# Der Lutheraner_St. Louis Missouri_1848 03 07_S107
# AI translation — CHI Digital Archive (demonstration)

Paul, for this reason, wishes that one should not esteem him more highly than what one sees in him, or hears of him, 2 Corinthians 12:6. Accordingly, the preacher, too, can and may demand no more than the confessing person's own declaration concerning the penitence and the desire for salvation of his heart, and, so long as outward marks do not plainly contradict this declaration, he must content himself with it. Through his preceding address he will seek to prevent all self-deception on the part of the one confessing; he will seek to divide the Word according to the spiritual condition of the one confessing, so that, through the Holy Spirit, whose working inseparably accompanies the Word, true repentance may be produced in the confessor's heart — but if the confessing person gives assurance of his penitence, then, so long as no clear evidence to the contrary exists, the preacher may demand no more; he can, without burdening his conscience, grant him absolution — indeed, he is bound to do so by the official charge of his Lord. On the other hand, the preacher deals unfaithfully with his office if he grants absolution to an impenitent person whom he recognizes, or could recognize, as such; for whoever justifies the wicked, and condemns the righteous, both alike are an abomination to the Lord. Proverbs 17:15.

But the impenitence must lie evident in manifest marks, which the confessing person himself cannot deny, as is often the case. If such marks are not present, even though the presence of an impenitent state of soul is to be feared, then the pastor must warn, threaten, entreat, implore. If the confessing person then makes confession of true repentance, the pastor may not withhold absolution from him; rather, he is bound by his office to grant it to him, and he can do this, trusting in God's mercy, without doubt, fear, or anxiety. For he is only God's instrument; God will know well how to find the hypocrites who approach him with their lies while their heart is far from him — for them the life-giving Word becomes death-dealing, comfort becomes terror, blessing becomes curse.

*) Erasmus Sarcerius (Form and Manner of a Christian Ordination, 1554): "Above all, those confessing should here be asked whether they are also fully resolved to amend their sinful life with God's help and assistance, and one should press earnestly and at length for this amendment. Indeed, here too, each in his own station — insofar as a confessor knows in what public sins and vices those confessing are involved — should have the chapter, the text, with its gloss, read to him, and nothing should be held back from them; princes and lords, and all persons who sit in authority, should be told how lazy and slothful they are in furthering the kingdom of Christ, how they carry on and live, etc., etc. And thus each in his station should have his known and public sins set before him for earnest amendment, the great as well as the small, and let each be angered who will not give it up. Indeed, where necessity requires that a person confessing has several times been reminded of his public sins and has promised amendment, and yet does not amend but, without any penitence, straightway continues on, to him absolution should not be given, until such time as one finds in him a real, active, and true repentance." — Note of the author.

A second question is whether absolution should be limited by the condition of penitence, or granted on the mere supposition that the confessing person is penitent. Should the formula of absolution read: I absolve you, because you are in the state of repentance and faith, or in case you are? To this it is to be answered that only that is absolution in the proper sense which is granted without limitation, and that the preacher, if he has reason to doubt the penitent condition of the one confessing, should not grant him absolution at all, unless he wishes to bring his own soul and that of the confessing person into danger. Absolution requires firm faith on both sides; but whatever does not proceed from faith is sin, Romans 14:23. Whoever binds or looses, says Luther, but does not believe, and instead doubts whether he has hit the mark, bound or loosed rightly, or thinks so carelessly, "whether it hits or not," he blasphemes God, denies Christ, tramples the keys underfoot. The Savior himself grants absolution on the basis of present faith, Matthew 9:2, and says: "As my Father has sent me, so send I you." He has entrusted the loosing key to the teaching office for the sake of the weak in faith and of timid consciences, but this purpose is not achieved by a doubtful absolution. He knew well that neither the apostles nor their successors are searchers of hearts; nevertheless he says nothing of any limitation upon the forgiveness of sins to be granted. He knew well, in entrusting the administration of this institution of grace to men, how far human knowledge and power extend, and therefore he also demands of them no more than they can well perform under the guidance of his Spirit. They are not to withhold the comfort of forgiveness from any who bear witness to a penitent, yearning desire for it, provided only that their impenitence does not lie evident in clear outward marks. For the pastor, since he cannot see into the heart, must in the end let it depend on the confessing person's own assurance; even with the greatest appearance of penitence, deception is nevertheless always still conceivable, and thus no absolution at all would be possible if the pastor did not have to judge the penitence of those confessing to him merely on grounds of probability. For he is indeed not a lord of absolution, but a servant of Jesus Christ, who has ordained it, a co-worker of God, whose office God will already know how to use according to the condition of each soul. As the brother is to forgive his brother seventy times seven in a day, Matthew 18:22, so also God, whose example we are to become like in this, is a merciful God, with whom all those find mercy who bear witness to their repentance with a sincere, believing heart. He also forgives the sinner truly and really of whom he foresees that he will fall back again into his former way of life, provided that, just now, he has not merely a hypocritical, but an honest, desire for forgiveness — which perhaps has been produced only through the confessional admonition that precedes absolution. Accordingly, the pastor should let it rest at the confession of remorse, the desire for grace, and the promise to depart from the sinful life hitherto led, so long as he has no clear marks that the confessing person is being hypocritical just at this moment. In this case he must withhold absolution, for whomever he absolves he must regard as being in a state of penitence, and he then has no right to curtail the divine institution of grace through human prudence. For forgiveness is indeed bound to the condition of repentance; but whomever God finds in a state of repentance, him he forgives without limitation, and assures him of forgiveness, as through the other means of grace, so also through absolution, without limitation.

Let no one object that in this way the hypocrites are confirmed in their carnal security. The pastor must, in all earnestness, seek to prevent this through the confessional admonition that precedes absolution. He will impress upon the confessing person that absolution always retains its power, whether the one receiving it is worthy or unworthy of it, that it serves the penitent for comfort and life, but the impenitent for terror and damnation. For as the same word becomes to the one a fragrance of life unto life, and to the other a fragrance of death unto death, so also it is the same office which, while it looses believers, binds unbelievers. Nevertheless, it is impossible to prevent all abuse. There will always be those who deceive themselves and others, who make absolution a cloak for their wickedness, who indeed suppose that the gift of God could be bought with money. But is not the same true of the Gospel in general, and of the holy Sacraments, which are likewise seals of the forgiveness of our sins? The pastor must not let himself be kept back by this from dispensing the comfort of forgiveness, unless manifest marks of impenitence forbid it. He is only a servant; he must do what God has commanded him, and leave the rest to God. As it is with the apostles' greeting of peace, according to the word of the Lord, so it is likewise with absolution. "Whatever house you enter, greet it. And if that house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you." Matthew 10:12–13. So absolution, too, rebounds from the impenitent, but even more than that — it becomes to him a snare of death.

(Conclusion to follow.)