Author: Rev. Jacob Ehrhard

Rev. Jacob Ehrhard is pastor of St. John's Ev. Lutheran Church (Mayfair), Chicago, Illinois.

Categories
Higher History

Concord #28: Augsburg Confession (Marriage of Priests pt. 1)

Christian priest marriage Augsburg

Article 23: Marriage of Priests, Part 1

An issue facing the Church at the time of the Reformation is whether priests, or pastors, could be married. The tradition that had been received in the medieval Church was that priests and monks were required to take a vow of celibacy and to forsake marriage. Priestly celibacy had a long history, but it was not always so. St. Paul gives instructions that ministers should have one wife (1 Tim. 3:2, 12; Tit. 1:6). While he does not command ministers to get married, it is certainly allowed and even expected as the norm.

The historical circumstances of forbidding priests to marry probably has more to do with keeping church property from being inherited by a pastor’s children than it has to do with a sexual ethic. But regardless of how it started, it had become a big problem by the time of the Reformation. Forbidding marriage doesn’t eliminate the nature human desire for intimacy, and there were notorious cases of fornication and adultery by priests. As St. Paul writes, the Law also has the function of increasing sin (Rom. 5:20), and the forbidding of marriage in particular is a teaching of demons (1 Tim. 4:1-3).

 

The Goodness of Marriage

In answer to the question of whether priests can marry, the Augsburg Confession first points to the goodness of marriage. It is good because God created humans as man and woman in order to be fruitful and multiply (Gen 1:28). This is part of human nature. Marriage is good because God instituted it as the proper place for this procreation to take place. There is no inherent sin in sexual desire and activity; it’s only a sin when it becomes disordered.

This basic goodness of marriage is affirmed in the New Testament, where Jesus blesses marriage with a miracle at Cana, and St. Paul recommends it. Although he also says that it is good for a person not to marry, he admits that this is difficult and can only be done with a special gift from God (see 1 Cor. 7).

To impose a law where God has not is an offense to God. To impose a law that goes against what God has instituted and built into creation is disastrous. “For no man’s law, no vow, can annul the commandment and ordinance of God. For these reasons the priests teach that it is lawful for them to marry wives,” (AC XXIII.8-9). Priests, pastors, and ministers can make use of marriage because marriage is good.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

 

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Categories
Higher History

Concord #27: Augsburg Confession (Both Kinds)

bread and wine for christian communion

Article 22: Both Kinds in the Sacrament

The first 21 articles of the Augsburg Confession dealt with various topics of doctrine. The final 7 are about abuses that have been corrected in the churches of the Lutheran Reformation. While these concluding topics are concerning practical issues, that doesn’t mean that they have nothing to say to us today. The abuses may have been corrected, but the theological arguments that underlie them still speak to us. And we must also be on guard so that these abuses—or ones like them—do not creep back into the Church.

 

Concomitance

The first abuse that is considered is both kinds in the Sacrament. This refers to both of the elements in the Lord’s Supper—the bread and the wine. In the medieval Roman Church, the blood of Christ in the chalice was withheld from the laity. Only the priests would partake of the wine. The laity were only offered Christ’s body in the bread. The theological reason for this practice is something known as concomitance. Concomitance is the teaching that Christ’s whole self is present in both the bread and the wine. That means that it was only necessary to receive one element to receive Jesus’ body and blood.

 

Eat AND Drink

However, the Lord’s Words say, “Take, eat, this [bread] is My body…Drink of it all of you, this [wine] cup is the New Testament in My blood.” The Lord’s command is to eat and to drink. But there’s also much more than His command in the Lord’s Supper. He also gives His body specifically with the bread and His blood specifically with the cup. It’s not up to us to divide or combine what Jesus has neither divided nor combined. If we do something other than what Jesus has given us to do, we cannot be sure that we are doing it for our good.

 

Reintroduction of Both Kinds

There’s an interesting historical note with respect to how this change was introduced. While Luther was in hiding for fear of being executed for his teaching, one of his colleagues decided to reintroduce the chalice of wine to the laity along with the bread. The story goes that he shoved the chalice in their faces and said “Das Blut Christi!” (The blood of Christ—imagine it said with an angry German accent). The people were so frightened of this new practice, they didn’t know what to think. Luther returned to the parish for a short time and returned to their old practice so that there was time to teach the people concerning the true nature of the Sacrament.

 

Today

So what about today? There probably exists no Lutheran Church today that gives only the bread and not the wine. In fact, many Roman Catholic churches today also offer both kinds to the laity (though not as often). But also of concern is that, at the time of the Reformation, many people weren’t even receiving the bread! They didn’t go to communion at all. They might go to church and watch other people commune, but they did not themselves participate at all. Today there are many people who do not make use of the Sacrament frequently. It’s not that the Church removes the cup, but that the people removes themselves from both bread and wine, body and blood of Christ.

The same thing that eventually returned both kinds to the Church is also what draws you to frequently commune—the Lord’s words. “Given and shed for you for the forgiveness of sins.” “This do, as often as you drink it, in remembrance of Me.”

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Categories
Higher History

Concord #26: Augsburg Confession (Prescriptive/Descriptive)

confession prescriptive descriptive

Prescriptive/Descriptive

We have reached a point of division in our review of the Augsburg Confession. The first 21 articles or topics have been about doctrine—articles of faith. What follows are several abuses that have been corrected—matters that were either eliminated or reformed. The Augsburg Confession itself makes this distinction. Immediately following the Worship of the Saints, the confession states:

This is about the Sum of our Doctrine, in which, as can be seen, there is nothing that varies from the Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers. This being the case, they judge harshly who insist that our teachers be regarded as heretics. There is, however, disagreement on certain abuses, which have crept into the Church without rightful authority. And even in these, if there were some difference, there should be proper lenity [kindness] on the part of bishops to bear with us by reason of the Confession which we have now reviewed; because even the Canons are not so severe as to demand the same rites everywhere, neither, at any time, have the rites of all churches been the same; although, among us, in large part, the ancient rites are diligently observed. For it is a false and malicious charge that all the ceremonies, all the things instituted of old, are abolished in our churches. But it has been a common complaint that some abuses were connected with the ordinary rites. These, inasmuch as they could not be approved with a good conscience, have been to some extent corrected. (Augsburg Confession XXI.5-9)

Without going into an extensive study of the practices of the medieval Roman Church, it’s hard to make much sense of this little paragraph. The big takeaway is that, just as the doctrine of this confession does not differ from that of the ancient Church, likewise the Lutheran reformers did not get rid of the practices of the ancient Church. Although, it should be noted that practices never have been the same everywhere at all times. However, good practices always conform to right doctrine. Both doctrine and practice are intimately related.

Because the first 21 articles deal with doctrine and the last 7 deal with abuses of practice, some people have also made a distinction between prescriptive and descriptive articles of the Augsburg Confession. Since the first 21 articles deal with matters of doctrine, they are prescriptive—they lay down a rule of faith that must be followed. On the other hand, the last 7 they consider to be descriptive—practical matters that are solved practically, but are not binding on today’s Church. But this is an unnatural division that the Augsburg Confession does not make.

Rather, we should see the entire Augsburg Confession as descriptive. The Lutheran Confessions are not canon law, or rules that must be followed. They are confessions of faith—simply restating what Scripture and the ancient creeds have first said. It describes the faith of the evangelical Lutheran Church. First, the various articles of faith are laid out. Then that faith is put into practice.

In fact, some of the best theology is found in the practical section of the Augsburg Confession. Because theology underlies every practice addressed and every abuse corrected. Next week we will turn to these abuses and see how the theology and faith of the Church of the Augsburg Confession is put into practice.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Categories
Higher History

Concord #25: Augsburg Confession (Worship of the Saints)

christian augsburg worship saint Mary

Article 21: Worship of the Saints

The final article on Christian doctrine in the Augsburg Confession is perhaps one of the most obvious outward practices that distinguishes Lutherans from Roman Catholics: the worship of the saints. Even today, one of the first differences people identify between the two churches is that Roman Catholics pray to Mary, the Mother of God. In fact, if you go into a Roman Catholic bookstore, you’re likely to see more products picturing the saints than you will Jesus.

But that doesn’t mean that the saints are absent from Lutheran practice. Open to the front of your Lutheran hymnal and you’ll see a lot of saints. So, what is it about the saints that is good, right, and salutary?

Of the Worship of Saints they teach that the memory of saints may be set before us, that we may follow their faith and good works, according to our calling, as the Emperor may follow the example of David in making war to drive away the Turk from his country. For both are kings. But the Scripture teaches not the invocation of saints or to ask help of saints, since it sets before us the one Christ as the Mediator, Propitiation, High Priest, and Intercessor. He is to be prayed to, and has promised that He will hear our prayer; and this worship He approves above all, to wit, that in all afflictions He be called upon, 1 John 2:1: If any man sin, we have an Advocate with the Father, etc. (Augsburg Confession, article XXI)

 

Idolatry

First, Christ alone is worthy of worship. He alone stands between us and the Father as Mediator. This is because the sacrifice He made, the blood He shed, and the place He now occupies at God’s right hand. Prayer is effectual when it is prayed through Jesus and in His name. No other saint in heaven or on earth has done what Jesus has done. Any prayer or worship that is directed to God apart from Jesus is prayer to and worship of a false god.

 

Examples of faith and good works

But it’s not as if the saints never existed. We keep the memory of the saints for two reasons: as examples of faith, and examples of good works. It can be discouraging to be a Christian. Sometimes it feels like you’re the only one who believes. But the history of the saints who have gone before us for generations shows us that we are not alone. As the book of Hebrews says,

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (Hebrews 12:1-2 ESV)

 

Sinners as saints

And as to good works, the history of the saints shows us two things. First, every saint was also a sinner. Good works do not mean a perfection of life here on earth. David was a liar, murderer, and adulterer, yet also is an example of good works. Second, good works are not works that go over and beyond the works of daily life, but are simple works done in our vocations and in service to our neighbors.

So the next time a saint’s day comes up on the Church calendar, remember the simple works of faith they accomplished and be encouraged in your faith. And look to Jesus, the only Advocate we have with the Father, who is the beginning and ending of our faith.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Categories
Higher History

Concord #24: Augsburg Confession (Good Works pt. 5)

christian good works

Article 20: Good Works (part 5)

Furthermore, it is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God. It is only by faith that forgiveness of sins is apprehended, and that, for nothing. And because through faith the Holy Ghost is received, hearts are renewed and endowed with new affections, so as to be able to bring forth good works. For Ambrose says: Faith is the mother of a good will and right doing. For man’s powers without the Holy Ghost are full of ungodly affections, and are too weak to do works which are good in God’s sight. Besides, they are in the power of the devil who impels men to diverse sins, to ungodly opinions, to open crimes. This we may see in the philosophers, who, although they endeavored to live an honest life could not succeed, but were defiled with many open crimes. Such is the feebleness of man when he is without faith and without the Holy Ghost, and governs himself only by human strength. (Augsburg Confession XX.28-34).

It is necessary to do good works because that is God’s will. But good works cannot be done without faith. Faith receives the forgiveness of sins, which renews the sinner and causes him or her to desire to do what God desires. But without faith, there can be no good works. This means that a good work is not measured by its outward quality, but rather by the faith of the individual who does it. Ambrose (a church father from the 4th century) says it well: “Faith is the mother of a good will and a right doing.” In a sense, then, forgiveness is the grandmother of good works. The Word of forgiveness gives birth to faith, and faith gives birth to good works.

It is certainly possible to do a work that is outwardly good without faith. Philosophers have been concerned with right living since the early Greeks, but they never accounted for the severity of original sin.

 

How to do good works

So, in conclusion, the teaching of grace does not forbid works, but rather shows exactly how good works are done. Good works flow from faith.

Hence it may be readily seen that this doctrine is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how we are enabled to do good works. For without faith human nature can in no wise do the works of the First or of the Second Commandment. Without faith it does not call upon God, nor expect anything from God, nor bear the cross, but seeks, and trusts in, man’s help. And thus, when there is no faith and trust in God all manner of lusts and human devices rule in the heart. Wherefore Christ said, John 15:5: Without Me ye can do nothing; and the Church sings:

Lacking Thy divine favor,
There is nothing found in man,
Naught in him is harmless. (Augsburg Confession XX.35-40)

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Categories
Higher History

Concord #22: Augsburg Confession (Good Works pt. 3)

Christian good works

Article 20: Good Works (part 3)

Lutherans teach good works, but also that good works should not take the place of faith before God, or else Christ’s work is not necessary. But there is also a happy consequence of such a faith.

But, although this doctrine is despised by the inexperienced, nevertheless God-fearing and anxious consciences find by experience that it brings the greatest consolation, because consciences cannot be set at rest through any works, but only by faith, when they take the sure ground that for Christ’s sake they have a reconciled God. As Paul teaches Rom. 5:1: Being justified by faith, we have peace with God. This whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be understood apart from that conflict. Therefore inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but civil and philosophical righteousness. (Augsburg Confession XX.15-18)

Good works do indeed produce a kind of righteousness, but only in a civil or a philosophical sense. Good works do not produce Christian righteousness, or the righteousness that counts before God. Good works can always be better works. There can always be more good works. And a person who comes to this realization will become even more anxious. But faith finds comfort in the reconciliation with God that Christ has accomplished.

Hence there was very great need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation but that they might know that grace and forgiveness of sins and justification are apprehended by faith in Christ.” (Augsburg Confession XX.22)

This is as true today as it was at the time of the confession at Augsburg. We must always return to the doctrine of faith in Christ, and there find the great consolation of the Gospel.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Categories
Higher History

Concord #23: Augsburg Confession (Good Works pt. 4)

christian good works

Article 20: Good Works (part 4)

The great consolation of the Gospel—the grace of God, forgiveness of sins, and justification– are apprehended by faith in Christ. But what is the nature of this faith? How can simply knowing about Jesus accomplish such great spiritual blessings?

Men are also admonished that here the term “faith” does not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history—namely, this article: the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through Christ. (Augsburg Confession XX.23)

 

What is faith?

Faith is not merely the knowledge of history, but also the effects of history. This is a fantastic definition of Christian faith. True, faith cannot exist without a knowledge of what Christ did and said two thousand years ago. But if it remains two thousand years in the past, it doesn’t do a person much good here and now. At best, it can be an inspirational story. But if Jesus is just an inspirational story, or a good example from history, then you are the one who must take the example and do something with it. And then you are right back in your good works again.

Now he that knows that he has a Father gracious to him through Christ, truly knows God; he knows also that God cares for him, and calls upon God; in a word, he is not without God, as the heathen. For devils and the ungodly are not able to believe this article: the forgiveness of sins. Hence, they hate God as an enemy, call not upon Him, and expect no good from Him. Augustine also admonishes his readers concerning the word “faith,” and teaches that the term “faith” is accepted in the Scriptures not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind. (Augsburg Confession XX.24-26).

Faith that is simply historical knowledge is not faith at all. But faith that trusts in the forgiveness of sins—won by Christ at the cross and distributed today in the means of grace—not only consoles terrified minds, but also produces new desires: to call upon God and expect good from Him. Simply knowing about the Gospel does not do this.

It is only after faith has apprehended the forgiveness of sins and worked the new desire to call upon God and expect good from Him that the discussion of good works can take place. And that will take place the next and final part of the article on Good Works.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Categories
Higher History

Concord #21: Augsburg Confession (Good Works pt. 2)

christian good works

Article 20: Good Works (part 2)

Last post we began a discussion of good works according to the twentieth article of the Augsburg Confession. Preachers of grace are often accused of neglecting the Law, and that was the case when the Lutheran reformers began to preach the Gospel. In answer to the charge that they had eliminated the Law from their teaching, they responded that their writings included much about the Ten Commandments and what God expects of people. It’s not that the Lutheran Church eliminates the Law in favor of the Gospel, it’s that we treat the Law in a very particular way. And this has everything to do with good works.

First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ’s sake, who alone has been set forth the Mediator and Propitiation, 1 Tim. 2:5, in order that the Father may be reconciled through Him. Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life. John 14:6. This doctrine concerning faith is everywhere treated by Paul, Eph. 2:8: By grace are ye saved through faith; and that not of your selves; it is the gift of God, not of works, etc.(Augsburg Confession XX.9-11).

 

Works vs. Faith

At the outset, it is necessary to distinguish works from faith. Works, however good, have no place at all before God as means to merit His favor. With respect to forgiveness and salvation, good works are completely excluded. Only faith counts, and it counts because of Christ.

This is the teaching not only of the Scripture, but of the teachers of the Church.

And lest any one should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers. For Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect. For in his De Vocatione Gentium he says as follows: Redemption by the blood of Christ would become of little value, neither would the preeminence of man’s works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer. (Augsburg Confession XX.12-14)

If we say that our good works count for something before God, we diminish the works of Christ—His innocent life, His suffering and death—and we rob Christ of His glory. We must never consider God’s grace as a reward for our works and labors, but as a gift freely given out of His love. Before God, our works have no standing. It is only faith in Christ. And more on this faith next time.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Categories
Higher History

Concord #20: Augsburg Confession (Good Works pt. 1)

Christian good works

Article 20: Good Works (part 1)

Back in the sixth article of the Augsburg Confession, we learned that there is a new kind obedience that follows faith. It’s not an obedience of the Law, where you must decide to do good or not, but the obedience of faith, which is to say that it is fruit of faith and the working of the Holy Spirit. This faith is bound to bring forth good works. In the twentieth article of the Augsburg Confession, the topic of good works is taken up again. This is a longer article, so we’ll take a couple of posts to work through it.

 

The Accusation

Our confession of good works begins, “Our teachers are falsely accused of forbidding Good Works,” (Augsburg Confession XX.1). It is a persistent false accusation against preachers of grace that their preaching forbids good works. Those who make such an accusation feel that the good news of the free forgiveness of sins for the sake of Christ is too easy, too cheap. They think that the Gospel without conditions implies license to sin. If you can just be forgiven of your sin—any sin! —then what’s to stop you from doing whatever you want?

The solution for them is to reintroduce the Law. Not in the same pre-conversion, accusatory sense, but in a kinder, gentler, friendlier sense. A Law interpreted through the Gospel.

But this presents two problems. First, since the Law demands a perfection we cannot achieve, it becomes necessary to remove the Law’s teeth to make it doable. It becomes Law lite. Second, it encourages the natural human disposition to invent works and imagine a righteousness that can be gained by doing them. This is how medieval monasticism came about, which is a life of works over and above the works that God commands in His Word.

 

What is a Good Work?

The Ten Commandments teach us what a good work is. The Apostolic admonitions simply set those works within your vocations—in the church, family, and government. We may not invent works that God has not commanded, and think that we have become righteous by doing them.

For [the Lutheran teachers’] published writings on the Ten Commandments, and others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to what estates of life and what works in every calling be pleasing to God. Concerning these things preachers heretofore taught but little, and urged only childish and needless works, as particular holy-days, particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such.” (Augsburg Confession XX.2-3)

The writings of the Lutheran Church and its teachers bear witness to the fact that we do teach about good works. The Small and Large Catechisms of Martin Luther are the prime example. Each begins with the Ten Commandments. The Small Catechism concludes with the Table of Duties, which shows how those works are carried out in vocation. These are not invented from human imagination, but are taken directly from the Scriptures.

However, the teaching of the Law is only the beginning of good works. If good works were only a matter of the Law, then no one would be able to do one. In the coming weeks, our study will lead us to that which is necessary to make our works good—faith.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Categories
Higher History

Concord #19: Augsburg Confession (The Cause of Sin)

The cause of sin Christians

Article 19: The Cause of Sin

The philosopher Aristotle didn’t have a Bible, but by reason he concluded there was a god of some sort. He reasoned that everything has a cause, and those causes also had a cause. Thus, there must be a First Cause, or else you would have an infinite string of causes going back forever with nothing causing any of them to be. The logic also gets applied to finding the cause of sin.

 

The Problem of Evil

As attractive as his argument may be for trying to show that the God of Scriptures exists, there are several problems that arise when you try to approach God by way of reason and philosophy. One of the most difficult is: if God is the cause of everything, then that means He is also the cause of sin. The history of theology is full of people trying to solve this problem. How can God be good when evil exists?

The unfortunate answers to this question that philosophy supplies are either that God is not good, and created evil as well as good, or that He perhaps inadvertently introduced some sort of fatal flaw into His good creation. In either case, He doesn’t make for a very good God.

But God is not a philosopher. He specialized in foolishness. And Scripture is very often contrary to our reason. In answer to the question of evil, that is, to the cause of sin, we confess very simply:

Of the Cause of Sin they teach that, although God does create and preserve nature, yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men; which will, unaided of God, turns itself from God, as Christ says John 8:44: When he speaketh a lie, he speaketh of his own. (Augsburg Confession XIX)

 

The Cause of Good

God causes only good. The cause of evil, the cause of sin, is the devil. This is not something that you can arrive at by rational investigation. It must be revealed. Jesus testifies to the origins of sin when He teaches about the devil. Here’s the whole verse in another translation:

You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. (John 8:44 ESV)

 

The Solution for Evil

But here’s the rub. Since God causes only good, even the devil’s and our own introduction of evil and sin into the world cannot undo God’s good cause. By sending His Son Jesus to bear our sin, God took the devil’s most evil act—the murder of Truth incarnate, the Son of God—and caused the world’s greatest good. And so, with St. Paul, “we know that for those who love God all things work together for good, for those who are called according to his purpose,” (Romans 8:28 ESV).

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.