The Way of Salvation in the Lutheran Church Part 7

CHAPTER XVI.

THE PREPARATORY SERVICE; SOMETIMES CALLED THE CONFESSIONAL SERVICE.

In our examination of the nature and meaning of the Lord's Supper, we have found that it is indeed a most important and holy Sacrament. It is in fact the most sacred of all the ordinances of the Church on earth. There is nothing beyond it--nothing so heavenly, on this side heaven, as this Feast. Nowhere else does the believer approach so near to heaven as when he stands or kneels, as a communicant at this altar, the Holy of Holies in the Church of Christ.

What a solemn act! To approach this altar, to partic.i.p.ate in its heavenly mysteries, to become a partaker of the glorified body and blood of the Son of G.o.d! Surely no one who understands the import of this Sacrament, will dare to approach hastily, thoughtlessly, or on the impulse of the moment. Surely there must be forethought and preparation. Our Church has realized this from the very beginning. She has had, and still has, a special service for those who intend to commune. Her preparatory service precedes her communion service. And we can safely affirm, that no Church has so searching and suitable a preparatory service as the Lutheran Church. Where this service is properly conducted and entered into by pastor and people, it is not an unimportant step in the Way of Salvation.

Our Church, in this particular also, is purely scriptural. Israel of old had seasons of special preparation, previous to special manifestations from G.o.d. There was a season of special preparation before the giving of the Law; also before the receiving of the quails and the manna from heaven. There were days of preparation before and in connection with the great annual festivals, as well as in connection with other great national and religious events. Our Lord, Himself, observed a most solemn preparatory service with His disciples before He inst.i.tuted the Last Supper. He not only spoke very comforting words to them, but He also plainly pointed out to them their sins, _e.g._, their pride, their jealousy, their quarrels, their coming defection, the fall of Peter and the treachery of Judas.

In harmony with all this, Paul directs: _"But let a man examine himself, and so let him eat of that bread and drink of that cup."_

And it is to aid and a.s.sist the communicant in this self-examination that we have our preparatory service. Its great object is to enable the communicant to realize his own sinfulness, to deepen in him true penitence and longing for forgiveness, and also to aid him in appropriating and rejoicing in the full and free forgiveness of Christ. To this end we sing our penitential hymns, plead for Grace to know ourselves, our sinfulness, and the fulness of Christ's Grace, and hear such searching appeals from the pastor as often pain and agonize the heart.

Then follows, on the part of the whole congregation, a united, audible and public confession of sin, of sorrow because of it, of earnest desire for forgiveness, of faith in Christ as the divine Saviour, and of an earnest purpose to hate and avoid all sin in the future. After this public confession in the presence of the pastor and of one another, the same confession is repeated, on bended knees, directly to G.o.d. This two-fold confession--first in the presence of the pastor and of one another, and then directly to G.o.d--is followed by the words of absolution from the pastor.

In p.r.o.nouncing the absolution the minister uses the following, or words to the same effect: "Almighty G.o.d, our heavenly Father, having of His great mercy promised the forgiveness of sins to all those who with hearty repentance and true faith turn unto Him, and having authorized His ministers to declare the same, I p.r.o.nounce, to all who do truly repent and believe on the Lord Jesus Christ, and are sincerely determined to amend their ways and lead a G.o.dly and pious life, the entire forgiveness of all your sins, in the name of the Father, and of the Son, and of the Holy Ghost. Amen."

Then follow a few words in which he a.s.sures the impenitent and hypocritical that their sins are not forgiven, but will certainly bring upon them the fearful wrath of Almighty G.o.d, unless they speedily repent, turn from their sins, and fly to the Lord Jesus Christ for refuge and salvation. This is the closing part of the preparatory service, which is called Confession and Absolution.

Some time ago we were asked, by a minister of another denomination, why Lutherans retained and practiced Romish confession, and forgiveness by the minister. We gave him our formula for Confession and Absolution, and asked him to examine it and point out to us wherein it was Romish or unscriptural. After examination he handed it back, saying: "I cannot say that it is exactly unscriptural.

In fact, I can easily see how you can quote Scripture in its defense."

And so we can. In Matt. xvi. 19, Jesus says to Peter: _"I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shalt be bound in heaven; and whatsoever thou shall loose on earth shall be loosed in heaven."_ In Matt. xviii. 18, the Saviour gives the same power in the same words to all the disciples as representatives of the Christian congregation. In John xx. 21-23, He says again to the disciples: _"As my Father hath sent me, even so send I you, ... whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained."_

What do these words of Christ mean? They must mean something.

They must be of some use. Our Lord certainly does confer some kind of authority or power on His Church, which is His Bride. Does He hereby give into her hand the keys of His kingdom, and authorize her to dispense its treasures? Does she, through her ministry, employ these keys, bring forth heavenly treasures, and distribute and withhold them among the children of men? To the Church's ministers Christ says, Luke x. 16; _"He that heareth you, heareth Me: and he that despiseth you, despiseth me."_ One of these ministers, who certainly understood his office and its prerogatives, speaking in the name of all true ministers of Christ, says, 2 Cor. v. 20: _"Now then we are amba.s.sadors for Christ, as though G.o.d did beseech you by us, we pray you in Christ's stead, be ye reconciled to G.o.d."_ If we would see how this amba.s.sador exercised his high authority in an individual case, he tells us in 2 Cor. ii. 10: _"If I forgave anything, to whom I forgave it for your sakes forgave I it, in the person of Christ."_

If now we take these pa.s.sages together, we must admit that in their plain literal sense; they do teach that Christ, the Head of the Church, has _in some sense_ committed to His Church the power to remit and retain sins, and that this power is exercised in the Church through its ministry.

In what sense then has a minister power to remit sin? Certainly not by any inherent virtue of his own, nor by any power originating in his own person. In this sense only G.o.d can forgive sin, as all sin is committed against Him. But G.o.d can _delegate_ that power to another, and permit him to use it _in His name_. And this is all the power any human being can have in this matter. It would indeed be blasphemy for any man to claim that he had power in _himself_ to forgive sins. If he can have any power at all, it must be _Christ's_ power. He can only use it as a deputy, as an amba.s.sador, or as an agent. And this is exactly what the Word teaches.

The minister is Christ's amba.s.sador. He beseeches and speaks in Christ's stead, as though G.o.d were speaking by him. Paul forgave the penitent Corinthian, not in his own name or by his own authority, but "_in the person of Christ_."

When part of our country was in rebellion, the government sent deputies to those who had renounced their allegiance, empowered to confer pardon, and reinstate as citizens, all who accepted the government's terms of pardon. These agents had no power in themselves, but they were authorized to carry the pardoning power of the government, and to those who accepted it from them, it was as valid as though each one had received a special proclamation of pardon from the government. Just so does the pastor, as Christ's amba.s.sador, offer and bestow Christ's forgiveness to the penitent and believing sinner. He offers this pardon only on the terms laid down by Christ. The means through which he conveys this pardon is G.o.d's Word. This Word, _preaching repentance and remission of sins_, when spoken by the minister, is just as effective as when it fell from the lips of Christ or His inspired apostles. Whenever he preaches G.o.d's Word he does nothing else than declare Christ's absolution. It is the Word of G.o.d, that still remits and retains, that binds and looses.

The pastor can only _declare_ that Word, but the Word itself does effectually work forgiveness to him that rightly receives it. Not only can the minister carry this Word of G.o.d, this key of the kingdom, this power of G.o.d unto salvation, and apply it, but any disciple of Christ can do so. Dr. Krauth beautifully says: "The whole pastoral work is indeed but an extension of the Lutheran idea of Confession and Absolution." And Dr. Walther says: "The whole Gospel is nothing but a proclamation of the forgiveness of sins, or a publication of the same Word to all men on earth, which G.o.d Himself confirms in heaven." Dr.

Seiss somewhere says: "Every time a believer in Christ sits down beside a troubled and penitent one, and speaks to such an one Christ's precious promises and a.s.surances of forgiveness, he carries out the Lutheran or scriptural idea of absolution."

And even the minister of another denomination, above referred to, acknowledged to the writer, that when he found one of his parishioners of whom he was convinced that she was a true penitent, despondent on account of her sins, he unhesitatingly said to her, "Your sins are forgiven by Christ."

We had intended to still say something about the _public_ confession of Israel at Mizpeh, 1 Sam. v. 6, and of the mult.i.tudes who went out to John the Baptist, Matt. viii. 6; also of the _private_ Confession and Absolution of David and Nathan, 2 Sam. xii. 13. But each one can examine these cases for himself. Enough has been said to a.s.sure us that our Church, in this matter also, is grounded on the eternal Word of G.o.d, and that she did wisely when, after repudiating the blasphemous practices of the Romish confessional, she yet retained an evangelical Confession and Absolution.

When we therefore hear the declaration of absolution from G.o.d's Word, let us believe it, "even as if it were a voice sounding from heaven."

And therefore the Augsburg Confession, Art. XXV, says that "On account of the very great benefit of Absolution, as well as for other uses to the conscience, Confession is retained among us."

Such evangelical Confession and Absolution establishes and maintains the true relation that should exist between an evangelical pastor and the members of his flock. Instead of a mere preacher, a platform orator, he becomes a true spiritual guide, a _curate_ for the _cure_ of souls. He encourages his members to reveal to him their weaknesses, their besetting sins, their doubts and spiritual conflicts, in order that he may instruct, direct, comfort and strengthen them with the all-sufficient and powerful Word of G.o.d.

And thus, wherever he finds true penitence and faith, however weak, he carries out the divine commission which directs him: "_Comfort ye, comfort ye my people, saith the Lord, speak ye comfortably to_--i.e. speak ye to the heart of--_Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned; for she hath received of the Lord's hand double for all her sins_" Is. 40, I, 2.

"How beauteous are their feet, Who stand on Zion's Hill!

Who bring salvation on their tongues, And Words of peace reveal.

"How charming is their voice!

How sweet the tidings are!

'Zion behold thy Saviour King; He reigns and triumphs here.'"

CHAPTER XVII.

THE WORD AS A MEANS OF GRACE

In the last chapter we learned that the Word of G.o.d is the key of the kingdom, which key Christ has given to His Church, and that this Word, declared by the pastor, does really convey and apply the forgiveness of sins to the penitent and believing. Following out this idea, we wish now to show that G.o.d's Word is the power and effective means through which the Holy Spirit operates on the minds and hearts of the children of men.

The popular idea in regard to the use of the Word, seems to be that it is intended merely as a book of instruction and a guide--that its purpose is merely to tell us about sin and salvation; that like a guide-post it points out the way of salvation, and shows the necessity of repentance, faith, and holiness. That it tells about the need of the Holy Spirit to effect a change of heart, and that further than this it affords no help for fallen man. A poor sinner goes to that Word. He reads it, or hears it preached. He learns indeed that he is a sinner, but he has no deliverance from sin. He learns of Christ's redemption, but its benefits are not applied to him. He sees that he must repent and believe, but by his own reason and strength he cannot.

He learns further, that he needs the Holy Spirit to enable him to repent and believe, but, according to the current opinion, that Spirit is not in the Word, nor effective through it, but operates independently of it. The using of the divine Word is at best an _occasion_ that the Spirit may use for independent operation. He might go from his Bible and from many a sermon and say: "I know I need religion--I need the Spirit of G.o.d, and I hope at some time the Spirit may come to me and bless me with pardon and peace, but I cannot tell when or how this may be." According to this popular conception, the Holy Spirit might be compared to a dove flying about, and alighting at hap-hazard on this one and on that one.

The Lutheran Church does not so understand the teaching and claims of the Word concerning itself. According to her faith the Word of G.o.d is more than a book of information. It not only tells about sin and salvation, but _delivers_ from sin and _confers_ salvation. It not only points out the way of life, but it leads, nay more, we might say, it carries us into and along that way. It not only instructs concerning the need of the Holy Spirit, but it _conveys_ that Spirit to the very mind and heart. It is indeed a precious truth, that this Word not only tells me what I must do to be saved, but it also _enables me to do it_. It is indeed the princ.i.p.al of the means of Grace. It is the vehicle and instrument of the Holy Spirit. Through it the Holy Spirit works repentance and faith. Through it He regenerates, converts, and sanctifies.

This is the doctrine of the Lutheran Church, concerning the use and efficacy of the divine Word. Thus, Luther's Small Catechism, Apostles' Creed, Art. III. explanation: "I believe that I cannot by my own reason or strength believe in Jesus Christ my Lord, or come to Him; but the Holy Spirit hath called me _through the Gospel_, enlightened me by His gifts," etc. Thus also Augsburg Confession, Art.

V.: "For by the Word and Sacraments, as by instruments, the Holy Spirit is given; who worketh faith, where and when it pleaseth G.o.d, _in those that hear the Gospel_," etc.

Is this the teaching of the Word itself? Let us see. In John vi.

63, Jesus says: _"The words that I speak unto you, they are spirit and they are life."_ In Romans i. 16, Paul says of the Gospel: _"It is the power of G.o.d unto salvation to every one that believeth."_ Heb. iv.

12: _"For the word of G.o.d is quick_ (living) _and powerful, and sharper than any two-edged sword."_ 1 Peter i. 23: _"Born again not of corruptible seed, but of incorruptible, by the Word of G.o.d, which liveth and abideth forever."_ James i. 21: _"Receive with meekness the engrafted Word, which is able to save your souls."_ It is clear, therefore, that the Word does claim for itself virtue, life, power, and effectiveness.

But does it claim to be the Spirit's means and instrument, by and through which He operates? In 2 Cor. iii. 8, it is called a "_ministration of the Spirit_." In Eph. vi. 17, Paul calls it the "_sword of the Spirit_."

We learn the same truth from the fact that the same effects are ascribed indiscriminately to the Spirit and the Word, showing clearly that where one is, there the other is also, and that one acts through the other.

Thus the divine _call_ is ascribed in one place to the Spirit, and in another to the Word. Rev. xxii. 17. _"The Spirit ...

says come."_ In the parables, Christ's ministers, preaching the Word, say: _"Come, for all things are ready."_

In like manner, _enlightening_, or teaching, is ascribed to both. John xiv. 26, Jesus says of the Spirit: "_He shall teach you all things_;" chapter xvi. 13, "_He shall guide you into all truth_." He is called a "_spirit of wisdom_"--a "_spirit of light_." On the other hand, the Word is called a "_Word of wisdom_;" also, Ps. cxix. 130: "_The entrance of thy Words giveth light_;" 2 Tim. iii. 15: The Scriptures are said to be "_able to make wise unto salvation_;" 2 Pet. i. 19: It is as "_a light that shineth in a dark place_."

So, also, regeneration is ascribed to both. John iii. 5: "_Born of water and of the Spirit_:" verse 6: "_That which is born of the Spirit is spirit_;" verse 8: "_So is every one that is born of the Spirit_:" 1 John v. 4: "_For whatsoever is born of G.o.d_ (_i.e._, of G.o.d's Spirit) _overcometh the world_." But of the divine Word it is said, 1 Pet. i. 23, "_Born again ... by the Word of G.o.d_;" James i. 18: "_Of his own will begat he us, with the Word of truth_."

In like manner, _sanctification_ is ascribed to both. John xvii. 17: "_Sanctify them through thy truth: thy Word is truth_;"

but 1 Cor. vi. 11, "_Ye are sanctified ... by the Spirit of our G.o.d_."

And thus we might go on, and show that what is ascribed in one place to the Spirit, is ascribed in another place to the Word--proving conclusively that the two always go together. Where one is, there the other is also. The Spirit operates through the Word, whether it be the written, the preached, the sacramental, or the Word in conversation or reflection. The ordinary operations of the Holy Spirit are through that Word. Those who are renewed and sanctified by the Holy Spirit are those who have been influenced by this regenerating and sanctifying Word.

This blessed Word of G.o.d, _quick, powerful, able to save the soul_, because of the life-giving Spirit connected with it, is not only to be read, but to be preached and heard. This is G.o.d's own arrangement. From the days of Enoch, Noah, the patriarchs and prophets, down to Jesus and the apostles, and from them to the end of the Gospel dispensation, He has had and will have His preachers of righteousness.

Our Lord preached His own Gospel, the words of spirit and life.

He commissioned His apostles to preach the same Gospel. They "_went everywhere preaching the Word_." The Church called and sent others, whose life-work it was to "_preach the Word, to be instant in season and out of season, reproving, rebuking, exhorting_." And this divine arrangement is to continue. Rom. x. 13-15: _"For whosoever shall call on the name of the Lord, shall be saved; how then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent?"_ 1 Cor. i.