THE PREPARATORY SERVICE; SOMETIMES CALLED
THE CONFESSIONAL SERVICE.
In our examination of the nature and meaning of the Lord's
Supper, we have found that it is indeed a most important and holy
Sacrament. It is in fact the most sacred of all the ordinances of the
Church on earth. There is nothing beyond it--nothing so heavenly, on
this side heaven, as this Feast. Nowhere else does the believer
approach so near to heaven as when he stands or kneels, as a
communicant at this altar, the Holy of Holies in the Church of Christ.
What a solemn act! To approach this altar, to participate in its
heavenly mysteries, to become a partaker of the glorified body and
blood of the Son of God! Surely no one who understands the import of
this Sacrament, will dare to approach hastily, thoughtlessly, or on
the impulse of the moment. Surely there must be forethought and
preparation. Our Church has realized this from the very beginning. She
has had, and still has, a special service for those who intend to
commune. Her preparatory service precedes her communion service. And
we can safely affirm, that no Church has so searching and suitable a
preparatory service as the Lutheran Church. Where this service is
properly conducted and entered into by pastor and people, it is not an
unimportant step in the Way of Salvation.
Our Church, in this particular also, is purely scriptural. Israel
of old had seasons of special preparation, previous to special
manifestations from God. There was a season of special preparation
before the giving of the Law; also before the receiving of the quails
and the manna from heaven. There were days of preparation before and
in connection with the great annual festivals, as well as in
connection with other great national and religious events. Our Lord,
Himself, observed a most solemn preparatory service with His disciples
before He instituted the Last Supper. He not only spoke very
comforting words to them, but He also plainly pointed out to them
their sins, _e.g._, their pride, their jealousy, their quarrels,
their coming defection, the fall of Peter and the treachery of Judas.
In harmony with all this, Paul directs: _"But let a man examine
himself, and so let him eat of that bread and drink of that cup."_
And it is to aid and assist the communicant in this
self-examination that we have our preparatory service. Its great
object is to enable the communicant to realize his own sinfulness, to
deepen in him true penitence and longing for forgiveness, and also to
aid him in appropriating and rejoicing in the full and free
forgiveness of Christ. To this end we sing our penitential hymns,
plead for Grace to know ourselves, our sinfulness, and the fulness of
Christ's Grace, and hear such searching appeals from the pastor as
often pain and agonize the heart.
Then follows, on the part of the whole congregation, a united,
audible and public confession of sin, of sorrow because of it, of
earnest desire for forgiveness, of faith in Christ as the divine
Saviour, and of an earnest purpose to hate and avoid all sin in the
future. After this public confession in the presence of the pastor and
of one another, the same confession is repeated, on bended knees,
directly to God. This two-fold confession--first in the presence of
the pastor and of one another, and then directly to God--is followed
by the words of absolution from the pastor.
In pronouncing the absolution the minister uses the following, or
words to the same effect: "Almighty God, our heavenly Father, having
of His great mercy promised the forgiveness of sins to all those who
with hearty repentance and true faith turn unto Him, and having
authorized His ministers to declare the same, I pronounce, to all who
do truly repent and believe on the Lord Jesus Christ, and are
sincerely determined to amend their ways and lead a godly and pious
life, the entire forgiveness of all your sins, in the name of the
Father, and of the Son, and of the Holy Ghost. Amen."
Then follow a few words in which he assures the impenitent and
hypocritical that their sins are not forgiven, but will certainly
bring upon them the fearful wrath of Almighty God, unless they
speedily repent, turn from their sins, and fly to the Lord Jesus
Christ for refuge and salvation. This is the closing part of the
preparatory service, which is called Confession and Absolution.
Some time ago we were asked, by a minister of another
denomination, why Lutherans retained and practiced Romish confession,
and forgiveness by the minister. We gave him our formula for
Confession and Absolution, and asked him to examine it and point out
to us wherein it was Romish or unscriptural. After examination he
handed it back, saying: "I cannot say that it is exactly unscriptural.
In fact, I can easily see how you can quote Scripture in its defense."
And so we can. In Matt. xvi. 19, Jesus says to Peter: _"I will
give unto thee the keys of the kingdom of heaven: and whatsoever thou
shalt bind on earth shalt be bound in heaven; and whatsoever thou
shall loose on earth shall be loosed in heaven."_ In Matt. xviii. 18,
the Saviour gives the same power in the same words to all the
disciples as representatives of the Christian congregation. In John
xx. 21-23, He says again to the disciples: _"As my Father hath sent
me, even so send I you, ... whosesoever sins ye remit, they are
remitted unto them, and whosesoever sins ye retain, they are
retained."_
What do these words of Christ mean? They must mean something.
They must be of some use. Our Lord certainly does confer some kind of
authority or power on His Church, which is His Bride. Does He hereby
give into her hand the keys of His kingdom, and authorize her to
dispense its treasures? Does she, through her ministry, employ these
keys, bring forth heavenly treasures, and distribute and withhold them
among the children of men? To the Church's ministers Christ says, Luke
x. 16; _"He that heareth you, heareth Me: and he that despiseth you,
despiseth me."_ One of these ministers, who certainly understood his
office and its prerogatives, speaking in the name of all true
ministers of Christ, says, 2 Cor. v. 20: _"Now then we are ambassadors
for Christ, as though God did beseech you by us, we pray you in
Christ's stead, be ye reconciled to God."_ If we would see how this
ambassador exercised his high authority in an individual case, he
tells us in 2 Cor. ii. 10: _"If I forgave anything, to whom I forgave
it for your sakes forgave I it, in the person of Christ."_
If now we take these passages together, we must admit that in
their plain literal sense; they do teach that Christ, the Head of the
Church, has _in some sense_ committed to His Church the power to
remit and retain sins, and that this power is exercised in the Church
through its ministry.
In what sense then has a minister power to remit sin? Certainly
not by any inherent virtue of his own, nor by any power originating in
his own person. In this sense only God can forgive sin, as all sin is
committed against Him. But God can _delegate_ that power to
another, and permit him to use it _in His name_. And this is all
the power any human being can have in this matter. It would indeed be
blasphemy for any man to claim that he had power in _himself_ to
forgive sins. If he can have any power at all, it must be
_Christ's_ power. He can only use it as a deputy, as an
ambassador, or as an agent. And this is exactly what the Word teaches.
The minister is Christ's ambassador. He beseeches and speaks in
Christ's stead, as though God were speaking by him. Paul forgave the
penitent Corinthian, not in his own name or by his own authority, but
"_in the person of Christ_."
When part of our country was in rebellion, the government sent
deputies to those who had renounced their allegiance, empowered to
confer pardon, and reinstate as citizens, all who accepted the
government's terms of pardon. These agents had no power in themselves,
but they were authorized to carry the pardoning power of the
government, and to those who accepted it from them, it was as valid as
though each one had received a special proclamation of pardon from the
government. Just so does the pastor, as Christ's ambassador, offer and
bestow Christ's forgiveness to the penitent and believing sinner. He
offers this pardon only on the terms laid down by Christ. The means
through which he conveys this pardon is God's Word. This Word,
_preaching repentance and remission of sins_, when spoken by the
minister, is just as effective as when it fell from the lips of Christ
or His inspired apostles. Whenever he preaches God's Word he does
nothing else than declare Christ's absolution. It is the Word of God,
that still remits and retains, that binds and looses.
The pastor can only _declare_ that Word, but the Word itself does
effectually work forgiveness to him that rightly receives it. Not only
can the minister carry this Word of God, this key of the kingdom, this
power of God unto salvation, and apply it, but any disciple of Christ
can do so. Dr. Krauth beautifully says: "The whole pastoral work is
indeed but an extension of the Lutheran idea of Confession and
Absolution." And Dr. Walther says: "The whole Gospel is nothing but a
proclamation of the forgiveness of sins, or a publication of the same
Word to all men on earth, which God Himself confirms in heaven." Dr.
Seiss somewhere says: "Every time a believer in Christ sits down
beside a troubled and penitent one, and speaks to such an one Christ's
precious promises and assurances of forgiveness, he carries out the
Lutheran or scriptural idea of absolution."
And even the minister of another denomination, above referred to,
acknowledged to the writer, that when he found one of his parishioners
of whom he was convinced that she was a true penitent, despondent on
account of her sins, he unhesitatingly said to her, "Your sins are
forgiven by Christ."
We had intended to still say something about the _public_
confession of Israel at Mizpeh, 1 Sam. v. 6, and of the multitudes who
went out to John the Baptist, Matt. viii. 6; also of the _private_
Confession and Absolution of David and Nathan, 2 Sam. xii. 13. But
each one can examine these cases for himself. Enough has been said to
assure us that our Church, in this matter also, is grounded on the
eternal Word of God, and that she did wisely when, after repudiating
the blasphemous practices of the Romish confessional, she yet retained
an evangelical Confession and Absolution.
When we therefore hear the declaration of absolution from God's
Word, let us believe it, "even as if it were a voice sounding from
heaven."
And therefore the Augsburg Confession, Art. XXV, says that "On
account of the very great benefit of Absolution, as well as for other
uses to the conscience, Confession is retained among us."
Such evangelical Confession and Absolution establishes and
maintains the true relation that should exist between an evangelical
pastor and the members of his flock. Instead of a mere preacher, a
platform orator, he becomes a true spiritual guide, a _curate_
for the _cure_ of souls. He encourages his members to reveal to
him their weaknesses, their besetting sins, their doubts and spiritual
conflicts, in order that he may instruct, direct, comfort and
strengthen them with the all-sufficient and powerful Word of God.
And thus, wherever he finds true penitence and faith, however
weak, he carries out the divine commission which directs him:
"_Comfort ye, comfort ye my people, saith the Lord, speak ye
comfortably to_--i.e. speak ye to the heart of--_Jerusalem, and cry
unto her that her warfare is accomplished, that her iniquity is
pardoned; for she hath received of the Lord's hand double for all her
sins_" Is. 40, I, 2.
"How beauteous are their feet,
Who stand on Zion's Hill!
Who bring salvation on their tongues,
And Words of peace reveal.
"How charming is their voice!
How sweet the tidings are!
'Zion behold thy Saviour King;
He reigns and triumphs here.'"