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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.

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Higher History

Concord #16: Augsburg Confession (Civil Affairs)

Can a christian vote in civil affairs?

Article 16: Civil Affairs

Once you become a Christian, does that mean that you need to retreat from the world? The world is part of the unholy trinity (along with the devil and our own sinful nature) that would deceive us and mislead us into false belief, despair, and other great shame and vice. Best to avoid worldly things altogether, right? What about being involved in civil affairs?

Of Civil Affairs they teach that lawful civil ordinances are good works of God, and that it is right for Christians to bear civil office, to sit as judges, to judge matters by the Imperial and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to make oath when required by the magistrates, to marry a wife, to be given in marriage. They condemn the Anabaptists who forbid these civil offices to Christians. (Augsburg Confession XVI.1-3)

Not only are Christians encouraged to make use of civil institutions, but also to bear civil offices. Jesus says to give to Caesar what is Caesar’s (and to God what is God’s; Matthew 22:21); St. Paul praises Caesar as God’s agent for order (Romans 13:1-7), and appeals to his citizenship in Rome (Acts 22:25-29). And St. Peter says to honor the emperor and other governing authorities (1 Peter 2:13-17). The Lutheran Confessions only follow what Jesus and His Apostles teach concerning civil institutions.

But what about when civil institutions are not visibly Christian, or even hostile to Christianity? What about when those institutions punish Christians for doing Christian things? Then we should opt for our own institutions, right? The condition of civil institutions today is not terribly different from what it was in the time of the Reformation or in the ancient Church. The Roman government was not friendly towards Christians, and often persecuted them during the first centuries of the Church. During the Reformation, the pope and bishops had seized political power and used it to suppress the evangelical teaching where it could. Yet, we confess that we engage in civil affairs.

What underlies this practical advice is theological:

They condemn also those who do not place evangelical perfection in the fear of God and in faith, but in forsaking civil offices, for the Gospel teaches an eternal righteousness of the heart. Meanwhile, it does not destroy the State or the family, but very much requires that they be preserved as ordinances of God, and that charity be practiced in such ordinances. Therefore, Christians are necessarily bound to obey their own magistrates and laws save only when commanded to sin; for then they ought to obey God rather than men. Acts 5:29. (Augsburg Confession XVI.4-7)

Christians can and should participate in civil affairs, so long as they are not commanded to sin.

This means that Christians can boldly and confidently engage in imperfect and even hostile civil affairs without fear of losing their righteousness before God. Rather than lament the state of the state, or retreat from society to try establish some sort of Christian utopia (which is always bound to fail), Christians can and should take part in society. In fact, we can never expect civil institutions to be tolerant of Christian faith and life if there are no Christians involved in them! So, consider how you can make good use of this good creation of God. But remember that evangelical perfection is a matter of fear of God and 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 serves as pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Concord #15: Augsburg Confession (Church Practices)

church practices and confess

Church Practices

You worship what you believe—this is the main point of religion. But it also works the other way around. You believe what you worship. False beliefs rarely (if ever) begin as a rejection of religious doctrine as an idea, but as corruption of worship and practice. False teaching becomes the justification for false practice.

In the Reformation, it was a dispute over practice—in particular the sale of indulgences—that led Luther to examine doctrine and rediscover the Gospel. Soon, the reformers had identified a number of corrupt practices that were symptomatic of the false teaching that underlied them. Since doctrine and practice are so wound up with each other, the question is: what practices should we keep, if any? Perhaps we need to toss everything and start fresh.

To this question, the Augsburg Confession answers for the Lutheran Churches: “Of Usages in the Church they teach that those ought to be observed which may be observed without sin, and which are profitable unto tranquility and good order in the Church, as particular holy days, festivals, and the like,” (Augsburg Confession XV.1). The Lutheran Reformation was a conservative Reformation in the sense that it sought to eliminate the error, but also to conserve what was good, right, and salutary.

But an important caveat is added. “Nevertheless, concerning such things men are admonished that consciences are not to be burdened, as though such observance was necessary to salvation,” (Augsburg Confession XV.2). Even good, right, and salutary practices that teach the Gospel, can be a cause of damnation if they are turned into requirements for salvation. This is how the good practices of the Church became corrupted in the first place. And it’s important that we Lutherans always remain vigilant that we never let our practices point us away from the Gospel to our own practicing.

Very simply put, “[Our churches] are admonished also that human traditions instituted to propitiate God, to merit grace, and to make satisfaction for sins, are opposed to the Gospel and the doctrine of faith,” (Augsburg Confession XV.3). Monastic vows, dietary restrictions, and compulsory worship, which the Roman Church promised would forgive sins, are contrary to the forgiveness won by Christ. His forgiveness is a gift freely given, without condition. And so the practices of the Church likewise ought to be free, and point to the salvation that is received only by faith in 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.

Categories
Higher History

Concord #12: Augsburg Confession (Repentance)

christian man showing repentance

Article 12: Repentance

In one sense, a Christian can’t come to the Sacraments without repentance. That is to say, you must recognize your sins and be sorry for them in order for the Sacraments to have any benefit for you. But in another sense, you can’t truly repent until after you have gone to the Sacraments.

This is because repentance has two parts. The first part is what drives you to find the gifts given in water, word, bread, and wine. The second part is what those means of grace accomplish. “Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ’s sake, sins are forgiven, comforts the conscience, and delivers it from terrors,” (Augsburg Confession, XII.1-6).

The knowledge of sin comes through the Law, but repentance doesn’t stop there. If it does, you will only end up despising Christ or despairing of your condition. Repentance is brought to completion by the Gospel, which is found in the Absolution, and also in Baptism and the Supper, which are tangible ways that the forgiveness of sins is delivered to you.

Repentance isn’t a one and done deal. This article of faith specifically deals with what happens when you sin after you have been baptized. It’s possible—in fact it’s guaranteed—that you will fall again after Baptism. Repentance is returning to your Baptism in confession and receiving the forgiveness of sins, life, and salvation that is in the Sacrament. It’s the rhythm of the Christian life.

There is one additional part of repentance, though it’s more of a fruit of repentance than repentance properly speaking. “Then good works are bound to follow, which are the fruits of repentance,” (Augsburg Confession, XII.6). As fruits, good works are the result of repentance, never the cause. However, because the Spirit is also at work in completing repentance through the means of grace, these fruits are bound to follow.

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.

Categories
Higher History

Concord #13: Augsburg Confession (Sacraments)

Article 13: The Use of the Sacraments

Baptism, Supper, and Confession are unique gifts of God, yet they all share something in common. They are instituted by God as visible, tangible signs of His grace toward us. “Sacrament” is the word that the Church has used from ancient times to describe such rituals. Sacrament means “pledge,” but it’s easy to confuse who’s pledging what when it comes to the sacraments of the Church. That’s why the thirteenth article of the Augsburg Confession is included after Baptism, Supper, and Confession.

“Of the Use of the Sacraments they teach that the Sacraments were ordained, not only to be marks of profession among men, but rather to be signs and testimonies of the will of God toward us, instituted to awaken and confirm faith in those who use them. Wherefore we must so use the Sacraments that faith be added to believe the promises which are offered and set forth through the Sacraments. They therefore condemn those who teach that the Sacraments justify by the outward act, and who do not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required,” (Augsburg Confession, article XIII).

It is true that the sacraments are signs among men, an outward profession of faith. But that’s not the pledge of the sacraments. The pledge is from God to us. They are Christ’s sacraments for His Church. Baptism, Supper, and Confession are each unique ways in which Christ pledges His forgiveness and salvation. They reveal His will toward us.

The correct use of the sacraments, therefore, is not that we make a pledge or a vow or a profession to God or to men. Rather, the proper use of the sacraments is faith. Faith is receiving the gift of the sacrament, submitting to the promises contained in them. Faith grasps the forgiveness of sins that is attached to water, bread and wine, and word. It’s not simply by performing the ceremonies—the “outward act.” Faith finds God’s pledge in these outwards acts, and receives what they promise: the forgiveness of sins.

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.

Categories
Higher History

Concord #14: Augsburg Confession (The Call)

called pastor confess absolution

Article 14: The Call

Your pastor is probably not the best preacher in your church. He probably isn’t the best administrator. He may not even be the most friendly or open person in the congregation. But there is one thing he has that makes him your pastor. A call.

The call is very important. The fourteenth article of the Augsburg Confession states, “Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called,” (Augsburg Confession, Article XIV). This is in response to a group of men at the time of the Reformation that took it upon themselves to sneak around and preach whatever spiritual opinions that came to their minds as God’s truth.

What is a call? It’s the word we used to describe the official and public summons of a pastor to preach to a congregation. If a congregation is without a pastor, they deliberate for a time, often studying a pastor’s biographical information and how he conducts the Office of the Ministry. Then they issue a call, which is an actual document that asks the pastor to come to their congregation to be their pastor. It lists the duties and expectations of preaching, and if a pastor accepts the call, he signs the document and returns it. Otherwise, he returns the call without his signature and remains where he is, and the congregation renews their search.

Why is a call needed? Certainly every Christian is called to “proclaim the excellencies of him who called you out of darkness into his marvelous light,” (1 Peter 2:9). But that doesn’t imply that it is every Christian’s prerogative to get up and preach whenever he or she feels moved to do so. There is an extra weight of authority to the public preaching in the congregation that is highlighted in the words of the absolution: “In the stead and by the command of my Lord Jesus Christ.” Not only does a called pastor represent the congregation, but he represents Jesus Christ.

Now, it is possible that God will send prophets who will speak without any official call (although the Scriptures say that prophecies will cease – 1 Corinthians 13:8). After all, the apostles like Peter and Paul preached without a public call. To that Luther once answered that the apostles also performed signs and wonders to confirm their preaching was from God. So if you can’t produce a call document, let’s see the signs and wonders!

Finally, what about ordination? Ordination, along with education and examination, is part of the “regular call,” (in the Latin it’s more like, “ritually called”). Ordination is when the neighboring congregations through their own pastors offer a public confirmation of the call. They lay their hands on to say definitely, “Yes! This is the man God has called to preach and give the sacraments.” And that’s what ordination and the call is all about. It’s not about granting any special powers to the pastor, but so that a congregation can be sure that, indeed, this man speaks for God.

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.