Home > Luther, The Office of the Keys and Confession > Private Confession and Absolution for Lutherans, part 2

Private Confession and Absolution for Lutherans, part 2


Frontspiece

From “An Order of Mass and Communion for the Church at Wittenberg” by Martin Luther (1523) (American Edition vol. 53, p. 34)

“Now concerning private confession before communion, I still think as I have held heretofore, namely, that it neither is necessary nor should be demanded.  Nevertheless, it is useful and should not be despised; for the Lord did not even require the Supper itself as necessary or establish it by law, but left it free to everyone when he said, “As often as you do this,” etc.  So concerning the preparation for the Supper, we think that preparing oneself by fasting and prayer is a matter of liberty.  Certainly one ought to come sober and with a serious and attentive mind, even though one might not fast at all and pray ever so little.  But the sobriety I speak of is not that superstitious practice of the papists.  I demand it lest people should come belching their drink and bloated with overeating.   For the best preparation is—as I have said—a soul troubled by sins, death, and temptation and hungering and thirsting for healing and strength.  Teaching these matters to the people is up to the bishop.”

 

From “On Confession and the Lord’s Supper” (1524)

Martin Luther

 

II. OF CONFESSION.

4. In the second place, we must say the same thing concerning Confession. First of all we know that the Scriptures speak of three kinds of confession. The first is that which is made to God, of which the prophet David speaks in Ps 32, 5: ”I acknowledged my sin unto thee, and my iniquity did I not hide: I said, I will confess my transgressions unto Jehovah; and thou forgavest the iniquity of my sin.” Likewise, in the preceding third verse David says: ”When I kept silence, my bones wasted away as with the drought of summer;” that is, before God no one is able to stand unless he come with this confession, as Ps 130, 4 declares: ”But there is forgiveness with thee, that thou mayest be feared;” that is, whoever would deal with thee must deal so that this confession proceeds from his heart, which says: Lord, if thou be not merciful all is lost, no matter how pious I may be. Every saint must make this confession, as again we read in the Psalm mentioned, verse 6, ”For this let everyone that is godly pray unto thee.” Therefore, this kind of confession teaches us that we are all alike wicked and sinners, as the saying is, If one of us is good, all of us are good. If anyone have special grace, let him thank God and refrain from boasting. Has anyone fallen into sin, it is because of his flesh and blood; nor has any fallen so low but that another who now stands may fall even lower. Therefore, as far as we are concerned, there is no difference among us, the grace of God alone is dividing us.

 

 

The Confession of the Centurion

The Confession of the Centurion (Photo credit: Wikipedia)

5. This kind of confession is so highly necessary that it dare not cease for a moment, but must constitute the entire life of a Christian, so that without ceasing he praise the grace of God and reproach his own life in the eyes of God. Otherwise, if he dare to plead some good work or a good life before God, his judgment, which can tolerate nothing of the kind, would follow; and no one is able to stand before it. Therefore, this kind of confession must be made, that you may condemn yourself as worthy of death and the fire of hell; thus you will anticipate God so that he will not be able to judge and condemn you, but must show you mercy. Concerning this kind of confession, however, we will not speak at this time.

 

6. The second kind of confession is that made to our neighbor, and is called the confession springing from love, as the other is called the confession springing from faith. Concerning this kind of confession we read in Ja 5, 16: ”Confess therefore your sins one to another.” In this confession, whenever we have wronged our neighbor, we are to acknowledge our fault to him, as Christ declares in Mt 5, 23-25: ”If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, while thou art with him in the way etc.” God here requires of both parties that he who hath offended the other ask forgiveness, and that he who is asked grant it. This kind of confession, like the former, is necessary and commanded; for God will be merciful to no one, nor forgive his sins, unless he also forgive his neighbor. In like manner, faith cannot be true unless it produce this fruit, that you forgive your neighbor, and that you ask for forgiveness; otherwise a man dare not appear before God. If this fruit is absent, faith and the first kind of confession are not honest.

 

7. The third kind of confession is that ordered by the pope, which is privately spoken into the ears of the priest when sins are enumerated. This confession is not commanded by God; the pope, however, has forced the people to it and, in addition, has invented so many kinds and varieties of sin that no one is able to keep them in mind; thus consciences have been troubled and tortured in a manner that is pitiful and distressing. Concerning this, however, we will say that God does not force you to confess by faith to him, or by love to your neighbor, when you have no desire to be saved and to receive his grace. Neither does he want you to make confession against your will and desire; on the contrary, he wants you to confess of your own accord, heartily, with love and pleasure. In like manner, he does not compel you to make a private confession to the priest when you have no desire of your own to do so, and do not long for absolution. This the pope disregarded, and proceeded as though it were a part of the civil government requiring that force be employed; he did not inquire whether a person felt willing or not, but he simply issued the order, that whosoever does not confess at this time shall not have burial in the cemetery. But God cares not whether a thing is done or not, as long as it is not done with pleasure. It is better, therefore, to postpone a duty than to perform it unwillingly. For no one can come to God unless he come gladly and of his own free will; hence, no one can compel you to come. If you come because of the command and in order to show obedience to the pope, you do wrong. Yet it is the custom in the whole world that everybody runs to the Lord’s Supper solely because it is commanded; hence this is very properly called the week of torture…

 

 

8. Hence we say of private confession, that no one is compelled to observe it. Still it is for this reason a commendable and good thing. Wherever and whenever you are able to hear God’s Word you ought not to despise it, but receive it with heartfelt desire. Now, God has caused his Word to go forth through all the world, so that it fills every nook and corner, and wherever you go you find God’s Word. If I preach the forgiveness of sins, I preach the true Gospel. For the sum of the Gospel is: Whosoever believeth in Christ shall receive the forgiveness of his sins. Thus a Christian preacher cannot open his mouth unless he pronounces an absolution. Christ also does the same in the Gospel lesson when he says, ”Pax vobiscum,” Peace be unto you. That is, I proclaim unto you, as of God, that you have peace and forgiveness of sins; this is even the Gospel itself, and absolution. So also the words of the Lord’s Supper, ”This is my body which is given for you; this is my blood which is shed for you for the remission of sins etc.” If I were to say, I will not go to confession because I have the Word in the Lord’s Supper, I will be like him who declares, Neither am I going to hear the preaching. The Gospel must ring and echo without ceasing in every Christian’s mouth. Therefore we are to accept it with joy wherever and whenever we can hear it, lift up our hands, and thank God that we can hear it everywhere.

 

9. Therefore, when you go to private confession give more heed to the priest’s word than to your own confessing; and make this distinction, What you say is one thing, and what he says who hears you is another. Do not place much value on what you do, but give heed to what he says, to wit, that in God’s stead he proclaims to you the forgiveness of sins. It makes no difference whatever whether he be a priest, called to preach, or merely a Christian. The word which he speaks is not his, but God’s Word; and God will keep it as surely as if he had spoken it. This is the way he has placed his holy Word into every corner of the world. Since, therefore, we find it everywhere, we ought to receive it with great thankfulness, and not cast it to the winds.

 

10. For in Confession as in the Lord’s Supper you have the additional advantage, that the Word is applied to your person alone. For in preaching it flies out into the whole congregation, and although it strikes you also, yet you are not so sure of it; but here it does not apply to anyone except to you. Ought it not to fill your heart with joy to know a place where God is ready to speak to you personally? Yea, if we had a chance to hear an angel speak we would surely run to the ends of the earth. Are we not then foolish, wretched and ungrateful people not to listen to what is told us? Here the Scriptures stand, and testify that God speaks through us, and that this is as valid as though he were to speak it with his own mouth; even as Christ declares in Mt 18, 20, ”Where two or three are gathered together in my name, there am I in the midst of them;” again in Jn 20,23, ”Whose soever sins ye forgive, they are forgiven unto them; whose soever sins ye retain, they are retained.” Here God himself pronounces the absolution, just as he himself baptizes the child; and do you say we don’t need Confession? For although you hear the same thing in the Lord’s Supper you ought not on that account to reject it, especially since it applies to you, as already stated, personally.

 

11. Besides this you have another advantage, in Confession you are enabled to disclose all your failings, and to obtain counsel regarding them. And if there were no other reason, and God did not himself speak in Confession, I would not willingly give it up for this one reason, that here I am permitted to open my heart to my brother and tell him what troubles me. For it is a deplorable thing to have the conscience burdened and prostrate with fear, and to know neither counsel nor consolation. This is why it is such an excellent and comforting thing for two to come together, and the one to offer advice, help and consolation to the other, proceeding in a fine brotherly and affectionate manner. The one reveals his ailment; whereupon the other heals his wounds. Therefore I would not give Confession up for all the treasure of the world. Still it dare not be made a command, lest it be turned into a matter of conscience, as though a person would not dare to commune without first making confession; nevertheless, we ought never to despise Confession, you cannot hear God’s Word too frequently, nor impress it so deeply upon your heart that it could not be done still better.

 

12. Therefore I said that confession and absolution must be carefully distinguished from each other, that you give attention chiefly to the absolution, and that you attend confession not because of the command, or in order to do a good work by your confessing, thinking that because of this good work your sins are forgiven; on the contrary, we are to go only because we there hear God’s Word and by it receive consolation. To this incline your ears, and be persuaded that God speaks through men and forgives you your sins; this, of course, requires faith. Hitherto the manner of our Confession was as follows: when people were absolved so many works were required of them as to render satisfaction for their sins. This was called absolving, whereas in truth it meant binding worse than ever. Sins ought to be completely removed by the absolution; but they first imposed the task of rendering satisfaction for them, and thus force people away from faith and absolution, and induce them to rely upon their own works. They should be taught thus, Behold, this word which I speak to you in God’s stead you must embrace in true faith. If you have not this faith postpone your confession; yet this does not mean that when your faith is too weak you are not to come and demand consolation and strength. If you cannot believe, tell the brother to whom you would confess of it, and say to him, I do indeed feel that I have need of confession and absolution, but I find I am too cold and too weak in faith. For to whom are

christ

you going to confide your weakness if not to God? And where can you find him except in your brother? He can strengthen and help you by his words. This is confessing in the right way; and would to God the whole world were brought far enough at least for everyone to confess that he cannot believe.

 

13. Let it be said now concerning Confession that everything ought to be free, so that each person attends without constraint, of his own accord. But what ought one to confess? Here is where our preachers in the past have pounded a great deal into us by means of the five senses, the seven deadly sins, the ten commandments, etc., thereby perplexing our consciences. But it should be, that you first of all feel that which weighs you down, and the sins that pain you most and burden your conscience you ought to declare and confess to your brother. Then you need not search long nor seek all kinds of sins; just take the ones that come to your mind, and say, This is how frail I am and how I have fallen; this is where I crave consolation and counsel. For confession ought to be brief. If you recall something that you have forgotten, it is not to trouble you; for you confessed not in order to do a good work, or because you were compelled, but in order to be comforted by the word of absolution. Moreover, you can easily confess to God in secret what was forgotten, or you can hear the absolution for it during the communion service. We are therefore not to worry even if sins have been forgotten; though forgotten they are still forgiven; for God looks, not to the excellence or completeness of your confession, but to his Word and how you believe it. So also the absolution does not state that some sins are forgiven and others not; on the contrary, it is a free proclamation declaring that God is merciful to you. But it God is merciful to you all your sins must be blotted out. Therefore, hold fast to the absolution alone and not to your confession; whether or not you have forgotten anything makes no difference; as much as you believe so much are you forgiven. This is the way we must ever trust in God’s Word in spite of sin and an evil conscience.

 

https://deprofundisclamaviadtedomine.wordpress.com/2012/03/02/private-confession-and-absolution-for-lutherans-how-important-is-it-really/

https://deprofundisclamaviadtedomine.wordpress.com/2012/03/02/private-confession-and-absolution-part-4/

https://deprofundisclamaviadtedomine.wordpress.com/2012/03/02/private-confession-and-absolution-for-lutherans-part-3/

Advertisements

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

%d bloggers like this: