Christ Alone

Augsburg Confession Article XXIII

Here is the link to this week’s article: https://bookofconcord.org/augsburg-confession/of-marriage-of-priests/

This article deals with the issue of clerical celibacy. Are priests allowed to get married? Are vows of celibacy binding?

In answer to the first question, the reformers concluded that there is no Biblical reason to forbid marriage. Old Testament priests were not forbidden to marry.

The Bible indicates that Peter and at least some of the other apostles were married (Matt. 8:14-15; Luke 8:38-40; 1 Cor. 9:5). Further, the list of qualifications for a pastor includes the requirement that he only have one wife (1 Tim. 3:2). While this is probably intended as a prohibition of polygamy (not of single men serving the church), it does suggest that marriage was normal for pastors in the early church.

It’s true that in 1 Corinthians 7:7, St. Paul seems to suggest that he himself is single and that he wishes everyone else was also. However, he also acknowledges that his particular gift is unique.

The second question is harder to deal with. Vows should be kept (Deut. 3:21-23). But what if the vow itself is wrong? There are some examples of this in scripture (Judges 11; 1 Sam. 14:14-52).

In medieval times, vows of celibacy were often taken impulsively by young people who later came to regret them. The whole system led to severe abuses: since they could not marry, many priests had mistresses, and the church often turned a blind eye to such sexual sins.

Because marriage is established by God, no one should forbid it: hence, the reformers concluded that vows of celibacy required by the church were contrary to God’s law and were invalid.

On June 13, 1525, Martin Luther put this teaching into practice when he married Katharina von Bora.

Christ Alone

Augsburg Confession Article XXI

Here’s the link to article XXI: https://bookofconcord.org/augsburg-confession/of-worship-of-saints/

The first paragraph makes the following points: we can remember the saints who have gone before us and follow their good example. However, the Bible does not tell us to pray to saints or ask for their help. Scripture teaches us that Christ is our one “Mediator, Propitiation, High Priest, and Intercessor.” To put this another way: we can tell the stories of the saints. We can allow their memory to inspire us. We can give thanks to God for what he accomplished through them. But our prayers should be directed to God alone.

The second paragraph of this article serves as a sort of summary of all the articles up to this point. The confessors make an argument along the following lines: all of the articles in our confession come from scripture and are supported by church tradition. Therefore, we should be recognized as true catholics.

Following this article, there is a brief introduction to the next section: “Articles in Which are Reviewed the Abuses Which Have Been Corrected.” Up to this point, the confession has dealt primarily with doctrine. The remainder of the Augsburg Confession speaks more to the practical implications of our doctrine.

Christ Alone

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)

Christ Alone

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 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).
Christ Alone

Augsburg Confession Article X

Here is the link to Article X: https://bookofconcord.org/augsburg-confession/of-the-lords-supper/

This article is so short that I’ll reproduce the entire text here:

“Of the Supper of the Lord they teach that the Body and Blood of Christ are truly present, and are distributed to those who eat the Supper of the Lord; and they reject those that teach otherwise.”

In other words, the bread and wine of Holy Communion are not mere symbols. Jesus did not say “this symbolizes my body and blood.” He said “this is my body and blood.”

Further, we read in 1 Corinthians 10:16 that the “cup of thanksgiving” and the “bread” are a “participation” (koinonia) in the body and blood of Christ. Hence, we affirm that his true body and blood are present in, with, and under the bread and wine.

We believe that when the words of institution are joined to the physical elements, they become a sacrament — that is a vehicle for God’s grace — through which we receive forgiveness (Matthew 26:28).

We believe that all who receive the sacrament receive Christ’s true body and blood. However, a person who receives it “in an unworthy manner” does so to their own detriment (1 Corinthians 11:27-29).

It is important, then, that we only offer this sacrament to baptized believers. This custom goes back to the early church.

At our congregation, when baptized children begin to show interest in receiving communion, I first meet with them as a pastor to make sure that they have a basic understanding of their own sinfulness, their need for salvation through Jesus, and the meaning of Holy Communion.

Christ Alone

Augsburg Confession Article IV

Here is a link to the fourth article: https://bookofconcord.org/augsburg-confession/of-justification/

This is where we begin to see a significant difference between Lutheran and Roman Catholic teaching. Luther famously asserted that “justification is the doctrine on which the church stands or falls.”

To be clear, the Roman Catholic Church agrees that “men cannot be justified before God by their own strength, merits, or works.” Like Protestants, Catholics believe that salvation can be found only through faith in Christ.

The Catholic theologians who responded to the Augsburg Confession agreed with the bulk of this article. However, they added the following caveat: “Nevertheless, all Catholics confess that our works of themselves have no merit, but that God’s grace makes them worthy of eternal life.” (Roman Confutation, Article IV). In other words, an unbeliever cannot be saved. However, a Christian, through the power of the Holy Spirit, is enabled and empowered to do good works that please God and merit salvation. This concept is known as “infused grace.”

The problem with infused grace is that it weakens (or may even destroy) the assurance of the believer: I still have to do my part to ensure I get to heaven. At the time of the reformation, a concern was that many people were expending a great deal of time and money on works such as pilgrimages and fasting for the sake of their own salvation, while neglecting the needs of their neighbor.

As Lutherans, we find insufficient Biblical evidence for the concept of infused grace.

To the contrary, we believe the scriptural teaching is that justification is entirely the work of God. Because of what Christ has done, his righteousness is credited to us the instant we believe. If we believe, this too is a gift. There’s nothing more that needs to be done. This teaching come through clearly in Romans 3 and 4.

Another good passage is Ephesians 2:8-9: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— not by works, so that no one can boast.”

Of course, this doesn’t mean that believers will simply sit on our laurels! We will see in later articles that once a person is justified, they begin to do good works that please God. However, we hold that these works don’t earn us anything — rather, they are a response of gratitude — the fruit of a life transformed by grace.

Christ Alone

Augsburg Confession Article II

Let’s take a look at the second article of the Augsburg Confession: https://bookofconcord.org/augsburg-confession/original-sin/

This article deals with the issue of original sin.

The first humans, Adam and Eve, were created without sin. However, they disobeyed God and brought death into the world. From that point on, they and all their descendants have had a propensity for doing wrong.

Note the careful wording of the article: “all men begotten in the natural way are born with sin.” Apart from Adam and Eve (who were created directly by God), there is only one person who was not “begotten in the natural way,” and that is Jesus (who was conceived by the Holy Spirit and born of the virgin Mary). Being fully God as well as fully man, he was born without sin and lived a perfect life.

With the exception of Jesus, all of Adam’s descendants have been born into sin.

Psalm 51:5: “Surely I was sinful at birth,
    sinful from the time my mother conceived me.” (NIV)

Romans 3:23: “for all have sinned and fall short of the glory of God” (NIV)

Romans 5:12: “Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned—” (NIV)

Note, however that original sin is more than just a propensity to sin: it is sin, because it involves a lack of faith in God (see Romans 14:23). Hence, all people, even infants, need a saviour.