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2000 Communication, Consolation and Discipline: Two Early Lutheran Preachers on Confession Mary Jane Haemig Luther Seminary, [email protected]

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Recommended Citation Haemig, Mary Jane, "Communication, Consolation and Discipline: Two Early Lutheran Preachers on Confession" (2000). Faculty Publications. 325. https://digitalcommons.luthersem.edu/faculty_articles/325 Published Citation Haemig, Mary Jane. “Communication, Consolation and Discipline: Two Early Lutheran Preachers on Confession.” In Penitence in the Age of Reformations, edited by Katharine Jackson Lualdi and Anne T. Thayer, 30–48. Burlington, VT: Ashgate, 2000.

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CHAPTER THREE consistent emphasis 0 of confession, later se pline. The sermons a Communication, consolation and ensure that their listen sion. The sixteenth-c discipline: two early Lutheran stands in contrast to la sion became less and I preachers on confession�:- virtually unknown in such as the two consid Mary Jane Haemig important because it w the proclamation and

Thomas Tentler, in his study of late medieval confession, 1 focused on two social and psychological functions of confession: discipline and Catechisms, theology consolation. Martin Luther's problems as a monk with confession are well known; Luther found no consolation in it, that is, he found no Lutherans made sjgniii 4 assurance of the forgiveness of his sins and reconciliation to God.2 sion. Some still con Luther and the Lutheran reformation did not abandon private confes­ More important than 3 sion but reshaped it theologically and thus practically. The literature tained by confession.. produced by the German Lutheran reformers and directed at mass forgiveness of sins an audiences reflects Luther's primary emphasis on the consolation offered emphasized the forgi by private confession and the necessity of communicating that consola­ deed of confessing. tion. However accents vary. This chapter examines the emphases on the although it was custo reliable and authoritative communication of consolation and discipline per. The reformers th , in some oft-reprinted sermons. While all the sermons reflect Luther's to confess and all Ch confession. It was n those that came to mi " Research for this chapter was done at the Herzog-August-Bibliothek (HAB), would suffice. The e Wolfenbiittel, Germany. I wish to express my thanks to the staff of this library for their confession which, in generous help. works, like all good 1 Thomas N. Tentler, Sin and Confession on the Eve of the Reformation (Princeton, Christians to focus in NJ, 1977). something Christians 2 See James Kittelson, Luther the Reformer (Minneapolis, MN, 1986), pp. 55-6. Whether the late medieval confessional served to promote fear and anxiety has been a was sufficient and no topic of much discussion among scholars. See Steven Ozment, The Reformation in the effective. The validity Cities (New Haven, CT, 1975) for a thorough discussion of the thesis that the medieval promise of God to fo confessional was burdensome and ineffective in providing consolation. Lawrence G. absolution was secon Duggan, 'Fear and Confession on the Eve of the Reformation', Archiv fur Reformations­ simply announcing r geschichte, 75 (1984), pp. 153-75, contends that the 'assertion that the late medieval penitential system weighed so heavily on the conscience of the normal layman that it pentant sinner and G drove him into the arms of the Reformers ... is fundamentally irreconcilable with much In 1529 Martin Lu of the evidence' (p. 173). to teach laypeople an 3 See the discussion in articles 11, 12, and 25 of the Augsburg Confession in Die Bekenntnisschriften der evangelisch-lutherischen Kirche (BSLK) (8th edn, Giittingen, 1979), pp. 66-7 and 97-100. The Book of Concord: The Confessions of the Evangelical 4 See notes 3, 7, and 8. S Lutheran Church, ed. Theodore G. Tappert (Philadelphia, PA, 1959), pp. 34-5, 61-3. Confession in BSLK and T: COMMUNICATION, CONSOLATION AND DISCIPLINE 31

consistent emphasis on consolation as the primary purpose and benefit of confession, later sermons show an increased interest in social disci­ pline. The sermons also deal with contextual issues in an effort to ation and ensure that their listeners understood the benefits of Lutheran confes­ sion. The sixteenth-century reformers' interest in private confession utheran stands in contrast to later Lutheranism. In later centuries private confes­ sion became less and less important in Lutheran practice and today it is virtually unknown in many Lutheran churches. However, preachers such as the two considered in th.is essay believed private confession was importanc because it was yet another setting, a personalized setting, for the proclamation and the hearing of the gospel.

nfession, 1 focused on cssion: discipline and Catechisms, theology and preaching with confession are that is, he found no Lutherans made significant theological and practical changes to confes­ 2 onciliation to God. sion. 4 Some still considered confession a sacrament; others did not. ndon private confes­ More important than this issue were the concrete benefits to be ob­ tically.3 The literature tained by confession. Private confession was an opportunity to hear the and directed at mass forgiveness of sins announced in the sermon personalized. Lutherans e consolation offered emphasized the forgiveness of sins announced in absolution, not the jcating that consola­ deed of confessing. Private confession was voluntary, not required, s the emphases on the although it was customary to require confession before the Lord's Sup­ olation and discipline per. The reformers thought that the conscience would impel Christians mans reflect Luther's to confess and all Christians should desire the consolation offered by confession. It was not necessary to recount every sin in detaiJ; only those that came to mind should be named. A general confession of sins -August-Bibliothek (HAB), would suffice. The emphasis was not on the individual's contrition or taff of this library for their confession which, in and of themselves, were good works. These good works, like all good works, would not satisfy God. The reformers told I! Reformation (Princeton, Christians to focus instead on the absolution. This was God's wor.k and ' , MN, 1986), pp. 55-6. something Christians receive, not earn, through confession. Absolution ar and anxiety has been a was sufficient and no satisfaction was required afterwards to make it Dt, The Reformation in the effective. The validity and efficacy of absolution were dependent on the the thesis that the medieval promise of God to forgive; the office or status of the one pronouncing consolation. Lawrence G. Arc absolution was secondary. The office of the keys was understood as '. hiv fur Reformations­ ion that the late medieval simply announcing reality to the Christian: God condemns the unre­ th_c normal layman that it pentant sinner and God forgives the repentant sinner. Y irreconcilable with much ln 1529 Martin Luther published both his Small Catechism, designed gsburg to teach laypeople and pastors the basics of the Christian faith, and his Confession in Die LK) (Bth edn, Gottingen /ess io,,s of the Evangelicai 4 See notes 3, 7, and 8. See also the corresponding sections in Apologyof the Augsburg I 1959 ), pp, 34-5, 6}-3, Confession in BSLK and Tap pert, Book of Concord. PENITENCE IN THE AGE OF REFORMATIONS 32 COMMUNlCA Large Catechism, 5 designed to explore those basics in greater depth. Apostles' Creed, Lord's Among other uses, Luther intended them to help pastors in the preach­ sacraments; some were b ing task. Originally these catechisms contained no section on confession others were not. Usuall though confession is implicit in other sections. In light of a contempo­ 'Confession' or 'The Offi rary controversy over law and repentance, the June 1529 revised edition of Lutheran catechetic 6 al of the Small Catechism added instructions for confessing. The 1531 how confession was taug edition added 'How Simple People Are to Be Taught to Confess'. This became a standard part of the Small Catechism. 7 A 1529 revised edition 8 of the Large Catechism added 'A Brief Exhortation to Confession'. The catechetical sermons During the period 1530-80 a plethora of catechisms flooded the mar­ Spangenberg ket. By 1580 Luther's catechisms achieved normative status with their inclusion in the Book of Concord, the collection of writings which set The catechetical sermo forth what Lutherans believed. Cyriacus Spangenberg (1, Though Luther's catechisms were influential and became the basis for the sixteenth century, j other catechisms and catechetical sermons, we cannot rely only on them printed.11 Both authors w to paint a picture of confession in the Lutheran reformation. We must controversial figures lat look at what was actually taught to people by those who professed to former of Niirnberg, w be Luther's followers. The study of catechetical sermons is especially 1548 he went to Konigs important because in a predominantly oral culture the sermon rather cation developed in than the written catechism was the way that most people learned the controversy.12 Our secon teaching of the Lutheran reformers. The sermon was also important for became preacher and te a theological reason. Lutherans believed, like the apostle Paul, that 1559 became dean of 'Faith comes from hearing', that is, that the Holy Spirit was active in the preached Word both to condemn the listener through the preaching 9 of the law and to create trust in God in him through the preaching of See Gottfried Seebass, 'Osi Encyclopaedia of the Reform the gospel. The sermon did not just convey content; it was the Word Gottfried Seebass, Das reform through which the Holy Spirit really and truly created faith and con­ der Kirchengeschichte Bayems, veyed salvation. This Word was an external Word, that is, it came from Osiander', in Martin Greschat (' outside the listener and was mediated (spoken) by another human. /7 ( 12 vols, Stuttgart, 1981 ), v Several times a year in the Lutheran areas of Germany pastors preached JO Sec Ingerraut Ludolphy, on the catechism, that is on the basic teachings of the Christian faith. Bodensieck (ed.), Encycloped 1965), vol. 3, p. 2245. These sermons were based on the texts of the Ten Commandments, 11 I use the edition of Osia Osiander D.A. Gesamta11sgab Schriften und Brief 1533 bi 5 On Luther's catechisms see Albrecht Peters, Kommentar zu Luthers Katechismen (5 Spangenberg, Catechisrnus: D vols, Gorttngen, 1990-94), and Johann Michael Reu, D. Martin Luthers Kleiner Hausztafe/1 und dem Mor Katecl1isn111s: Die Geschichte seiner Entstehung seiner Verbreitung und seines Gebrauchs. (Schmalkalden, 1566). On Os Ei11e Festgabe zu seinem vierhundertjahrigen J11bili.i11m (Munich, 1929). arid Seebass, Gesamtausgabe, 6 Peters, Kommentar, vol. 5, pp. 15-17, provides a history of confession in Luther's Catechism Sermons', Luthera catechisms. Timothy Wengert, Law and Gospel: Philip Melanchthon's Debate with John 12 The Formulaof Concord Agricola of Eisleben over Poenitentia (Grand Rapids, Ml 1997), pp. 148-53, secs the the in-dwelling of Christ withi addition of the material on confession as a response to the antinomian controversy, thar and renewal of life. The Fon11 is, a controversy about law and repentance, in the 1520s. sake of Christ's righteousness 7 BSLK, pp. 517-18; Tappert, Book of Concord, pp. 349-51. through faith in the word of f 8 BSLK, pp. 725-33; Tappert, Book of Concord, pp. 457-61. 781-6; Tappert, Book of Co11 COMMUNICATION,CONSOLATION AND DISCIPLINE 33

sics in greater depth.5 Apostles' Creed, Lord's Prayer, and the words of institution of the pastors in the preach­ sacraments; some were based on a written catechism (such as Luther's), o section on confession others were not. Usually these sermons included at least one titled Jn light of a contempo­ 'Confession' or 'The Office of the Keys'. Examining printed collections ne 1529 revised edition of Lutheran catechetical sermons on confession is one way to explore confessing. 6 The 15 31 how confession was taught to large numbers of laypeople. ught to Confess'. This A 1529 revised edition tation to Confession'. 8 The catechetical sermons of Andreas Osiander and Cyriacus isms flooded the mar­ Spangenberg ative status with their n of writings which set The catechetical sermons of Andreas Osiander (1496?-1552)9 and Cyriacus Spangenberg (1528-1604)10 were some of the most popular of d became the basis for the sixteenth century, judging by the number of times they were re­ nnot rely only on them printed.11 Both authors were important Lutheran spokesmen who became reformation. We must controversial figures later in their lives. Osiander, known as the re­ those who professed to former of Niirnberg, was a preacher at Saint Lorenz in that city. In ijl sermons is especially 1548 he went to Konigsberg in East Prussia where his views on justifi­ ture the sermon rather cation developed tn ways considered un-Lutberan and brought .ost people learned the controversy.12 Our second author, Spangenberg, studied in Wittenberg, was also important for became preacher and teacher in Eisleben and then in Mansfeld, and in the apostle Paul, that 1559 became dean of Mansfeld. Outspoken in the inter-Lutheran oly Spirit was active in ,: through the preaching rough the preaching of 9 See Gottfried Seebass, 'Osiander, Andreas', in Hans J. Hillerbrand (ed.), The Oxford Encyclopaedia of the Reformation (4 vols, New York, 1996), vol. 3, pp. 183-5. Also ntent; it was the Word Gottfried Seebass, Das reformatorische Werk des Ai1dreas Osiander, Einzelarbciccn aus created faith and con­ der Kirchengeschichte Bayerns, vol. 44 (Nuremberg, 1967); and Gerhard Muller, 'Andreas rd, that is, it came from Osiander', in Martin Greschat (ed.), Gestalten der Kirchengeschichte: Die Reformationszeit y another human. ll (12 vols, Stuttgart, 1981 ), vol. 6, pp. 59-73. rmany pastors preached lO Sec Ingerraut Ludolphy, 'Spangenberg, Father and Son (2) Cyria.kus', in Julius of the Christian Bodensieck (ed.), Encydopedia of the Lutheran Church, (3 vols, Minneapolis, MN, faith. vol. p. e Ten 1965), 3, 2245. Commandments' 11 I use the edition of Osiander's sermons edited by Rudolf Keller found in Andreas Osiander D.A. Gesamtausgabe, ed. Gerhard Mueller and Gottfried Seebass, Band 5: Schrifte11 rmd Brief 1533 bis 1534 (Giitcrsloh, 1983), pp. 182-334; and Cyriacus r zu Luthers Katechismen (5 Spangenberg, Catechismus; Die Funff Heuptsh1(e)ck der Christlic:hen Lerel Sampt der D. Martin Luthers Kleiner Ha11sztafel/ ,md dem Morge11 1wd Abe11dt Gebet/ B1medicite 1md Gratias/ etc. reitung und seines Gebrauchs (Schmalkalden, 1566). On Osiander's sermons see the introductory material in Mueller unich, 1929). and Seebass, Gesamtausgabe, vol. 5; see also Maurice Schild, 'Observations on Osiander's Ory of confession in Luther's Catechism Sermons', Luthera,i Theological ]01m1al, 20 (1986), pp. 97-107. /ahchthon's Debate with John 12 The Formula of Co11cord rejected Osiander's view that justification occurred through 1997), pp. 148-53, sees the rhe in-dwelling of Christ within the believer which resulted in a real righteousness of love antinomian controversy, that and renewal of life. The Porn111/a upheld che view char God declares us righteous for the sake of Christ's righteousness and this righteousness is the forgiveness of sins obtained through faith in the word of forgiveness that comes from outside the believer. BSLK,_pp. 781-6; Tappert, Book of Concord, pp. 472-5. 34 PENITENCE IN THE AGE OF REFORMATIONS COMMUNICA: controversy over original sin, he eventually had to leave Mansfeld. He dropped from the revise published numerous sermonic and historical works. of Brandenburg (1572). First published in 1533 as part of the Brandenburg-Niirnberg church Osiander's sermons and order, 13 Osiander's Catechismus oder Kinder predig (sometimes referred 1556-80. While no on to as the Nurnberg Children's Sermons) was published 28 times in ten had done earlier, Span different cities (Niirnberg, Wittenberg, Marburg, Frankfurt/Main, Ber­ g most frequently reprint lin, Erfurt, Leipzig, Konigsberg, Magdeburg and Rostock) between 1533 eight times in four cities and 1555. 14 These sermons, published anonymously, were by far the Both Osiander and Sp most popular series of catechetical sermons published during these the order in which Luthe years. They undoubtedly profited from the fact that they were, with one tles' Creed, Lord's Pray important exception, sermons on Luther's Small Catechism. 15 Many and Lord's Supper. Th people during this time learned Luther's catechism via t�ese sermons. catechisms and catecheti Osiander's sermons also profited from inclusion in several church or­ this order. Lutherans u ders, forexample that of the electorate of Brandenburg (1542). However both law and gospel.ls between 1556 and 1580 Osiander's sermons were published only eight some measure of order a times and in only two cities (Niirnberg and Frankfurt).16 They were law was to show the ind" the law by his own effor news that God forgives 13 Die Evangelischen Kirchenordnungen des XVI. Jahrhundert, ed. Emil Sehling (14 announced vols, Leipzig and Tiibingen:1902- ), vol. 11, pp. 206-79. what God 14 Verzeichnis der im Deutschen Sprachbereich Erschienenen Drucke des XVI. described how the believ Jahrhunderts (VD16) compiled by Bayerische Staatsbibliothek, Munich, and the Herzog­ sacraments bore the assu August Bibliothek (HAB), Wolfenbiittel (23 vols, Stuttgart, 1983-95), vol. 15, 0 1035-0 1057 and O 1072-0 1075. Another edition (Nuremberg, 1533) is found in the supple­ they contained his later views ment to VD16 maintained at the Herzog-August-Bibliothek, Wolfenbiittel. their popularity. During the de 15 Keller comments that the use of the octavo format accounted for some of the popular­ were not published even once. Small Catechism ity of the work but believes the close connection with Luther's was, from were dropped from the revise Gesamtausgabe, a business perspective, at least as important. Mueller and Seebass, vol. 5, (1572) though they had been p. 195. theologians that the catechisrr 16 VD16, vol. 15, O 1058-0 1065. The decline in popularity may simply be due to umphed in the long run - Osia Osiander's death in 1552 or the decline may indicate that the market was saturated. It is after 1580 (see VD16, vol. 1 also possible that the popularity of the sermons dropped because of Osiander's involve­ listed in the VD16 supplement ment in the inner-Lutheran disputes concerning forensic justification. Osiander's teaching catechetical sermons generally Formula of Concord on this was condemned by the (1577). Whether this is the reason 6, and Matthias Simon, 'Einlci for their decline in popularity is questionable. The catechetical sermons were published Miiller believes that the justi anonymously. (On the authorship question and generally on the writing and publishing sermons because their author\. of these sermons see Seebass, Das Reformatorische Werk, pp. 249-51.) A tract, Michael 17 VD161ists no editions. Su Roting, Etlicher Jungen Prediger zu Nu(e)rnberg berantwortung gegen der anklag An�reae the following editions: Erfur Osiandril so newlich im druck widder sie ist ausgangen (Magdeburg, [c. 1552]), written (Schmuck) 1566, Erfurt (Drch by some Niirnberg theologians opposing Osiander's views on justification notes his Magdeburg (Kirchner) 1568, claim, apparently made at the time of the controversy in the late 1540s and early 1550s, editions: Erfurt 1564, 1565, 1 that both his catechism and the Niirnberg church order in which it was included sup­ Urse! 1572, 1580.Johann Mich ported his view on justification. The writers declare that Osiander alone reads the in der evangelischen Kirche D catechism this way; they can find no indication of his view in the catechism. They also 1904-35; Hildesheim, New Yo note that the Church had understood and adopted the catechism as the right teaching. 18 Timothy Wengert points Thus Osiander's catechetical sermons were drawn into the controversy surrounding his connection to true poenitentia (' teaching on justification. Though others apparently considered them to contain correct 1520s as it seemed later. See teaching, the mere association of Osiander's name with them and his own claims that Lutheran thinking on the necef COMMUNICATION, CONSOLATION AND DISCIPLINE 35

to leave Mansfeld. He dropped from the revised edition of the church order for the electorate s. of Brandenburg (1572). A number of preachers filled the gap left by . urg-Niirnberg church Osiander's sermons and published catechetical sermons in the period ig (sometimes referred 1556-80. While no one preacher dominated the market as Osiander lished 28 times in ten had done earlier, Spangenberg's catechetical sermons were among the Frankfurt/Main, Ber- most frequently reprinted of this period. They were printed at least ostock) between 1533 eight times in four cities (Erfurt, Smalcalden, Magdeburg and Ursel).17 . usly, were by far the Both Osiander and Spangenberg present the parts of the catechism in ublished during these the order in which Luther presented them - Ten Commandments, Apos­ at they were, with one tles' Creed, Lord's Prayer, baptism, confession (or office of the keys) IL Catechism. 15 Many and Lord's Supper. This order was very common among Lutheran 'sm via these sermons. catechisms and catechetical sermons. A theological purpose determined in seve�al church or­ this order. Lutherans understood God's work to be twofold, that is, burg (1542). However both law and gospel.18 One purpose (use) of the law was to provide e published only eight some measure of order and justice in a society. The other purpose of the ankfurt).16 They were law was to show the individual his sins and the impossibility of keeping the law by his own efforts and thereby drive him to the gospel, the good news that God forgives sins for the sake of Christ. The Apostles' Creed 11dert, ed. Emil Sehling (14 announced what God had done for the believer, the Lord's Prayer ie11e11e11 Drucke des XVI. described how the believer should seek and receive this gospel, and the . k, Munich, and the Herzog- sacraments bore the assurance of salvation. 83-95), vol. 15, 0 1035-0 1533) is found in the supple­ they contained his later views on justification may have, at least temporarily, influenced Wolfenbilttel. their popularity. During the decade before the Formula, Osiander's catechetical sermons ted for some of the popular­ were not published even once. The controversy may also be the reason that the sermons s Small Catechism was, from were dropped from the revised edition of the Electorate of Brandenburg church order bass, Gesamtausgabe, vol. 5, (1572) though they had been included in the 1540 order. The opinion of the Nilrnberg theologians that the catechism did not contain the errant teaching seems to have tri­ larity may simply be due to umphed in the long run - Osiander's catechetical sermons were republished several times e market was saturated. It is after 1580 (see VD16, vol. 15, 01066-01071; another edition [Frankfurt, 1561] is cause of Osiander's involve­ listed in the VD 16 supplement) and in following centuries. On the impact of Osiander's "fication.Osiander's teaching catechetical sermons generally see Mueller and Seebass, Gesamtausgabe,vol. 5, pp. 195- . Whether this is the reason 6, and Matthias Simon, 'Einleitung' in Sehling (ed.), Kirchenordnungen, vol. 11, p. 125. ical sermons were published Millier believes that the justification controversy had no impact on the use of these the writing and publishing sermons because their author was unknown. Millier, 'Andreas Osiander', p. 72. p. 249-51.) A tract, Michael 17 VD 16 lists no editions. Supplemental information to VD 16 maintained at HAB lists 1mggegen der anklag Andreae the following editions: Erfurt (Bauman) 1564, Erfurt (Bauman) 1564, Smalcalden gdeburg, [c. 1552]), written (Schmuck) 1566, Erfurt (Dreher) 1567, Erfurt (Dreher) 1568, Urse! (Henricus) 1568, s on justification notes his Magdeburg (Kirchner) 1568, and Magdeburg (Kirchner) 1573, Reu lists the following late 1540s and early 1550s, editions: Erfurt 1564, 1565, 1567, 1568; Schmalkalden 1566; Magdeburg 1568, 1570; which it was included sup­ Urse! 1572, 1580. Johann Michael Reu, Quellen zur Geschichte des kirchlichen Unterrichts t Osiander alone reads the in der evangelischen Kirche Deutsch/ands zwischen 1530 und 1600 (9 vols, Giltersloh, in the catechism. They also 1904-35; Hildesheim, New York, 1976), vol. 1/2, 1, p. 252. ch.ism as the right teaching. 18 Timothy Wengert points out that the distinction between law and gospel and its controversy surrounding his connection to true poenitentia (repentance, penitence, or penance) was not as clear in the ercd them to contain correct 1520s as it seemed later. See Wengert, Law and Gospel, for a full discussion of early cm and his own claims that Lutheran thinking on the necessity and meaning of poenitentia. 36 PENITENCE IN THE AGE OF REFORMATIONS I Osiander's catechetical sermons are structured around the explana­ confession to human tions found in Luther's Small Catechism. The only exception is the what we confess ace sermon dealing with confession, a sermon Osiander calls 'On the I according to necessi 19 Office of the Keys'(Vom ampt der schlussel). Though Osiander puts ment) (aus Rhat). • it at the same place where Luther places an order for confessing in his parts: first, a general Small Catechism, Osiander's sermon is not based on or explicitly origin and its misus connected to that part of the Small Catechism. In every other sermon I third, the loosing of s the preacher repeats Luther's explanation of the part (from the Small Catechism) at the beginning and end of the sermon and has the con­ gregation repeat it after him at the end. Near the beginning of the Themes and emphase sermon 'On the Office of the Keys' the congregation is asked to repeat I a scripture passage, John 20:22-3. The brief explanation stated by the Consolation, discipl" preacher and repeated by the congregation at the end is not Luther's, the chief themes in th but Osiander's. 20 Osiander's sermon is divided into two parts, the call I vertical and horizonr and authority of the preacher to announce the forgiveness of sins and relationship both to the purpose of the office of the keys to provide consolation and help involves both God to the ordinary layperson. judgement and for While Osiander starts with the office of the keys, discussing the I Spangenberg draw o preacher's authority to announce forgiveness and using this to anchor theran differences fr the certainty and consolation of forgiveness, Spangenberg starts with variations within the repentance, confession and their results, and only then moves to discuss I Consolation for Os' issues related to the office of the keys. Spangenberg includes three of anxiety but also sermons related to confession in his lengthy (773 pages in a 1566 Osiander's sermon be quarto version) explication of the catechism. These are 'On Repentance' of the keys: (Von der Busse), 'On Confession' (Von der Beicht), and 'On the Office I (Vom Ampt und gewalt der Schlu(e)ssel). I believe that [ w and Power of the Keys' This according to his d threefold structure parallels the structure of the Roman Catholic sacra­ public unrepenta ment with the sermons corresponding respectively to contrition, absolve those wh confession and satisfaction. Spangenberg divides each sermon neatly this is all as pow into two or three main parts, sometimes with subparts, and provides an Jesus himself had · outline of the main parts in bold print near the beginning of each Osiander's major the sermon. 'On Repentance' has two parts. The first is a detailed attack on associated certainty of Catholic teaching on repentance, taking up in turn contrition, confes­ At first glance it seems sion and satisfaction. The second part describes proper Christian first - the discussion repentance. Its three subparts, true regret and sorrow for one's sins, takes considerable spa faith, and new life as a fruit and result of faith, stand in implicit of confession in the s contrast to the three parts of Catholic confession. 'On Confession' also support the second, fo has two main parts, what confession is and the different kinds of confession. The second part is subdivided into confession to God and 21 The Brief Exhortatio, addition to secret confessio 19 Mueller and Seebass, Gesamtausgabe, vol. 5, pp. 319-26. neighbour, exist. Both are 20 This explanation was printed in many later editions of Luther's Small Catechism Concord, p. 458. and came to be part of instruction in many Lutheran churches. Ibid., p. 191. 22 Mueller and Seebass, COMMUNICATION, CONSOLATION AND DISCIPLINE 37

round the explana­ confession to humans.21 Confession to humans is divided again into nly exception is the what we confess according to love (aus Liebe) and what we confess nder calls 'On the according to necessity (or duty, obligation, responsibility or require­ ougb Osiander puts ment) (au:S Rhat). 'On the Office and Power of the Keys' has three for confessing in his parts: first, a general discussion of the office of the keys, what it is, its ed on or explicitly origin and its misuse; second, the binding and retaining of sins; and every other sermon third, the loosing of sin called absolution. art (from the Small on and has the con­ he beginning of the Themes and emphases 'on is asked to repeat nation stated by the Consolation, discipline, and the effective communication of these are end is not Luther's, the chief themes in these sermons. Consolation and discipline have both to two parts, the call vertical and horizontal dimensions, that is, they concern the penitent's rgiveness of sins and relationship both to God and to humans. Communication likewise -onsolation and help involves both God and humans for one can only hear God's Word of judgement and forgiveness from another human. Osiander and keys, discussing the Spangenberg draw out these themes in ways that show not only Lu­ using this to anchor theran differences from Catholic and Reformed teaching, but also ngenberg starts with variations within the development of Lutheran thinking and practice. hen moves to discuss Consolation for Osiander and Spangenberg involves not just the cure nberg includes three of anxiety but also the assurance of faith in God. The emphases of 73 pages in a 1566 Osiander's sermon become clear from his brief explanation of the office e are 'On Repentance' of the keys: ), and 'On the Office er Schlu(e)ssel). I believe that [when) the called servants of Christ deal with us This according to his divine command, especially when they exclude the oman Catholic sacra­ public unrepentant sinner from the Christian church and again tively to contrition, absolve those who regret their sins and want to better themselves, each sermon neatly this is all as powerful and certain in heaven as if our dear Lord 22 arts, and provides an Jesus himself had done it. e beginning of each Osiander's major themes are the reliability of the pastor's words, the is a detailed attack on associated certainty of forgiveness and the consolation flowing from this. rn contrition, confes- At first glance it seems that the more important part of this sermon is the es proper Christian first - the discussion of office and the reliability of the pastor's words orrow for one's sins takes considerable space and takes priority over the practical discussion th, stand in implici� of confession in the second part. The first part, however, functions to • 'On Confession' also support the second, for Osiander makes clear that the major purpose of e different kinds of nfession to God and 21 The Brief Exhortation to Confession in Luther's Large Catechism states that in addition to secret confession, two mor� kinds of confession, namely to God and to the neighbour, exist. Both are in the Lord's Prayer. BSLK, pp. 727-8; Tappert, Book of Concord, p. 458. 22 Mueller and Seebass, Gesamtausgabe, vol. 5, p. 326. 38 PENITENCE IN THE AGE OF REFORMATIONS the office of the keys is to help the sinner who is too weak to withstand discusses the excomm despair and therefore needs God's Word to assure him of forgiveness. He lie sin, who do not d states that sinners should not trust in their own thoughts that God will to go to worship se forgive them but should go to a 'servant of the church', confess their sin should be excommuni and ask him to announce forgiveness to them. Joy and comfort should others, and so that th follow in faith as well as peace and quiet in conscience. are not thereby despis Spangenberg, too, emphasizes consolation. His first sermon, 'On Re­ poses of excommunic pentance', stresses that repentance results not only in despair, but also punishment or bette in faith, praise of God and consolation. The second sermon, 'On Con­ bemoans the fact that; fession', discusses the consolation derived from confession to God and pressed and admonish humans. Spangenberg gives a number of biblical examples of confession Spangenberg's inter to God. He concludes with a discussion of the result of such confession, and permeates all thre namely the 'comforting absolution' God gives when he says that our discipline solely to the sins are forgiven. The purposes of private confession to a human are to many forms and has b obtain advice and consolation to put one's conscience at peace and both the relationship � strengthen one's faith, to prepare oneself to receive the sacrament and ures extend from the to help one better one's life. Consolation is a primary result of confes­ demonstration of the sion to humans 'according to necessity': Discipline is first o According to necessity we confess to humans in God's place when I threat, according to Sp secretly confess and open my heart to my properly-appointed pas­ rience sorrow for sins. tor, chaplain, or whomever else I may have in the moment of describes it in the firs despair, bemoan my sins and associated troubles, and ask that he threats', produces true may give me from Holy Scripture good help and comfort, that I One result is the conf may put my conscience at peace and that through this also my faith may be strengthened.23 takes places daily in th All humans must conf Spangenberg defines confession's usefulness in the life of the Christian of sins without this con in terms of the comfort, peace and faith it brings. In the third sermon he confession to humans. describes the usefulness of private absolution in terms of making the to confess to another h sinner certain of the grace received in baptism. that will be revealed at Discipline is a secondary theme for both preachers but it is more Discipline has other prominent for Spangenberg. Neither preacher uses the word 'discipline' sermon discusses the £ but each describes the disciplinary function of confession. For both, resolve, with God's he discipline involves the individual's confrontation with God as well as commanded is especi measures to modify the individual's outward conduct within society. world. Here disciplin Sinful behaviour affects the relationship to both God and other hu­ includes reconcilation mans. In the setting of private confession, Osiander does not envision a fession to another b pastor or preacher instructing penitents in the law and trying to bring wronged a neighbour them to a· knowledge of their sins. For Osiander, this function has forgiveness and patien, already been fulfilled by the preaching of the law - in these sermons, by should still go to the n the first ten sermons covering the Ten Commandments. The primary not live at odds with purpose of private confession is to console the penitent. Osiander briefly neighbour becomes an Even where the mai 23 Spangenberg, Catechismus, fols Mm3r-v. confession to another COMMUNICATION, CONSOLATION AND DISCIPLINE 39

o weak to withstand discusses the excommunication of those who stubbornly remain in pub­ im of forgiveness. He lic sin, who do not desire to better themselves, but nevertheless expect oughts that God will to go to worship services and receive the sacrament. These people rch', confess their sin should be excommunicated so that their bad example does not poison ¥ and comfort should others, and so that the Christian church, God's Word and God himself ce. are not thereby despised. These reasons indicate that the primary pur­ first sermon, 'On Re­ poses of excommunication are social and ecclesiastical rather than the y in despair, but also punishment or betterment of the individual sinner. A short paragraph Jld sermon, 'On Con­ bemoans the fact that this way of punishing public sin has been sup­ , nfession to God and pressed and admonishes listeners to pray to God to restore its use. amples of confession Spangenberg's interest in discipline is much greater than Osiander's t of such confession, and permeates all three of his sermons on confession. He does not leave hen he says that our discipline solely to the lengthy sermons on the Decalog. Discipline takes · on to a human are to many forms and has both personal and social aspects. Discipline affects science at peace and both the relationship to God and to others. Concrete disciplinary meas­ 've the sacrament and ures extend from the expectation of the amendment of life and the ary result of confes- demonstration of the fruits of faith to excommunication. Discipline is first of all divine discipline and is reinforced by divine threat, according to Spangenberg. Before God, the Christian should expe­ od's place when I rly-appointcd pas­ rience sorrow for sins. This is the first step of repentance as Spangenberg ' the moment of describes it in the first sermon. The preaching of the law, God's 'sharp s, and ask that he threats', produces true regret, sorrow, contrition and enmity toward sin. d comfort, that I One result is the confession to God discussed in the second sermon. It this also my faith takes places daily in the Lord's Prayer in the words 'Forgive us our sins'. All humans must confess in this manner and no one obtains forgiveness e !ife of the Christian of sins without this confession. Confession to God also takes place through n the third sermon he confession to humans. Spangenberg says one truly should not be ashamed terms of making the to confess to another human as this is better than to carry things secretly that will be revealed at the last judgement. acbers but it is more Discipline has other, more social, aspects for Spangenberg. The first s the word 'discipline' sermon discusses the fruits of faith at length. Spangenberg says that the confession. For both, resolve, with God's help, to avoid what is wrong and do what God has with God as well as commanded is especially necessary because humans must live in this nduct within society. world. Here discipline is seen in terms of a changed life. Discipline God and other hu­ includes reconcilation to others, according to the second sermon. Con­ er does not envision a fession to another human 'according to love' occurs when one has w and trying to bring wronged a neighbour and reconciles one's self to him, asking for his der, this function has forgiveness and patience. Even in cases where one is not at fault, one - in these sermons, by should still go to the neighbour and ask him to drop his suspicions and �ments. The primary not live at odds with him. For Spangenberg, such confession to the nitent. Osiander briefly neighbour becomes an instrument of social reconciliation. Even where the main emphasis is consolation, as in the discussion of confession to another human 'according to necessity' in the second PENITEN E IN THE AGE OF REFORMATIONS 40 C COMMlJNIC to necessity' sermon, disciplinary aspects persist. Confession 'according Spangenberg concludes focuses attention on the sinner's relationship with both God and neigh­ do not do this will have; bour. Spangenberg admonishes his listeners to examine how their hearts d y. F r Spangenb � _ ? erg stand vis-a-vis God and whether they have done works of mercy for d1sc1plme and refusing their neighbours and the poor. He criticizes sharply those who believe Underlying these ser those who say they need not confess 'according to necessity', including both consolation and that confessing to God is enough. discipline must come fr Discipline is clearly the function of excommunication. Spangenberg spoken by another pers in the discusses at length both 'secret' and 'public' binding and loosing sis that faith comes fro third sermon. 'Secret binding' occurs after one hears an admonition can the Christian be cer from a brother to cease a particular sin. If the Christian is not guilty, he Osiander spends ove should take this in the best way. But if he is guilty and does not better nects faith, hearing, prea himself, he is in effect secretly excommunicated when the neighbour of the preacher's words. thereafter refuses to associate with him. Once again, though not explic­ God through his own th itly naming it as such, Spangenberg makes clear that social discipline is one can fruitfully preac an important function of the office of the keys, even when the keys are Holy Spirit must parti exercised privately or secretly and by a fellow Christian rather than an fruitful. Unless Christia ecclesiastical officeholder. Later Spangenberg discusses 'secret' loosing mon they cannot believ for those who have not 'angered an entire congregation' and who do and really meant for t not need 'public reconciliation'. He states that this is the absolution trouble if the Christian commonly given in secret in Christian churches before participation in those who preach the W" the Lord's Supper. It is only after emphas Spangenberg describes at length the justification and procedure for the necessity of ensurin 'public binding', discussing who should be excommunicated, what ex­ preaching that Osiander communication means, its use in Christian churches historically, the keys, Matthew 16:19 an benefits of excommunication and objections to its use. He laments that that the preaching and sa it is not used as much as it should be. He recognizes the reasons for the are reliable and trustwo reluctance to exercise this power, including the fear that once again lished the office of pre pastors will exercise a 'tyrannical power over the conscience' as they preachers not as simple did under the pope, but then rejects those objections to it. Spangenberg Jesus Christ. For this r describes a public ceremony of reconciliation before the congregation properly called preachers for those who have been publicly disciplined. The penitent sinner is to the command of Chri named and absolved of his sins in front of the whole congregation; the body and blood of C those he has angered are asked to forgive him, and to pray for him that self-appointed preachers he may avoid sin in the future. Spangenberg defends this ceremony their preaching. against criticisms that it shames the public sinner and claims: Osiander seeks to corr the office of the preacher. it is really their highest honour, in which they also honour God, gladden all the holy angels in heaven, reconcile a whole collection what Jesus Christ has c, of pious Christians whom they have angered, warn other people of makes clear that the au sin encourage other sinners with a living, visible sermon, them­ 24 the command and messa sel�es become members of Christ, and uphold God's ordinance. himself or in the act of o repentance and the forgiv 24 Ibid., folsNnlr-v. the sins of the unrepent COMMUNICATION, CONSOLATION AND DISCIPLINE 41 according to necessity' Spangenberg concludes this discussion with the threat that those who , both God and neigh­ do not do this will have their sins revealed before the church on the last mine how their hearts day. For Spangenberg the threat of divine discipline results in social e works of mercy for discipline and refusing social discipline results in divine discipline. ply those who believe Underlying these sermons is a concern for effectively communicating eluding those who say both consolation and discipline. For both preachers consolation and discipline must come from outside the Christian, that is, they must be nication. Spangenberg spoken by another person. This is consistent with the Lutheran empha­ ing and loosing in the sis that faith comes from hearing. It also meets a pastoral concern: how hears an admonition can the Christian be certain that the words of forgiveness are true? ristian is not guilty, he Osiander spends over half his sermon addressing this issue. He con­ ty and does not better nects faith, hearing, preaching, proper call to preaching and the reliability when the neighbour of the preacher's words. He emphasizes that no one can have faith in in, though not explic­ God through his own thoughts but, rather, must hear it from others. No that social discipline is one can fruitfully preach unless he has been called and sent, for God the ven when the keys are Holy Spirit must participate in the preaching in order for it to be ristian rather than an fruitful. Unless Christians are certain that God has commanded a ser­ scusses 'secret' loosing mon they cannot believe but will doubt and wonder whether it is true regation' and who do and really meant for them. These doubts would attack in times of this is the absolution trouble if the Christian did not know that Jesus Christ had appointed before participation in those who preach the Word and distribute the sacraments. It is only after emphasizing the priority of preaching and hearing and ion and procedure for the necessity of ensuring that God himself is working through that mmunicated, what ex­ preaching that Osiander introduces biblical texts for the office of the urches historically, the keys, Matthew 16:19 and John 20:22. These passages become evidence ·ts use. He laments that that the preaching and sacramental activity of the properly called preacher izes the reasons for the are reliable and trustworthy. According to Osiander, Jesus Christ estab­ fear that once again lished the office of preaching; therefore one should see the regular the conscience' as they preachers not as simple people but rather as servants and messengers of ions to it. Spangenberg Jesus Christ. For this reason the Christian should believe what the efore the congregation properly called preachers say and should accept what they do according The penitent sinner is to the command of Christ when they baptize, forgive sins or distribute e whole congregation; the body and blood of Christ. However the Christian should ignore the d to pray for him that self-appointed preachers because the Holy Spirit does not work through defends this ceremony their preaching. r and claims: Osiander seeks to correct any misunderstanding that would subvert y also honour God, the office of the preacher. If preachers preach or do anything other than e a whole collection what Jesus Christ has commanded them, it has no power. Osiander arn other people of makes clear that the authority and power of the preacher are based in ible sermon, them­ the command and message of Christ, not in the person of the preacher od 's ordinance. 2 ◄ himself or in the act of ordination. Christ commanded them to preach repentance and the forgiveness of sins. If they were, however, to forgive the sins of the unrepentant or unbelieving and retain the sins of the 42 PENITENCE IN THE AGE OF REFORMATIONS COMMlJNic repentant and believing, they would be doing wrong and would have no strongly to hearing th power. Spangenberg emphasiz Osiander thus begins his sermon with a concern for the establishment this necessarily to hear of faith and the assurance of the forgiveness of sin, moves to the I trustworthjness of the preacher's words, from there to a discussion of the office of preacher and then co a discussion of the limits on the Contextual issues: gen power and ,1.uthority of the preacher. He concludes the first section by f returning to his original concern, the certainty of forgiveness: Osiander and Spangen For this reason, my dear children, you should console yourselves ers' understandings of and strengthen your faith with this, that you can say: God the Lord thus threaten the [elia , has sent to me his servant who has preached ro me forgiveness of I indicate that part of th sins in his name and has baptized me for the forgiveness of sins; for preached is lay reluctan this reason I am certain that my sins are foigiven me and I have nicate. Both preachers become a child of God. 25 I seek to clarify importa. In order to be assured of forgiveness the Christian must have it commu­ more explicit in Spang· nicated to him in a reliable way. The entire purpose of Osiander's desire in mid-century t. discussion of clerical calling is to establish this reliability. against rival forms of C Spangenberg also seeks to underscore the reliability of the words of I issues peculiar to thei.r forgiveness but does not require that these be pronounced by a properly important because it rel called preacher. He does not explicate the office of the keys until his These sermons indic third sermon. However he makes the role of preaching clear in his first also indicate continued sermon. Preaching God's 'sharp threats' produces regret, sorrow and cation. Both preachers contrition for sin and preaching the gospel produces faith. Unlike an effort to encourage Osiander, Spangenberg nowhere engages in a lengthy discussion of the that people expect to authority of either the preacher or the message. Rather Spangenberg proof that such attitud emphasizes that the office of the keys belongs to the entire Christian the benefits and disuse congregation, drawing on Matthew 18 to show tbat Christ promised it was not in use. Spang the keys to all who believe in him. Spangenberg uses John 20 to support mentions people who g this further. The 'servants of the Wo.rd' have received this authority not They claim they have c on account of their person or their office but on account of the congre­ These people are wro gation. Spangenberg leaves no doubt as to what this means: institution of absolutio When he through the Word forgives someone his sins, the priest to confess like other c does not do it as his own work but rather God does it through his not to be ashamed to c Word that the priest, or whomever one has in his need, speaks. So people who come to co , also when he excommunicates an unrepentant one, the preacher edge no sin. These peo does not do this for himself but rather on behalf of the whole congregation, and does it from the divine power and command of receive the Lord's Supp Christ.26 no betterment of life. S pentant (that is, excom Thus while both preachers share a concern for the reliable and au­ reconciliation. Some la thoritative communication of the forgiveness of sins, Osiander links this preachers. Even if they their greatest sin and 25 Mueller and Seebass, Gesamtausgabe,vol. 5, pp. 323--4. Spangenberg even suspe 26 Spangenberg, Catechismus, fol.Mm6v. In any case, his comme, COMMUNICATION, CONSOLATION AND DISCIPLINE 43

strongly to hearing these words from a properly called preacher while Spangenberg emphasizes the words of forgiveness and does not connect n for the establishment this necessarily to hearing them from a priest or preacher. of sin, moves to the ere to a discussion of tn of the limits on the Contextual issues: general and local des the first section by f forgiveness: Osiander and Spangenberg deal with issues which threatened their hear­ ers' understandings of consolation, discipline and communication, and console _yourselves thus threaten the reliability and benefits of confession. Both preachers · say: God the Lord me forgiveness of indicate that part of the context in which their sermons are written and giveness of sins; for preached is lay reluctance to confess and clerical reluctance to excommu­ ·ven me and I have nicate. Both preachers criticize Catholic theology and practice, and thus seek to clarify important elements of Lutheran thought. This critique is n must have it commu­ more explicit in Spangenberg, however, perhaps reflecting an increased purpose of Osiander's desire in mid-century to define Lutheran beliefs and practice over and elia bili ty. against rival forms of Christianity. Osiander's sermons in particular reflect 'ability of the words of issues peculiar to their original local context. Each of these issues is nounced by a properly important because it relates to the key concerns of these sermons. ce of the keys until his These sermons indicate a continued lay reluctance to confess. They aching clear in his first also indicate continued controversy surrounding the use of excommuni­ ces regret, sorrow and cation. Both preachers praise the consolatory benefits of confession in produces faith. Unlike an effort to encourage people to confess. Osiander bemoans the fact ngthy discussion of the that people expect to receive the Lord's Supper without confessing, e. Rather Spangenberg proof that such attitudes actually existed. His blunt comments about to the entire Christian the benefits and disuse of excommunication for public sinners indicate 'w that Christ promised it was not in use. Spangenberg also attacks the reluctance to confess. He uses John 20 to support mentions people who glorify the gospel but neglect private confession. eived this authority not They claim they have confessed to God and need no other confession. fl account of the congre­ These people are wrong, notes Spangenberg, for they despise God's t this means: institution of absolution and the keys. Others claim they are too good c his sins, the priest to confess like other common people. Spangenberg admonishes them does it through his not to be ashamed to confess secretly to another person. He mentions his need, speaks. So people who come to confession often, ask for absolution, but acknowl­ t one, the preacher edge no sin. These people want their faith strengthened and wish to behalf of the whole receive the Lord's Supper, but do not admit they have sinned and offer er and command of no betterment of life. Spangenberg also attacks ways that public unre­ pentant (that is, excommunicated) sinners avoid confession and public for the reliable and au­ reconciliation. Some later confess secretly to new and inexperienced sins, Osiander links this preachers. Even if they are penitent at that time, they do not repent their greatest sin and remain unreconciled to the congregation. Spangenberg even suspects that some preachers are bribed into silence! In any case, his comments indicate that laypeople neglected or misused 44 PENITENCE IN THE AGE OF REFORMATIONS confession and that excommunication continued to be a controversial context of a discussion practice. ments on excommunic These sermons show that Lutheran preachers contiJ')ued to view Catho­ had with the Niirnbe lic theology and practice as a threat. While Osiander's attacks on Catholic tion.29 The sermon as theology and practice are implicit, particularly in his discussion of other Niirnberg pasto confession and the caU and authority of the preacher, Spangenberg is private absolution ove explicit. In his first sermon Spangenberg attacks in detail the whole of It is precarious to sp Catholic teaching on penance, taking up in turn contrition, confession context would have h and satisfaction. The demand for contrition resulted in people pretend­ can be made. Outside ing to be sorry for their sins but otherwjse living as they pleased. The properly called preach demand for confession of sins, including a!J the details of those sins, rejecting both the Ca indelibilis was murderous to the soul for it was impossible to remeriber all one's and the anab sins. The demand for satisfaction laid lightly or heavily on penitents, Osiander is consistent depending on their situations. If a penitent on his deathbed wanted to eluded that the status escape the fires of hell (made especially hot for the occasion by the key. (This emphasis co priests) it would cost him something. In sum, states Spangenberg, in the could announce the for pope's teaching on repentance there was no greater sin than co have no distribution of this se echism, money. 'Truly that was a great cross for troubled hea.rts.'27 Spangenberg Osiander may reminds his Listeners not to forget this misery which their ancestors direction different fro suffered and to thank God that he has rescued them from it. In the same ing in this direction , sermon Spangenberg implicitly contrasts the three parts of Lutheran countering that influen confession (true regret and sorrow for one's sins, faith and new life as a Listeners in other pl result) to the three parts of Catholic confession. Explicit polemic is ments on excommunic found in Spangenberg1s third sermon where he criticizes the pope for areas over the contin expropriating the power of the keys for himself and then misusing it to tion. 32 It is also like! gain power in worldly affairs. Considering the date of Spangenberg's backdrop of Luther's sermons, it is noteworthy that he spends far more time than Osiander echism, does not meat attacking the practice of Catholic confession. Such criticism may indi­ listeners to consider t cate a resurgence in Catholic practice which had to be countered, catechisms alone wou1 continued lay unwillingness to go to confession in Lutheran areas, or that he simply wanted co rem.ind listeners of how good they had it since confession had been reformed. It is also possible that he was trying to 28 See Seebass, Das refo strengthen his listeners' own sense of what it meant to be Lutheran. The 29 Ibid., pp. 237-8. central purpose of attacking Catholic practice was to ensure that listen­ JO Ibid., pp. 254-62. See 31 See, for example, Marti ers understood properly Lutheran confession's benefits of consolation Helmut T. Lehmann (eds), and discipline. phia, PA, 1955- ), vol. 35, p These sermons contain concerns rooted in their or.iginaJ local con­ 36, p. 87. The Large Car texts, especially Osiander's. Three aspects of Osiander's sermon relate privately before a single bro 32 to local Niirnberg concerns. The emphasis on the necessity of having a On excommunication Zeeden, Katho/ische Ober/ properly called preacher pronounce absolution can be seen in the Jahrhunderts (Munster/Wes verhaltnisse: Oberliefcrungc 'Bann V: Reformation und 27 Ibid., fol. Ll5v. Theologische Real,mzyklop' COMMUNICATION, CONSOLATION AND DISCIPLINE 45 TIONS context of a discussion in Niirnberg over the call of pastors.28 The com­ to be a controversial ments on excommunication relate to a particular disagreement Osiander had with the Niirnberg city council over the right of excommunica­ cinued to view Catha­ tion.2 9 The sermon as a whole relates to a debate Osiander had with 's attacks on Catholic other Niirnberg pastors and local authorities in which he supported in his discussion of private absolution over and against a public, general absolution.30 cher, Spangenberg is It is precarious to speculate how listeners who did not know the local n detail the whole of context would have heard these, however some reasonable conjectures contrition, confession can be made. Outside of Niirnberg, Osiander's emphasis on having a ed in people pretend­ properly called preacher pronounce absolution probably was heard as as they pleased. The rejecting both the Catholic understanding of ordination as character details of those sins, indelibilis and the anabaptist practice of self-appointed preachers. In this to reme�ber all one's Osiander is consistent with Luther. But hearers may easily have con­ heavily on penitents, cluded that the status or office of the one pronouncing absolution was s deathbed wanted to key. (This emphasis contrasts with Luther's emphasis that any Christian the occasion by the 31 s Spangenberg, in the could announce the forgiveness of sins to another. ) Thus, given the wide Small Cat­ er sin than to have no distribution of this sermon and its association with Luther's echism, hearts. '27 Spangenberg Osiander may have led lay Lutheran thinking to develop in a which their ancestors direction different from Luther's. If Osiander influenced Lutheran think­ m from it. In the same ing in this direction, Spangenberg's sermons could then be seen as ee parts of Lutheran countering that influence and seeking a return to Luther's emphasis. faith and new life as a Listeners in other places probably would have heard Osiander's com­ n. Explicit polemic is ments on excommunication as part of a general discussion in Lutheran riticizes the pope for areas over the continued use, disuse and/or misuse of excommunica­ 32 nd then misusing it to tion. It is also likely that listeners would have heard it against the date of Spangenberg's backdrop of Luther's Small Catechism which, like Luther's Large Cat­ re time than Osiander echism, does not mention excommunication. The sermon may have led ch criticism may indi­ listeners to consider the use of excommunication more than Luther's had to be countered, catechisms alone would have. in Lutheran areas, or good they had it since that he was trying to 28 See Seebass, Das reformatorische Werk, pp. 265-70. nt to be Lutheran. The 29 Ibid., pp. 237-8. 30 Ibid., pp. 254-62. See also Ronald Rittgers's, chapter in this volume. s to ensure that listen­ 31 See, for example, Martin Luther, The Sacrament of Penance, in Jaroslav Pelikan and benefits of consolation Helmut T. Lehmann (eds), Luther's Works, (LW), (55 vols, St Louis, MO, and Philadel­ phia, PA, 1955- ), vol. 35, pp. 12-13; The Babylonian Captivity of the Church, LW, vol. eir original local con­ 36, p. 87. The Large Catechism speaks of the 'secret confession which takes place iander's sermon relate pr��ately before a single brother'. Tappert, Book of Concord, p. 458; BSLK, p. 728. e necessity On excommunication in sixteenth-century Lutheran Germany see Ernst Walter of having a Zecden, Katholische Oberlieferungen in den Lutherische Kirchenordnungen des 16. n can be seen in the Jahrhunderts (Miinster/Westfalen, 1959), especially ch. 2/1 'Rechts- und Wirtschafts­ vcrhaltnisse: Oberlieferungen im kirchlichen Recht', pp. 61-6. See also Christoph Link, 'Bann V: Reformation und Neuzeit', in Gerhard Krause and Gerhard Miiller (eds), Theologische Realenzyklopiidie (29 vols to date, Berlin, 1980- ), vol. 5, pp. 186-8. 46 PENITENCE IN THE AGE OF REFORMATIONS

The third theme in Osiander's sermon that related to a specific finds no paralle Ni.irnberg controversy - the validity of public versus private confes­ l in Lu of the subject. sion and absolution - may have been heard by listeners in other places At t theology and practice in the context of the differences between Lutherans and Reformed on century contexts. this issue. The Reformed rejected private confession; Lutherans con­ Both Osiander tinued to uphold its usefulness.33 Osiander himself came down strongly an which flows from on the side of pr.ivate confession and absolution.34 The impact of the co preacher's words sermon may have been ambiguous. Its emphasis on hearing che words of 6 poor troubled co of absolution from a properly called preacher could have been J1eard nscie devil's attacks at as upholding the validity of public, general absolution. For if the the t peace in one's conscie words and the one speaking them were what was truly important, . tation. A generation what did the context matter? It is only in the shorter, s�cond part of consolation, strengtb the sermon that Osiander makes clear that he is discussing private e the practical social confession. r discusses both a sec.re Specific local concerns in Spangenberg's sermons are less obvious. tion to the neighbou Clearly excommunication is a contentious issue. Spangenberg com­ r Spangenberg spends plains that the rulers gladly see the loosing of sins but do not want to _ authority of the p.reac allow the Church to excommunicate public sinners, fearing that this Spangenberg seems m will hit them personally. Spangenberg's advocacy of the Church's use of words and results of excommunication and his criticism of rulers for not allowing its use is speaking 35 it. Future re consistent with his other writings from this period. Luther's or Osiander's sion at various places The sermons tell us Osiander and Spangenberg both centre their preaching on the consola­ know. Both preacher tion offered by confession. In this they follow in Luther's footsteps. But people to confess. Bo this study suggests that Lutheran preachers did not always accent the excommunication. WI same things Luther accented. Osiander's strong emphasis on the neces­ their unwillingness to sity of having a properly called pastor to announce forgiveness and hear criticism also indicates confession contrasts with Luther's assertion that any Christian could do cation used. this. Spangenberg's extensive exploration of the grounds for and func­ Neither discipline n tion of excommunication both for the individual and the community Osiander states several God's forgiveness; he him. For Spangenberg 33 On the difference between Lutherans and Reformed see Ernst Bezzel, 'Beichte III. the words of forgiven Reformationszeit', in G. Krause and G. Millier (eds.), Theo/ogische Rea/enzyk/opiidie (29 vols to date, Berlin, 1980-) vol. 5, pp. 421-4. See also the chapters by Raymond consoling that each on Mentzer and Charles Parker in this volume. of the grace he receive 34 This can be seen, for example, in a 1538 booklet for the dying in which he one says "Your sins ar emphasizes the consolation that such confession and absolution would bring. Andreas nal spoken Word is th Unterricht an ein sterbenden menschen Osiander, (Nuremberg, 1538), fol. B2r. both judges the sinn 35 See Cyriacus Spangenberg, Zwo Predigten Von dem rechten Christenlichen Banne. Item Ein bu(o)szpredigte ... (1563). Spangenberg complains that pastors lose their jobs if Von 6 they exercise the power of the keys to bind in his introduction to Jodocus Hocker, 3 Luther upheld the use o Beiden Sch/u(e)sse/n der Kirchen/ Das ist/ Der Excommunication und Absolutio11/ Kurtzer pp. 7-22. und gru(e)nd/icher Bericht ... (Urse!, 1568), fols Blr-B2r. 37 Spangenberg, Catechism COMMUNICATION, CONSOLATION AND DISCIPLINE 47

related to a specific finds no parallel in Luther's catechisms36 or in Osiander's brief mention ersus private confes­ of the subject. At the least, these differences suggest that Lutheran eners in other places theology and practice developed in different ways in different sixteenth­ ns and Reformed on century contexts. si.on; Lutherans con­ Both Osiander and Spangenberg stress repeatedly the consolation f came down strongly which flows from confession. Osiander in the 1530s spoke of how the ,34 The impact of the preacher's words of forgiveness strengthen faith, help and advise the on hearing the words poor troubled conscience that had fallen into sin, and help it resist the uld have been heard devil's attacks at the time of death. The result of private confession is solution. For if the peace in one's conscience and a happy faith which can withstand temp­ was truly important, tation. A generation later Spangenberg retains the emphases on orter, second part of consolation, strengthening of faith, and certainty. However he spells out is discussing private the practical social results from confession and absolution when he discusses both a secret and a public excommunication and reconcilia­ ons are less obvious. tion to the neighbour and community. e. Spangenberg corn­ Spangenberg spends far less time than Osiander talking about the s but do not want to authority of the preacher or the one speaking the words of absolution. ers, fearing that this Spangenberg seems more consistent with Luther in emphasizing the of the Church's use of words and results of absolution, rather than the authority of the one nbt allowing its use is speaking it. Future research will want to discover whose emphases - 35 Luther's or Osiander's - dominated the teaching and practice of con£es­ sion at various places and times in- the sixteenth century. The sermons tell us less about actual practice than we would like to ching on the consola­ know. Both preachers protest the apparent continued reluctance of Luther's footsteps. But people to confess. Both have to explain the purpose and function of riot always accent the excommunication. While both criticize secular ruling authorities for mphasis on the neces­ their unwillingness to allow excommunication, it is possible that such e forgiveness and hear criticism also indicates that laypeople were reluctant to see excommuni­ ny Christian could do cation used. grounds for and func- Neither discipline nor consolation is effective unless communicated. 1 and the community Osiander states several times that the sinner cannot assure himself of God's forgiveness; he must have someone else speak that forgiveness to him. For Spangenberg private confession offers the opportunity to hear e Ernst Bezzel, 'Beichte III. the words of forgiveness spoken personally: 'And it is very useful and ologisahe Realenzyklopadie O the chapters by Raymond consoling that each one in particular, as often as he stumbles, is assured of the grace he received in baptism, and the promise is renewed when for the dying in which he one says "Your sins are forgiven you" .'37 For both preachers the exter­ tion would bring. Andreas nal spoken Word is the only word with true authority and power. It g , 1538), fol. B2r. both judges the sinner and conveys consolation and certainty of hten Christenlichen Banne. that pastors lose their jobs if on to Jodocus Hocker, Von 36 Luther upheld the use of excommunication in A Sermon on the Ban, LW, vol. 36, io11 und Absolution/ Kurtzer pp. 7-22. 37 Spangenberg, Catechismus, fol. Nn2r. 48 PENITENCE IN THE AGE OF REFORMATIONS

forgiveness; the chief accent remains consolation. Thus Lutherans from the 1530s to the 1570s were taught by their preachers to view private confession as a God-given opportunity to hear the forgiveness of their own sins declared individually to them. Private co authority i

Over the past couple o confession have focuse ance. We have several i Reformation and, mor mation of penance in ti; continue to investigate revisions and refineme , generations. However, present - is an appreci Protestants. Despite a I' most scholars continue sacrament of penance assumptions, inherent t Catholicism. Examinin lens can prove equally e It is commonly kno the late medieval sacra· was a man-made ritual and the burden of wor ished the sacrament of priesthood of all believ traditional practice wit worship after which a sion quickly became a is less commonly know modern Protestantism. vate confession until th English-speaking hist confession as a topic

1 There are several rrearn1 list here only the more rec Lutherthum von ihrem An