Eckhardt's Homiletisches Reallexikon, 1907–1917

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Ps. 116, 10. I believe, therefore I speak. a. that the confession of our mouth should have its foundation in the faith of our heart. b. that the true faith of the heart must reveal itself through the confession of the mouth. — Walth. Kas. 307. Note. This subject can form part of a sermon on the Gospel for the second day of Christmas and on the Gospel for St. Stephen's Day, and can also well be applied on Reformation Festival. Confessional Writings. Essays. Konkordia, Introduction to the symbolical books. 1—128. Luth. 22, 91. Do you have the symbolical books? Do you read them? W. 58. Why are the symbolical books of our church to be subscribed not conditionally, but unconditionally? Luth. 14, 201. The same. Tract. The same. Can. 94, 65—76. O. 71, 38—57. Jo. 79, 11—33. Syn. 73, 15—19. N. W. 76, 28—35. Baier, Prol. 139. 140. Allg. 63, 39—51. Luth. 24, 1—8. 36, 1. 2. 9. Walther, The Evangelical Lutheran Church, the True Visible Church of God on Earth. 139—149. Walther, The Right Form, etc. 78—81. The Voice of Our Church on the Question of Church and Ministry. 147—164. Catechesis on the symbolical books. Schulb. 12. 97—133. Memorial of the third jubilee of the Konkordia. Luth. 9, 110. 118. Why is the confession, "I believe in the Bible," not sufficient? Theol. 1, 22—31. Calvin and the Augsburg Confession. Luth. 11, 203. 12, 5. The position of the Iowa Synod toward the symbolical books. L. W. 11. 176. 200. The position of the Iowa Synod toward the symbols. Tract. The latest defense of the Iowa Synod. 10—71. Luth. 23. 185 f. The same. Luth. 5, 81—84. Why should we even now still hold unshakably to the confessional writings of our church? Luth. 14, 17. 49. The Book of Concord. Große, Distinguishing Doctrines. 21—24. Dietrich's Catechism. Appendix 2. Our position toward the symbols and toward Scripture. L. W. 13, 114. Rejection of those who expect our church to give up its attachment to the confessional writings. Luth. 4, 109. The Dorpat opinion. L. W. 13. 357. Walther, The Kernel and Star of the Formula of Concord. Apology of the Formula of Concord. L. W. 48. 171. Abbreviations: Trak. — Why are the symbolical books, etc. Vert. — The latest defense of the Iowa Synod. Völ. — Völter. Jubilee booklet. Große — Distinguishing Doctrines. Diet. — Dietrich, Catechism. Appendix. Ab. — The Biblical doctrine of absolution. Tract. Koll. — Colloquium. Iowa and Missouri. 1867. Sym. — Symbol-Catechism by Theo. Hanssen. Outline. What are our Lutheran confessional writings? § 1. Their necessity. § 2. Relation of the confessional writings to the Bible. § 3. Their use. § 4. Obligation to them. § 5—8. Quia and quatenus. § 6. Antithesis. § 7 and 8. Objections. § 9. The Augsburg Confession and Luther's Catechism sufficient. § 10. Congregation members should read the symbolical books. § 11. Faithfulness to the confession. § 12. One should hold fast to the symbols. 1. The confessional writings of our Lutheran church are: 1. the three ecumenical creeds. Note a. They are called ecumenical because they were accepted by the whole church. Note b. The later confessions are only particular ones. Since the visible church has been split into so many parts, each church body has its own special confession. Note c. The ecumenical confessional writings were also diligently sung in the papacy in Luther's time. Note d. These confessions were adopted anew by the Lutheran church in 1580. Note e. For our time these, taken alone, are no longer sufficient, since they are also accepted by other church bodies. Note f. Literature on these three symbols, see Kon. Ein. 15. 16. a. The apostolic Symbolum. Note a. Whether it was composed by the apostles (papal tradition) cannot be determined. Arguments against this, Kon. Ein. 34—40. Yet this confession must already have existed in the first centuries. Note b. It served in the early period as a baptismal confession. Note c. The wording differs somewhat among the old manuscripts. Note d. The words "descended into hell" are said to have been inserted later, in opposition to the Apollinarians. Note e. This confession is not a complete rule of faith, that is, not a summary of all the articles necessary for salvation. Note f. How different are the papal and Reformed interpretations of it from the Lutheran! Note g. What a blessing these words may have wrought in 1900 years! Note h. Literature on this, Kon. Ein. 16. b. The Nicene Symbolum, established at the Council of Nicaea in 325 against Arius. Literature on this, Kon. Ein. 17. c. The Athanasian Symbolum. Its author, the time of its origin, and its purpose are uncertain. — Literature, Kon. Ein. 17. Note. Reasons that it was not composed by Athanasius, see Kon. Ein. 50.

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2. The Confessions from the time of the Reformation. Note a. No new doctrine was set forth in them. Note b. The later confessions often go back to the earlier ones. Note c. They arose out of necessity, amid difficult struggles with the sacrifice of goods and blood — a costly fruit of the Reformation. Note d. They have been accepted by the Lutheran Church, and in this respect differ from the writings of the fathers. Note e. They were composed not merely for that time, but also for posterity. Kon. 572. Note f. What a great treasure we have in them! a. The Augsburg Confession. Note a. It was compiled by Melanchthon on the basis of the Schwabach and Torgau Articles. Note b. The history of its presentation on June 25, 1530, at Augsburg: Luth. 1, 65. 73. 22, 99. 100. 108. L. W. 24. 6—13. Ehrendenkmal 2, 179—200. Note c. The originals have disappeared, the German one in Dr. Eck's hands, the Latin one probably in Spain. Note d. Various copies still extant: Kon. Ein. 62—65. Note e. Judgments concerning it: Luth. 34. 113. 123. 6, 170. 13, 2. Note f. Exposition of individual articles: Luth. 13, Schulb. 12. 7—13, 323. Summary of contents: Sym. 18. Note g. Literature on this: Kon. Ein. 17. Note h. The review of the Augsburg Confession at the convention at Schmalkalden in 1537: see Luth. 6, 65. 66. Note i. Jubilees of the Augsburg Confession: 1630 — Luth. 36, 2 Ma. 4, 169. 179. 1730 — Luth. 36, 81. Ma. 4, 174. 179. 1780 — Luth. 36, 83. Ma. 4. 175. 1830 — Ma. 4., 186. Note k. The Variata, the Augsburg Confession as altered by Melanchthon: 1. it has the words in Article 10, "the body and blood of Christ is given in the Lord's Supper," instead of "is present and is distributed there." Reformed people, too, can subscribe to the Variata; 2. it was never approved by Luther. Kon. Ein. 68. 68; 3. it was never accepted by the Lutheran Church. Kon. Ein. 72. 73; 4. but it was otherwise often used for lack of another, e.g., at the colloquy at Worms. b. The Apology. Historical background: Luth. 4, 73. Ehrendenkmal 2, 179—200. Kon. Ein. 80—85. c. The Smalcald Articles. Luth. 22. 129. Kon. Ein. 85. N. W. 76, 29. Sym. 24. Note a. Literature on this: Kon. Ein. 18. Note b. The convention at Schmalkalden, 1537: Luth. 43, 45. 53. d. Luther's Small Catechism, 1529. On the condition of the people that occasioned the catechism, see the preface to the catechism. Its first editions: Kon. Ein. 96. On the fifth chief part, see Office of the Keys. Judgments concerning it: Luth. 23, 27. 34, 108. Kon. Ein. 100. Revision of the catechism: 1529. The Large Catechism. Literature on this: Kon. Ein. 18. Note 1. The Large Catechism appeared first, and soon after the Small Catechism. Note 2. Both were raised to the status of confessions by the church in 1580. Kon. 570. f. The Formula of Concord, completed on May 29, 1577. The chief figure in this was Chemnitz. It condemns the errors (including those of Melanchthon) without naming names. L. W. 23, 33—34. Some therefore demanded that the false teachers be named (37). Some Philippists refused to sign (35), and finally inserted an addition concerning Melanchthon's books (36). Kon. 14. — The signature of Heshusius: L. W. 23, 37. 38. — Literature: Kon. Ein. 19. — Its apology: L. W. 48, 171. Note a. The coming-about of the Formula of Concord put an end to the confusion of that time. Note b. Its form, glory, and importance: Luth. 2, 13. 14. Note c. Jubilees of the Formula of Concord: 1677 — L. W. 197. 3. Ma. 1. 107. 1780 — Ma. 1. 33. Luth. 36, 83. 1877 — Memorial of the jubilee celebration. Note d. The Formula of Concord is rejected by many who are still willing to accept the Augsburg Confession. Reasons given: that it contains inaccuracies. Also, that the condemnations pronounced by the Formula of Concord are said to be against the spirit of the Gospel. g. The whole Book of Concord appeared for the first time on June 25, 1580, at Dresden. The various editions: Kon. Ein. 13—15. Note a. The Visitation Articles were included, while, on the other hand, Luther's Baptismal and Marriage Booklets were omitted from his Catechism, so that the ceremonies contained in them would not be forced upon anyone. Note b. Concordia, that is, concord. Although these confessions were composed at different times, they nevertheless share one and the same spirit and meaning. 2. The necessity of the confessions is a. not an absolute, unconditional one, as though Scripture were insufficient for the preservation of the church and the salvation of the soul, but rather b. one conditioned by circumstances. The confessions are necessary on account of the false teachers who falsely appeal to Scripture. If there were no false teachers, no confessions would be needed either.

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3. The relation of the confession to Scripture. a. The confessions are neither to be placed above Scripture, nor equated with Scripture, for they 1. are not inspired, although they came into being under God's special assistance of grace. Kon. Ein. 27. 26; 2. do not belong to the cognitive principle. Note a. Scripture alone is the source and norm. See Scripture. Note b. Our confessions differ from the papist traditions, which are regarded as a source and norm. Note c. Scripture is not to be interpreted in agreement with the confessions. We do not make the confessions an interpretive norm for Scripture. Note d. We are often accused of placing the symbols on a level with Scripture, of making them our pope. b. The confessions agree exactly with the doctrine of Scripture. The same water flows in the brook as at the spring. For 1. the symbols prove every doctrine from Scripture, 2. no error has ever yet been demonstrated in the doctrine of the symbols, 3. they lead into Scripture. Note a. The confessions form a norma normata. If the tower clock agrees exactly with the sun, one may also set one's watch by the tower clock. Note b. We know of no other church fellowship that has confessions as pure as the Lutheran church has. Note c. The confessions do not address every doctrine (for instance, not the inspiration of Scripture), because that doctrine was not being contested.

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4. The benefit of the confessions is quite manifold. They are a. a confession of the truth, which as such already produces blessing. Note a. What blessing the ecumenical confessions may have produced within the papacy before Luther's time! Note b. The Bible is God's confession to us. The confessions are our confession to God: Yes, Lord, we believe what You have said. Note c. Even the mere reading of them strengthens faith; b. an outward bond of fellowship between the individual orthodox congregations and church bodies. Note a. The inward bond of fellowship is faith. Note b. The confessions are an excellent means of preserving unity; c. a regula fidei, a touchstone of doctrine: Do you interpret the Bible as the Methodists, the papists, or the Lutherans do? Note a. This is why they are called symbols — banner, standard, watchword. Kon. Ein. 20. Note b. By them one can decide what is Lutheran and what is not. Whoever interprets Scripture as the confessions do is Lutheran. (L. W. 19, 48. 4, 328.) Whoever does not accept the confessions has no right to the name Lutheran. Note c. If the question is whether a doctrine is a doctrine of Scripture, we go to Scripture. If the question is whether a doctrine is Lutheran, we go to the confessions. Note d. One could, to be sure, also learn from the writings of the fathers whether a doctrine is Lutheran or not; but who would not rather go straight to the pure source? d. a means of warding off false doctrine. They are lock and bolt, so that thieves cannot break in. Note a. How important the confessions are 1. for the congregation. If the pastor does not teach according to the confessions, he is exposed. A safeguard for the congregation; 2. for the pastor. As a servant of the congregation he has a norm by which he must be guided. — Against those who attack pure doctrine, he can appeal to the confessions. — A safeguard for the pastor. Note b. They are guardians of Christian liberty. What a yoke would be laid upon us if everyone could preach whatever he wanted! e. They serve to preserve and propagate pure doctrine to posterity.

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5. The obligation of pastors and teachers to the confessions upon assuming their office. — If doctrine is to be kept pure, then above all the teachers of the people must be obligated to teach God's Word purely. a. Historical background. Obligation to the confessions was first introduced by the Zwinglian church. In the Lutheran church it has been customary since 1532. — Jo. 79, 27. 24. 26. N. W. 76, 32. 33. Luth. 24, 3. 6. 58. The obligation to subscribe to doctrine was contested by Osiander. b. Various formulas. The formula of 1602. — Jo. 79, 27. Trak. 25. The formula in Strasbourg, 1670. — S. 71, 50. Luth. 24, 4. Vert. 59. In Saxony, 1664. — Luth. 24, 3. 4. Vert. 59. Duchy of Prussia, 1569. — Luth. 24, 3. Vert. 58. Altdorf, 1767. — Luth. 24, 4. Vert. 59. Leipzig, 1691. — Trak. 25. 26. The one now customary in Saxony: "With best knowledge and conscience." L. W. 23, 333. O. 71, 47. The Missouri one. Löhe's words. — Jo. 79, 28. c. The manner of subscription — whether by handshake, signature, promise, oath, and so forth — is immaterial. d. The necessity of the obligation. The obligation is necessary because so many false teachers are running about. It is necessary 1. for the sake of the congregation. It must have the certainty that its servants preach God's Word purely. Once a pastor has bound himself, he can no longer preach whatever he wishes; 2. for the sake of the pastor. The pastor can appeal to his subscription to the symbols against attacks on pure doctrine. Note a. It is more than naive to refuse to bind oneself to the confessions, and then, under the authority and power of the church, to preach foreign doctrine and reject the doctrine of the church. Note b. The state, too, obligates its servants and can remove them from office if they do not administer it according to the rule. Note c. The following should also be bound to the confessions: 1. teachers who teach religion, 2. missionaries to the heathen. Note d. [This passage is badly damaged in the original print — several words are missing or illegible.] Signature presupposes agreement in faith. Where one is not convinced of [the confessions'] correctness, [there can, for that reason, be no talk of] an obligation to them; 2. where it happens for the sake of outward advantages, one deceives oneself and others. Hypocrisy. Note e. [This passage is likewise damaged; the reconstruction below is uncertain.] Anxious souls who are in doubt and under assault on certain points of doctrine — these [the church] will not break, but heal. But whoever is in doubt about important doctrines is not fit to hold the preaching office, since a preacher ought to be certain of his doctrine. Note f. Before one signs the confessions, one must have read them. Note g. In the beginning of the Lutheran church in this country, things looked sad as regards obligation to the confessions. The same is still the case today.

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6. The confessions are to be signed a. not with quatenus, "insofar as" they agree with God's Word. Note a. If one signs with quatenus, the obligation misses its purpose, for then 1. the preacher can preach whatever he pleases, 2. the congregation has no assurance that only pure doctrine is being preached to it, 3. the confession is no longer a confession. Note b. In that manner one could just as well sign the Koran. Note c. Such an obligation is not an obligation to the symbols at all, but merely to the opinion and conscience of the pastor. Such a person considers himself bound not by the symbols, but by his own interpretation; b. with quia, "because" they agree with God's Word. Whoever does not know and believe this cannot sign. Kon. 569. Note. We do not accept the confessions because they were made by the fathers. Kon. 569; c. unconditionally. Conditional signature has always been rejected in the Lutheran church. — E. Spener wanted conditional signature to be preserved as an option for those with scruples of conscience; d. without reservation or limitation. We sign 1. all and every doctrine contained in them,

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m. One should sign only with best knowledge and conscience — n. Doctrines on which even the most decided Lutherans hold differing opinions should be treated as open questions. — But decided Lutherans are only those who believe what the confessions say. Objection. Various fathers, although bound to the symbols, nevertheless held a different teaching on some points, for example in the doctrine of Sunday. Therefore not every doctrine can be binding. — That would be a conclusion like this one: many earnest Christians have, after taking their baptismal vow, committed this or that sin; therefore this sin is permitted, and the baptismal vow is to be interpreted accordingly.

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9. Objections against the confessions in general, and against the obligation to them in particular. a. To bind pastors to the symbols is 1. tyranny. — The tyrants are those who want to preach their own doctrine to the people; 2. compulsion. — No one is compelled. Whoever does not wish to sign may stay away. Or should we change our confession for their sake? 3. a restriction of freedom. Where then is Christian liberty? — It is precisely the confessions that preserve our liberty: 4. a yoke of the law. If the one who signs holds the faith of the church, then it is no yoke to him. If he does not hold it, let him stay away from it. b. Hypocrites are thereby created, who sign merely for the sake of their bread. — That is not the church's fault. They would be hypocrites even if there were no obligation. c. The obligation does not, after all, keep all false teachers out of the church; therefore it is useless. It does not achieve its purpose. — By that reasoning one could abolish all divine and human ordinances. d. Through the symbols, union and unity are hindered, and a dividing wall is erected among the churches. — What good does it do to say the opposition is not there, when it is there? e. The authors were human. Might it not be possible that they erred in some less important matters? — The possibility of error is always present with human beings. But the inference is false: everyone can err, therefore the apostles erred. As yet no error in doctrine has been demonstrated in the symbols. f. We have enough in the Bible. g. The confessions are said to be no longer suited to the times, but outdated. — If they are in accord with Scripture, they are always suited to the times. They do not hinder true theological scholarship, but they do reject all scholarship that leads away from the written Word. h. The confessions are a book of dead orthodoxy. — Orthodoxy is always the source of spiritual life. i. There are said to be errors in them. k. It is said to be the source of contentiousness and incalculable harm in the church. — That has occurred only where the confessions have been shamefully misused. What fault is it of a knife if someone cuts himself with it. l. Through this, the free development or working of the Spirit in the church is said to be restricted. — If the Spirit wanted to reveal new doctrines, our confessions do not hinder him. But we have no more new revelations to hope for. Besides, they expect no new revelations from God, but from their own spirit. m. Theological scholarship should immerse itself in Scripture with wholly free devotion. n. Better to have no confessions at all, then one need not revise them. — This judgment rests on the view that there is no certain doctrine at all. o. You practice idolatry with the symbols — a bigoted, narrow-minded attachment to them.

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10. For the Lutheran church fellowship, acceptance of the Augsburg Confession and of Luther's Catechism is sufficient. It is not absolutely necessary that our members confess all the symbols. Note a. Even the Danish and Norwegian churches did not accept all the confessions, because they were little affected by the controversies in Germany. Note b. Whoever accepts the Augsburg Confession accepts, in effect, the other confessions as well. Note c. Yet where one rejects the doctrine contained in the other confessions, one will not everywhere sign the Augsburg Confession in its proper sense either.

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11. To the confessions bind themselves a. the members of the congregation upon their reception into the congregation, by signing the constitution; b. the confirmands, by their vow of assent. Note a. The confessions should be incorporated into the congregation's constitution. Note b. The confessions should be diligently read by all Christians, so that they 1. recognize what is Lutheran, 2. become attached to Lutheran doctrine out of their own conviction, 3. are better able to give an account of their faith, 4. are strengthened in their faith,

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together. Fellowship can take place only where there is a unanimous confession and a corresponding practice. Note c. Whoever will not subscribe to the doctrine of our confessional writings cannot be our brother in the faith.

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13. We are to hold fast to the confessions with all diligence, and not waver or shrink back from them. Confirmation vow. Note a. The first Lutheran church of this country held fast to the confession for 150 years. Note b. Mere confessing is, of course, not enough; whoever confesses the confessions along with his heart must be a member of the invisible church. Note c. We need no new confessions.

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14. Confessional writings of the sects. a. Of the Catholic church: the Tridentinum, the decisions of the Council of Trent, 1564. The Roman Catechism, 1566. b. Of the Reformed church: the Heidelberg Catechism, 1562. Further important Reformed writings are: the Second Helvetic Confession, 1566. The decisions of the Synod of Dort, 1618—1619. Homiletics. Reformation Festival. 2 Tim. 1:13-14. Why should we hold fast with unwavering fidelity to the confessional writings of the orthodox church of every age? a. because by this we hold fast to God's Word. b. because by this we preserve our freedom from human bondage in matters of faith. — Kas. 334