christian love. In all matters of doctrine and life they are bound to Holy Scripture, and in all cases of church management or church polity (adiaphora) their supreme concern must be the highest welfare of the Church, Christian love being the deciding factor in all disputes or differences of opinion.
Synods and councils (Presbyterians, Methodists, Episcopalians) are not a sort of superchurch, but it is the local church that is supreme, because it is an ordinance of Christ. All other questions on this point belong to the domain of Pastoral Theology.