Christ Alone

Augsburg Confession Article XXIV

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

This article speaks to the church’s worship. While the Roman church had erred in many ways, there was nothing intrinsically wrong with the traditional order of service.

The early Lutherans were careful to preserve the traditional Mass, reforming only what was necessary. Perhaps the biggest change was that they began singing hymns in the vernacular. Luther and his colleagues wrote hymns in German, publishing the first hymnal in 1524. Over time, the Lutheran church would become renowned for its music. Lutheran composers, such as Michael Praetorius and J.S. Bach would have a major impact on the development of western musical forms.

The other major issue dealt with in this article is abuses of the Mass. At the time of the reformation, it was common for priests to say Mass for a fee: it was thought that just by celebrating Mass, the priest could vicariously remove sins. Further, although Mass was said daily, most laypersons received communion infrequently, if at all.

Because of the abuses associated with daily Communion, the Lutheran reformers returned to an earlier practice of having Holy Communion only on holy days (Sundays and Festival days), or it could be served on request (for example, when an individual is unable to attend the Sunday service). This is probably similar to the practice of the early church.

Much later (probably in the 19th century), many Lutherans moved from weekly to monthly or even quarterly communion. There were a number of reasons for this. Many congregations in North America lacked ordained pastors, so they only celebrated communion when a pastor could visit. Among pietistic Lutherans, there was a strong emphasis on receiving worthily; many feared receiving the Lord’s Supper without a period of personal preparation. Additionally, Lutherans have been influenced by other Protestant groups who place less emphasis on the Lord’s Supper.

At this point, monthly communion is a long-standing tradition, but perhaps it is worth re-examining our reasons.

If you’re interested in studying this issue further, here’s a helpful primer (and the source of some info in this post): https://steadfastlutherans.org/blog/2015/01/communion-every-sunday-surprise-surprise/#:~:text=But%20suddenly%2C%20in%20the%2019th,only%20four%20times%20a%20year.

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 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 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 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.

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 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 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.