FOREWORD

In this issue of the Quarterly, we are pleased to bring you the 1985 Reformation lectures which were delivered at Bethany Lutheran College on LUTHERAN SYNOD QUARTERLY October 30-31, 1985. These annual lectures are sponsored jointly by Bethany College and Bethany Lutheran Theological Seminary. The lectures this year were given in memory of Martin Chemnitz, Theological Journal of the whose theological leadership after ~uther'sdeath Evangelical Lutheran Synod no doubt saved the Reformation. Edited by the Faculty of The guest lecturers were Dr. Eugene Klug, Bethany Lutheran Theological Seminary Mankato, Minnesota Professor of Systematic Theology at Concordia Theological Seminary, Fort Wayne, Indiana, and Dr. Jacob Preus, past president of the Lutheran Church--Missouri Synod. The reactor was Professor Arnold Koelpin, instructor of religion and history at Doctor Martin Luther College, New Ulm, Minne- sota. Dr. Klug lectured on Chemnitz - and Authority. He is also the author of several articles and essays and is best known for his book From Luther -to Chemnitz on Scripture ---and the Word. Dr. Preus is rememberedfor his valuable contribution in translating Chemnitz' Duabis Naturis --and De Editor: Pres. Wilhelm W. Petersen Coena Domini into English. He is currently work- Managing Editor: W. W. Petersen ing on sections of his Loci Theologici. Dr. reu us' Book Review Editor: J. B. Madson lecture was on Chemnitz -and Justification. The lectures are preceded by a biographical sketch Subscription Price: $5.00 per year of the life of Martin Chemnitz by the editor. Address all subscriptions and all correspondence Also included in this issue is a sermon LUTHERAN SYNOD QUARTERLY delivered by the editor at the 1985 fall General Bethany Lutheran ~heologicalSeminary Pastoral Conference communion service. The Con- 447 North Division Street ference met at Bethany College and the communion Mankato, MN 56001 service was held at Mt. Olive Lutheran Church in Mankato. We take this opportunity to wish all of our readers a blessed Christmas and a happy and healthy new year in Jesus' Name. --WWP TABLE OF CONTENTS

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I. A Biographical Sketch of the Life of Martin Chemnitz . . . -- W. W. Petersen

11. Lecture I Chemnitz and Authority . . . -- Dr. Eugene Klug

111. Lecture 11 Chernnitz and Justification . 36 -- Dr. J.A.O. Preus

IV. Communion Service ...... 69 -- W. W. Petersen Martin Chemnitz 1522-1586

Martin Chemnitz was born on November 9, 1522 in Treuenbrietzen, Germany, a small town located fifteen miles northeast of Wittenberg. His father was a wool merchant who died when young Martin was eleven years. The local schoolmaster, Laurentius Barthold, recognized him as a lad with superior gifts and persuaded his mother to send him to Latin school in Wittenberg. It soon be- came apparent that he was not ready to be away from home and so he returned.

Soon thereafter he started reading the Latin writings of Laurentius Valla and even translated one of the apocryphal books from German into Latin. As time went on his friends persuaded his mother to send him to Magdeburg where for three years he concentrated on Latin grammar and became proficient in writing Latin. He also studied Greek and astrology.

After Magdeburg he wanted to attend the uni- versity, but because of a lack of funds he became a tutor. He saved enough money to enroll at the university at Frankfurt, where he studied for a year. When his funds were depleted he became a schoolmaster.

From Frankfort he went to Wittenberg to study under Melanchthon, who advised him to study Greek and mathematics. He also developed an interest in astrology, which led to a friendship with Duke Albert of Prussia. Chemnitz came to Wittenberg in 1545, one year before Luther's death. It does not appear that he knew Luther personally, but he did have opportunity to hear him preach and lecture. When the Smalcald War disrupted the Univer- Chemnitz and Moerlin to his realm. After some sity of Wittenberg temporarily, Chemnitz went to negotiations the council at Braunschweig agreed Koenigsberg, where he tutored Polish students to permit Moerlin to go to Prussia, but insisted and earned the degree of Magister, similar to that Chemnitz remain in Braunschweig and take our Master's Degree today. It was here where he ~oerlin'splace as superintendent. Chemnitz developed a deep interest in theology and became reluctantly agreed on these conditions: disillusioned with astrology. He applied for a librarian position and got it. This stimulated 1. That all members of the ministerium would his interest in theology. During the next three abide by the corpus of doctrine which was years he studied the Bible, the apocrypha, and in force in the churches at Braunschweig all of the commentaries of the Bible that were and would strive unitedly and constantly available. against error; 2. That all pastors would work together in When the Osiandrian controversy broke out the matter of church customs and cere- Chemnitz took public issue with Osiander, who monies; was a favorite of Duke Albert of Prussia, and as a result fell into disfavor with the Duke. In 3. That no pastor would belittle a brother 1553 Chemnitz went back to Wittenberg, where pastor or speak evil against him, that Melanchthon persuaded him to lecture on his Loci all complaints would be brought before Communes. His lectures were well received by the assembled ministerium, and that the the students. Shortly after coming to Witten- aggrieved parties would not leave the berg he was called to be assistant to Joachim assembly before a reconciliation had been Moerlin, who was superintendent of the churches effected; at Braunschweig. Incidentally, Moerlin had 4. That the superintendent should have the been banished by Duke Albert during the Osian- right to admonish members of the minis- drian controversy. terium, and members of the ministerium to admonish the superintendent when they Despite pressure to remain at Wittenberg found fault with one another; he accepted the call to Braunschweig. Before he left Wittenberg, Bugenhagen ordained him. 5. That, though he sought no personal honor, At Braunschweig he began preaching regularly. the brethren give the superintendent due He was not a particularly good preacher at first, reverence and obedience for the sake of but developed into an excellent one, and his the proper conduct of the office. sermons were described as doctrinal, short, simple, and clear. The clergy at Braunschweig He also asked the council of Braunschweig to sub- took them as models. scribe to the following points:

By 1577 Duke Albert of Prussia saw through 1. The council will abide by the accepted ~siander'saberrations and sought to recall both body of doctrine and will permit the ministerium at all times to teach accord- In his meetings with the ministerium of ing to it and to warn against false Braunschweig, Chemnitz again lectured on Melanch- doctrine; thon's Loci. He became famous as a churchman and preacher, but he is especially noted for his The ministerium will be permitted not role in connection with the controversies be- only to teach the true doctrine and to tween the Roman Catholics and the churches of warn against false doctrine but also the Augsburg Confession, and the strife which even if this to rebuke ungodly living, rent the later churches after Luther's death. should be found in the city council and The first led to his Examen of the canons and its members; decrees of the Council of Trent, the second to The city council will not interfere with the writing of the Formula of Concord, of which the exercise of proper church discipline he was the chief author. He was assisted by on the part of the superintendent and Andreae, Chytraeus, and Selnecker. the minister ium; In the Examen, which consisted of four The city council will not call any min- volumes, he showed from Scripture and the ister without the consent of the minis- fathers just how far Catholicism had departed terium and the superintendent, nor re- from Scripture. In the first volume he worked move any pastor from office without the through the formal principle of the Reformation consent of the same parties; showing that Scripture alone and not tradition, The council will foster the city schools nor a combination of the two, is the sole source but will not engage teachers unless they and norm of doctrine. The first volume appeared have the approval of the superintendent; in 1565 and covers the chief articles of the Christian faith. In the remaining three volumes The assistant to the superintendent pro- he treats the sacraments and the abuses in the vided for in the church order of Braun- Roman Catholic church which the Council of Trent schweig will be appointed by the council sought to defend. The Examen was widely acknowl only after prior approval of the super- edged not only as a polemic against Trent, but intendent. also as a thorough exposition of the teaching of the adherents of the Augsburg Confession. In so doing Chemnitz showed the grasp that It has been praised by the Lutherans and also He became he had of the problems that existed. has the respect of noted Roman Catholics. He met with the (We an excellent superintendent. are indeed grateful that Part I & I1 of the pastors of the city twice a month to discuss Examen have been translated into English by doctrine and practical matters. He provided Fred Kramer.) for widows and orphans of pastors. He saw to it that care and dignity were maintained in call- Chemnitz is also known for the role which ing pastors. Candidates for the ministry were he played during the dissension that arose after thoroughly examined before they were called into Luther's death. This dissention had its roots the ministry. in the vacillations of Melanchthon, who allowed been said "if the second Martin had not come, himself to be pressured by the Interims. It was the first Martin would scarcely have endured" Chemnitz more than anyone else who was the guid- or as Dr. Klug has put it in his lecture, ing force behind the Formula of Concord and was "without Chemnitz on the field, Rome would have instrumental in putting together a document that carried the day against the Lutheran Church." was signed by three electors, twenty dukes and princes, many lesser nobles, thirty-five imperial cities, and about 8000 pastors and teachers. Chemnitz was irenic, yet firm. He did not engage (The above is largely a summary of a bio- in name calling, but focused on the issues and graphical sketch of Martin Chemnitz by Fred as a result brought concord out of dissension. Kramer, translator of Part I and I1 of the Theology was for him not merely an intellectual Examen. ) pursuit, but he believed that theology existed to serve the church. It is fair to say that Chemnitz, under God's grace and guidance, saved the Lutheran Church from destroying itself by - WWP strife. As Lutherans we are indeed grateful to our gracious God for this legacy and it is indeed appropriate that we honor the memory of this great man of God at our Reformation lec- tures this year. We should also mention that besides the Examen and the Formula of Concord he wrote the Loci Theologici, De Duabus Naturis, -De Coerna Domini, and Harmony of the Four Gos- pels which was published after his death. (We are also grateful that De Coena Domini and De Naturis have been translated by Dr. J. A. 07 Preus, who is currently working on sections of Loci Theologici.

In 1555 Chemnitz was united into marriage with Anna Jaeger, daughter of a jurist. This union was blessed with two sons and eight daugh- ters. Four of the daughters died in infancy. He enjoyed good health most of his life, but at the age of 60 he suffered from what we would today call "burn-out.'' In 1584 he resigned from his office as superintendent and died two years later at the age of 64. Rightly has it to bear the mantle of leadership after him. REFORPIATION LECTURES Chemnitz emerged as one of the champions of orthodox Lutheran theology, along with theolo- gians like Jacob Andreae, David Chytraeus, LECTURE I Nikolaus Selnecker, and laymen like Prince Dr. Eugene Rlug August of Saxony. The church is in their debt for the Formula of Concord and the Book of Concord. CHEI.INITZ and AUTHORITY 3. But it was Martin Chemnitz who was the key 1. Chemnitz was a man of the Word, committed figure in the Lutheran church in the genera- If for Luther the to- - the Biblical text. tion after Luther. Well known is the Roman guiding principle for doing theology was sub- Catholic assessment - chiefly as a result of mission to the Biblical text - haec regina his remarkable rebuttal of counter-Reformation debet dominari (this queen must rule), and we theology in his Examination --of the Council of must "bend low in reverence before its foot- Trent: "1f the second Martin had not come, the prints," he had said - the same mindset also first would not have remained." Sometimes a characterized Martin Chemnitz. That spirit man's true worth is discovered not first of governed the Lutheran reformation. all, or only, in the eyes of the beholders who are his friends, but especially by those who 2. Chemnitz made his reputation theologically opposed him and learned firsthand the true- As the old fashioned way - he earned it. tempered steel, the cutting edge of his theo- is now generally known, he was more or less logical acumen. Chemnitz' Examen Concilli self-taught. The basic tools, expertise in the Tridentini had scored and deeply etched itself Biblical languages, were a fruit of his univer- upon the minds of his Catholic opponents. "For sity years, but two and a half years as librar- this work Chemnitz received the title 'the most ian of the ducal library in Koenigsberg, 1550- villainous Lutheran' (sceleratissimus Lutheranus) 1552, afforded the opportunity to read himselt from Count Bartholomaeus v. Portia, the papal deeply into theology. With two-pronged approach nuncio," notes Werner E1ert.l Without Chemnitz he intensively pored through the Bible in the on the field Rome would have carried the day original languages and Luther's works. He It against the Lutheran church. He was the one could not have chosen a better way to go. who most incisively and definitively cut into prepared him for the gladiator's role which he Rome's theological corpus and did the surgery Terrible would soon be called on to fill. on Trent's (1545-1563) formulations, and his controversies brewed in the Lutheran church Roman opponents recognized it. Yet he had done during the stormy years after the Augsburg and it, as in all his work, with a gentle hand, Luther had died in Leipzig Interims of 1548. calm and unhurried like a skillful surgeon Melanchthon, though a valued friend and 1546. intent on healing. The massive Examen occupied colleague at Wittenberg, proved insufficient him for almost eight years, 1565-1573, midst as tomfoolery but idolatry, contrary to the other duties as superintendent of the churches first commandment. Melanchthon also was "soft" and clergy in the Brunswick territory. on astrology, even while Luther was alive and in spite of Luther's pointed remonstrations 4, In his own autobiography Chemnitz explains and opposition. In one of Luther's exchanges his humble beginnings in the small town of with his colleague, the Reformer stated point- Treuenbrietzen, about half way between Witten- blank: "I do not want to tell Germany's for- berg and Berlin. The family had come on hard tune on the basis of the stars; but on the times and young Martin had to struggle for an basis of theology, I announce to Germany the education. An avid learner, he eventually wrath of ~od."3 attained a master's degree at the University of Wittenberg, 1548. Meanwhile he had taught 6. Fortunately when it came to theology the classics, Greek and Latin, to earn a living* Chemnitz followed Luther, not the stars, His contact with Luther was minimal, even nor even Melanchthon for that matter. The though he had been a student at Wittenberg the year before the Reformer's death, 1545. latter worthy tended to deviate from Luther on the very principle that mattered most, the Later he regretted having missed the oppor- question of authority in religion. How was tunity to sit in the great teacher's class- one to know the things of God? What in fact room, though he had heard him preach. Little could be said about God Himself? What were did he then realize that one day he would be the man destined by God to assume his famous ~od'sintents and purposes towards mankind? namesake's mantle, the Lutheran church's next These were crucial matters and man, if left to ablest teacher. himself, always ended up making God in his own image or giving answers for God's purpose which 5. During his years at the university, Chemnitz conformed to his own so-called best thoughts. had become quite expert in what he himself described as "judiciary astrology." He would 7. It is the epistemological problem. Episteme call it dabbling in horoscopes, calculating is the Greek word for knowledge or under- propitious moments and influences on a person's standing. The science or discipline of getting life and events through the zodiacal signs, at the source of such understanding is called the positions of the stars and planets. One epistemology, the study of knowledge, its ori- may question just how much confidence he placed gin, nature, and limits. For all intellectual in this "art," but by it he was able, as we say pursuit, in whatever discipline, there is a today, "to work his way through college." Not principium cognoscendi, a principle of knowing, insignificantly it also helped get him the or understanding. Shall man find it in himself? appointment to the Prussian ducal library at In his own reason and intellect? Was he not Koenigsberg, since the rulers put much stock virtually God-like in this respect? If it is in these astrological tables. * Chemnitz was outside of himself, where shall he look? Es- willing to oblige, even though he undoubtedly pecially when it involves things beyond this knew that Luther had viewed this practice of natural realm, which can be empirically observed, trying to tell the future by the stars not only wondrous theophanies in the Old Testament, His which man can tabulate, and from which he can revelations to the prophets, also His inspira- draw a certain number of generally valid con- tion of the written Word through these men, and clusions? then eventually through His apostles. Finally, in a most preeminent way God made Himself known 8. Luther never doubted the lessons taught by through His own Son, born of the virgin Mary at the natural realm around him. He was a Bethlehem. close observer of nature and its many wonders. But what about their origin? Whose was the 10. ~on'tdespise God at the point where, and hand behind them, that had made them? Only a the manner in which, He approaches you in blind man, a fool, deliberately closes his these revelations of Himself and His will to- mind's eye to what he sees, and denies the ward sinful mankind, Luther cautioned. It is creator's handiwork or the Creator Himself. God's way of revealing Himself and we should Luther never questionedthe fact that there was know that He "does not manifest Himself except such a thing as natural knowledge of God, nor through His works and the ~ord."~And because that conscience itself informed man of God's it is impossible for us to view God in his existence; in other words, that there was a "uncovered divine essence," He deigns to en- validity to what these natural sources revealed. velop "Himself in His works in certain forms, This does not result from prior research, seek- as today he wraps Himself up in Baptism, in ing, and structuring by man, but is a given by absolution, etc." To try to know God, there- God, something He Himself intends. Commenting fore, beyond these stated limits, is to get on Galatians 4, 8.9, which refers to this very beyond our depth immediately. "1t is therefore thing, Luther states that "there is a twofold insane to argue about God and the divine nature knowledge of God, the general and the particu- without the Word or any covering (larva), as lar. "4 all the heretics are accustomed to do. But those who want to reach God apart from these 9. That there is a God, that He is the Creator, coverings exert themselves to ascend to heaven that He is of infinite power, and that He without ladders (that is, without the Word). is all men's judge - these are all things man When God reveals Himself to us, it is necessary has more than a small inkling of, as St. Paul for Him to do so through some such veil or also testifies in Romans 1, 20. But who God wrapper and to say: 'Look! Under this wrapper truly is, what is in His heart, and what He you will be sure to take hold of FIe. "'6 has done for sinful man's salvation - all these things lie beyond man's competence, even to the 11. By "necessity," of course, Luther did not slightest inkling. Here man needs the special mean that God had to do it, but rather that revelation which only God can and has given God graciously for man's sake provided the through His Word, now not the word which man avenue of escape from sin. Particularly God can, as it were, read in the trees but the Word gave the revelation which made this known and which He reveals through His specially chosen available, in Word, in Baptism, and especially veils or curtains, larvae Dei. These were His in Christ, the Savior, when He came to us sin- evidence in the English translation, Vol. 1, ful men in the lowly garments of our own sinful state the case that he is making against the flesh - yet without sin! - and revealed Himself Council of Trent (especially against Andrada, and His gracious disposition toward sinners as Trent's interpreter). God's Word must be sought nowhere else. In the so-called foolishness of not in church councils and church traditions but the cross (1 Cor. 1, 18:2, 14) lay man's sal- only "according to the norm of the Scripture vation. This is the blessed theologia crucis. which has been divinely revealed. " l!! The church The way to God is not through mysticism, ascer- has not been left in a quandary as to where to ticism, observances - which are all rungs on find God's word - a plague that still burdens the ladder of theologia gloriae, human self- modern, skeptical theology! - but "God Himself elevating - but simply through Christ! revealed Himself and His will to the human race by giving a sure Word, which He confirmed with 12. Christ is at the center of the Word. He great miracle^."^^ History tells the story of is the true focal point or hub of the how "God at all times graciously looked out for whole of Sacred Scripture, the inspired pro- His church, that it might be certain which doc- phetic and apostolic Word. Against Erasmus trine it was to embrace as undoubted, heavenly, Luther had thundered: "Tolle Christum -e and divine, and by what norm any errors (were Scripturis, quid amplius a illis invenies?" - to be) avoided, known, and judged. "12 Take Christ out of the Scriptures and what more will you find in them77 For Luther, and so 14. With the patriarchs God used unique forms also for Chernnitz, there was only one way to of communication. But from the time of go: --Nihil nisi Christus praedicandus, nothing Moses and onward God chose a new "way and method but Christ must be preached. Scripture had but of preserving and retaining the purity of the one theme - Christ! On that point, as on all heavenly doctrine by means of the divinely in- others, we must bend before Holy Scripture, for spired ~cri~tures."~3"The dignity and authority it is the "Holy Spirit's book,'' was Luther's of the Holy Scripture'' are grounded on God's own attitude. And what Christian would think other- initiative, for He did it "with His own finger."14 wise, Luther challenges, probing Erasmus' heart? Chemnitz surveys the "firm testimonies" which can Frankly, too, "what can the church settle that be found in Scripture itself, with the reminder Scripture did not settle first?'18 You, and that "they set before us the judgment of the Holy others, may have trouble with some of the doc- Spirit Himself concerning the Scripture .'I A trinal claims Holy Scripture places upon you, "pious heart," Chemnitz counsels, will rest on Erasmus, but just remember this: "The Holy "what its author, the Holy Spirit, concludes and Spirit is no skeptic."9 declares about His work."l5 Chemnitz assembles a truly impressive list of ancient authors, the 13. Chemnitz followed Luther precisely in this early church fathers, who concurred in this view, Knechtsgestalt, servant-stance, before but reminds his readers that "the truth of the Scripture. One need look no further than the Word of God does not depend on the church."16 Examen to see this. More than 300 pages of Just the reverse - the church has always depended upon the pure Word. 15. The canon of the Old Testament books is until we bring our finest thoughts and insights fixed by the New Testament, by the Lord into it is the worst poison. "This is what I Himself and His apostles. The canon of the New have called the Babylonian captivity," Chemnitz Testament, Chemnitz shows, rests on no less states, when Scripture's meaning must first be secure basis. Fundamentally it is fixed by God declared by the church, the fathers, or some Himself, through the testimony which is inherent other authority. This is to set Scriptures under in the inspired writings themselves. The early the heel of man. church (ecclesia primitiva) played a role in this, for it was close to the happenings as 17. To illustrate how this goes, I can refer to recorded, knew the authors and could vouch for a recent happening at the Lutheran-Methodist them, thus verifying that the things written Dialogue. The topic under study was the ministry, corresponded with the preaching of the same the episkopz, in the church. After much discus- apostles. Citing the well-known text, 2 Tim. 3, sion, the suggestion was made (by a Lutheran) 14-17 - so often neglected and passed over by that we ought really make a thorough study of the modern critical theologians - Chemnitz stresses Biblical text on the subject. Instead of enthu- how "this text if it is diligently weighed will siasm for this modus operandi there was silence show that Paul is speaking not only of the sacred and finally only the observation (by a Methodist): writings of the Old Testament but of the whole "~utthat would necessitate first addressing the Scripture." By the time of this writing - usually whole hermeneutical problem." What problem? recognized as Paul's last - we know today that Obviously that each of us would be interpreting virtually the whole New Testament had been com- according to his own slide rule, implying that pleted; "this, therefore, is the true canoniza- it would be impossible to arrive at consensus. tion of the writings of the New Testament." So, better skip the Biblical study. Chemnitz confidently avers.17 18. Chemnitz was quite right - "it is truly a 16. In the same context Chemnitz underscored Pandora's box, when once this postulate is Scripture's capacity to interpret itself, granted, that proof and confirmation from the Scriptura Scripturam interpretatur, or Scriptura Scripture are not necessary. "19 The maneuver is interpres sui. This is so because of its inher- quite obvious, elevating human opinion, tradi- ent clarity, claritas Scripturae. When Chemnitz tions, to magisterial position over Scripture. asserts that "there are definite rules according By that tactic the Scriptures finally can say to which interpretation must be carried out," nothing binding at all upon the human heart. It he recognizes the basic hermeneutical princi- was not that Chemnitz had little regard for the ples.18 They are built into all communication, value of tradition(s) within the church. Pains- and they are self-contained in God's Word. takingly he tabulates and characterizes the Luther once remarked to Erasmus that God after benefits that have come down from the fathers all did not give us the Scriptural Word to add through all the centuries, not least their faith- to our darkness but to our light. The notion ful witness to pure teaching, practice, etc. But that there is no light or meaning in the text the rule of thumb must remain, that long usage ~uther'sadvice is, go to Bethlehem, if you want by itself does not establish truth, particularly to know Him, and behold the virgin nursing the not when it opposes Scripture, for "custom with- child, for there is your God, the infant made out truth is ancient error" and no more than man for your sakes! that!20 In matters of Christian faith and life we must "take refuge in nothing else but the 21. Chemnitz wrote a whole book on the subject. ~cri~tures."2~ Not merely twenty or thirty pages, but well nigh 500 pages! Its single focus was also its 19. Like Luther, Chemnitz refuses to pry into title, De duabus naturis Christo, Concerning the nature of God Himself and he always the Two Natures of Christ, 1578. He saw the disapproved of the expression or the idea of great need of showing that the Almighty God, Deus "God uncovered," --Deus nudus. The idea or attempt incarnatus, who "united Himself with our nature." of knowing God as He is in Himself, as a --Ding an The divine Son of God did this, "in order that sich (Goethe), a thing in itself, or in its with the nature according to which He is closest nature, like some mathematical table or scale to us, devoted and related to us as our Brother, on the piano which we master, is an affront and and according to which we are also flesh of His sinful presumption. From this has resulted all flesh and bone of His bone, the divine nature manner of harmful speculation, the delight of may deal with us in grace to give us life.1'22 human philosophies. God tells us of Himself and His attributes in His Word. This we should Chemnitz devotes his book to telling the "very gladly accept, but this does not put God as it sweet comforts" (dulcissimae consolationes) were in our hands, or in our heads, as a thing which are ours through the blessed doctrine of which we have mastered. To Chemnitz, as first the two natures in Christ. Pious persons have of all to Luther, God as He is in Himself remains at times stripped away the comfort that this great doctrine brings to man, elevating Christ, forever unknowable (1 Tim. 6, 16: Ex. 33, 18.20). as they think, into some supraterrestrial, spiritual being only, unattached to the human 20. Even God the revealed, deus revelatus, as condition entirely. "This beautiful, necessary He has made Himself known to us in His Word, comfort is taken and stolen from us," spoke whom we know and love, whose purposes and mercy the church at Chemnitz' time, "when one teaches we have come to understand, is not now like a that Christ is present in His church on earth person with whom we stand on equal plane, whose and acts only according to and with His divine nature and purposes we completely grasp. He nature and not at the same time according to still remains the hidden God, deus absconditus, and with His human nature.1'23 to us, wherever and to the extent that He has not made Himself or His purposes known. Let God be God in His majesty and glory, Luther contended. 22. h he true knowledge of the person and work of Christ divinely revealed in the Word If we wish to know Him, let us not run here and is as something not only good and useful, but as there, as St. Paul warns in Romans, Chapter 10, absolutely necessary for salvation and eternal but let us go to His Word where He reveals Him- self and all that is necessary for our salvation. life," states Chrmnitz in his prefatory remarks.24 The Word of God upon which Chemnitz grounds Jobst Ebel, describing Chemnitz' role in the his argument is the "Scripture (which) expressly origin of the Formula, says of him: "With Martin teaches that these two natures do not subsist by Chernnitz there came into the story of the origin themselves, but have been united into the one of the Formula of Concord a man with his own person of the LO~OS."~~In typical fashion unique theological i~n~rint.1'3~We may safely Chemnitz surrounds this propositional statement, assume that the work which he had done on the as he does always, with salient, pertinent earlier and shorter version of the De duabus Scripture references or proof. naturis in 1570 contributed heavilyChristology, in the teaching concerning The same conclusion must apply to Article VII Christ's holy person and work, but the fact is on the Lord's Supper. One of the first assign- that "scripture carefully treats of this doctrine ments engaging him as co-adjutor with Joachim and repeats it in many places."26 "God has re- Moerlin in Brunswick was a definitive answer in vealed to us in His Word, through His Spirit, as the Hardenberg case. Dr. Albert Hardenberg was much concerning this mystery as He judged neces- cathedral preacher in Bremen. On the matter of sary and useful for us in this life for a true the Lord's Supper he leaned strongly in the and saving knowledge cf our Savior christ.1'27 direction of Zwinglianism. Moerlin sought a Yet no other article of the faith, except perhaps confrontation on the issue, to safeguard Luth- the Trinity, has experienced "so many controver- eran parishes from the inroads of any form of sies, so many different opinions, so many here- Crypto-Calvinism. Chemnitz wrote the opinion sies."28 There is no other explanation for this (Gutachten), 1560/1561, which was utilized at than "that the curiosity of the human mind hates the hearing by Moerlin. Hardenberg was dis- to limit itself to the bounds of divine revela- missed eventually. tion, (but) longs to wander (and) twist and turn the teachings of Scripture to conform to precon- 25. What Chemnitz had done was to expand on ceived notions."29 However, if there is to be a material previously worked out on the doc- settlement of these controversies and a true trine of the real presence of Christ's body and consensus attained, then "the norm and rule of blood in the Sacrament. This he now published judgment must always be the voice of God as re- that same year (1561), somewhat expanded, under vealed in scripture."30 This is no simplistic the title, Repetitio sanae doctrinae de Vera sort of idea on the part of Chemnitz. It is praesentia, Summary of Sound Doctrine on the Real Scripture's own presuppositional stance that in Presence. In turn this work was expanded and re- itself it is its own best interpreter, Scriptura vised, to appear in 1570 (with frequent reprint- interpres sui. ing~till 1690) under the title Fundamenta sanae doctrinae ---de Vera et substantiali praesentia, 24. As is commonly known Chemnitz was one of the exhibitione et sumptione corporis et sanguinis principal authors of the Formula of Concord Domini --in coGa, available in translation today (1577) and thus also of the Book of concord (1580). under the title, The Lord's Supper. 26. Like Luther, Chemnitz recognized how closely on the ~ord'sSupper in the Formula. A key the articles on Christ and the ~ord'sSupper factor for the outcome is Chemnitz' (as well as were interwoven, particularly when faulty theology his coworkerst) attitude towards the Word of God, entered in. The rudimentary error of the Crypto- Holy Scripture. He refused to quibble with the Calvinists and their denial of the real presence --Haec dicit Dominus, thus saith the Lord. really began with their failure to grasp and to grant the full communication of divine attributes 28. The Formula did not include a special article to Christ according to His human nature, the on the Scriptures as the authoritative Word genus majestaticum. Chemnitz in Luther-like governing Lutheran theology. It needed none. manner is held by the words of Christ, as given First, there was no dispute in the 16th century in the sacred record, and he bemoans the tragedy concerning the Scripture's inspiration and primacy of how "some evil genius has brought these most in the church, though the departures from its holy words into controversy. "33 He deplores the authority were of course legion, to the right and fact that, while ordinarily the words of a testa- te the left, in Romanism and in the radical tor are respected as sacrosanct and no one groups. Second, the formulators declared very attempts even to substitute "the mind of the plainly their starting point in the preface of testator" for what is in fact written, yet in the Formula, stating that the Scriptures were the the case of Christ's sacred words all manner of foundation, rule and plumbline "whereby all dog- subtleties have been introduced, all of them mas should be judgedf' and all "controversies artful deviations from what Christ had so simply should be explained and decided in a Christian stated and promised. manner." There was no higher court of appeal than "the Prophetic and Apostolic Scriptures of 27. Therefore, on the basis of Scripture, and the Old and New Testaments." These constituted with Luther's lucid teaching on the Real what the confessors recognized "as the pure, clear Presence in mind, Chemnitz explained that he was fountain of Israel." There was "the foundation encouraged by the favorable response that he had of divine truth," and nothing other, and on received from pious believers when first he had Scripture's authority the articles of faith were written a brief in behalf of Christ's Supper, presented in thesis and antithesis. to show "that the dogma of the Lord's Supper has

its own proper- - and peculiar setting (sedes doc- 29. Chemnitz and his colleagues left no doubt as trinae) in the words of institution and that in regards their modus operandi; their work on these words its true meaning must be sought ."34 the Formula bears its own testimony as to the If faith is to be sure, it must rest on what faithfulness with which they bent themselves "the Holy Spirit has shown in Scripture itself .I1 under Scripture's magisterium. Deus locutus -est, Therein are the "weighty arguments" which "compel God has spoken. Little wonder then that the us not to depart from the proper, simple, and Confessions became the very marrow of Scripture, natural meaning of the words of the last will and ipsa medulla scripturae, because they were a true testament of the Son of God." The reader finds exposition of God's Word. here the grist for the brilliant article (VII) 30. There are other writings of Chemnitz which for ~hemnitz.39 The Enchiridion is among the deserve at least mention. In fact they were earliest doctrinal works in Christian theology major productions. Not least would be his dog- which includes a special section on the scrip- matics, a loci theologici,35 published after his tural Word. "~odsaw to it that this Word of death by his understudy, Polycarp Leyser. Leyser His was put into writing by faithful witne~ses."~0 also saw to it that Chemnitz' great work on the he Holy Spirit included in Scripture the sum of harmony of the Gospel, Harmonia evangelica, was the whole heavenly doctrine, as much as is neces- continued (it was completed by Johann Gerhard), sary for the church," and for the individual and also a sermon book, Postillen. believer to "obtain eternal life."41 As a re- sult, God's church throughout its life has 31. Nor should we omit mention of the charming always viewed the Holy Scriptures as "a definite little handbook on doctrine, the Enchiridion, canon and a single norm or rule according to or Handbuechlein der vornehmsten Hauptstuecke der which all religion and doctrine ought to be christlichen Lehre, which first appeared in examined, tested, and judged." Therefore, when 1560.36 It was intended for clergy and laity. in the church the question is, what is God's Clearly and in uncomplicated catechetical arrange- word on a given point, what does God say, then ment it treats virtually all articles of the the rule must be that "that which does not have Christian faith. Its declared purpose was to foundation in Holy Scripture and cannot be proved raise the level and tone of theological knowledge by it and is not in harmony with it, but contrary in the churches of the Braunschweig territory. to it, this we neither can nor ought to set forth The sound Scriptural base on the sedes doctrinae, and receive as the Word of ~0~1.~~42Stated posi- so typical of Chemnitz' way of working, is every- tively, "this should be our axiom: Thus it is where evident, But it was not to be a substitute written; thus Scripture speaks and testifies - for Biblical study itself, for, as Chemnitz says (this is the way) He bound His church (when) in his preface, the "passages of Scripture are we want to know or show that a teaching is God's everywhere noted, so that the pastors themselves word. "43 shouid learn to search in the Bible and be able to advance sure testimony of the Scripture on 33. There are three relatively little known works each point.1137 Not only was it written to help of Chemnitz which played significant roles the pastors prepare for their regular qualifying in the Lutheran churches which he was called on examinations on fitness for office, but also, as to serve. While they may be said to cover essen- Chemnitz states, it was "written in German so tially the same doctrinal matters treated in the that the laity might read and know what is dis- Enchiridion, their importance was in the service cussed in examinations" and be able to "judge they rendered as confessions or symbols for the whether their pastors follow the true voice of churches for which they were prepared. As such ~hrist they also became significant precursors to the Formula of Concord itself. Corpus doctrinae 32. Identifying the Holy Scriptures with God's ~rutenicum,1567, was prepared in behalf of the Word is an absolute, unwavering principle Lutheran church in the duchy of Prussia. It was addressed in part as an answer to the Osiandrian Lutherans), also the nature of sin, free will, heresy on the doctrine of justification, which and tangent articles, all of which came to be changed the forensic sense of righteousness, involved through the Philippist and Flacian con- God's declaration of forgiveness upon sinners troversies. Each side wanted to claim fidelity for ~hrist'ssake, to a "being made righteous" to Luther. Chemnitz succeeded in showing where through the indwelling of Christ's divine nature. Melanchthon and Flacius, the two principal Luth- As a church order it also included a summary of eran leaders after the Reformer's death, had Christian doctrine and was known as the corpus both departed from the Scriptural norm. To do doctrinae for the Prussian territory. so, of course, he first of all had to be a master of the Scriptures themselves, in the style of 34. The following year, 1568, Chemnitz joined Luther, and then he also had to be totally famil- forces with Jakob Andreae in working out a iar with the Reformer's works, not only as to similar church-order for the Braunschweig- given statements but also as to Luther's meaning Wolfenbuettel territory. Again a corpus doc- in a given context. trinae resulted, sometimes known as the Kurtzer Bericht of 1569, intended as a guide and norm 36. Who were the true and genuine adherents and for the churches and clergy espousing the Refor- supporters of the Augsburg Confession, of mation. Later this was expanded into thevolge- Smalcald, of the Catechisms? If peace and concord gruendter- Bericht of 1575. Theodore Mahlmann, were to be restored to the individual Lutheran in his article on "Chemnitz" in the newly revised territorial churches and to the church as a whole, Theologische Realencyclopedie, 44 points out that it would be necessary, as Chemnitz rightly saw it, this important confessional document parallels to restore first of all an inner peace, a true closely the appearance of the Formula of Concord, concord and unity of hearts joined together in 1577, and is therefore significant in any study the unity of the Spirit in the bond of peace, or tracing of the sources for the Formula. Eph. 4, 3. Unless there is agreement in doctrine, purely taught in keeping with Scripture, there 35. Of the Corpus doctrinae Prutenicum Mahlmann cannot be external unity of the church. Chemnitz observes that Chemnitz very clearly cites articulates this nicely in his prefatory remarks the Scripture as the normative canon to which all to the Kurtzer Bericht of 1569, stating: "Where doctrine must conform. "What is new here is the a thoroughly lasting church-order is to be estab- well-formulated doctrine of the Holy Scripture lished and set up, it is a foremost concern that as the canon or rule, modeled after the Examen, there be a proper foundation or basis, in order and the (virtual) 'canonization' of 'Luther's that the teaching be pure and in perfect a~cord."~~ writings ' without much ado. "45 It is evident Chemnitz was very much aware of the tricks human that by this time Chemnitz has clearly in mind reason likes to play, especially in undermining some of the issues that needed to be addressed established doctrinal standards like the Augsburg by the torn church, including such things as Confession and the other Lutheran confessions of Christology (in view of what was happening on that time. Therefore he "strongly and repeatedly the Lord's Supper among Crypto-Calvinistic emphasizes that it is necessary to include the antithesis in the confessions, according to the basis of Scripture with sure confidence that God example of Jesus and the apostle Pau1."48 had spoken. Holy Scripture is not a cleverly devised compilation of human thought and of 37. The concern here is not for peace and unity human origin. "God himself has taught it (the in mere external affairs. In the church true Christian religion) from heaven," stated there is another sort of peace to be sought Chemnitz, "through the mouth of the prophets, after. This peace "is not analogous to peace Christ, and the apostles."53 in ordinary human affairs, which is tantamount to friendship," states Ebel with reference to 39. Scripture's authority and sufficiency in what Chemnitz was striving for in the territorial all matters of doctrine must be beyond churches he was called on to serve and the Luth- cavil in the church. There can be no system eran church at large.49 Mere human orders, con- of doctrine other than the articles which Scrip- ventions, usages, norms, or authority would not ture clearly teaches. It is the only source. avail. "What Chemnitz was striving for was real, While Christ is the center of Scripture's teach- substantial agreement," states Hoass, and "he ing, Old and New Testament, it must also be had no regard for clever and crafty interpreta- clear and well-established that all other arti- tions which at best resulted in verbal agree- cles of the faith stand on the same base and ments."SO That would be tantamount to construct- derive from the same source. Though Chemnitz ing a building lacking solid foundation or proper frequently quotes Luther, as in the Formula, his structural design; it would soon collapse. In purpose is only to show how Luther's apt and the constructing of any church-order or system lucid explanations conform to Scripture's clear of doctrine there could be no substitute for the teaching. Word of God. For Chemnitz this meant Holy Scripture, if the doctrine was to be pure, sound, 40. Pure teaching is fundamental to Chemnitz' true, and saving or wholesome. e ear Him! hunc work as a teacher in the church. The church audite!" Chemnitz exhorts in the opening line of cannot be served in any other way. False and the Wolgegruendter Bericht which was prepared faulty teaching can only do harm. Many claims for the Braunschweig churches. 5l are made to being "Christian," but if doctrine is to be true and pure it must conform precisely 38. For Chemnitz this was no mere academic com- to the Word of God, as Luther once stated, like mitment to the words of Scripture. The a mathematical point. Holy Scripture is God's apostolic and prophetic Word had a focus. That own plumbline by which all doctrine is to be focus was Christ, who was the chief cornerstone measured and assayed. Like pure gold Scripture for the foundation upon which the prophets and is its own vindicator, its own interpreter, apostles were grounded. he one, pure, saving interpres sui. This sufficiency is given by teaching God revealed in His Holy Word through God Himself. Every commentary or explication, the writings of the Old and New Testaments, (and) therefore, must deliver God's intended sense and what God's mouth thus has spoken and revealed" meaning, not that of a clever interpreter who must be received, therefore, as His ~ord.52 plays games with Scripture, as Luther reminded Chemnitz addressed every article of faith on the Erasmus. It is not open to the opinions of men. themselves, threatening them with destruction. It must not "be bent, turned, and twisted" to The confessions which Chemnitz wrote prior to the suit the "individual interpreter's taste," cau- Formula bear witness to the deep regard which he tions Chemnitz in the church-order for Braun- maintained always for the Scripture as the Word schweig. 54 Against such "arbitrary handling of of God itself, as well as his attitude vis-a-vis Scripture," Hoaas states, "Chemnitz argues for the Lutheran confessions. Mahlmann criticizes the clarity of Scripture and its doctrinal him and implies that his activity in behalf of unity .'155 This conforms closely to the posit ion such doctrinal formulations helped to turn up which Luther took against Erasmus who argued for the problems. 56 This charge is of course with- a kind of freedom from textual commitment to the out foundation in fact, and the Formula, which Scriptures because of its supposed obscurities, is the final grand end for all of Chemnitz' yeo- an argument which Luther absolutely refused to man work in behalf of doctrinal purity and integ- grant by demonstrating how Scripture itself re- rity, stands as vindication of his efforts, pudiated such aspersions. Genuine, orthodox Lutheran theology has never been better served. If ~utherans-todaywish to 41. Chemnitz' concern for Scripture's integrity, be confessional according to the intent and purity, and authority was not a mere person meaning of the Augsburg Confession and the other fixation of arbitrary stance. He saw how all of symbols of the Christian faith, and, above all, doctrine hung from that thread. Chief of all to the authoritative Word of God itself, Holy doctrines, of course, was the justification of Scripture, they will be ready to admit their debt the sinner by the grace of God, for Christ's to this intrepid warrior for the faith, the sake, through faith. If this article is not "second Martin. " kept pure, the church perishes, as Luther before him had declared. Then the Gospel is lost. 43, Chemnitz stepped down from his work in 1584 Then the Law will no longer be properly and and died in 1586, April 8. The epitaph rightly distinguished from the Gospel, and the marking his grace is Gal. 2, 20, "I am crucified two chief doctrines of the Bible will end in with Christ: nevertheless I live . . ." - an hopeless confusion. appropriate commentary on his life, work, and meaning for the church. 42. It is evident that in his approach to doc- trine and the writing of doctrinal state- 44. In answering Trent, Chemnitz had devoted a ments (church-orders), or confessions, Chemnitz major portion of his Examen Concilii Triden- operated with unflagging commitment to a declared tini to the whole question of Scriptural author- trust in Scripture's authority, as also its integ- ity. In great detail he treated both Holy Scrip- rity as the inspired Word of God. Moreover, he ture's divine origin through inspirat ion and also saw the desirability of the church speaking out the self-authenticating nature of the Biblical clearly concerning its faith and teaching. This text. He recognized, and so also stated, that was true particularly when strife and contention "the whole dispute" with Rome really turned on tore in demonic fashion at the articles of faith the authority question. For that reason he expended extensive care to the task of demon- FOOTNOTES strating scripture's authority, though in the beginning, as he says, he had first thought of 'w. Elert, The Structure of Lutheranism. St. laying this groundwork "with a few words and Louis: Concordia, 1962,p. 286. with a few quotations."57 He saw that this would nut suffice. Therefore, he traversed the 2cf. E. F. Klug, From Luther to Chemnitz on whole New Testament canon because he saw that Scripture ---and the Word. ~amEn etherl lands) : the "individual epistles of the apostles contain some clear testimonies concerning this matter," ~WA,- TR 3, 3711. cf. Elert, --op. cit. 431, for that is, Scripture's undisputed and not-to-be- translation. disputed authority. Taken all together, they present such firm and solid proofs concerning ~LW- 26, 399. 5~~- 1, 11. the authority, perfection, and sufficiency of 61bid., 11-15 passim. ~LW- 33, 26. Scripture that one cannot escape them or over- throw them. "58 ~LW- 33, 22. %bid., 24. I%. Chemnitz, Examination --of the Council of 45. Readers of these initial pages of Chemnitz' Trent. St. Louis: Concordia, 1971, I, 32. text express unexpected pleasure in the fine overview he has given them of the whole New lllbid., 47. I21bid., 46. Testament text. They resonate favorably to 131bid., 52. 141bid., 53. Chemnitz' own observation at the end of his extended review of these apostolic writings, 151bid., 150. 161bid., 163. when he concludes: "This investigation has 171bid., 136. 181bid., 211. indeed instructed, delighted, and above all con- firmed me, and I hope that by the grace of God lg~bid., 219. 201bid., 307. some fruit will accrue from it to the reader.~5~ 21~bid., 276. 22~lert,-op. -cit., 236. 46. My investigation in Chemnitz on this topic 23~bid. has instructed, delighted, and confirmed 24~woNatures & Christ. St. Louis: Concordia, me concerning Holy Scripture's preeminence as 1971, 15. authoritative norm in the church. Is it too much to hope that by the grace of God some fruit 251bid. 261bid., 16. has accrued to the hearers (readers) also? *71bid., 17. 28~bid. 291bid., 18. 301bid., 20. 31~obst,Ebel, "Die Herkunft des Konzeptes der Konkordienformel," Zeitschrift fuer Kirchen- geschichte, vol. 91, 1980, p. 237. This

- 33 - article continues the story begun earlier with 47~oaas,-op. cit., p. 48~bid. a treatment of Andreae and adds vignettes on 49~bel,--op. cit., 36. 50~oaas,-op. cit., 10. David Chytraeus, Nikolaus Selnecker, Andreas ?.lusculus, and Christoph Cornerus, for which 511bid., 12. 52~bid. see pp, 237-282. 53~bid. Quoted from the Corpus prutenicum. 32~ranslatedby J. A. 0. Preus, St. Louis: 54~bid.,15 55~bid. Concordia, 1979. 56cf. -RE, "Chemnitz," 317. 33~bid.,17. 341bid., 21. - - '/~xamination --of the Council --of Trent, 148. cf . 35~hapterson "Free Will" and "Sin" are available also p. 176: "The canonical Scripture has its in a translation in -The Doctrine --of Man, edited eminent authority also from this, that it is by Herman A. Preus and Edmund Smits. Minneap- divinely inspired, 2 Tim. 3, 16." olis: Augsburg, 1962. -. '%bid. Cited by F. Pieper, Preface to Lehre and 361574, according to some sources. It is avail- Wehre, January 1887, Vole 33, p. 3. cf. E. F. able today in translation by Luther Poellot under the title Ministry, -Word, -and Sacraments. St. Louis: Concordia, 1981. means this, if it means anything at all: either in its Word nothing can be doubted, 370p.-- Cit., 17 381bid. for it has divine, sacred authority; or else 39cf. Jobst Christian Ebel, -----Wort und Geist bei den the alternative obtains, that nothing can be Verfassern der Konkordienformel. Munich: delivered until human authority or experience Kaiser, 1981, p. 109-171 passim. have first verified or established it. The 400~.cit., 41~bid. latter would be an insufferable affront to God -- Who gave the Word."

45~~,- "Chemnitz, 716. 46~uotedin Brynjulf Hoaas, "The Doctrine of Con- version in the Theology of Martin Chemnitz," an unpublished STM manuscript in the library of Concordia Theological Seminary, Ft. Wayne, IN, 1985. This study, for which I served as adviser, is particularly noteworthy since it turns up new soil in the area of Chemnitz studies by focusing in the main on the three somewhat unknown pro- ductions of Chemnitz referred to in the text, the Corpus Prutenicum, Kurtzer Bericht, and Wolgegruendter Bericht. Citations from this work hereafter designated by the author's name, Hoaas. 2. Countless statements of this kind can be found in the writings of Luther, but this one pas- sage, cited by the "second arti in," Martin Chemnitz, LECTURE I1 in his Loci Theologici, suffices to illustrate the fact that Luther made the doctrine of justification Dr. Jacob A. 0. Preus the center of his theology, and so it has remained among true Lutherans to this day. The centrality MARTIN CHEMNITZ on the DOCTRINE of JUSTIFICATION of justification is the basic theme of Melanchthon's Loci Communes, begun (actually at a considerably earlier date than this Disputatio) in 1522. Chem- 1. In 1537 at Wittenberg Luther presided over a nitz, in basing his Loci Theologici of 1554-1582 on Disputatio held in connection with the aca- the work of Melanchthon, gave- the same central demic promotion of two candidates, Palladius and position and emphasis to the doctrine of justifi- Tilemann, in which he discussed the passage in cation. Thus a person is certainly correct in Rom. 3:28, "We believe that a man is justified asserting that from Luther's rediscovery of the by faith apart from the works of the law." Gospel--as set forth in his early commentary on Luther, in his prefatory remarks, said, "The Romans and later stressed in his 95 Theses and article of justification is the master and prince, throughout his career--down to the present day, the lord and ruler and judge of all areas of at least among Lutherans who indicate some theo- doctrine. It preserves and governs the entire logical depth andconcern, the doctrine of justifi- teaching of the church and directs our conscience cation has occupied the center of our theology. before God. Without this article the world is in total death and darkness, for there is no error 3. This is strikingly evident in both Melanch- so small, so insignificant and isolated that it thon's Loci Communes and ~hemnitz'--Loci Theo- does not completely please the mind of man and logici as well as the latter's Examination of the mislead us, if we are cut off from thinking and Council of Trent (Examen). The doctrine of justi- meditating on this article. Therefore, because fication by grace through faith in Christ the the world is so obtuse and insensitive, it is Mediator is the greatest contribution, and in some necessary to deal with this doctrine constantly ways the unique contribution, of Martin Luther, and have the greatest understanding of it. Es- and the same is true of Martin Chemnitz. This is pecially if we wish to advise the churches, we not because the locus on justification in Chem- will fear no evil if we give the greatest labor nitz' works is necessarily the longest or the most and diligence in teaching particularly this innovative and significant theologically. His article. For when the mind has been strengthened writings on Christology and the Sacrament of the and confirmed in this sure knowledge, then it can Lord's Supper are masterpieces in their area, But stand firm in all things. Therefore, this is not if one is even only a casual reader of Luther, the some small or unimportant matter, particularly Lutheran Confessions or, in greater- detail, of for those who wish to stand on the battle line Melanchthon's Loci Communes or Chemnitz' Examina- and contend against the devil, sin, and death and tion of Trent or his Loci Theologici, it becomes teach the churches. " --- abundantly clear that the Reformation was basi- righteous God and sinful man, centering on the cally concerned about the relationship between a question as to how sinful man finds forgiveness righteous God, who hates sin, and sinful man, who and justification before God. This is the heart is alienated from God, and about how these two are and functioning center of Lutheran theology and brought together. Every article in the Confes- of the Lutheran Reformation. sions and the Loci of Melanchthon and Chemnitz, as well as large section of ~uther'swritings, deal 6. A better understanding of Chemnitz' position with this subject. on justification can be gained from a brief overview of the ecclesiastical and political 4. Chemnitz follows ~elanchthon'sorder in deal- conditions of his era. Luther began his great ing with the various topics of loci of theology. reform movement in 1517, but by the time of his These topics in their order are: God; the Trinity; death in 1546 conditions and situations had the Son; the Holy Spirit; creation and providence, greatly changed. First, the political situation with the main emphasis, of course, on the creation had changed. During most of Luther's public of man and God's care for him; the angels, who are career there had been conflict between the two His ministering spirits; the cause of sin, empha- great Catholic powers of the age, France and the sizing that the devil and man, not God, caused sin; Hapsburgs who ruled Spain, Austria and the low- human powers and free choice, especially as over lands. This conflict had made it impossible for against God; original sin and actual sin, including Charles V, a Hapsburg and emperor of the Holy a long discourse on what sin actually is, namely, Roman Empire, to which Germany belonged, to give the violation of God's law. And at this point, his full attention to what was going on in nor- in this context, comes the doctrine of justifica- thern Germany under Luther and with the active tion, dealing with the question of how man in his support of several of the secular German rulers. sinful condition can be brought back into a peace- But by the time of Luther's death all of this ful relationship with the God who has been des- had changed and peace had been established between cribed in the foregoing. Justification and the the Catholic powers. forgiveness of sin are synonymous. Following the long treatment of man's justification and forgive- 7. At the same time great inroads had been made ness there is a discussion of good works and the by the Turks into the lands of the Empire in relation between these works and man's justifica- the east, and Charles V, previous to the time of tion before God, and whether his good works are ~uther'sdeath, had needed the help of the pro- necessary for his salvation. Since man lies in testing German rulers in warding off the Turkish fellowship with both God and his fellow men, es- scourge led by no less than the great Suleiman pecially other believers, the next locus deals the Magnificent. But this situation had also with the church in which man maintains his rela- changed momentarily. Thus for the first time tionship with God through his use of the sacraments. Charles was able to bring military power to bear on the religious problems of his empire. This 5. Thus the entire work of Melanchthon and Chemnitz he did in the Smalcald War of 1546-58, when he deals with the relationship between this stood at the grave of Luther in Wittenberg and was urged to dig up his bones. Secondly, the period reject categorically ~uther'srediscovery of the from Luther's death to that of Melanchthon in 1560 Gospel of salvation by grace through faith alone was the bleakest period that Lutheranism had known in Christ the Mediator. ecclesiastically and theologically up to that time. Melanchthon, upon whom ~uther'smantle fell, was a 10. To add to the problems for the Lutherans great scholar and linguist, but a poor leader and there appeared on the scene at this time the fighter. He tended to compromise, and after most formidable, well-trained, single-minded Luther's influence was gone he fell into a ration- group yet to arise within Catholicism, namely, alistic spirit which was evidenced especially in the Jesuits, who were bent on regaining all that his compromise of ~uther'sposition regarding the had been lost to the Reformation. Lord's Supper as over against the Reformed and of his position regarding salvation by grace alone 11. Furthermore, the Reformed were on the march, as over against the papists. The result was often into Lutheran territory. England chaos among the Lutherans, with the earlier and under her powerful king, Henry VIII, had turned more orthodox of Melanchthon's students arrayed Protestant, to be sure, but was violently anti- against the later and often more permissive Lutheran and even had produced several Lutheran students. It was the period of the Interims and martyrs. The influence of Zwingli and Calvin the beginning of the Catholic Counter-Reformation. was predominant in Switzerland, Holland, Scotland, and even parts of previously Lutheran Germany. 9. The Counter-Reformation was exactly what its name implies, an attempt to undo the entire 12. And while all this was going on, the Luth- Reformation; it was supported by the pope himself, erans were falling apart theologically and the Catholic hierarchy of most countries, the ecclesiastically, due in part to the above- Emperor Charles V, and some other secular rulers, mentioned external circumstances, but also in who used military, academic, political, and theo- part to the compromising and vacillating position logical means to accomplish its purpose. Even of Melanchthon and to various understandings and the so-called Interims granted to the Lutherans misunderstandings of Luther himself by his fol- after their military defeats were only interims, lowers. By 1570 this situation had become so concessions granted for limited periods. Among critical that several theologians with the help the most important instruments used by the Roman- and encouragement of some of the secular princes ists was the infamous Council of Trent of 1545-63, decided that something had to be done to save which publicly passed itself off as giving a true Lutheranism as a theological as well as an eccle- ear to the Protestants, and which often deleted siastical entity. some of the crassest arguments and language of the earlier generation. But nevertheless it held 13. Called into the service of his church at firmly to the earlier doctrinal position of Rome this time was a man by the name of Martin and, by conciliar decree, outlawed certain evan- Chemnitz, named Martin because, like Luther, he gelical teaching which had previously been per- was baptized on the day of St. Martin. He was mitted within the Roman church. In other words, a Saxon, of poor and undistinguished family, it tightened the control of those who wanted to yet a theological genius of the first rank, a man was a Lutheran in Prussia who had come to deny modest and unassuming, devoted to his Lord and the concept of objective reconciliation and justi- His church, and one of the few men on record who fication and taught that the sinner is justified turned down a professorship at Wittenberg in by his own essential and inherent righteousness, order to take a subordinate position in the church that is, he is made righteous rather than declared of Brunswick, itself not of great importance. righteous by the imputed righteousness of Christ. Born in 1522, Chemnitz got a slow start. His edu- This controversy, although ultimately settled cation was sporadic and spotty. He spent a period entirely in Chemnitz' favor, stayed in his think- of time at the new university of Koenigsberg as a ing for a long time, and he refers to it later in librarian. Here he began to study Luther and the his Loci. He does this especially when he is church fathers and became an excellent scholar at dealing with the very Scriptural and Lutheran doc- both. At the urging of Melanchthon he was called trine of the imputed righteousness of Christ by in 1554 (probably as a result of his very rigorous which we are justified rather than by our own attack on Andrew Osiander, whom Melanchthon also essential and very imperfect righteousness. opposed) to a position on the faculty at Witten- berg. 16. The Council of Trent was in session at the time Chemnitz began his duties at Brunswick 14. But the following year he left to spend the in 1554. He undertook a study of the Jesuit rest of his life at Brunswick, first as order, which was new at the time, and he produced assistant to the general superintendent and later a monograph on the subject in order to inform the as general superintendent (bishop) himself. While Evangelical churches exactly what this group at Wittenberg he had begun lecturing on Melanch- stood for. This led him into a study of the pro- thon's Loci Communes, and he continued this prac- ceedings of the Council which were in the process tice before the pastors of his diocese almost till of being published and officially commented on by the time of his death in 1584 (without, however, a Portugese theologian named Andrada, who was completing the work). These lectures, carried on attending the Council. Andsada made it painfully for a period of nearly thirty years, were published evident that the Council was closing all loopholes by Chemnitz' sons and his successor, Polycarp to an evangelical interpretation of the Scriptures Leyser, in 1592 and bear the title Loci Theologici, and of the fathers. He was thus greatly strength- a title that came to be applied to the works of ening the position which Luther from the very many dogmaticians who followed him. beginning had so vigorously opposed, by giving the authority of an ecumenical council to these 15. Chemnitz was uniquely qualified for the task errors. Chemnitz therefore undertook a thorough of reuniting the divided Lutherans with the critique of the decrees of Trent. In 1565, only documents known as the Formula of Concord (1577) two years after the close of the council, his and the Book of Concord (1580). As early as about Examen (Examination --of the Council --of Trent) began 1550 he was asked by his friend and co-worker, to appear. This monumental work is to this day Joachim Moerlin, to prepare material relative to the classic Protestant answer to Trent. the Osiandrian controversy. Andrew Osiander 17. During these Brunswick years, as stated controversy, led by another former devotee of earlier, Chemnitz also continued his lectures Luther, John Agricola of Eisleben (Islebius). on Melanchthon's Loci, which had dealt at length Agricola had fallen off the other side of the with the doctrine of justification. Chemnitz' horse from Osiander by asserting that the law locus on this subject is filled with references had no role at all to play in the life of the to the Council of Trent, so, although the Examen Christian. and the Loci are somewhat different in thrust and overall content, there is a close relationship 20. The Osiandrian and Antinomian controversies and considerable overlap. Because the general were among the reasons for the development English-speaking public has had the Examen in of the Formula of Concord. Both are dealt with English for over a decade, whereas the English at length in Chemnitz' Loci. ~gricola'serror translation of the Loci is still undergoing the had given much grief to Luther in his late years, editorial process, we shall in this paper present partly because Agricola in stating his position Chemnitz' position of justification on the basis had misquoted Luther or quoted him out of context. of his Loci Theologici. Furthermore, Agricola would appear to have re- canted his errors only to revive them later. Both he and Osiander were signers of the Smalcald 18. To give a few more details about the histori- Articles. Related to this was also the error of cal situation existing at the time of Chem- another old Lutheran veteran, Nicolas Amsdorf, nitz' Loci, we have mentioned Andrew Osiander, who ~uther'sclose associate over many years. fell into error on justification. We might also Amsdorf say a word about Joachim Moerlin, Chemnitz' mentor had fallen into the trap of Agricola and had gone so far as to assert not only that good works were first at Koenigsberg and later at Brunswick. not necessary for salvation but also that they Moerlin was a few years older than Chemnitz, a graduate of Wittenberg, and a thoroughly orthodox were positively detrimental. This had taken place Gnesio-Lutheran, He was not a particularly note- on the one side, while on the other the ever- changing Melanchthon had revised his "canonical" worthy scholar, although he could spot error and Loci Communes to make room for the will of man to he knew where to find the budding theologian who play a determinative role in his conversion and could handle it, namely, Martin Chemnitz. He in- salvation. duced Chemnitz not only to tackle the popular and well-connected Osiander, but also to leave Witten- 21. berg and Melanchthon to take a position as his Chemnitz in his tactful way also deals with own assistant, He also undoubtedly encouraged him this "~utheran"aberration in his Loci. Thus there is a difference in thrust and content between to continue his lectures on Melanchthon's Loci, the Examen and the Loci of Chemnitz, just as there which Luther himself had described as worthy of is a difference between the theological bent of inclusion in the canon of Scripture. his Loci and the theological bent of the late Melanchthon, just as there is a difference in 19. Also in the background and, like the Osian- thrust, but not in basic theology, between Chemnitz drian controversy, not appearing, at least and Luther, and between Chemnitz' Loci and his by name, in the Examen, was the Antinomian 25. Now let us turn to the Loci Theologici itself Formula of Concord. The circumstances determine to see what he has to say about this crucial the direction and the content, even though in article of the Christian faith. Chemnitz begins some cases Chemnitz was involved with both works his discussion of justification in his typical way at the same time. by placing the matter in its proper context with other articles of faith, namely, man before God, 22. Unfortunately we must mention one more man created by God, man fallen into sin and Lutheran errorist, Matthias Flacius, who bereft of all his spiritual powers while the was so vigorous in his assertion of the total voice of the law accuses and condemns him. Then depravity of man that he even insisted on saying comes the blessed and joyous doctrine of justi- that man's very essence is sin. He thus got him- fication, which deals with "our redemption, resti- self into trouble with Chemnitz and the other tution and reconciliation." He says, "We must authors of the Formula, who saw here the possi- devote our utmost efforts to retain the genuine bility of a basic denial of the doctrine of meaning and apostolic purity of the doctrine of Christology by saying that Christ Himself as true justification, to hand it on to our posterity and man would thus be sinful. to prevent its being torn away from us or adulter- ated by sophistic trickery or fraud. For it was 23. All of these matters, plus the situation in .. a labor far greater than the labors of Hercules Rome and the long history of problems asso- to rescue the true light from the unspeakably ciated with the doctrine of justification from dense darkness and the putrid filth and cesspool the first century of the church down to the very of the Antichrist and to restore the apostolic year in which Chemnitz was lecturing, are reflected purity to the fountains of Israel Nor must we in his Loci Theologici. One significant section of ... think that in this great light there is no need the locus on justification is devoted to the dis- for concern on our part. For we have this trea- tinction between law and Gospel, a beautiful and sure not in iron or brass vessels but in 'earthen pastoral discussion of this doctrine which is so ones,' 2 Cor. 4: 7, and the road on which we walk crucial for a correct understanding and proclama- tion of the doctrine of justification. Melanchthon has many stumbling blocks on which in our weakness we may easily fall. I am often horrified that in personal conversation with Chemnitz had stressed the importance of maintaining this distinction as Luther with some kind of foreboding often repeated in his commentaries on Galatians and Genesis this essential to a correct understanding of the Gospel statement: itself. 'After my death this doctrine will again be brought into obscurity.'" On this serious note Chemnitz begins his locus on justification. 24. Chemnitz may well be called the father of normative Lutheran theology, a point which 26. In the case of each locus Chemnitz always becomes increasingly obvious to anyone who studies begins by stating the point at issue, the such works as his Loci and his Enchiridion, in status controversiae. The Scripture verse which which in a very positive way he is covering most -.- aspects of Lutheran doctrine over a wide range of sets forth the entire subject is Rom. 3:21-28, "The righteousness of God, without the law, has topics. Greek, with parallels in other languages. In been revealed" in the Gospel, namely, that we Scripture the Greek word EUAGGELION (good news) "are justified freely by His grace, through the was used in the Septuagint (LXX) in such passages redemption which is in Christ Jesus, whom God as Is. 41:27, "I give to Jerusalem a herald of set forth as a propitiation through faith, in good tidings," and Is. 52:7, "HOW beautiful are Bis blood...without the works of the law." In a the feet of those who bring good tidings." And very real sense this entire locus is nothing but he shows that Paul in Rom. 10:15 interprets the an exegetical study of this passage in Romans. latter passage as referring to the era of the new Chemnitz goes on to show that we must define convenant; just as Christ in Luke 4:18 applies such terms as "Gospel," "to justify" (justif icare) , Is. 61:1, "~ehas sent Me to preach good tidings "righteous" (justus), "righteousness" (justitia) , to the afflicted," to His own ministry. These "freely" (gratis), and "grace." He also wants to points are abundantly supported by many other distinguish between justifying faith and the Scripture passages and by quotations from the other uses for the term "faith." Involved here fathers and from secular Greek, all supporting is also the distinction between law and Gospel. the same meaning and the various shades of meanings. 27. In discussing definitions Chemnitz makes a statement which well summarizes his view 29. Later, still discussing the term "~ospel," both on the doctrine and on the terminology with Chemnitz points out that some passages of which the doctrine is expressed: "We must not Scripture use the term with reference to its ori- believe that this is mere childish zeal for the gin in God, others with reference to its subject definition of terms. For just as the substantive matter. Still other passages stress its effects, matters in this locus are far above and beyond others the object of the promise, namely, Christ, our reason, so also the Holy Spirit has certain and still others present metaphorical allusions terms in the teaching on justification which are which do not actually use the word "~ospel,"yet not found in common usage.- The church must be refer to it. He affirms that "justification before concerned about language, that is, it ought not God must not be taught, learned, or sought in the devise new ideas or produce new dogmas, but those law but in the Gospel ... The object of justifying things which have been given to us by the Holy faith is not the doctrine of the law but the voice Spirit we must learn from the correct meaning of of the Gospel ..." Moreover, this has always been the words which the Scripture uses in teaching the case. It is an error to teach that the Old the heavenly doctrine. Later on we shall show Testament saints before Moses are saved by obedience that the neglect of correct language was the to the natural law, those after Moses by the Mosaic source and spring of all the errors under this law, and those of today by the evangelical law. article. " Some were saying such things, both in antiquity and in Chemnitz' own era; for, says.Chemnitz, the 28. Chemnitz defines the Gospel as "the doctrine doctrine of the law is known and knowable to human of free reconciliation or the benefits of the reason but the Gospel is hidden and must be re- Mediator." He shows that the term "gospel" vealed by the Holy Spirit. (EVANGELIUM) or "good news" was used in secular attacked Agricola and the Antinomians, who had Chemnitz proceeds in a masterful way to 30. used this definition in support of their errors. delimit eight ways in which the law must be Chemnitz says, "Here indeed Luther would have had distinguished from the Gospel. Much of this cause to reject and condemn the common definition material is unique to his Loci. Later on he adds completely....if he had believed that it was a still further categories, such as the fact that corruption of the true and correct teaching." the Gospel must be preached to the repentant, But Chemnitz points out that this common defini- must deal with the concept of reconciliation and tion can be misused on the one hand by the pap- include the person and work of Christ. The must ists who try thereby to find a place for good latter point is meaningful in our own age, which works in their definition of justification, and has so watered down the Gospel as to mean almost on the other hand by the Antinomians who reject anything which relieves a tough situation, with the need for good works entirely among the regen- or without reference to Christ and his work or erate. For, as he points out, Christ Himself the purpose of His coming. after the resurrection had committed to His dis- ciples the ministry of "teaching them to observe Note that Chemnitz equates justification with 31. all things whatsoever I have commanded you," and the reconciliation between man and God. Jus- in Luke 24: 47 He speaks of "preaching repentance tification is the legal concept describing man's and remission of sins in His name." relationship to the law, and reconciliation refers to his relationship with God. In describing recon- 33. Yet Chemnitz goes on to condemn the notion ciliation he points out the benefits: I) Christ of the papists that "the Gospel properly has taken away our sins and made satisfaction for speaking contains not only the promise of grace them; 2) Christ the fulfillment of the law, thus is but also the teaching of good works," for, he stressing both His active and passive obedience; says, they do not understand what they are saying. 3) The Gospel teaches that these benefits are Such a notion would overthrow the distinction offered in the Word and the Sacraments, through between law and Gospel as seen in Rom. 3:27, where which the Holy Spirit works; After giving the 5) "the law of faith" is used in opposition to "the benefit of just if ication the Holy Spirit then law of works," and would thus change the Gospel works renewal; and 6) The promise of the Gospel into law. is universal, applying to all, Gentiles as well as Jews, as long as they repent and receive the 34. This Gospel in the broad sense is indeed promise in faith." correctly defined as "the summary of the

I entire teaching which has been delivered and pro- 32. The common definition of Gospel, as used in claimed through the ministration of Christ and has the Augsburg Confession and the Apology, the apostles." This is shown, for example, in been "the preaching of repentance and the remis- Acts 20:21, "testifying repentance towards God sion of sins," a definition of "Gospel" in the and faith in Christ." Yet in the narrow or proper broad sense of the word. This definition had sense of the term the Gospel remains separate and become inadequate for dealing with certain errors distinct from the law. It is also correct to say which arose after the time of the Augsburg Confes- sion. For example, both Luther and Chemnitz had be corrected, and the doctrine of justification that the Gospel is the preaching of repentance had to be preserved by observing carefully the in that the Gospel announces grace not to the distinction between law and Gospel. secure and the hypocrites but to the repentant. This is what the- Augsburg Confession is talking 36. Chemnitz cites ~uther'sfirst disputation about when it uses the term "Gospel" in the against the Antinomians to show "in what broad sense. Again, the Gospel, in teaching sense and for what reasons it is correct to say that "there is no name given to man whereby he that the Gospel is the preaching of repentance," can be saved" except the name of Christ, Acts namely, 1) "because repentance by the testimony 4:12, is antithetically demonstrating that "all 3:22. The of all men is sorrow over sin together with the have been imprisoned under sin," Gal. intention to live a better life"; 2) because term "justification" is a judicial term which "the first part of repentance, the sorrow, comes presupposes a conscience terrified by the fear only from the law, but the second part, namely, of God's judgment. In this sense the Gospel the intention to do good, cannot come from the can be called "the preaching of repentance and law, because this repentance only from the law is the remission of sins." a half repentance or the beginning of repentance, or it is called repentance by the use of synec- 35. Chemnitz also shows that unbelief is sin, doche, but it is without the good intention"; and but that true belief, or true faith, is not "if a person continues in this 'half repentance,' merely something historical but also carries with it is the repentance of Cain, Saul, Judas, and it the sense of confidence or trust (fiducia), a other hopeless people. Therefore against these trust which centers in the grace of God. In his useless teachers of despair the Gospel teaches endeavors to give a correct definition of "Gospel," that repentance must not only be the loss of he cites at length Luther's disputations against hope ....but those who are repentant must take the Antinomians, led by Agricola. Strangely, hope and out of love for God they must hate sin. these Disputations have not been translated for This hatred of sin is the truly good intention." the American Edition of Luther's works, although they are extremely relevant to many of the aber- 37. And finally, 3) "The convergence of law and rations of modern theology. It is Chemnitz' con- Gospel consists in this that the benefits tention in this section of his Loci that problems of Christ of which the Gospel speaks are nothing with the doctrine of justification arise out of else than the satisfaction for our guilt and subtle changes or new interpretations of the clas- punishment and that completely perfect obedience sic definition of the term, and that the only way which we owe to the law. These two things which to counteract this is to set forth in a thorough the law requires and demands are given to believ- manner the doctrine of the distinction between ers in Christ and imputed in Him for righteousness law and Gospal as an antidote against both the ....and there is no way in which we can understand papists, who insisted on including the law in the the greatness of the benefits of Christ unless doctrine of justification, and the Antinomians, they are compared with the rigor and severity of who insisted on removing it entirely from the the law. This righteousness of which the law life of the Christian. Both erred, both had to historical review of how the rise of the Pelagian speaks, which is impossible for us because of controversy caused men such as Augustine and even the weakness of the flesh, the Gospel shows and Jerome to revise some of their earlier unfortunate points out in Christ, who was made under the law, statements which had attributed too much to man's in order that the righteousness of the law might be fulfilled in us by imputation through faith, natural powers and free choice, for a false teach- ing on these subjects will of itself produce a both in the initial state when the law through the Spirit was written in our hearts, and in false doctrine of justification. He also points out that the insistence of the papists in clinging eternal life when our obedience to the law of God will be brought to completion." In one sense the to their synergistic errors on justification arose righteousness of the law and of the Gospel is one out of their desire to preserve their spiritual and the same thing, but with respect to us the and financial hold over the people who through righteousness is different. With respect to their purchase of indulgences (which they under- Christ it is the same righteousness, for what the stood to be the forgiveness of all their sins) law demands and requires, this Christ supplies were actually financing the entire structure of and gives. So also in regard to reconciliation, the papacy. The sophistry of Rome at the time of with respect to Christ it is called redemption Trent was not quite so crass as it had been at because the compensation has been paid, but with the time of Tetzel, but the result was the same. respect to us it is called the gracious remission Trent urged that "justification does not consist of sins. only in the remission of sins and free reconcili- ation, but it also includes the renewal of the 38. "And," says Chemnitz, "all the saints in all mind and the will through the Holy Spirit." This, ages from the foundation of the world have of course, is a perversion of the distinction be- been saved by one and the same Gospel." He draws tween law and Gospel and makes our justification his material from Luther to demonstrate that from before God contingent in part on our obedience to the fall to the flood, from the flood to Moses, the law. It was this very error, creeping back from Moses to the prophets, and from the prophets into Lutheranism, which caused Walther, Pieper, to Christ there is one Gospel and one Savior. H. A. Preus, and others to stress the objective and There have been controversies over this point in aspect of reconciliation justification. Man all ages, in the Old Testament, in the New, after is forever workrighteous. the time of the apostles, in Chemnitz' day and, we may add, in our own also. Certain unfortunate 40. Another perversion of this doctrine was the statements of Luther had been used by the opposi- notion that "the obedience of Christ is tion on all sides to justify error. Chemnitz indeed the only satisfaction for our sins and deals with these aberrations and gives the proper alone merits remission of sins and life eternal,'' interpretation to Luther's statements. but "these merits of Christ do not apply to those who live without contrition, repentance or good 39. All this brings him back to the true and cor- intention... therefore faith alone does not justi- rect definition of justification. He begins fy." Another variation of this error includes this subject with a long and very interesting such ideas as that Christ made satisfaction only for original sin (the early error of the scholas- account or pronounce a person as righteous or inno- tics), but more recently this had been refined to cent and to receive him as such. The term is used say that He had made satisfaction only for mortal in this sense without distinction whether the cause sin, or only for those sins which preceded our is a just or an unjust one.... The term also in- conversion, but a satisfaction on our part is re- cludes the fact that the Scripture attributes to quired for those sins we commit afterwards. those who have been justified the praise, the Others argued that Christ has merited for us only testimony, and the rewards which are owed to the first grace, so that through it we ourselves might righteous and the innocent, and it treats them merit remission and life. The argument was being not as condemned guilty or even as suspects, but increasingly refined and complicated. But Chem- as righteous and innocent; and because he has nitz asserts that in defining justification we been absolved in the judgment, he is freed from must answer these questions: When the mind is the law, the power, the force and the oppression terrified by the knowledge of sin and by the sense of his enemy. " of the wrath of God, 1) what is that entity on account of which the sinner, in the face of God's 42. He summarizes by saying, "In the entire judgment and condemned to eternal punishment, Scripture it is impossible to prove by a seeks the remission of sins, is absolved from the single example that the word 'to justify,' when sentence of condemnation, and is received into it speaks of God's justifying, is ever to be under- eternal life? and 2) what is the means or instru- stood as referring to renewal by the infusion of ment by which the promise of the Gospel, that is, new qualities." This in opposition both to the the promise of grace, mercy, reconciliation, papists and to Osiander. He continues, "We do not salvation, and eternal life, is received, laid deny the renewal which takes place through the hold upon and applied, that is [what is] the merit Spirit, but now the question is what the word or satisfaction and application of it to oneself? 'just if ication' means in the scripture."

41. In defining and describing justification he 43. Ancillary to his definition of the term also defines the terms involved and points "just if ication" are certain subordinate ques- out the shortcomings of Augustine, Lombard, and tions. For example, why does Paul in explaining others in dealing with the doctrine by stressing this article of faith prefer the forensic concept that the term "justification" is a forensic or of justification while the other New Testament legal term, never meaning "to make righteous" or writers seem to use synonyms, such as, "to save" "to infuse righteousness .I1 The word was used in and "to remit sins"? He says, "The reason doubt- the same sense by the Hebrews. Thus in defining lessly lies in the fact that the profane, self- it he asserts that "the word 'to justify' includes sufficient and Epicurean men of that time believed three aspects: to absolve the person who has that the justification of the sinner....was a been accused and brought to judgment of the crime very unimportant matter, and thus they did not with which he has been charged, so that he is not take seriously or desire reconciliation with God." condemned by the legal processes, and that he be He suggests that the picture of the court room restored to his state of innocence; it means to is the strongest that can be used in stressing also applies to the other terms used to describe the importance of this matter for worldly men. man's relationship to a saving God, terms such "~eforeGod's judgment man can put up nothing in as "covering iniquity" and "not imputing sins. " his own defense in order that he might be justi- He cites Titus 3:5-7 to show that "justification," fied, since God does not justify out of frivo- "salvation, " and "inheritance" are synonyms ; also lousness or unconcern, error or venality, and that "reconciliation," "blessing and not cursing," since He finds nothing in man whereby he might and "remission of sins" are synonymous. And then be justified before God (yet justification de- he says that when the New Testament writers speak mands that the law be fulfilled, Rom. 8:4), of the relationship between a righteous God and therefore a foreign righteousness must intervene, the salvation of sinful man, while they do not the kind of righteousness which along with the use the term "justification," they mean the same remission of punishments must include also a thing. There is one Scriptural doctrine taught total obedience to the divine law by way of sat- by many different people at many different times, so that there can be a propitiation isfaction, using many different terms and concepts. for the sins of the whole world. And to this the terrified sinner who is condemned by the He desires 46. Then Chemnitz turns to the subject of "the voice of the law flees in true faith. righteousness of ~od,"as used in Rom. 1:17, this, he begs for it, he lays hold on it, he sub- 3:22, 2 Cor. 5:21, 2 Pet. 1:1, and Matt. 6~33. mits himself to it, and he uses it as his defense This term has been incorrectly understood in the before the judgment seat of God and the accusa- church in the past, and even Luther confesses tion of the law and is justified by this and by that although "he held to the article of justifi- imputation, that is, he is absolved from the cation, yet he was troubled by the word and did sentence of condemnation which lay over him and not gladly hear the statement '1n the Gospel is receives the promise of eternal life.I1 revealed the righteousness of God,' Rom. 1:17, because he understood it as referring to God's 44. In connection with the human contribution judicial and stern righteousness by which He to our salvation Chemnitz also points out enters into judgment with us." But after dis- the interesting fact that many of the fathers cussing the matter at length Chemnitz brings us were far more Scriptural in their devotional He to the conclusion held both by Luther and himself writings than in their dogmatic treatises. that the righteousness which avails before God cites such men as Bernard, Gerson, and Augustine. is not the righteousness of the law, but of the For example, Augustine in his & Civitate Dei Gospel, the grace, mercy, and goodness of God by says that "our righteousness consists in the which He imputes or accounts to believers for remission of sins rather than the perfection of their own righteousness the obedience of His Son our virtues." He cites many such excellent and Mediator. This is what the term "the right- statements. eousness of God" means in the article of justifi- cation and stated in Rom. 1:17, "1n the Gospel is 45. He also shows that what has been said about revealed the righteousness of God ...because He the objective nature of God's work as opposed Himself is righteous and the justifier of him who to man's efforts under the term "justification" is of the faith in Christ .I' 47. Chemnitz throughout this entire locus is only to the quality of the faith and how strong really giving us a word study of the Scrip- it is, and because they think that it is imper- tural terms used in the article of justification. fect and weak, something must be added to this Thus he turns next to the word "faith," which faith which is done when a person weighs merits receives over 100 pages of discussion. This is and worthiness on the scale, which can thereby the Greek word PISTIS, which is translated into justify him. From this then comes the idea of Latin with two different words, fides or fiducia, the ...fides formata (faith formed by love). depending on the stress of the user. In order to Others err in regard to the object of faith, get the matter into focus he begins by saying, because they make as the object of justifying "Thus far we have discussed the word 'justifica- faith the whole Scripture including the precepts tion.' But because Paul's statement refers not of the promise and the threats of the law. Some only to 'justification' but also to 'justifica- rave that the effects which follow or the acti- tion by faith,' he also calls the righteousness vities by which faith is shown are the true and of which the Gospel speaks 'the righteousness of living causes and thus they confuse the formal faith.' Therefore, it is necessary to have a cause with the object of faith, on account of correct and proper explanation of the term 'faith' which faith justifies ...Others understand justi- (fides). For faith is the unique means and in- fying faith to be an idea in the mind, an opinion, strument through which we lay hold on the right- a figment of one's own brain concerning the impu- eousness of Christ and apply it to ourselves ... tation of our sins, even without repentance .... For this reason the devil is so hostile to the Among those who understand the word 'to justify' doctrine of faith, for since he cannot hinder in a different way from what the Scripture teaches the decree of God regarding the redemption of ....there is also a perversion of the word 'faith,' the human race, although he tried to do so with because they understand faith in the same way they cunning trickery against the house and family understand justification, namely, that because by from which he knew the Seed was going to come, faith the Holy Spirit is received who renews the therefore he puts all his artfulness to work to mind and begins the new obedience, therefore ... destroy or upset or corrupt the instrument and we are justified initially by faith but in a for- means whereby God's work is to be applied. For mal and complete way by love." he knows that without faith there is no benefit for us, either from the decree of redemption or 49. The point at issue must be stated correctly. the preaching of the Gospel." And this he does under three categories: "The word 'faith' is better understood by an 48. He then proceeds to describe at length some explanation of the word 'to justify,' for the of the many errors with which this do~trine question is not what virtues follow faith so that has been obfuscated, beginning with the time of faith may be efficacious through love; but the the apostles. He says, "Some understand faith question is this: how and in what respect does only as an assent to the historical account which faith justify, that is, when in the real struggle in a general way asserts that the things which our minds are terrified by the feeling of the are revealed in the Scripture are true. Some look wrath of God and seek firm consolation so that for this kind of knowledge the devils have, but they may be freed from the sentence of condemna- tion and be received into eternal life, to what these are the merits and blessings of the Media- tor "which are bestowed upon those who by faith must faith, in the midst of this agony, look and lay hold and apply the promise to themselves." what must it grasp? In sum, in the argument about Thus the correlative to justifying faith is the faith, the question concerns the application of promise of grace. the merits and obedience of Christ for the right- eousness and salvation of everyone who believes.'' 52. With regard to the object of saving faith he In this way the meaning of "faith" becomes clear. to say that we are justified means makes the very interesting and significant Antithetically, statement which clears up many questions Luth- that we are "absolved from our sins and accepted erans of today (with our backgrounds in pietism) as righteous, not by our works but by faith." often have with respect to what exactly justi- fying faith is in contradistinction to other The best way to interpret these terms is to 50. forms of faith, or with respect to the distinc- do so on the basis of the object of justi- tion between fides and fiducia. The law is not the object of faith He says, "We do fying faith. not deny that in many cases there are various The grace and mercy of God in but Christ is. external objects upon which our faith lays hold, Christ are the objects of justifying faith. but the question is: Chemnitz stresses that "'faith' in the article what is the object with respect to which faith justifies? In the account of justification must be understood not only as of the nine lepers the external object of their knowledge and general assent which affirm in a faith did not attribute to their faith the power general way that the promise of the Gospel is to justify, as Christ Himself argues with refer- true, but it includes at the same time the activ- ence to faith in the miracle. Thus we must make ities of the will and the heart, that is, it is a distinction...." a desire and trust (fiducia) which, in the struggle with sin and the wrath of God, applies the promise 53. There is also the question of the exercises so that each person of grace to each individual, of faith under the cross, in obedience, in includes himself in the general promise given to prayer, and the expectation of bodily and physical believers, and thus governs his life so that he blessings, when the person is reconciled by faith. may understand that the promise of the Gospel is In sum, he says, ''~venwhen faith is concerned for him." with external objects... in order that the promise may be sure and the confidence of our hope firm, 51. Putting the matter another way, Chemnitz this must always illumine that faith which relies speaks of the effects of justifying faith, on the promise of mercy for the sake of Christ. namely, the remission of sins, adoption, absolu- For unless faith first establishes that God is tion from the accusation of the law, access to favorable toward us and has been reconciled, God, peace of conscience and purification of there can be no peace of conscience sought or heart, victory over the world, salvation, and aid requested .'I eternal life. Obviously these effects cannot be attributed simply to knowledge or general assent, 56. This is a most interesting statement, 4. Chemnitz then in his ongoing study of the written about 1580, yet it throws light Scriptural terms involved in this doctrine not only on the thinking of men such as Kant but evotes considerable time to the matter of "trust, also on our recent controversies within Lutheran- confidence in the face of fear, rejoicing, keeping ism and, indeed, all of modern Christianity, the Word, eating and drinking and being filled." wherein theologians are trying to argue that we He discusses weak faith and shows that our for- somehow can retain the Gospel or some kernel of giveness is not proportionate to the strength of the Christian faith, and even the concept of law our faith, but that the strength of a person's and Gospel, while at the same time permitting a faith comes from Christ, its object. He also doctrine that the Scripture contains errors of deals with the converse of these terms in a long every kind and description and is thus unreliable. discourse on doubt and its related concepts. Much has been said and more can be said on this subject. Yet Chemnitz says, he sum, the end, 55. Chemnitz comes back again to the commonly the focus and boundary of all Scripture is Christ accepted definition of faith as "assent to in his work of Mediator." Chemnitz was neither the entire Word of God as it has been given to a liberal nor a fundamentalist. Nor are we today us." The papists had stressed this as being a who follow in his footsteps. He continues, "As completely sufficient definition of faith, but Augustine says ...the Christian faith differs Chemnitz says, "Many have debated as to whether from the faith of the devils in the last articles this aspect really ought to be included in the of the Creed: 'I believe in the forgiveness of definition of justifying faith. But there are sins, the resurrection of the body and the life good and serious reasons for doing so... for everlasting.' And in vain does faith concern justifying faith presupposes and includes general itself with the other objects of Scripture if it faith which establishes with a sure conviction and does not hold firmly to the head of the Scripture without any doubt that those things which are which is Christ ... The article of redemption can- revealed in the Word of God are absolutely true not be truly understood unless there is the pre- because God Himself is the author who is to be ceding knowledge of the rest of the articles of truthfulness because He is above praised for His the Word of God. And yet we must firmly cling to all error. For when this general foundation be- this that faith justifies only with respect to gins to shake or waver, then the firm confidence that one object which is Christ.'' He has in in the promise of the Gospel cannot take root or mind here also the papistic concept that by ex- be retained in time of spiritual struggle. For tension we must for salvation also believe all justifying faith has many properties in common the traditions and extra-Scriptural teaching of with general faith, in that it involves things the church. which are not seen, it does not rely on the judg- ment of our senses or a rational demonstration or 57. In definingand discussing saving faith Chem- proof ... yet it is not a mere opinion but a sure nitz also insists that we must include the conviction which has only the divine revelation work of the Holy Spirit in kindling faith and in the Word as the cause for its certainty against preserving us in this faith. The Spirit is the the judgment of our senses and our reason and even our experience ." Cassian, Prosper of Aquitaine, the scholastics, efficient or working cause of our faith and sal- and most recently the Jesuits and the Council of vation. Trent in connection with these points is a theo- logical classic in itself. 58. He also brings in and expands upon the con- cept of the formal and material principles 63. Finally, we can summarize Chemnitz on justi- of faith, namely, the true faith or confidence fication by citing one of his statements (fiducia) which is directed alone to Christ as which occurs near the end of his locus. "~uman the object of faith, which is the material prin- reason, even though Scripture does attribute to ciple in distinction to general faith in the it some importance, in the article on justifica- Scripture, the formal principle. This is a tion is completely eliminated by the thunder of distinction which is often neglected today, and divine judgment, because apart from faith and its neglect creates incredible confusion. outside of Christ, even those things which seem to be virtues in the unregenerate, before the 59. Chemnitz also discusses the final cause or tribunal of God in the article of justification goal of justifying faith, using 1 Pet. 1:9 are only sins and weaknesses, John 16:8-9, Rom. as his text, "...the end of your faith, even the 14:23, Heb. 11:6, Phil. 3:7. But in regard to salvation of your souls." the works of the divine law... neither before nor after the reception of the Holy Spirit and the 60. Throughout his writings Chemnitz shows deep beginning of the fulfillment of the law, in this pastoral concern that Christians must possess life, do these works establish our righteousness the assurance of their salvation. This was in before God unto eternal life. And the reason is opposition to the papists who throughout proclaimed not that the divine law is not a divine teaching a theology of doubt and despair because the entire or that it is imperfect as is the case with our structure of their ecclesiastical organization was natural knowledge; but it is 'weak through the built upon doubt. In many places Chemnitz expands flesh,' even in the saints insofar as it pertains on this point. to perfect obedience. ..I1

61. Finally, having discussed the terms "justif i- 64. The statements cited through this paper, cation1' and "faith," he now takes up the while only a minute fraction of the totality other terms from the passage in Romans 3 and care- of his material, should convince the normally well- fully examines them. Time does not permit here educated Lutheran that Chemnitz is very accurately a close scrutiny of his treatment of such words reproducing the theology of Luther, of Melanchthon as "freely," "grace," "imputation," or his long in his best period, and of the Lutheran Confes- excursus on the word "only" or "alone1' (sola) sions. The somewhat better informed will see also in which he studiously supports Luther. In a that this theology was duplicated by the great sense the word sola covers the whole subject. orthodox theologians of the 16th and 17th cen- turies, down even into the age of Pietism. And 62. His examination of the theology and the place in the 19th century revival of Lutheran orthodoxy in history of Pelagius, Julian of Eclanum, among both Europeans and Americans the theology of Chemnitz shines through. In fact, while Chem- nitz is prolix and sometimes overly thorough, yet COMMUNION SERlYON in even the age of rationalism he was honored for Pastoral Conference 1985 his objective scholarship, his irenic and fair- minded approach, his enormous knowledge and his President W. Petersen pious concern not for his own glory but for the church. It is no overstatement to say that Martin Chemnitz, the second Martin of Lutheranism, Text - I Corinthians 11:23-26 is really the father of normative Lutheran theology. Luther ploughed the original rough ground but in Prayer: "Jesus, Thy feast we celebrate; a rather unsystematic way. Melanchthon did much We show Thy death, we sing Thy name, to systematize the work of Luther, but it remained Till Thou return and we shall eat for Chemnitz in his great confrontation with the The marriage supper of the lamb." Amen Roman Counter-reformation and the Reformed and the weak Lutheran theology of the era, in his Examination of the Council --of Trent and in his For I received from the Lord what I also passed Loci Theologici, to bequeath to Lutheranism (no on to you: The Lord Jesus, on the night he was longer merely a movement or some temporary aber- betrayed, took bread, and when he had given thanks, ration which would eventually return to the wel- he broke it and said, "This is my body, which is coming and unchanging arms of Rome or be swallowed for you; do this in remembrance of me. In the up in the pan-Protestantism already being planned same way, after supper he took the cup, saying, in Geneva and Canterbury) the theological system "This cup is the new covenant in my blood; do this, which we to this day enjoy and for which we give whenever you drink it, in remembrance of me." For thanks to God. The basic elements of ~uther's whenever you eat this bread and drink this cup, the centrality of the teaching are all here: you proclaim the Lord's death until he comes. Gospel of Christ, the forgiveness of sin, the (I Cor. 11:23-26) Scriptural basis, the respect for the thinking of the ancient church, the unity of all doctrine In Christ Jesus, dear brethren, around the need of sinful man for a gracious and merciful God, all given to man in the church "Lord, it is good for us to be here." Those through the Word and the Sacraments. words reflect our sentiments this morning as we gather for our conference communion service. As we labor in our respective callings we look forward to our coming together at the Lord's table. We treasure this fellowship and we rejoice together over the rich blessings which we receive in this meal.

In keeping with the theme of our conference, one of our Lenten hymns, namely the words of St. Paul to the Corinthians, "For I am determined to know nothing among you, "A lamb goes uncomplaining forth, save Jesus Christ and him crucified," let us on The guilt of all men bearing; the basis of our text gather our thoughts around Laden with all the sins of earth the theme, None else the burden sharing! "PROCLAIM THE LORD'S DEATH" We do this Goes patient on, grows weak and faint, 1. When we come to His table and reflect To slaughter led without complaint, That spotless life to offer; upon the meaning of His death, Bears shame, and stripes, and wounds and death, 2. When we believe what we receive -- Anguish and mockery, and saith, the personal benefit therefrom, and 'willing all this I suf f ere'" 3. When we continue to do this until our (Hymnary 301, v.1) Lord returns, And the blessed meaning of that death is Twice Jesus says in the text, "DO this in summed up by the apostle Paul in his letter to remembrance of me." Every celebration of the the Romans, "We were reconciled to God by the Lord's Supper is a proclamation of His death and death of his Son." (Rom. 10:5) The barrier of a powerful reminder of the necessity and meaning sin which stood between God and us had been for- of that death. His death was the culmination of ever removed; the sacrifice which he rendered on his passive obedience; it was the penalty which the cross was a perfect sacrifice for all sin, had to be paid if we were to be redeemed; it was for all time. When he cried on the cross "It is the high cost of our salvation, as we confess in finished," he thereby declared that he had com- the explanation of the second article: "~otwith pleted the work of our redemption. Because of gold or silver, but with his holy, precious blood this perfect, complete sacrifice the church of and with his innocent sufferings and death." God joyfully sings,

The prophet Isaiah described his death in these "Jesus, in Thy cross are centered All the marvels of Thy grace; words, "~uthe was wounded for our transgression, Thou, my Savior, once has entered he was bruised for our iniquities; the chastise- Through Thy blood the holy place: ment of our peace was upon him; and with his Thy sacrifice holy there wrought my redemption, stripes we are healed. A11 we like sheep have From Satan's dominion I now have exemption; gone astray; we have turned everyone to his own The way is now free to the Father's high throne, way; and the Lord hath laid on him the iniquity Where I may approach Him, in Thy name." of us all." His death was a voluntary act of love, as Jesus Himself says, "No man taketh it (Hymnary 227, v. 8) from me, but I lay it down of myself. I have power The text says that the evening before his death to lay it down and I have power to take it again," Jesus instituted this Supper, which was to be a Again: "I lay down my life for the sheep." continual reminder to his people of his death until Paul Gerhard has expressed it very strikingly in

- 71 - and His people. His very body and blood, broken the end of time. He was thinking more of us than and shed for our sins, are actually given to us Included in the words that Himself that night. in this blessed Supper. He spoke were these, "Do this in remembrance of Whenever we come together for the celebra- Me." And we can have this assurance because Christ, tion of this Supper, which we are to do often, who instituted this Supper, has commanded us to we proclaim His death. We are saying, "I believe do what He did in that first Supper, namely speak that Christ died for my sins; his death is my His words, distribute, eat, and drink. This is all life." Yes, the remembrance of the death of included in the words, "This do." Our Lord who true repentance where we Christ consists of spoke those words uses the lips of the officiant acknowledge our sinfulness with heartfelt sorrow to speak those same powerful, creative words and and believe that His death has atoned for all our through those words He effects the presence of sins. Kingo makes it very personal when he writes, His body and blood so that what is distributed "~houhast died for my transgression, by the pastor and received by the communicant is All my sins on Thee were laid; what He says that it is, namely His body and Thou hast won for me salvation, blood. Yes, He ties the action to His supper On the cross my debt was paid." to the speaking of the pastor. "He that heareth you heareth ~e,"He says. And our Lutheran Con- Our hearts, then, should be filled with joy fessions clearly state: "For wherever we observe and gratitude as we again this morning come to this institution and speak His words over the our ~ord'sTable, set and prepared by Him, and bread and cup and distribute the blessed bread ponder the blessed meaning of His death. and cup, Christ Himself is still active through the spoken words by virtue of the first institu- Secondly, we proclaim His death by gratefully tion, which He wants to be repeated." (Tappert, receiving what He gives us in this Supper, p. 538) And our communion liturgy reflects namely his body and blood for the forgiveness of the same in these words, "From the words of our sins. "And when He had given thanks, He Christ: his is my Body, which is given for broke it and said, "This is my body, which is you'; y his is my Blood, which is shed for you for you ....in the same way, after supper He took for the remission of sin'; you should believe the cup, saying, "This cup is the new covenant that Jesus Christ is Himself present with His in my blood." On the basis of these words Luther body and blood, as the words declare." says in the Small Catechism in answer to the question, "What is the sacrament of the Altar?" In this body and blood we receive the forgive- "It is the true body and blood of our Lord Jesus ness of sins. That is the blessed personal benefit Christ, under the bread and wine, instituted by which our Saviour gives to us. Luther makes this Christ Himself, for us Christians to eat and to perceptive observation: "we treat of the forgive- drink." What closer, more intimate, more blessed ness of sins in two ways, First, how it is communion could there be than that which exists achieved and won. Second, how it is distributed between our crucified and risen Lord Jesus Christ and given to us, Christ has achieved it on the ness of your sins." Why God has so many ways to cross, it is true. But He has not distributed give us the forgiveness of our sins we cannot or given it on the cross. He has not won it in say, except that He is "surpassingly rich in the supper or sacrament. There He has distributed and given it through the Word, as also in the grace'' and has chosen various ways to bring it to us, such as through the spoken word, Baptism, gospel, where it is preached. He has won it once the Holy Sacrament, through the power of the for all on the cross. But the distrubution takes keys, and through the mutual conversation and place continuously, before and after, from the consolation of brethren, as Luther so eloquently beginning to the end of the world." (LW, Vol. 40, says in the Smalcald Articles. Yes, God knows pp 213-214) what we need, why we need it, and is so generous in supplying it. This Supper is Gospel, pure What Christ distributes in the sacrament is what Gospel. We proclaim his death when we believe we so sorely need. As we come to His Table this and receive what he says and gives to us in His morning we come mindful of our many sins, personal, pastoral, and sins toward one another. Our sins Supper. Again this morning we can say with the are an open book to our omniscient Lord. When the hymnist , ancient father Chrysostom makes the statement, "~odayI was my savior's guest "It is a miracle that a pastor can be saved," he My soul was here so richly blest." is not thereby dissuading anyone from entering the ministry, but calling attention, in a most Finally, we proclaim the ~ord'sdeath when we striking way, to the serious nature of the work continue to partake of His Supper until our Lord to which God has called him. And there is not a returns. "For whenever you eat this bread and calling on earth in which there are more tempta- drink this cup, you proclaim the Lord's death tions than in the ministry: sins of indifference, until He comes." When our Lord instituted this laziness, pride, envy, jealousy, personal wrang- Supper He was looking ahead to His coming on the ling. As we examine ourselves in the mirror of last day. We confess this truth in our creed God's Holy Law we must confess to our shame that whenever we gather for worship: "~eshall come our life has been far from what it should be. We again to judge the quick and the dead." can only cry out with the psalmist, "If Thou, Lord, shouldest mark iniquities, 0 Lord, who shall stand?" He came the first time in humility and lowli- Thank God, the answer we receive is, "~utthere is ness and died a horrible death in order to redeem forgiveness with Thee that thou mayest be feared." us from sin, death, and hell. That is now history. He shall come again in glory, accompanied by His Yes, there is forgiveness with the Lord. And Holy angels, to judge the living and the dead. that forgiveness, won for us by the death of our Because of His first coming we can look forward Savior on the cross, is broughttous in this Supper with joy and eager anticipation to His second and made our very own. True, we have this forgive- coming. In the meantime, this Supper is a point ness in the spoken word too, but here He singles of communication, a blessed means of grace, us out, takes us aside, and says personally to each between the risen and ascended Savior and His one of us, "Take, eat; take drink for the forgive-

- 75 - people, and as we continue to partake of this meal where we are reminded of, and ponder, the blessed meaning of His death and receive from Him His very body and blood which were broken and shed for our sins, we continue to proclaim His death. And as we do this may our quiet, confident prayer be: "Even so, come, Lord Jesus. Amen