Word and
Sacraments: Outward Acts, Covenants, or Means of Grace?
Lutherans hold the unique view in Christendom that the
proclamation of the Word, Baptism, Absolution, and Communion are not meritorious
acts or ordinances that please God but gracious gifts that God is pleased to
give man:
For
through the Word and Sacraments, as through instruments,
the Holy Ghost is given, who works faith; where and when it pleases God,
in them that hear the Gospel, to
wit, that God, not for our own merits, but for Christ's sake, justifies those
who believe that they are received into grace for Christ's sake.
Augsburg Confession,
Article V, Triglotta
Contrary to popular perception, man does not serve God or
merit any favor or grace by hearing the gospel or receiving the sacraments.
God is pleased to serve man and to save him through word and sacraments
when we believe we are received into grace.
Recently, however, our word and sacrament ministry has
begun to resemble that of other churches. In
fact, based on our public worship, visitors from Roman Catholic, Reform, and
Baptist churches might consider our beliefs to be quite similar to their own.
Are they right?
I. Proclamation of the Word
The public services of most Lutheran Churches are a radical
departure from historic Lutheranism (Augsburg Confession, Art. XIV). Whereas
historic Lutheranism specifies that one minister proclaims the Word to the
people, recent liturgies and contemporary services permit and even encourage
laypeople to speak publicly in the church.
In today’s Lutheran Church, laypeople are encouraged to
serve God through worshipful activities. God
serving man via the preached word has been replaced by man serving God via lay
readings and congregational participation.
Faith comes by hearing, and hearing by the word of God.
(Romans 10:17). But how shall the
people hear without a preacher? (Romans 10:13). Through the foolishness of preaching, it pleases God to save
those who believe (1 Cor. 1:21). But
the visitor to a Lutheran church would never know that. He would conclude that the Holy Ghost comes through a
covenant relationship based on our own prayers, preparations, and works rather
than through the promise of the gospel spoken by the steward of the mysteries
and received by faith alone.
II. Baptism
The Christian Worship hymnal is used by many Lutheran
congregations in the United States. Contrary
to historical Lutheran practice, Christian Worship has omitted the confession of
faith by children from the liturgical rite of child Baptism.
Children can have faith as Christ teaches (Matt. 18:6) and
as Lutheran Church confesses. And
baptism saves children through faith alone (Mark 16:16). But the visitor would
never know that. He would conclude
that children are saved by the outward act or the covenant of Baptism rather
than by their own personal faith in Christ.
III. Absolution
The Lutheran Hymnal was published in 1941 and is still used
by many Lutheran congregations throughout North America.
The Absolution inserted into the traditional liturgy of The Lutheran
Hymnal is a radical departure from historic Lutheranism (Augsburg Confession,
Art. XII). The Minister
confers the forgiveness of sins upon an entire congregation, believers and
unbelievers, with no mention of faith apprehending the absolution.
All recently published Lutheran hymnals include a similar absolution.
Ministers have been empowered by Christ to grant
unconditional remission of sins (John 20:22, 23). But personal forgiveness is received only through faith in
Christ (Gal. 3:22). But visitors would never know that. They would conclude that the forgiveness of sins is received
through the outward act or covenant of absolution rather than through faith
alone.
IV. Communion
Until recently, the Lutheran Church insisted that all
communicants be instructed, examined, and absolved (Apology to the Augsburg
Confession, Art. XV). The 1943
Explanation of Luther’s Small Catechism published by the Lutheran
Church-Missouri Synod, required all those wishing to commune to tell the pastor
in advance so that he might speak to them concerning their spiritual welfare.
However, this requirement was eliminated in 1991.
Communicants prepare themselves spiritually by faith alone
lest they eat and drink damnation unto themselves (1 Cor. 11:29). Worthy
communicants receive the body and blood of Christ, God and man, for the
forgiveness of all of their sins (Matt. 26:26-28). Unworthy communicants are guilty of the body and blood of
Christ (1 Cor. 11:27). But
visitors would never know that. They
would conclude that our communion is an outward act or covenant meal rather than
a true sharing of the body and blood of Christ that can be worthily received
only by faith.
In its word and sacramental
ministry, the Lutheran Church has come to resemble the very churches that it
condemns in its public confessions (i.e., Roman Catholic, Reform, and Baptist). Does
God still serve and save us through word and sacrament despite these
non-Lutheran practices? Of course.
God continues to serve and save us just as He continues to serve and save
Roman Catholics, Reform, and Baptists. But
God has called the Lutheran Church to the highest standard of faithfulness to
His Word.
– Daniel Gorman
