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 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 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).
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 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.