Who I Am -- The Lutheran Confessions

In recent discussions with some fellow LCMS pastors, I was asked whether I consider the Lutheran Confessions descriptive or prescriptive. This question was asked after I gave my reasons for holding to the historic liturgy and the one-year lectionary and for advocating weekly communion.

It has been my observation that when people call the Lutheran Confessions descriptive, they are implying that the Lutheran Confessions are merely historical documents which describe that point in the history of the Lutheran Church and thus have no true relevance today. This is not much different than some theologians who want to move the study of the Lutheran Confessions from the dogmatics/systematics department to the historical department. I thought this problem was simply isolated to the 1960s and 1970s of the LCMS. But the relegation of the Lutheran Confessions to mere historical documents is alive and well in the LCMS of the 21st century.

On the other hand, when people call the Lutheran Confessions prescriptive, they are implying that these documents are a ball and chain that hold us captive or a leash that leads us around. This is a rather legalistic view of these doctrinal masterpieces of the Lutheran Church.

I used to have trouble answering this question, because either answer -- 'descriptive' or 'prescriptive' -- seems to be the wrong one. But when I was recently asked this question at a winkel, I chose 'descriptive' BUT NOT in the historical sense, but in a me sense.

The Lutheran Confessions describe me. When I subscribed to the Lutheran Confessions, it was as if I was standing beside those 16th century theologians and laity who made their confession before emperor and pope. The Lutheran Confessions are not their words, they are my words.

Each pastor, who subscribes to the Lutheran Confessions, should be able to read any portion of these documents and say, 'This is what I believe, teach, confess, and practice.'

And so when it comes to the Lutheran Confessions --I will quote a country-western song -- that's 'Who I Am!'

Distinct Approaches -- Scaer and Marquart (6/6)

Continuing with my observations regarding the distinct opinions of two respected churchmen of The Lutheran Church--Missouri Synod on the subject of the third use of the law (their papers are referenced in a previous post), my sixth and final observation is the weaknesses of each man's presentation.

• Both Dr. Scaer and Dr. Marquart equate the accusatory function of the law with the second use (p. 5 and p. 3, respectively). As I commented in a previous post, I find this approach to be unclear in its biblical and confessional roots.
  
• Dr. Marquart's underlying premise throughout his paper is that the Law can be preached in its third use distinct from the first and second uses. While the Law may be preached by men, it is used by God. It is the height of arrogance that men can dissect the Law in their regular preaching. On any given Sunday, the people gathered in my congregation need all three functions - the hypocrites (and any unbelievers present) need the first; the old Adam in believers needs the second; the new man needs the third. No matter which function each individual requires, the Law always accuses.
• Dr. Marquart says "Our lives are holy only as they conform to the revealed will of God, in other words, to the third use of the Law" (p. 3). It appears as if he is saying that we are made holy by the law. I was taught that our lives are made holy by the blood of Jesus Christ and His righteousness which is bestowed by the Holy Spirit - "And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God (1 Cor 6:11). The confessions also speak of the Holy Spirit effecting holiness through the Gospel. "The Holy Spirit effects our sanctification through the following: the communion of saints or Christian church, the forgiveness of sins, the resurrection of the body, and the life everlasting. In other words, he first leads us into his holy community, placing us upon the bosom of the church, where he preaches to us and brings us to Christ" (LC II.37).
• Marquart notes, "Clearly the New Testament exhortations to love and good works require conscious effort, not unthinking, automatic compliance with inner instincts!" However, note what the Formula of Concord contributes, "Fruits of the Spirit, however, are those works which the Spirit of God, who dwells in the believers, works through the regenerated, and which the regenerated perform in so far as they are reborn and do them as spontaneously as if they knew of no command, threat, or reward. In this sense the children of God live in the law and walk according to the law of God. In his epistles St. Paul calls it the law of Christ and the law of the mind. Thus God’s children are “not under the law, but under grace” (FC, Ep. VI.6).

Distinct Approaches -- Scaer and Marquart (5/6)

Continuing with my observations regarding the distinct opinions of two respected churchmen of The Lutheran Church--Missouri Synod on the subject of the third use of the law (their papers are referenced in a previous post), my fifth observation is how each man defines good works.

• Dr. Scaer sees good works as being "done freely" (p. 3) and from a Luther quote "as a tree bears fruit" (p. 6).
• Dr. Marquart sees good works as "conscious attempts" because we are not "automata" (p. 8).

One sees good works as those things which are done through us; the other as those things which we determine to do.

Distinct Approaches -- Scaer and Marquart (4/6)

Continuing with my observations regarding the distinct opinions of two respected churchmen of The Lutheran Church--Missouri Synod on the subject of the third use of the law (their papers are referenced in a previous post), my fourth observation is how each man reacts to a concern of an emeritus pastor.

Dr. Marquart recounts the following:

About two years ago an emerited colleague wrote to me complaining about a sort of preaching which “seemingly questions the Formula of Concord. . . about the Third Use of the Law.” He added: “How can one read the Scriptures over and over and not see how much and how often our Lord (in the Gospels) and the Apostles (in the Epistles) call for Christian sanctification, crucifying the flesh, putting down the old man an putting on the new man, abounding in the work of the Lord, provoking to love and good works, being fruitful . . .?”

• Dr. Marquart accepts the criticism of this pastor as true and begins his thesis that preachers should be preaching more sanctification, good works, and third use of the law.
• Dr. Scaer responds to the pastor's criticism noting that we have no details from which the pastor leveled his criticism, but this pastor's criticism tells us more about he believes is proper preaching of the third use of the law.

The problem with Dr. Marquart's approach is that we (the readers and hearers) have no way of knowing what specifically errant preaching is being chastised. We are not able to determine if the pastor's criticism is justified or not. Dr. Scaer does not dismiss the criticism, but tempers his judgment of those preachers who are being criticized.

Distinct Approaches -- Scaer and Marquart (3/6)

Continuing with my observations regarding the distinct opinions of two respected churchmen of The Lutheran Church--Missouri Synod on the subject of the third use of the law (their papers are referenced in a previous post), my third observation is how each man defines sanctification.

• Dr. Scaer defines sanctification: "Putting on the new man is the work of Christ (Gospel) and is the real sanctification" (p. 2).
• Dr. Marquart defines sanctification by equating it with the Third Use (p. 1) and as "our lives are holy only as they conform to the revealed will of God, in other words, to the third use of the law" (p. 3)

One sees sanctification as who and whose you are; the other views sanctification by what you do.

Distinct Approaches -- Scaer and Marquart (2/6)

Continuing with my observations regarding the distinct opinions of two respected churchmen of The Lutheran Church--Missouri Synod on the subject of the third use of the law (their papers are referenced in a previous post), my second observation is how each man defines antinomianism.

• Dr. Scaer defines antinomianism in two places: "Antinomianism is the belief that Christians are by faith free from all moral and ethical standards" (p. 2) and later, "...the antinomian view that the Law's accusations apply to the Christian as sinner, lex semper accusat, and not to Christian life" (p. 11).
  

• Dr. Marquart defines antinomianism: "the neo-antinomian avoidance of sanctification and the Third Use..." (p. 1).

One equeates the law with moral and ethical standards; the other with sanctification. This distinction affects how each man approaches the subject of the third use and its application to the Christian life.

Distinct Approaches -- Scaer and Marquart (1/6)

In a previous post, I mentioned the distinct opinions of two respected churchmen of The Lutheran Church--Missouri Synod on the subject of the third use of the law. I am sure some who have read the papers will find my thoughts too picky, others might consider them appropriate.

After hearing the presentations, Q&A sessions, and panel discussion (and after re-reading the papers), my first observation concerns each man's underlying approach to discussing the third use of the law:

• Dr. Scaer approached the topic from a descriptive view. He is more interested in how it is received by the hearer. This evidenced by his parenthetical insertions of "first use" or "second use" or "third use" throughout his paper.
• Dr. Marquart approached the topic from a prescriptive view. He is more interested in how each specific function of the law is presented by the preacher. This evidence by his repeated references to preaching.
  

True or False -- Doctrinal Assertions

An assertion must be true or else it is false. If is true, it is always true. If an assertion is considered true some times and false at other times, then it is no longer an asertion.

Assertions are fundamental to Christian doctrine (such as, God created the heavens and the earth; Jesus was born of a virgin; Jesus rose from the dead; etc.). An example of a doctrinal assertion from the Lutheran Confessions is the Law always accuses (lex semper accusat). The phrase the Law always accuses is used nearly ten times in the Book of Concord (and only in the Apology to the Augsburg Confession).

While the phrase the Law always accuses is a doctrinal assertion, some people say that the law accuses only according to its second use (function), but not according to its first or third. With this exception, the statement the Law always accuses is no longer true. On several occasions, I have asked where this distinction comes from. However, no one has provided substantive documentation. So I remain at a loss as to the origin and necessity of this distinction.

If someone says "the law always accuses, except...," then he in essence denies the doctrinal assertion that the law always accuses. This is very confusing.

Ow! That Hurts!

What do you do when you are hit in the face by a two by four? You react in pain because you cannot help but feel the hurt. Such is the case in regard to an on-going discussion concerning sanctification and the third use of the law.

I have sensed over the past few years a growing division within confessional Lutheranism and trying to figure out where it was coming from. At the 2005 Concordia Theological Seminary Symposium, I got my whack in the face and realized what the key divisive issue was. After hearing the presentations by Dr. David Scaer and Dr. Kurt Marquart, it was apparent that sanctification and the third use of the law were among the key divisive issues. As a Concordia Seminary, St. Louis, graduate, I was not aware that these two highly respected churchmen had such distinct opinions on the third use of the law.

Since then Ihave felt the pain, as I have seen men and women whom I greatly respect dividing themselves up between these two starkly contrasting positions. Some may argue that the differences are largely semantics, but I see essential differences which must be addressed.

What is a Confessional Lutheran? (Part 2 of 2)

In truth to be a Lutheran means also to be ‘confessional Lutheran,’ because a Lutheran is defined by the confession to which he holds. However, there are many people who call themselves ‘Lutheran,’ but at the same time reject all or portions of Book of Concord, such people are renouncing what it means to be Lutheran.

For an example, consider the interpretation of Ephesians 4:11-12 – And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ. Most every major English translation does not have a comma between “saints” and “for.” Thus, you will hear many preachers (including Lutherans) say that the ministers job is two fold: first, to equip the saints so the saints can do ministry, and second, to edify the body of Christ. But the problem is that the original language does not have any punctuation. Thus, our Lutheran Confessions understand the work of the pastors (from this passage) to be three-fold: first, to equip the saints; second, to do the work of the ministry; third, to edify the body of Christ. Any Lutheran pastor who insists on a two-fold understanding of Ephesians 4:12 is not teaching in accordance with the Lutheran Confessions (ie, he is not a ‘confessional Lutheran’).

The Lutheran Confessions are the lens by which we view and interpret God’s Word. When questions of doctrine and practice arise, we return to God’s Word; but what happens when there is a disagreement about what God’s Word means? As Lutherans, we turn to the Lutheran Confessions. The Word of God is not for private interpretation that is why we have confessions so that we have a common interpretation of God’s Word.

The Lutheran Confessions do address many issues which are facing modern Lutheranism: Which God is the true God? Are the gods of Judaism and Islam the same as the God of the Christians? Who may commune at a particular altar? How often should commune be offered? How often should I commune? Should we use the historic liturgy? Should we have vestments? Is it permitted to cross oneself? Is it permitted to kneel and genuflect? Is private confession and absolution required? Is confirmation necessary? Are there two or three or more sacraments? May pastors be called ‘Father’? Should we use a chalice or individual cups?

The answer to these questions will not determine if you are or are not a ‘confessional Lutheran,’ but how you get to your answer will? A confessional Lutheran will let Scripture and the Lutheran Confessions be heard.

What is a Confessional Lutheran? (Part 1 of 2)

The simple answer is: Depends on whom you ask!

Most every ‘Confessional Lutheran’ will have his own personal definition of what that term means. Some will say that it means conservative. Others may say it is redundant (i.e., if you are a Lutheran, of course you are confessional). Others will say that it means the ‘pastor is in charge.’ Others will say it means that you expect your pastor to wear a certain uniform (such as, a black shirt with a white tab or collar). Still others will say that it means adhering to the historic liturgy, every Sunday communion, private confession and absolution.

Try using the word “confessional” in other contexts. You cannot say ‘confessional Catholic’ or ‘confessional Methodist’ or ‘confessional Baptist,’ etc. If you place the word “confessional” before the name of any religion or Christian denomination, it will only be appropriate to Lutherans. Why is that? The word confessional implies “holding to a confession.” [Yes, the Roman Catholics use the term confessional in regards to a place or act of confessing one’s sins. But that is not the sense of the word we are considering.]

The phrase “confessional Lutheran” could be also stated as “a Lutheran who holds to a confession.” In this case it would refer to the body of documents known as “The Lutheran Confessions.” Every Evangelical-Lutheran pastor is asked at his ordination, if accepts and will teach in accordance with the three ecumenical creeds, the Augsburg Confession and its Apology, the Large and Small Catechisms, the Smalcald Articles and Treatise on the Power and Primacy of the Pope, and the Formula of Concord. These documents are gathered into one volume known as the Book of Concord. Likewise, many Lutheran congregations will include these documents in the confessional statement of their constitutions.