CONCORDIA THEOLOGICAL MGNrHLY

The Early Dark Ages of the Church­ Some Reflections

El) T R RE lZ

"Different Ministrie\, Differem Means, One God!"­ A Theological Opinion on the Racial Issue

'KENNETH F. KORBY

The Ministry of

FRIEDRICH-\VILHELM KUENNETH

Homiletics

Book Review

Wol. XLI February 1970 No.2 Th M" ".stry of llbs ltlt 1

FRIEDRICH-WILHELM KUENNBTH

Although the respondents generally fol­ T~~a~~7::i~;i~:e o~~:~::i~.~~~ ~i~~ lowed the four questions submitted to eration at its meeting in Hanover (March­ them by the commission, we find a good April 1967) decided to summarize its deal of overlapping among the replies. general discussion on absolution and to Such overlapping is unavoidable if we try use it as a basis for further research. At to be faithful and realistic toward a spir­ rhe same time the commission wanted to itual problem of this magnitude. Our quo­ develop a questionnaire on the basis of its tations will to a certain degree reflect this discussion and send it to several expertS. overlapping. These are the four questions Those experts were expected to be particu­ that were posed: larly well-trained theologians as well as 1. From your experience, how would you people experienced in hearing private con­ estimate the openness of people to re­ fessions and in pastoral counseling. The spond to the offer of pastoral counsel­ CVHlll1issioH ~(Jught leactions to four spe­ ing as lhe Oller of me iorgiveness of cific questiol1s. sins (specifically th.:ough }11;'7ate (0,,­ fession and absolution) ? Th") 'y experts from ~ 1 'J1ost all parts of the Lutheran world who were ready to 2, How do you yourself specifically re­ voice their opinions responded promptly. spond to such openness? What forms do you use? Has your church provided Regionally, the more traditional European a specific form for private confession churches, those of the United States to which it recommends? What is your a large extent, and those from the younger experience? Do you have any criticism traditions of Asia, , and Latin Amer­ or Jgesti ica were represented. The questionnaire 3. Out of your experience, do you con­ was mailed to pastors in positions of prom­ sider your studies and seminary instruc­ inence, to professors and others with ad­ tion as sufficient preparation for your vanced degrees, to those with specific ap­ tasks in pastoral counseling? pointments such as hospital and campus 4. What, from your experience, is the chaplains, to pastors with additional train­ connection between the "traditional ing in the field of psychology, and so forth. center" of the pastoral ministry to in­ Certainly one could ask whether we dividuals (confession and absolution) achieved full representation through such and the questions about psychology and a limited number of "Gutachten." Ob­ counseling mentioned above? viously we did not, but the results of the Sometimes we will quote the replies to questionnaire are welcomed as an addi­ our questionnaire literally, and sometimes tional aid for our research. we will summarize in our own words. In addition to answers to the questions there The author is Secretary of the Commission on Worship and Spiritual Life of the Lu­ will be a few clarifying remarks and short theran World Federation. excursuses, but in general we will follow 95 96 THE MINISTRY OF ABSOLUTION

the order of the questions. Our report Christian existence. Congregations with­ thus simply reflects answers received and out private confession are spiritually dead." at the same time systematizes them. Fi­ (Ger. 4) nally, on the basis of a collection and com­ "It is difficult to believe in the fervor of parison of replies we will formulate some those who despise absolution. One begins of the relatively certain issues that are by saying: The confession of my sins be­ fore God, before God alone, that is suffi­ evident from our research. cient. And another ends by presenting himself at the Communion service without BASIC THEOLOGICAL INSIGHTS serious preparation and without absolu­ "Our Lord Jesus Christ wanted to leave to tion. This is a slippery slope which carries his church all the power which he exer­ people along in defiance of the Holy Sac­ cised during his terrestrial ministry. . . . rament itself and at the same time in As far as sin itself is a sickness . . . (revolt defiance of the whole of the . . .." against God) . .. they [the apostles} also (Fr. 2) receive the power to forgive sins and to "Acts of private confession are a gift absolve souls of their spiritual anxi­ of the Holy Spirit. They cannot be brought eties. . . . Our Lord has placed in the about mouth of his apostles the word of absolu­ - either by a system of dogmatic tion, and the church has designated them scholasticism, as particularly qualified to exercise this ministry. ..." (Fr. 2 ) " - or by worship services, "Private confession is in actu. - or by 'pious' postulates in the usual It is the most vivid sign of the vitality of merely verbal life of the church. Private confession comes about when it is given living space in the congregation. • KEY: Ecclesiastical enterprise and theological The countries of ongm of the pastors dogmatism are its obstacles. But the spiri­ from whom quotes have been taken are tual decline of our state church compels us abbreviated as follows: in contrition to be open for everything, Argentina Argen. even for the most insignificant spiritual Ethiopia Eth. occurrence in our congregations, and this Fin. also means to be open for the development France Fr. of private confession. Germany Ger. "The scene of confessional life is the Japan Ja. congregation. The practice of private con­ Korea Ko. fession brings about the spiritual subdivi­ Mexico Me. sion of congregations in state churches to Nor. form the future structures of confessional Sw. Lutheran diaspora-congregations." (Ger. 4) Tanzania Tan. One Finnish pastor, speaking on behalf United States US of many Christians, described the benefits The number within parentheses IS the he received from the Finnish spiritual re­ identifying number assigned to each re­ vival known as "Laestadianism." He prac­ spondent from each country. tices a form of private confession which THE MINISTRY OF ABSOLUTION 97

adheres rather closely to the classic Lu­ care 1 in congregations at health and tour­ theran tradition of administering the "Of­ ist resorts; the need for guidance counsel­ fice of the Keys," a tradition which has ing predominates in the city." (Ger. 2) frequently fallen into disuse in all parts "The openness for private confession is of the Lutheran Church throughout the at a minimum in my country congregation, although members of the YMCA have had world. (We are thinking about the tradi­ positive contact with it at retreats. This tional practice of the 17th century, about suggests a method of approach in rhe which the commission meeting at Hanover church. I run a private Bible study circle was partly concerned.) This Finnish pas­ with a small group of men (6-8 people). tor was especially helped by the book of In this atmosphere private talks with Antti J. Pietila on confession. He consid­ common prayer have also developed, ers "a real renaissance of the confession of which I should like to call acts of private sins most desirable" for the church, but confession, even if they took place without he is not uncritical of the present practice liturgical formularies." (Ger. 5 ) of liturgical private confession, because he Several pastors - quite independently of fears that this form could become a mere each other - agree on one point empha­ "trick" and similar to "a borrowed thing." tically: The church rou,.'" TTI~t.6 -·ivate confe··;~- L 100 People Des· e". the opportl.!.uity fo." articulation

.:tbsolving ,__ 0 rsr the receptioa v{ , obtion, its 0 C01zcern; it must PtJ..:'l.l..::Jt in making .. .:re the re______J the first declared and proclaimed aspect of its nM­ question about the openness of people to­ mal life. Otherwise this service of the day toward the church's ministry? church will establish itself as an exception "The words 'private confession' evoke which is either met by ignorance or by unconscious reflexes which cause us to prejudice. (Ger. 3 ) avoid them. However the reality of private One African respondent reports dlat for confessiun exists. In our big cities par­ several national reasons a more extended ticularly, man is more and more alone request for the church's offer is not found with his problems, his faults, and his anxieties. I have noticed that he profits in his region (Eth. 1). But even in this joyfully and thankfully when a suitable case, which indicates relative agreement occasion for conversation is offered to him, with that which was reported from Ger­ and such occasions frequently become a many and to some extent from other Euro­ sharing-experience and often a true con­ pean countries, one finds that apparently fession, even if the Word itself is not used. the openness of people to request it de­ ..." (Fr. 1) pends to a large extent on the church's "The openness is not as great in the offer and practice as well as the explana­ medium-sized congregations as in large tion given by the church on the whole cities where the individual is afraid of los­ matter. Perhaps this applies more or less ing his identity and has fewer inhibitions about disclosing his sorrows and needs. In to all parts of the world. general, the openness is limited through 1 Usually the German word Seels01'ge is lack of experience." (Ger. 1 ) translated as "pastoral care" or "pastoral min­ "There is a greater demand for pastoral istry." 98 THE MINISTRY OF ABSOLUTION

"Every conversation is ... very earnestly "Generally our people are not open . . but very courteously . . . proffering enough to speak about the personal sense the of sins ...." (Fin. 1 ) of guilt. One wonders whether this applies ". . . More often it tends to be in an specifically to Japanese people." (Ja.l) informal counseling or pastoral care set- "Our people hesitate to speak openly dng," (fin. 2 ) about personal matters. 1.1y question is, As a result of a revival movement and How can I create an atmosphere? How can the church provide a situation to let its echo in psychotherapeutic literature, the counselee feel that he is welcome and one now finds a more extended use of con­ invited?" (Ko. 1) fession and a remarkable understanding of it. In fact, similar to the Eucharist, con­ The immigrant background of a Ger­ man-speaking congregation in Mexico is fession is frequently considered to be cen­ tral in church life. The importance ascribed noteworthy. Private confession is regarded as a Roman Catholic practice only, and the to confession is often connected with a new understanding and interpretation of the pastor regards the acknowledgement of sins ministry itself. Confession is preparation as more urgent than a declaration of the for Holy Communion as well as an inde­ forgiveness of sins. The pastor stresses the pendent liturgical rire. (Sw. 1) fact that we receive the comfort of the Gospel cnrougi1 severai differenr means, [oubtlcss there is 'l need for people to but -he (cx,. in the values of have a listener. There IS a great openness a more specific form of absolution. (Me. 1) toward private confession and [he can, Of This is similar to what is reported from souls, although people do not always real­ the Argentinian Lutheran Church, which ize what this need means (Sw. 2). It is is a member of the Lutheran 'IX! orld Feder­ not purely coincidental that a student pas­ ation. In Argentina there is almost no tor who has himself benefited from the tradition of private confession and absolu­ possibilities of private confession in a spe­ tion and only a rather modest request for cific order (urao ",ucis, a fellowship of it, but the Lutheran faculty of Jose C. Paz pastors and laymen) sees the necessity of understands the importance of the question making the Lutheran concept of Law and and is seriously interested in further re­ Gospel more concrete in pastoral practice. search. (Argen. 1) His own experiences and convictions are A pastor with an American background confirmed by people who respond posi­ who works at a secondary school in the tively to the church's offer of forgiveness church of Tanzania knows about the im­ and absolution. A Norwegian pastor states portance of the "Office of the Keys." Bad that his experience has convinced him that instruction given by the church is, in his pastoral counseling, understood as private opinion, the reason for the fact that people confession and absolution, should be a nor­ do not ask too often for confessions to mal happening in the Christian life (Nor. be heard: 2). Hence, the organized church has a dis­ "Perhaps future revisions of the perico­ tinct responsibility to promote private con­ pal system will also permit preaching .on fession, for it is not practiced very fre­ the subject more often than on the First quently outside specific groups. Sunday After Easter alone." (Tan. 1) THE MINISTRY OF ABSOLUTION 99

The following remark deserves special at­ informal kind of absolution, an assurance tention: of forgiveness, a Scripture passage and Private confession strongly connected with a prayer shared together, and sometimes Holy Communion as a preparation for the a regular absolution. For many people a Eucharist does harm to the confession as formalized service of confession and abso- well as to the Communion. (Tan. 1 ) lution is meaningless unless the problems have been thoroughly discussed first." As might be expected, American theol­ (US 7) ogians are particularly aware of the impor­ Another chaplain associated with an tance of the whole matter, and they con­ office of counselors finds a great openness. tribute much to our research. People may even make a choice whether Confession "much more often tends to to have a psychologist or a pastor from be in an informal counseling or pastoral whom to receive forgiveness of sins so care setting." (US 1) that they may strengthen their relationship A few people respond readily and find to God. (US 5) it most remedial and assuring. "Counsel­ ing has in many cases led to formalized 2. Is the ChtI/Ych Well Enough private absolution, whereas in others it has followed, but one seldom fails to lead Equipped to R espond? to the other." (US 9) For question 2, in which we asked for "Our people do not respond to the offer more objective data, we received answers of private confession and holy absolution. that helped us to systematize our report. Perhaps the emphasis has been too much In the context of this question the de­ on the confession and not enough on the sire is expressed again to have private con­ absolution. For a number of years I pub­ lished a stated time when I would be avail­ fession stressed as a normal and legal in­ able in the church for confession, but had stitution of the organized church. so little response that I terminated this "Private confession must receive its practice. . .. I think we have to start with 'legitimate place; and this must find ex­ the children." (US 8) pression in the agendas." (Ger. 3 ) This pastor, too, is convinced that it would "The nature of private confession is be the responsibility of the organized laid down for a Lutheran in the section on Confession in the Small Catechism of church to make private confession a nor­ 1531 ; in the Exhortation to Confession in mal institution of the church. the Large Catechism; in the Augsburg It takes about 20 hours per week in the Confession, Articles XI, XII and XXV; in ministry of another pastor who reports a the Apology, especially XII, 41; in the great openness on the part of people in his , Part III, Article VIII." large city. (Ger.4) "Few people come with the idea of Almost all of our experts agree with making formal confessions in order to re­ this assertion, which specifies the common ceive absolution. They come to discuss Lutheran tradition, as found in existing their problems, trying to find some help. church orders. Often this leads to a kind of informal confession. Although, it often leads to an With regard to confessional literature, 100 THE MINISTRY OF ABSOLUTION which prepares the pastor as a confessor, of guidance in how and where to hear and to the orders of private confession, it confessions. . . . What are the mechanics seems at first sight that there is no short­ [for hearing confessions}?" (US 8) age of material, particularly in the United "It is my feeling that the church has States and in most European countries. not provided usable forms specifically for Despite this first impression a more de­ this purpose. I think such a form should appear in both the Service Book and tailed examination of the questionnaires Hymnal used by the congregation as well reveals the following important items: as in the pastor's handbook." (US 4) "There are sufficient aids and orders of "I do not use a specific form . . ." confession as such available, even if there ( though this pastor indicates that his is a lack of official ... ones, as can only church, The Lutheran Church - Missouri be expected in a church unaccustomed to Synod, has provided some forms) . "My private confession." (Ger. 1) suggestion is that the form be printed It is helpful to delve more deeply into in colloquial language as a guide to coun­ the details of this almost disturbing variety selors." (US 5) of what is used or wanted, approved or dis­ Another, having enumerated the forms approved. Sometimes the use of a form­ available, adds his opinion: ulated order seems helpful, sometimes not. "Incidentally, it is perhaps significant "I am grateful for the Lutheran form that it is not anticipated that private con­ (compare Ordntmg des kirchlichen Le­ fessio n will occur often enough to place it bens) which is there as an ecclesiastical in our Service Book and Hymnal so that safeguard against pietistic experimenta· easy reference to it can be made." (He tions." (Ger. 5 ) stresses the necessity of having a specific "Our Lutheran Church is using a man­ form of private confession and absolution, ual containing a certain formula for although he does not want to bind himself private confession . . . but the form of to a legalistic practice, but rather intends 'official co nfession' is used very seldom." to be faithful toward the situation he faces.) (US 3) (Fin. I) "Our order for private confession (Lu­ The pastoral counselor "must have a theran Church in America) is simply an guideline for searching the conscience which prevents him from indulging in individualized form of the general church mere moralism. This commission [the Lu­ confession and is not very flexible." (US 1) theran W orId Federation Commission on Another confessor has used the form of Worship and Spiritual Life - ED.} should the Roman Catholic Society of the In­ exert itself to the utmost in preparing such carnate Word, a form which is "fine for guidelines. The only aid to confession those who are truly 'open' to a real con­ provided in the hymnal is apt to mislead fession. It has worked very satisfactorily." the people [only some of the Lutheran (US 9) churches in Germany have added a short "I find that in working with students instruction and order for private confes­ the rite of the Lutheran Student Associa­ sion to their hymnal- ED.}. Most of all tion in the United States is the most mean­ I recommend the aid to confession in Max ingful service." (Tan. 1) Thurian's book Evangelische Beichte . ... "The chief difficulty I believe is the lack A variety of forms is required." (Ger. 2) THE MINISTRY OF ABSOLUTION 101

Generally speaking, one has the im­ cessity of private confession. Our ques­ pression that in Germany a common and tionnaire reveals the interests of several helpful form is available since the intro­ groups, for example, those involved in Fin­ duction of the Agende III of the United nish "Laestadianism," the Ordo Crucis, the Lutheran Church in Germany. Within the Marburger Kreis, or the Swedish High Scandinavian countries no particular lack Church Revival. Doubtless the realizeltion of a usable order for private confession is of the practice of private confession is inti­ felt. The form "de recevoir publiquement mately tied up with various movements for l'absolution individuelle" is highly appre­ renewal in our church. The younger ciated in France, and it seems to be a part churches derive their immediate existence of ancient Lutheran tradition still used in from those movements, and the American other parts of the Lutheran world as well, scene is more strongly influenced by this for example, among the Slovak churches. spiritual background than the European One pastor states emphatically: scene. In Europe the practice of private "A pastor who has no confessor of his own confession is found almost exclusively cannot be one himself." (Ger. 4) within the borderlines of such groupings. Another says: Here the tension between organized churches and various movements for spir­ ''We cannot have a popular order of pri­ vate confession unless we utilize the com­ itual renewal is particularly felt. One very mon order of private confession for our­ important remark is to be undersrood in selves." (Fin. 1 ) this context: And similarly: "Private confession is justification in aclu. It is the most vivid sign of the vitality of "I have found private confession enor­ Christian existence. Congregations with­ mously therapeutic in my own life." out private confession are spiritually dead. (US 1) . . . The scene of confessional life is the A pastor should not be able or allowed congregation. The practice of private con­ to hear confession "without ever having fession brings about the spiritual subdivi­ gone to private confession himself." sion of congregations in state churches to (Ger. 3) form the future structures of confessional "I cannot understand how a pastor can Lutheran diaspora-congregations." (Ger. 4) be a confessor if he has not been through the pain and the joy of a radical confession 3. What About Training for the Ministry and of reception of absolution." (Nor. 2) of Absolution? "I really doubt if it is possible to make private confession acceptable to parish­ From the answers sent to us one can ioners until pastors of the church have easily get the impression that up to now themselves experienced its meaning." preparation for the confessor'S ministry has (Tan. 1 ) been totally insufficient and very often How does the church respond to the almost nonexistent. This is all the more openness of people? Many spiritually ori­ true if we recognize that in cases where ented groups, particularly orders for pas­ pastors evaluate their training positively, tors and laymen, the present number of they often benefited much more from which is hard to estimate, realize the ne- single persons or a particular fellowship 102 THE MINISTRY OF ABSOLUTION than from the faculty or seminary where mllllstry so as to practice ii III the con­ they were trained. gregation." (Ger. 5 ) What was their preparation like? Gen­ "There was not nearly enough adequate preparation - either for pastoral counsel­ erally pastors from all over the world agree ing or for the whole realm of the personal that their seminary training was inade­ application of the Gospel in face-to-face quate. Some of them have commented as meetings . .. a great lack in the church." follows: (US 6) "However, we have not been sufficiently ". . . I believe most emphatically that prepared for this ministry.... " (Fr. 2) neither my seminary training nor my own "In my time, in fact, the courses on study has prepared me to deal adequately practical theology did not teach anything with either situation [pastoral counseling on this subject.... " (Fr. 1 ) or private confession}." (US 8) "My training was totally insufficient." "I think we got a good introduction to (Ger. I) the problems especially through the theo­ "In the course of my studies I hardly logical seminary. . . . [the "menighets­ saw an opportunity of gathering knowl­ fakultet" of Oslo} .. . it would perhaps edge and experience in this field." (Ger. 2) have been useful to get more concrete "A look at non-German conditions (in knowledge about mental diseases. . . . Texas) made me critical toward the theo­ But I do not think that studies, books, and retical intellectualism of German training lessons are sufficient as an introduction to and more open for the concerns of private the pastoral problems one faces. confession." (Me. 1) (N or. 2) "I see the difficulty ... in the fact that "I think that my seminary has grown our outdated theological training neglects just as I have since that date . .. ." (Now preparation for the service of the pastoral courses in psychology, psychotherapy, pas­ ministry, and that contemporary theology toral counseling, and clinical training are further discredits the ministry as such. offered. ) (US 5) \XThat makes it all the more difficult is the "My training compared very well and fact that future pastors have hardly ever in some cases exceeded present training on experienced regular guidance and thus this point. . . . Much of the more have only a very hazy idea of the pastoral sophisticated psychological jargon used ministry." (Ger. 3 ) today very easily misses the theological "Equipping us pastors for private con­ necessity for understanding Law and Gos­ fession, pastoral counseling, and (com­ pel as related to both the First Article mon) prayer is either lacking or at least (creation) and the Second (redemption) . totally inadequate. . . . Our training for ." (US 4) the spiritual office shows its greatest weak­ ness here." (Ger. 6) 4. What Is the Connection Between "All the academic courses at the uni­ the 'Traditional Center" of the Pastoral versity and the practical training at the Ministry to Individuals and Psychology seminary ( 'Predigerseminar' ) "remained and Counseling? highly theoretical, and had it not been for my contact with Biblical at the There can be no doubt that our experts grass roots level, I do not know how are aware of the necessity of confronting I would have gained access to the pastoral the sinner in order to transmit Christ's for- THE MINISTRY OF ABSOLUTION 103 giveness to him! They are equally aware pists) would be fruitful, but several un­ of the necessity to counsel. and help him fortunate experiences have made me skep­ in his daily existence! tical about this subject. The psychiatrist has a tendency to stir up the past which However, we must realize that the rela­ has already been covered by absolution, tionship between the so-called traditional and his mode of treatment is often cata­ center and the contemporary means for strophic. recognizing man's needs is construed dif­ "I am, however, convinced that most ferently. This is due to the fact that per­ of man's problems are spiritual problems, sonal gifts as well as preparations for the the center of which remains justification ministry are different. In addition, it can by faith. One can convince oneself of this be maintained that it is rather dimcult to by reading the chapter devoted to the formulate this problem concisely and cor­ subject of· fatigue in the recent book by rectly since a certain amount of casuistry Dr. Tor Aukrust entitled Mennesket i is involved. But certainly after all we have Jamfunnet (Vol. II, Oslo)." (Fr. 1) learned from the preceding remarks we "I regard the above-mentioned 'tradi­ can draw the conclusion that the failures tional center of the pastoral ministry" as basic, now as before. But I also regard it of an ill-equipped church with pastors in­ as essential to avoid seeing in all prob­ adequately trained the ministry of abso­ for lems, all illnesses, and especially in aU lution are reflected in both this lack of mental disturbances an immediate tie-up clarity and this uncertainty. with pet-so-nal guilt in such an oversim­ In view of the simplicity of the Gospel, plified way as has often been the case. we should "not follow the trend of psycho­ Differentiation arising from expert knowl­ analyzing . . . although we are aware of edge is essential here for the pastoral the usefulness of psychology." (Fr. 1 ) ministry_ And I believe that much of the "Confession in a strict sense can never animosity toward private confession stems be the only form of pastoral care to be from the fact that frequently there has used." (Sw.l) been and still is too much oversimplifica­ "Psychology and counseling are im­ tion here." (Ger. 1 ) portant, but not to be considered inde­ "I feel that the collapse of the pastoral pendently. . . . Both are simply means ministry in our church and the evasive in applying the Gospel to the actual sit­ flight into a chaotic secularism is bound uation." (Ja. 1 ) up with the fact that Rationalism has "One has, of course, to distinguish destroyed private confession. Contempo­ carefully between two different reactions. rary theology, in setting out to vindicate The troubled man who is faithful raises the honor of Rationalism, shows that it himself through pastoral counseling, the has very little awareness of the inner state sick man through psychotherapy. Some­ of contemporary man. The insights of times the cooperation of the pastor and of psychology should therefore be theologi­ the doctor will be fruitful. Sometimes the cally assimilated in such a way that the cooperation does not prove helpful. . . ." so-called modern theologians realize how (Fr. 2) baffled they are when confronting modern "I was of the opinion for a long time man and be made aware of the many lofty that cooperation between pastors and values of serving man, which have been Christian psychiatrists (or psychothera- entrusted to the evangelical congregation, 104 THE MINISTRY OF ABSOLUTION

[but} which they have already sacrificed." Another respondent refers to O. Hobart (Ger. 3) Mowrer, who stressed the reality of guilt, "The traditional center of the pastoral and to Prof. D. Belgum, who has taken the ministry is doubtless the forgiveness of thesis of Mowrer seriously in his book sins as an act of our Lord Jesus Christ. Guilt, Where Psychology and Religion . . . In its pastoral ministry the church Meet. must require the readiness for a genuine metanoia and bring it about in practice. "I have noticed that some authorities This is a question about the nature of the stress that private confession and absolu­ church." (Ger. 2) tion should be made available only after "In some cases cooperation between the a complete counseling relationship. How­ psychologist and the pastor will be desir­ ever, if the stress of pastoral counseling is able.... My own experiences in the area on helping those who are already in trou­ are almost without exception positive." ble, could not regular private confession (Nor. 2) have a certain preventative function as "The form of private confession and spiritual direction quite apart from pas­ absolution is important. . . . I feel we toral counseling?" (Tan. 1) should retain a distinction between con­ Conclusion fession and absolution ... and psychology and counseling. I personally believe rhac T o b sure, actions cannot be se n a it is needful at this moment in history to mere statistics. We have not endeavored make a separate appointment for 'coun­ with our research to achieve completely seling' in order to preserve the integrity objective data or assured results. What we of the 'confessionaL'" (US 3) modestly believe is that as pastOrs of the "The need of society for integrity neces­ church who have received responses from sitates confession and absolution as a sim­ our brethren in the ministry, we have ac­ ple process for achieving honesty. Add to quired some important insights that vali­ this the relationship to God as a meaning­ ful way of fulfilling oneself in society, and date or confirm our own experiences. Simi­ confession and absolution are essential." larly, we look more hopefully to the evalu­ (US 5) ation that is taking place within the con­ " 'Private confession' is both confession text of the commission's work on this issue and absolution. And when one first realizes of private confession and absolution. How this, he finds the right openness for private do we as Lutherans face the reality of sin? confession, the right form and the right How is it to be met: by private confession rraining. Only if one defines 'care of souls' and/or counseling? Have our "experts" in this way can he begin to cooperate with provided any clear definition? No, I don't psychologists, physicians, and so on. Only think so. But it seems that all of them then can he help the whole man - spirit, could more or less agree to the following: soul, and body." (Sw. 2) "The only connection I can see is that 1. that we are speaking about that which absolution as a sacramental act could fol­ our formal confessional writings em­ low a counseling situation - but the two, phatically recommend to be maintained it seems to me, would have to take place within the life of the church; in different physical surroundings. Both 2. that we are speaking about the Gospel, are desperately needed." (US 8) which is alive in the church, urging THE MINISTRY OF ABSOLUTION 105

people to confess their sins and to but at the same time it is understandable receive forgiveness that they may be that anyone who proceeds from a practical strengthened in their faith; point of view might not be too much in­ 3. that what "happens" besides preaching terested in such reflections. We realize and the use of and the Eu­ how practical usage may determine its own charist, "happens" in a face-to-face re­ accents. lationship and to some degree in a sit­ But in spite of this fact it is easy to uation of dialog; see how much practice itself depends on 4. that the ministry of the Gospel, the doctrinal and theological presuppositions. church's mission to reconcile, is realized What one does depends on what he is 0n the bas:: of ar:.':: ;a fulf;~~w-!nt of willing to do, what he finds, and what he a commandment of the Lord (it seems seeks. that there is very little hesitation in Ilsing the traditional term of "sacra­ Keeping these remarks in mind, we can ment" for descriptive purposes); now list the most evident conclusions: 5. that by agreeing on the previous four 1. The openness of people to the points we find no need to postulate church's ministry is not always evi­ a specific form for private confession dent, tho" ~h it is evident ' : the which would minimize or exclude church knows about human need "f"l"':r forms. "hf)ut it. rr>;ssioll. (1) 3

W __ld situations_~_~_h arL dose to II ere Sf' to I [tensi gree- the ancient tradition of a confessional, and mem that, generally speaking, litera­ ture which prepares for confession is we find ordinary conversations in which not lacking. (2) principally the same thing is happening: the pronouncement of absolution after III. Sufficient liturgical material (that is, private confession. orders for private confession) IS ~ .. .ilabl< . some s of - trall­ It should be remembered that responses ism in ordinary agendas and congre­ were given on the basis of our commis­ gational hymn books. (3) sion's work up to this point. From the IV. There is a very strong demand that responses we can learn what the relation­ the Lutheran Church today should ship is between the opinions of the "ex­ stress private confession as one of its perts" and our commission's tentative con­ fundamental, normal, and necessary clusions. There is some agreement, and institutions. ( 4 ) probably not one of those who responded v. Most men realize and regret that would question the fact that pronouncing there is usually no preparation in the absolution would be a primary means for church for the confessional ministry transmitting the Gospel. Almost all could of the church. ( 5 ) rejoice over the "celebration of reconcilia­ VI. A ministry that is not acquainted tion" 2 that happens through absolution, with the vital use of private confes-

2 This term was introduced into the theo­ 3 The numbers in parentheses refer to notes logical discussion by the commission's con­ on the theses; the notes follow after the theses sultant, Wolfgang B6hme of Germany. at the end of this article. 106 THE MINISTRY OF ABSOLUTION

sian does not appeal to people seek­ NOTES ON THE THESES ing private confession. (6) 1. a. With regard to details one may remark VII. Modern man's receptiveness to psy­ that those who have experienced pri­ chology and psychotherapy should be vate confession themselves feel the considered in preparing men for their need for this ministry of the church entire ministry, particularly their most of all; ministry of private confession and b. Furthermore, one finds a great variety absolution. Seminarians should be of people looking for this ministry: acquainted with the methodology of both psychology and psychother­ 1. those afflicted people in suburbs apy. (7) who are eager to speak out because they do not have anything to hide; Some of the criticisms and proposals are expressed quite emphatically, sometimes 2. more educated people who are well informed about psychological mat­ even bitterly. But it is more important to ters and feel at ease with a pastoral see how many pastors report the encour­ counselor if he seems to be ade­ agement and joy which their experiences quately trained in psychology. have provided, as they have tried responsi­ (We find a reluctance to use the bly to make the best of the Christian trea­ term "confession" where the whole sure and its Lutheran interpretation. Lutheran heritage is unknown and Any discussion of private confession where suspicion is felt toward Ro­ must also raise the question of the extent man Catholicism. ) of our common heritage with the Roman c. One gets the impression that in all re­ Catholics. Is private confession intimately gions of the world with relatively involved in the 16th-century split? Do our young ecclesiastical traditions, the rel­ experts refer at all to Roman Catholicism? atively vital desire for concrete forms Most respondents seldom referred to Ro­ of committed Christian life is tied up man Catholicism. Neither overenthusiasm with very little experience in this con­ toward nor negative preoccupation with text. There one may speak about "too little openness." The explanation for Roman Catholicism played a great role in this is that when the church started their responses. And yet one voice re­ missionary work in the 19th century, minded us of our common responsibility the ancient confessional tradition of by asking whether Roman Catholics with had already been extin­ their renewed stress on general absolution guished. and we with our emphasis on private con­ d. On the other hand, in some areas we fession might not pass each other. The find a tradition of private confession fact that all criticism is infused with a that is very close to the prerationalistic gratefulness for the spiritual richness we tradition (compare Finnish "Laesta­ are to administer and a love for the church dian ism" ), but those involved do not and its congregations ... and the fact that envisage a or extension of at present pharisaical, destructive, and this specific tradition. ironic slogans are avoided . . . give us a e. Particularly important was the confir­ well-founded hope for fruitful continua­ mation we found in some answers for rion of our work. the supposition that at least on the THE MINISTRY OF ABSOLUTION 107

European continent we can find what as many formulas or orders for pri­ really may be called pl'ivate confession vate confession in their agendas, their almost only within specific gl'OUPS, experience of private confession and orders, and so on. These derive their absolution has still been more vital existence from different revival move­ than in Europe.

ments. The names of many of these ~. Again, questions must be raised about groups are well known: the Ordo the course of those younger church Crucis, YMCA, Taize, Marburger traditions which, due to their original Kreis, Laestadianism, and so forth. In missionary background, have almost Hungary there is some practice of pri­ no tradition, no literature, and no vate confession, and its connection orders for private confession. with FirHlish practice is evidem. If the . American Lutheran churches are chil­ d. It is a necessary task of the Commis­ dren of revival movements to a greater sion on Worship and Spiritual Life degree than the European, then it is of the Lutheran W orId Federation to no wonder that private confession is point out such needs and to make ur­ more widely evident in ordinary gent recommendations to fulfill those American church life. needs. 2. Quite naturally the situation is not always 4. Our experts have often underscored the same. Although pastors do not find the fact that all the efforts made by in­ dividuals or groups not r('l;u\t !n ::! rn-- _L litera':t1Te with '~~ard to preparin[ w·i\l fe lfessi,m ithin it ordinary theo­ morc genera 1 :: -1Ctice -, ,,?rival _ __ nfes­ logical studies, such literature is available sion so long as the organized church itself in the major parts of Lutheranism. Prob­ does not confess that those efforts are in harmony with the church's message, heri­ abl~' the situation in the younger church traditions is less favorable insofar as the tage, and conviction. Several means of use of the traditional Western languages instructing people have been proposed, is' only in part satisfactory. (Cf. note 1, for example: c.) whether that literature will be found a. regular announcements of confessional and used by pastors depends on whether facilities; they discover through specific persons or b. consideration of the matter when re­ groups a vital practice of confession. forming the pericopal system; 3. Several other impressions are received c. instruction for both children and adults from the responses we tabulated: in Sunday schools. Many of these sug­ a. With regard to confessional practice, gestions are well known and no other one finds an unsatisfactory situation in specific proposals arose out of our Germany in spite of the fact that the questionnaire. Again, if we keep in United Lutheran Church in Germany mind what has previously been said has prepared exemplary orders and about the younger church traditions, formulas in its Agende III. These we come to the conclusion that the formulations seem to be valid today. focal point of the problem is touched Our experts, at least, do not criti­ upon in Thesis IV. Nobody can recog­ cize them. nize our church as a confessing church b. On the other hand, although churches - that is, a church that is vitally ex­ in the United States have not included periencing justification - from the 108 THE MINISTRY OF ABSOLUTION

mere fact that it still maintains its menical context. Because our "experts" heritage of historical confessional writ­ apparently have a traditional Lutheran ings. When we Lutherans realize how conception of the ministry, they have not extremely one-sided, theoretical, in­ stressed the ecumenical aspects of the tellectualistic, and individualistic we ministry. become, probably more on the Conti­ 7. Certainly, as our data have indicated, nent than in our more recent church there have been no uniform opinions. On traditions, and how the church's proc­ the contrary, sometimes it seems as if var­ lamation itself remains empty and ious evaluations of our present situation vague, then we shall have touched the move in opposite directions. Some have heart of the matter. stressed the need for combining the min­ 5. Several of our "experts" claimed that the istry of absolution in the strict theological iusti/icatio sola /ide should be reflected by sense with psychology, while others have the practice of the Lutheran Church in underscored their desire to keep the two order to overcome the sins of the world distinct. We should note, however, that within its own midst. The responses to apparently nobody opposes the recom­ our questionnaire have indicated our mendation for more intensive training failure to do this. Revival or renewal today in psychology and psychotherapy. movements often bring to light more It is remarkable that instruction available hopeful situations, so that we might con­ in this field up to now is in many cases clude that in the future improvements are considered to be of a high standard al­ to be sought only in close connection ready. Sometimes greater knowledge of with such revival movements and reform­ psychotherapy is desired to enable the ing groups. pastor to decide where his task ends and 6. It is probably not necessary to look for that of the physician begins. In any case, reforms of details (better altar books or both extremes are to be avoided, that is, techniques), but our entire ministry must allowing the pastor to function as a medi­ be thoroughly reformed. This is a step­ cal man who dominates the scene or the by-step process which will hopefully lead physician to function as a secular priest, to a theological definition of the minis­ exclusive of the Gospel. terium ecclesiasticum in the present ecu- Geneva, Switzerland