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Higher History

Concord #1: Augsburg Confession (Preface)

The Book of Concord cover
"The Augustana"

Preface

“You shall not do according to all that we are doing here today, everyone doing whatever is right in his own eyes, for you have not as yet come to the rest and to the inheritance that the Lord your God is giving you” (Deuteronomy 12:8-9 ESV). Man is by nature a spiritual beast. Unlike the other creatures, we contemplate right and wrong, good and bad. We think on spiritual questions. The problem is that our sinful, fallen, corrupted natures cannot by nature comprehend who God is or what He is like or what He wills for us. So we resort to doing what’s right in our own eyes, thinking what’s right in our own minds, and believing what’s right in our own hearts. It makes for as many religions as there are people.

How does anyone come to an agreement on what to believe? Put a bunch of people in a room and ask them agree about something. In business or other civil matters, people can sometimes come to an agreement—perhaps even a win/win solution. But drop a spiritual question and soon you’ll find that everyone has his own opinion and no one wants to budge even an inch. Agreement over spiritual questions, over matters of faith, can never be produced by human endeavor. Concord is not reached by debate or rhetoric or persuasive speech. It can only be received as a gift from God.

So agreement over spiritual matters must be primarily an agreement with what God says. This is what a confession is. To confess means to say the same thing as someone else. “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven” (Matthew 10:32 NKJV). “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved” (Romans 10:9-10 ESV).

The confessions of the Lutheran Church are found in the Book of Concord. Concord means, “with one heart.” With one heart, the Lutheran Confessions say the same thing that God says and provide the basis for agreement concerning matters of faith. “We indeed (to repeat in conclusion what we have mentioned several times above) have wished, in this work of concord, in no way to devise what is new, or to depart from the truth of the heavenly doctrine which our ancestors, renowned for their piety, as well as we ourselves, have acknowledged and professed” (Preface to the Christian Book of Concord).

Concord begins with the Holy Scriptures of the Old and New Testament as the sole source and norm of everything we believe and teach. And we confess with the ancient ecumenical creeds (Apostles’, Nicene, Athanasian); the Augsburg Confession and its Apology; the Smalcald Articles and the Treatise on the Power and Primacy of the Pope; the Small and Large Catechisms; and the Formula of Concord because they say the same thing that God says in Holy Scripture. This is our confession. This is our concord.

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

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

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Higher History

Concord #31: Augsburg Confession (The Mass Pt. 2)

christian augsburg sacrament mass

Article 24: The Mass, Part 2

Abuses

There were a number of abuses of the Mass, that is, abuses of the Sacrament. In the service itself, there were prayers and ceremonies that presented the Sacrament of the Altar as a sacrifice that the priest made to God on behalf of the people. The canon (order) of the Mass turned the gift of God into the work of men. And the words of life, the words with which Christ instituted the Sacrament, were lost in a jumble of works-righteousness. These errors were corrected in Martin Luther’s revision of the Mass, first in 1523 with a revision in Latin, then again in 1526 in the German language. These revised orders of service preserved what was good and eliminated anything that suggested God’s gift was a sacrifice we offered. Above all, the words of Christ were highlighted as the proclamation of the Gospel, which is received in eating and drinking the Sacrament.

One widespread abuse of the Mass was the practice of private Masses. In a private mass, a priest would conduct an entire communion service by himself in a private chapel. No one would be present to eat or to drink except the priest. These were thought to merit God’s favor on behalf of people simply by the execution of the ceremonies. They didn’t even have to be there. People could even have a priest say a Mass on behalf of someone else (either living or dead!) for a fee. Not only was God’s gift turned into a work of man, but they had put a price on what God gives freely.

 

Lutheran Changes

The practical changes that the Lutheran reformers made to the Mass were grounded in theological convictions. They didn’t change worship on a whim, or because it had become stale and outdated. Their revisions of worship were for the sake of the clear proclamation of the Gospel.

But Christ commands us, Luke 22:19: This do in remembrance of Me; therefore the Mass was instituted that the faith of those who use the Sacrament should remember what benefits it receives through Christ, and cheer and comfort the anxious conscience. For to remember Christ is to remember His benefits, and to realize that they are truly offered unto us. Nor is it enough only to remember the history; for this also the Jews and the ungodly can remember. Wherefore the Mass is to be used to this end, that there the Sacrament [Communion] may be administered to them that have need of consolation; as Ambrose says: Because I always sin, I am always bound to take the medicine. [Therefore this Sacrament requires faith, and is used in vain without faith.] (Augsburg Confession XXIV.30-33)

The Mass, or the Sacrament of the Altar, was instituted for faith, and so it requires faith to be used properly. The worship of faith isn’t that we offer works to God, but rather that we receive gifts from God. The Sacrament is a gift that bestows the benefits of Christ’s death—forgiveness of sins—which cheer and comfort anxious consciences.

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 #30: Augsburg Confession (The Mass, pt. 1)

christian augsburg ceremonies mass

Article 24: The Mass, Part 1

What is The Mass?

The article on the Mass is an article on worship. Before getting to the teaching on the Mass, it’s necessary to define our terms. The Lutheran Confessions use the term “Mass” in two different ways. The first way is simply to refer to the distribution of the body and blood of Jesus. “…The Mass is such a giving of the Sacrament…” (Augsburg Confession XXIV.34). In other words, “the Mass” is simply the worship service of Holy Communion. The second way in which the word is used refers to the abuses of the medieval Church. Whenever the word is used in this way, it’s usually modified by another phrase, such as “the canon of the mass,” or, “the sacrifice of the mass.”

With the simple understanding of the Mass as a distribution of the body and blood of Christ, the confession begins:

Falsely are our churches accused of abolishing the Mass; for the Mass is retained among us, and celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added to teach the people. For ceremonies are needed to this end alone that the unlearned be taught [what they need to know of Christ]. And not only has Paul commanded to use in the church a language understood by the people 1 Cor. 14:2-9, but it has also been so ordained by man’s law. The people are accustomed to partake of the Sacrament together, if any be fit for it, and this also increases the reverence and devotion of public worship. For none are admitted except they be first examined. The people are also advised concerning the dignity and use of the Sacrament, how great consolation it brings anxious consciences, that they may learn to believe God, and to expect and ask of Him all that is good. [In this connection they are also instructed regarding other and false teachings on the Sacrament.] This worship pleases God; such use of the Sacrament nourishes true devotion toward God. It does not, therefore, appear that the Mass is more devoutly celebrated among our adversaries than among us. (Augsburg Confession XXIV.1-9)

 

Worship Traditions

Churches that confess the Augsburg Confession confess that the service of the Sacrament holds a central place in worship. Traditional ceremonies from the Mass are kept where they do not conflict with the Gospel. Ceremonies are necessary for teaching. Those who come to the Sacrament are not admitted until they have been examined and absolved. These practices are not only for reverence, but so that consciences that are weighed down with sin would be consoled by the Gospel of forgiveness. This is the point of worship and the Sacrament, not to glorify our works, but to glorify God and the work He has done and continues to do in the Sacrament of the Altar.

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 #29: Augsburg Confession (Marriage of Priests pt. 2)

Christian marriage helps prevent some sin

Article 23: Marriage of Priests, Part 2

The Purpose of Marriage

Marriage has a number of purposes. In the beginning, God created man and woman and gave them to each other in marriage for mutual companionship and help, and for the procreation of children (Genesis 2:18-25; Genesis 1:28). It should be noted that marriage was instituted before the fall into sin, and so these were its original purposes. But after the fall into sin, the estate of marriage takes on an additional dimension. But before we discuss marriage as a help for human weakness, we must take a look at sin.

 

Marriage and Sin

The original sin was the desire to be like God in knowing good and evil (Genesis 3:4-5). When Eve and then Adam took the fruit, they rejected the likeness that God had given them. They wanted to be like God in knowing good and evil, and they got their wish. They knew evil and they were the evil. Their sin was not just their disobedient act; it was simultaneously a corruption of their entire self. This is what theologians have traditionally called Original Sin. Original sin is not just a small defect on an otherwise good nature, but it is a total corruption of human nature. It is inherited and birth. It is the sin before we sin.

This doesn’t mean that humans are helpless to do nothing good. We can do some manner of good works in a civil sense (these are not good works before God). But at the same time, original sin means that we are always inclined to sin. And this includes sexuality. What God created as good—the estate of marriage and the gift of sex—sin has corrupted. Because of the weakness of human nature, marriage has also become after the fall into sin a help against human weakness by giving us a good outlet for sexuality.

 

Marriage as a Help against Human Weakness

“Seeing also that, as the world is aging, man’s nature is gradually growing weaker, it is well to guard that no more vices steal into Germany. Furthermore, God ordained marriage to be a help against human infirmity,” (Augsburg Confession XXIII.14-15). What was true in 16th century German is also true in 21st century America. Human nature is getting weaker from sin, and marriage is a help against human weakness. So marriage guards against lust because in marriage, sexuality is not about fulfilling your own desires (corrupted by original sin), but about giving of yourself for the sake of another.

It is good for a man not to marry, writes St. Paul, but if he cannot keep himself from sinning, he should get married (1 Corinthians 7). Forbidding marriage does not eliminate the natural sexual desire in humans. And because of the weakness of sin, forbidding marriage also leads to more sin. Marriage is good, and it is good for sinners. Therefore, we should seek to honor marriage as God’s good gift.

Marriage is a help for sinful people, but it doesn’t provide the solution for sin. That is only found in Jesus’ suffering and sacrificial death. It is found in the forgiveness of sins—and that even counts for sins committed within marriage.

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 #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.

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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.

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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.

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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.

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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.