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Higher History

Who Was Martin Luther? Part 26

Cajetan and Luther

by Rev. Donavon Riley

After days of back and forth between Martin Luther and the papal representatives, Elector Frederick finally urged his now infamous professor to write an appeal to Rome, to “the pope badly informed to the pope better informed.” At the same time, Luther’s colleague Staupitz encouraged him to write a final summary of his position to Cardinal Cajetan. In both letters Luther summed up his position saying he could not recant any of his teachings because that would, in effect, be creating new articles of faith. The Wittenberger could not recant, he argued, because what he taught was biblical and thus the very Word of God which could not err.

Once the letters had been sent, Luther and Staupitz met in private to talk about what would happen next. Martin’s position was clear. He was in mortal danger. He would have to flee under cover of darkness if he wanted to save his life. To this end, Staupitz released Martin from his monastic vows. He was no longer bound to obey the rules of his order or his superiors. After this was done, Staupitz and Luther’s companions fled Augsburg. Now Luther was alone.

Luther, for his part, snuck out through a hole in the city wall, left his monk’s cowl behind, climbed up on an old nag, and made his way to Wittenberg undetected. Later, upon reflection, Martin said that when he arrived at the gates of the city and dismounted he could barely stand he was so exhausted, overcome as he was by feelings of fear and hope. Emotions that would hound him for many days and months afterwards.

Cardinal Cajetan, learning of Luther’s escape, wrote to Frederick, promising the Elector that Rome would not so easily forget what had happened in Augsburg and the Elector’s part in all of it. The matter would be prosecuted and the glory of Rome would not be allowed to suffer blemish. Frederick either sent Luther to Rome in chains or, at the least, he must publicly reject Martin’s teachings. Whatever the case, the Cardinal was clear; turn over Luther or suffer the full power of Rome crashing down on Wittenberg.

Next week, we will examine more of the attacks on Luther after Augsburg and their consequences.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

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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.

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Higher History

Who Was Martin Luther? Part 25

Cajetan and Luther

by Rev. Donavon Riley

While friends, colleagues, and supporters of Martin Luther worked to secure him safe passage to Augsburg, and the freedom to move about the city once there, he was visited by representatives of Cardinal Cajetan. They encouraged Luther to repent of his teaching, then everything would be forgiven and forgotten. Luther was even asked if his motives were less than serious, and whether he intended to turn the meeting into a sporting event.

Cajetan, for his part, took Luther’s teaching deadly serious. He had read numerous published works by Luther, and had written lengthy responses to the pillars of Luther’s teaching. This was no small thing, especially for Rome, since the cardinal was widely considered to be one of the greatest minds of his generation. That Cajetan criticizing the young German professor meant Luther’s theology was a threat to the church that was not to be taken lightly. He attacked Luther’s positions on whether a Christian can build up merits to earn his way into heaven, whether one had to have true faith to be justified and receive grace, and whether the Pope had the authority to grant indulgences.

Cajetan had been charged by his superiors in Rome not to debate with Luther, but to secure a one word answer from the monk: “I recant.” That is, Luther was to repent of his teaching and return to the papal fold. Ironically, the meeting between Cajetan and Luther happened in the Fuggar house, who was the primary banking family in Europe who money had been a large part of the Indulgence Controversy.

When they finally met, Cajetan said, “First, repent of your errors and recant them. Second, promise never to teach them again. Finally, do not again do anything to upset the peace of the church.” Luther asked, “which errors?” Cajetan answered Luther specifically and this was the mistake in judgement that undid the meeting altogether. Cajetan had been ordered not to debate Luther, but it seems the greatest theologian of his generation could not resist taking Luther’s bait.

The two men went back and forth at each other from across the table, even though the exchange was calm and cordial. By the end of the day the discussion had settled on the authority of the Pope. They agreed to come back the next day to continue their discussion. Cajetan demanded Luther acknowledge that the Pope had the God-given authority to issue indulgences. Martin asked if he could have time to think and formulate a written answer. The cardinal said, “I will be pleased to hear what you have to say…”

The third time, then, that Luther appeared before Cajetan, written response in hand, he was also shadowed on his left and right hand by two of Elector Fredrick’s lawyers. Cajetan read Luther’s lengthy answer to the question of papal authority. He read it, then said, “Now, it’s time for you to recant.” And that’s when a full-blown debate erupted between them so violent that by the end, Cajetan threatened to have Luther dragged away in chains to Rome and that he would excommunicate anyone who had anything to do with Luther. Finally, Cajetan yelled at Luther, “Get out, and don’t appear before me again unless you are ready to recant.”

After he had left the house Luther rejoiced and laughed at his good fortune. He said to his friends, Spalatin and Cajetan, that he had shattered Cajetan’s confidence. He concluded saying, “I will not become a heretic by denying the understanding through which I have been made a Christian.”

Next week we will examine how Luther’s debate with Cajetan and other events in Augsburg served to put Luther in even greater danger.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

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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.

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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.

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Higher History

Who Was Martin Luther? Part 24

Christian parking sign

by Rev. Donavon Riley

One of the significant teachings that led to Luther being summoned to Augsburg (to defend his teachings against charges of heresy) was his take on Christian righteousness. Late medieval theologians taught that a Christian, a true Christian, is one who has faith and is becoming better. Faith was formed by the love of God, and was formed continuously, refined and improved, by acts of love.

For late medieval theologians, a Christian’s righteousness was a process, a progressive sanctification, that happened through God’s infusion of grace. This grace was poured into a Christian specifically through the sacrifice of the Mass, confession, and penance. Special “spiritual works” also contributed to a Christian’s progress in sanctification and his overall growth in righteousness. In this way, the Papacy made itself indispensable to a Christian’s salvation. Apart from the Church, there could be no proper dispensation of grace and therefore no improvement in righteousness or progress in sanctification.

This brought Luther into direct confrontation with not just local church authorities, but with the entire papal system. During his lectures on the Psalm and then Romans he’d begun to see that the biblical teaching and the papal teaching on righteousness were at odds. This was a total revolution for Luther that carried him further and further away from the religion of his fathers.

Luther taught that a Christian is righteous and a sinner at the same time. A Christian is righteous on account of Jesus’ work for him, not because of his work for God. Thus, those who are faithful are always beginning again, daily, to live in Christ through faith. And as for works, and spiritual works in particular, they contribute nothing to a Christian’s righteousness before God. Instead, because a Christian knows he is righteous on account of Christ he is freed from worry about whether his works for the neighbor are pleasing to God. For Luther, the truly faithful do not live always by loving God, but a Christian lives by God always loving him.

This eventually led to Luther’s critique of religious authorities, because if a Christian is simultaneously righteous and sinful, every day, all day, until the moment of death, then the Church (specifically, the papacy) has no special charge from God to dispense grace or guide a Christian in works that improved and bettered faith. Instead, all religious authorities, even the Pope, Luther concluded, are set in positions of authority by Christ Jesus, and therefore it is Christ, not any person, who is the actual authority in the Church.

This teaching resulted in Luther being summoned to Augsburg. He had not only contradicted the teaching of the theologians of the church, but he’d taught that the Pope wasn’t the final and ultimate church authority. Only Christ Jesus can make that claim. So, it’s little surprise then that Luther caused so much rage and anxiety amongst family, friends, colleagues, students, and especially his opponents.

Next week, we will examine Luther in Augsburg and his conversations with Cajetan.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

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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.

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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.

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Higher History

Concord #18: Augsburg Confession (Free Will?)

Article 18: Free Will (or not?)

Everyone has free will, right? You chose to wear the clothes you’re wearing. You chose to get a summer job, or to play basketball, or which colleges to apply to. You chose to click on the link that brought you to this article. And you will choose to accept what it says as either true or false. Right? On the other hand, perhaps it was all fate, all predestined, and you’re just acting out the inevitable. Perhaps free will is just an illusion.

The topic of free will is a difficult one for Christians, especially with respect to salvation. If you have free will, then it’s up to you to save yourself or else send yourself to hell. If you don’t have free will, then God is the One who decides who’s saved and who’s not. You’re just a pawn in God’s divine game.

To deal with the topic of free will, the Lutheran Confessions introduce a very important distinction.

Of Free Will they teach that man’s will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God, 1 Cor. 2:14; but this righteousness is wrought in the heart when the Holy Ghost is received through the Word. (Augsburg Confession XVIII.1-4).

 

Free

With respect to civil righteousness, there is some amount of freedom to choose this or that. This means that in things that are beneath you, in things that are subject to reason, you have free will. You can choose to have Cheerios or yogurt for breakfast, to wear green shorts or a corduroy skirt on Wednesday, to get a job in lawn care or delivering papers for the summer, to play basketball or run track or to play in the marching band. It also includes things of more significance, like choosing which colleges to apply to, what girl to date (and marry!), where to live. On the other hand, it’s also possible to choose bad things, such as skipping church or choosing a false religion, or committing adultery or murder. Even though God knows in advance the choices you will make, this is different than Him having a script of your life that you are forced to act out against free will.

Not Free

But because your will is free in matters in which it is free doesn’t mean that it is absolutely free. In matters of spiritual righteousness, there is no freedom of the will. The fact that you have a choice in things beneath you does not mean that you have a choice in higher things, in things that pertain to eternal salvation. And because of sin, your will is bound—bound to sin. You cannot choose the good no matter how much will you exert.

 

Whose Choice?

In higher things—the righteousness of Christ, forgiveness, eternal salvation—you need God’s choice. And that choice is found in Jesus Christ. Apart from Him, the choice is only sin, death, and eternal damnation. But in Christ you find God’s resounding “Yes!” He has made the choice by His holy incarnation, by His innocent suffering and death, and by His victorious resurrection. And in Him the choice is given to you. In Christ you bondage to sin is broken, and your will is bound to Christ.

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 serves as pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Concord #17: Augsburg Confession (Christ’s Return)

Christ return in clouds

Article 17: Christ’s Return

As the disciples stared into heaven where the Lord Jesus had recently ascended, two angels said to them, “This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven,” (Acts 1:11b). For nearly two thousand years, the anticipation of Christ’s return has resulted in no shortage of fanciful and misguided beliefs about the second coming of Jesus. To the contrary, the Lutheran confession is a simple and clear confession of the promises of Christ.

Also [the Lutheran churches] teach that at the Consummation of the World Christ will appear for judgment, and will raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils He will condemn to be tormented without end. They condemn the Anabaptists, who think that there will be an end to the punishments of condemned men and devils. (Augsburg Confession XVII.1-4)

 

What will Jesus Do when He Returns?

Christ will appear visibly. Jesus only remained forty days in His glorified and risen body, and then only appeared to His disciples now and again. A little over a month after His victorious resurrection from the grave, Jesus ascended into heaven and hid Himself. Now He is only visible by faith—in the waters of Baptism, in the Sacrament of the Altar, in the preaching of the Church. But on the Last Day, He will reveal Himself for all to see.

He will raise up all the dead. The final judgment isn’t some disembodied, otherworldly experience. Every person who has ever lived and died will stand before God in their body. For He created us with bodies, and He Himself is the God who became flesh. Like Job we confess, “In my flesh I shall see God!” (Job 19:26).

He will appear for judgment. Often, judgment has a negative connotation—“Who are you to judge me??” But condemning is only half of the judgment story. Jesus is also the Judge who proclaims, “Not guilty.” All of the absolutions in this life will find their fulfillment in the final judgment of Jesus. “He will give to the godly and elect eternal life an everlasting joys, but ungodly men and the devils He will condemn to be tormented without end.”

 

Maranatha

“They condemn also others who are now spreading certain Jewish opinions, that before the resurrection of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed,” (Augsburg Confession XVII.5). Until the day of Christ’s return, we remain in a fallen world that is corrupted by sin. The kingdom of God is not a kingdom of the world and will not be revealed as such. We reject any attempt to usher in God’s kingdom by political action or retreat from society. We simply wait with godly patience, which is a fruit of the Spirit, for Christ’s return. And we pray together with the whole Church from its earliest days, Maranatha, that is, “Come, Lord Jesus!”

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 serves as pastor of Trinity Lutheran Church in New Haven, MO.