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Augsburg Confession Article XX

From this point on, the articles get a little bit longer. Here’s the link to Article XX: https://bookofconcord.org/augsburg-confession/of-good-works/

Because the reformers affirmed the Biblical teaching that we are justified by faith alone, they were accused of forbidding good works. This article demonstrates that this is not the case.

The medieval church had taught that it was necessary to engage in a variety of deeds such as pilgrimages, praying the rosary, fasting on special days, etc, which are not commanded in scripture. At the same time, they were neglecting to teach basic Biblical truths like the ten commandments.

After the reformation, the Roman church engaged in a counter-reformation. They corrected a number of abuses that had grown up and began to teach about the importance of faith. However, they continued to maintain that justification is by faith plus works.

This article defends the position that righteousness before God can only be obtained by faith. However, those who have been justified by faith will desire to do good works such as keeping the ten commandments, loving our neighbors, caring for the sick and the hungry, etc. We are also empowered by the Holy Spirit to do so. Our motivation will not be to earn favour with God. Instead, it will be a joyful response of gratitude.

Hence, justification by faith alone does not hinder good works — it actually makes them possible.

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Augsburg Confession Article XIX

Here is the link to Article XIX: https://bookofconcord.org/augsburg-confession/cause-of-sin/

This brief article makes a very important point — namely, that God is not to be blamed for our sins. God is the creator and preserver of nature and all things that exist. However, sin has its origins in the devil and in our own will, which (apart from God’s help) turns away from God.

Genesis 1:31: “And God saw everything that he had made, and behold, it was very good.” (ESV)

1 John 1:5: “This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all.” (ESV)

1 John 3:8: “Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil.” (ESV)

James 1:13: “Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one.” (ESV)

Christ Alone

Augsburg Confession Article XVIII

This week, we look at Article XVIII, “Of Free Will:” https://bookofconcord.org/augsburg-confession/of-free-will/

Positively, it is affirmed that human beings are not robots. We have free will to decide whether we will get married, what we will eat for dinner today, what we will wear, etc. We also have freedom to make ethical decisions. If you encounter a beggar on the street, you have the choice to give him alms or not to do so. All people have this free will, because the grace of God has been given to all. Therefore, unbelievers can make ethical choices in the same way that Christians can. In fact, we sometimes observe unbelievers who make better choices than Christians.

Negatively, however, free will does not enable us to attain spiritual righteousness and salvation. In fact, a person can perform countless good works and still be unrighteous in God’s sight. “For whatever does not proceed from faith is sin” (Romans 14:23b).True spiritual righteousness can only come about through faith in Christ, which is itself a gift (Ephesians 2:8-9).

“The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” (1 Corinthians 2:14 ESV). Therefore, while many hear the word of God, it is only through the gracious work of the Holy Spirit that some accept it. Ultimately, those whom God has chosen for salvation will be saved.

Lutherans affirm the Biblical doctrine of predestination. God appoints the elect to salvation (Romans 8:29-30; Ephesian 1:5; 1 Peter 1:2) and he has prepared good works for them to do (Ephesians 2:10). This can be very reassuring for believers.

However, we do not hold to double-predestination. In other words, we do not say that God predestines some people to hell. We affirm that hell exists, and that not all will be saved (2 Thessalonians 1:9-10; Matthew 13:49-50). In fact, many people will take the broad road to destruction (Matthew 7:13).

Nonetheless, the Bible also teaches that God’s desire is for all to be saved (2 Peter 3:9; 1 Timothy 2:3-4). There is a seeming paradox here. How is it that an all-powerful God doesn’t always get his way? We are unwilling to go beyond what the scripture says to resolve this tension.

Christ Alone

Augsburg Confession Article XVII:

Here is the link to Article XVII:

https://bookofconcord.org/augsburg-confession/of-christs-return-to-judgment/

Paragraph 1 deals with what we affirm as Lutherans. We affirm that Christ will return and will judge the world. All of the dead will be raised and judged according to their deeds. As Jesus says in John 5:29 “those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned” (NIV). (See also Matthew 25).

There is no contradiction here with the doctrine of justification by grace alone through faith alone. Simply put, those who had saving faith in Christ will be counted as righteous, and God will reward all their good deeds. (It’s also worth noting that saving faith leads people to doing good deeds, as James teaches most clearly). By contrast, those who don’t have faith cannot be counted as good in the sight of God. Although they may have done works of civil righteousness, “everything that does not come from faith is sin” (Romans 14:23 NIV).

Paragraph 2 condemns the false teaching known as annihilationism. It is important to warn unbelievers that the torments of hell won’t come to an end (see Mark 9:48; 2 Thessalonians 1:9). “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned” (Mark 16:16 NIV).

Finally, in paragraph 3, the confessors condemn the view that when Jesus returns, he will establish a temporal kingdom, in which the godly will rule alongside him for a time before the final resurrection. Most Lutherans understand this statement to be a condemnation of millennialism (otherwise known as “chiliasm”). Others hold that this article condemns only the post-millennial view. The Lutheran Brethren holds a non-dogmatic stance on the millennium.

(See our church’s position paper on Last Things: https://cdn.subsplash.com/documents/T9C94H/_source/5c186efc-8c95-4f59-9b5b-1c331c8444ac/document.pdf)

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Augsburg Confession Article XVI

Here’s the link to Article XVI: https://bookofconcord.org/augsburg-confession/of-civil-affairs/

This article was necessary because some of the radical reformers (particularly among the Anabaptists) were teaching that Christians must be entirely separate from the world: in their view, it was immoral for Christians to hold civil offices. On the basis of verses such as Matthew 5:37 and James 5:12, some taught that a Christian must never take an oath.

However, the Lutheran confessors recognized that civil governments have a God-given authority to restrain evil and punish evildoers. Let me explore a few examples.

While it is always a sin for a private citizen to take life, a lawfully-installed magistrate has the right and responsibility to sentence criminals to imprisonment (or, where there is a legal basis for it, even death for severe crimes). This authority goes back to Genesis 9:6. Likewise, a soldier who serves under lawful authority is not guilty of murder when fighting in a war (this presupposes that the authorities are engaged in just war– a topic too complex to cover here).

In daily life, it is inappropriate and unnecessary for Christians to take oaths. A simple “yes” or “no” will suffice. However, when required to take an oath by the proper authorities, we may do so with a clear conscience, provided we are sincere and honest (see Deuteronomy 6:13).

Furthermore, Christians may hold office in secular governments. In the Old Testament, we have examples of saints such as Joseph, Daniel, Ezra, Nehemiah, and Esther, who held high positions within the governments of pagan rulers. In Romans 16:23, Paul delivers greetings from Erastus, “the city’s director of public works” (NIV).

Romans 13 is crystal clear that Christians are to respect those in authority and submit to them as far as possible. The only exception is when the authorities command something that is contrary to God’s law. In such cases, Acts 5:29 applies.

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Augsburg Confession Article XV

Here’s the link to article XV: https://bookofconcord.org/augsburg-confession/of-ecclesiastical-usages/

The term “ecclesiastical usages” refers to such traditions as:

  • Daily hours of prayer
  • The use of clerical vestments and churchly paraments
  • The church calendar (i.e. seasons such as lent, easter, advent, etc.)
  • The order of readings (i.e. the lectionary)
  • Collects and other ancient prayers
  • The burning of incense
  • Processionals

The Lutheran confessors set forth a conservative principle of worship. If a tradition is conducive to tranquility and good order and can be observed without sin, then it should be retained.

This automatically rules out some customs. Article XXI points out that we cannot pray to the saints. Articles XXII and following deal with other abuses that had grown up in the church and needed correction.

However, many ancient traditions are useful. For example, the Daily Offices teach us to hear the scriptures and to pray. Vestments, processionals, and incense can add beauty to the divine service. When rightly understood, they can help worshippers to hear the Word. If traditions can be observed without sin, then the church should keep them.

At the same time, the article points out that such observances are not necessary to salvation. We are not required to observe the canonical hours, or follow the lectionary, or to burn incense. Congregations have freedom in this matter. If a custom has become burdensome or it no longer has meaning, then it may be discarded.

The third paragraph points out the danger inherent in observing traditions. Let’s consider the example of Lent. Many Christians fast from meat (or something else) during the forty days leading up to Easter. This can be a meaningful discipline, and it may help us to pray. However, if we think that it makes us more pleasing to God, then it is harmful. We need to constantly be reminded that our traditions do not earn us anything. God won’t love you more if you fast. He won’t love you less if you don’t fast.

We can also apply this article to the use of contemporary music in the church. We are free to use guitars, drum kits, etc. We are free not to do so. However, we should be discerning about the songs we sing, and we should always keep Word and Sacrament at the centre of our worship.

Christ Alone

Augsburg Confession Article XIV

Here is the link to Article XIV: https://bookofconcord.org/augsburg-confession/of-ecclesiastical-order/

This article is only one sentence long: “Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called.”

When the Roman theologians responded, they agreed with the article, but insisted that “regularly called” must be understood to mean a canonically valid ordination. In other words: a priest/pastor must be ordained by a Roman Catholic bishop who has valid apostolic succession.

In reply, Melanchthon observed that the Lutheran pastors would have gladly accepted canonical ordination: they had no wish to establish a new church. However, while church polity can be useful, this custom is not strictly necessary because it derives from human authority rather than scripture. The Catholic bishops refused to recognize the truth of the evangelical doctrine; instead of ordaining the Lutheran pastors, they condemned them. Hence, it was no longer possible to maintain the old procedures. (https://bookofconcord.org/defense/of-ecclesiastical-order/)

In later centuries, Article XIV would generate different kinds of controversy. At times, it has been used to keep laypersons from exercising their gifts. Some Lutheran churches interpret this quite strictly and insist that the pastor should even do all the scripture readings in the divine service. In the Lutheran Brethren, we have more of a history of lay involvement and even lay preaching.

I don’t claim to be an expert on this issue, but it appears to me that the article should not be read as an absolute prohibition on lay ministry. It is more of a recognition that there should be good order in the church, and that those who serve in a public teaching role should do so under authority. (This is Biblical: some relevant New Testament passages include Acts 14:23; Ephesians 4:11-12; James 3:1-4; 1 Timothy 3; Titus 1:5-9; 1 Peter 5:1-4.)

However, if someone is particularly gifted in ministry, it seems to me that the congregation should affirm their gift and consider issuing them a “regular call” (a relevant case study might be Acts 18:18-28, where Priscilla and Aquila came alongside an itinerant evangelist and equipped him). Furthermore, while the pastor and elders are ultimately responsible for what is taught, it seems that in the New Testament, other people were sometimes given the opportunity to share during gatherings, within proper guidelines (see 1 Corinthians 14).

Additionally, we affirm the priesthood of all believers (see especially 1 Peter 2:5-9). Outside of the public worship service, every Christian has a responsibility to speak the word of God as they go about their ordinary vocation.

As for the sacraments:

  • For the sake of good order, baptism should normally be administered by the pastor. However, in an emergency (such as impending death), if there is no pastor available, any Christian can (and should) baptize.
  • In some other protestant traditions, it is fairly common for laypersons to baptize. Though we do not prefer this, so long as the baptism was performed with water and the words “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit,” we would recognize that it was valid. It’s the word of God that makes it so — not whether the baptizer was ordained or not. [There are some exceptions to this. For example, the Mormon church uses the correct words, but they have a false understanding of the Trinity and therefore mean something different by the words. Hence, Mormon baptism is invalid. Mormons are not Christian.]
  • For the sake of good order, holy communion should normally be administered by the pastor. In the Lutheran Brethren, elders are also ordained and have authority to administer communion. It’s not that a layperson can’t, but it would be presumptuous to do so without a calling.
  • In situations where there is no ordained pastor (for example, in a place where there are only a few Christians), my personal opinion is that the congregation has authority to delegate someone to read the words of institution. This would still be a “regular call.”
Christ Alone

Augsburg Confession Article XIII

Here’s the link to Article XIII: https://bookofconcord.org/augsburg-confession/use-of-the-sacraments/

Essentially, there are three points in this article:

1. When we receive the sacraments, it is indeed a public testimony of faith. However, the sacraments are much more than that. They are a gift of grace from God to us, and they have been given to us in order to awaken and confirm faith.

Baptism: When you are baptized, the world sees and knows that you are now a Christian. It’s a “mark of profession among men.” But beyond this, baptism is God’s gift to us. It unites us with Christ (Galatians 3:27; Romans 6:4), cleanses from sin (Acts 2:38-39), gives rebirth and renewal (John 3:3-5; Titus 3:4-7), and makes us part of the church (1 Corinthians 12:12-13).

Holy Communion: Every time you walk to the front of the church to receive the bread and wine, you declare to the church that you believe in Jesus. It’s a “mark of profession among men.” But it’s more than that. Holy Communion is a “participation” in Christ’s body and blood (1 Corinthians 10:16-17). The words “this is my body” and “this is my blood” (Mark 14:22-24) should be taken at face value. Jesus is really present in the sacrament.

2. The benefits bestowed in the sacraments are received by faith. A person can be baptized externally, but if they do not believe the gospel, they will be condemned (Mark 16:16). Likewise, a person who eats the Lord’s Supper “unworthily” does so to to their own harm (1 Corinthians 11:27-29).

3. Therefore, the outward act of receiving a sacrament does not in itself justify a person: faith in Christ is necessary. This reminds us of how important it is to continue instructing baptized people in the faith (see Matthew 28:19).

A few other comments:

– Some Christians raise the question: what if I didn’t believe at the time I got baptized, but I do believe now? Should I get rebaptized? The answer is no. God’s work in baptism was effective then and it’s still effective. Repent of your unbelief and trust in him.

– Private Confession and Absolution is another resource that’s available to us. In fact, Lutherans occasionally speak of Confession and Absolution as a third sacrament. Melanchthon does so in his defense of the Augsburg Confession (https://bookofconcord.org/defense/of-the-number-and-use-of-sacraments/). However, Confession and Absolution lacks an outward visible sign. Hence, we more often think of it as a personalized application of the gospel.

Christ Alone

Augsburg Confession Article XII

Here is the link to Article XII: https://bookofconcord.org/augsburg-confession/of-repentance/

In the first few centuries of the church, one of the questions that Christians wrestled with was the problem of post-baptismal sin. Since baptism is a one-time, unrepeatable event, what happens if you commit mortal sins after being baptized? Can you be forgiven?

In the New Testament, we find that people were normally baptized as soon as they heard and believed the good news about Christ. However, in later centuries, new believers began to delay baptism. Tertullian (c. 155 – c. 220 AD) suggested that, because young people are filled with passion and often give way to temptation, it might be better to wait and get baptized later in life when the passions of the flesh have been tempered.

In the centuries that followed, many people delayed baptism. It is said that the emperor Constantine spent most of his life as a catechumen. He waited to get baptized until he was on his death-bed, because he wanted to avoid the risk of polluting his soul by post-baptismal sin. This was a far cry from what Ananias had said to Paul: “And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name” (Acts 22:16 NIV).

This issue is closely related to the question of church discipline. In 1 Corinthians 5, Paul instructs the church to excommunicate a brother who had fallen into sexual immorality. Although this is not stated, we can assume that he had been baptized at an earlier time.

Excommunication clearly had the intended effect of leading him to repentance, because in 2 Corinthians 2, Paul urges them to extend forgiveness and welcome him back. Note that there is no command to rebaptize the repentant sinner. He simply needs to be welcomed back into the fellowship and forgiven by the congregation.

When baptized believers fall into sin, they need to repent and believe the gospel. They will then be forgiven. In fact, the Christian life should be marked by daily repentance.

This article states that repentance involves 2 parts: contrition and faith. This directly contradicts Roman teaching; in the Roman Catholic Church, penitent sinners were expected to perform an act of contrition (often a token gesture such as praying a certain number of prayers) prior to receiving the absolution. The Lutheran church did away with this. You are forgiven whenever you repent. However, note that “good works are bound to follow.” A forgiven sinner will voluntarily seek to do good works that please God and neighbor.

This article condemns the idea that Christians can never fall away from the faith. To the contrary, through persistent unrepentance, it is possible to lose the Holy Ghost.

It is true that no one can snatch the elect from God’s hand (John 10:28). God doesn’t abandon you every time you do wrong. In fact, we don’t even know the full extent of our sinfulness: the Psalmist asks God to forgive even those hidden faults that he is not aware of (Psalm 19:12-14)! God is generous and ready to forgive even repeat offenders (see Ezekiel 18:23; Matthew 18:21-22).

However, through persistent rebellion and unrepentance, Christians can walk away from faith (see Hebrews 3:12; 1 Corinthians 10:12; 1 Timothy 1:19).

This article condemns the errors of Novatian. Novatian was a schismatic priest who taught that if a Christian denied the faith, they could never be readmitted into full communion with the church.

This article also condemns the idea that we need to do works to earn forgiveness. Christ’s sacrifice was sufficient.

Christ Alone

Augsburg Confession Article XI

Here is Article XI: https://bookofconcord.org/augsburg-confession/of-confession/

Many Protestants believe that confession is simply “between me and God” and that there is no need to confess to another person. The idea of confessing sins to a priest is often dismissed as a Roman innovation.

But Lutherans have always maintained that Private Confession should be retained in our churches. To be sure, we can confess our sins privately to God and He will forgive (1 John 1:9). Further, we often make a general confession of sins during corporate worship. Yet the scripture also urges us to “confess our sins to one another” (James 5:16).

We have many Biblical examples of this taking place. Here are a few:

  • Joseph’s brothers confess their sins to him and he forgives them (Genesis 50).
  • In Leviticus 5:5-6, certain sins were to be remedied by confession to the priest and the making of a sacrifice.
  • Numbers 5:6-7 required the Israelites to confess their sins to people they had wronged and make restitution; if that was not possible, they could confess to the priest.
  • In 2 Samuel 12, Nathan confronts David about his sins of adultery and murder. David then acknowledges his sin, and although there are consequences, Nathan announces to David that the Lord has forgiven him (2 Samuel 12:13)
  • In Matthew 3:6, we find people confessing their sins to John at the time of baptism.
  • When the paralytic is brought to Jesus, Jesus tells him “your sins are forgiven” (Matt. 9:2; Mark 2:5; Luke 5:20).

Further, we find that Jesus gave the apostles authority to declare the forgiveness of sins:

  • In Matthew 16:19, Jesus establishes the Office of the Keys and gives this authority to Peter: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” (ESV)
  • Later, he gives the same authority to all of the apostles: “If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.” (John 20:23 ESV)

So what happens when you go to confession? You make an appointment with your confessor. You confess the things that are on your mind: “I confess that I have sinned against God and my neighbor in this way…”

Luther’s Small Catechism offers some suggestions of how to make your confession: https://bookofconcord.org/small-catechism/how-christians-confess/

Your confessor should then announce the grace of God to you. Your confessor cannot forgive your sins — only God can do that. However, God’s promise through Christ is forgiveness for repentant sinners, and he has authorized his church to proclaim this truth. Therefore, your confessor can declare the word of God to you. Luther suggests the traditional formula: “by the command of our Lord Jesus Christ I forgive thee thy sins, in the name of the Father and of the Son and of the Holy Ghost.” (Source: https://bookofconcord.org/small-catechism/how-christians-confess/ ). This is a direct, effective, and personal application of the gospel. When absolution is pronounced, you can believe it!

So sure, you can confess your sins privately to God. But when your sins trouble you, the word of absolution will bring you great comfort.

Note that there is a difference between the way Lutherans and Roman Catholics have historically understood confession. In the Roman tradition, confession is required at least once a year, and should ideally include all the sins that you can remember.

In the Lutheran tradition, we see it as a gift rather than an obligation. You don’t have to wrack your brain and try to dredge up every sin you have ever committed. Admit that you are a sinner who sins in lots of ways, and then confess the specific things that are troubling you. Private confession to the pastor is not mandatory, but it is strongly recommended whenever you are burdened. This can bring assurance, and it helps break the power that sin has over your life.

When you confess your sins to another Christian, the presumption is that you are sincere, and therefore, your confessor should pronounce the absolution. However, there could potentially be cases where the person confessing clearly intends to continue rebelling against God (e.g., “I’m having an ongoing affair that I don’t intend to quit… I’m going to leave my family”). In such a case, the confessor should withhold forgiveness and urge true repentance.

Technically, your confessor could be any Christian. However, there are distinct advantages to confessing to a pastor/priest — especially your own pastor. Obviously, trust is required, and some pastors have broken that trust. However, a good pastor:

  • Already prays for you and cares for your spiritual well-being.
  • Will know when to announce forgiveness and when to provide further instruction.
  • Will keep your confidence. (In some jurisdictions, priest-penitent communications are even subject to legal protections similar to that of an attorney and client).
  • Will not be shocked or judge you. He knows that people are sinners!
  • Will not bring up your past next time you see him. (Though if you have asked for advice about an ongoing struggle, he might ask how you’re doing currently).