OF PRIVATE CONFESSION AND ABSOLUTION.
This rite, in any sense of the term, that can be given to it in the
Augsburg Confession and other former symbols of the Lutheran church,
has long since been abandoned throughout our church in Europe,
excepting in that small portion of German churches, known as Old
Lutherans, and among those foreigners in the west of our country, who
constitute the Missouri Synod. It is historically unjust to apply the
term _private_ confession to that public confession of sins, made by
the congregation collectively, as part of our preparatory exercises
on sacramental occasions, and usually a misnomer to apply the name
private confession, to the habit of some of our German ministers,
(termed Anmeldung,) of having all communicants call on them for
conversation on their spiritual state, prior to sacramental communion.
Although these customs both grew out of private confession properly so
called, neither of them retains its essential elements.
Let us first inquire _what does the Augsburg Confession mean by the
phrase Private Confession_. Among the Romanists, _Auricular_
Confession is that rite, in which every individual of both sexes must,
at least once a year, appear before the priest at the confession box
in the church or chapel, and confess in detail all the sins that he
can recollect; after which, the priest assigns the penitent some acts
of penance, and on his promising to perform them, he then, as in the
stead of God, professes to forgive him his sins. The Reformers, however,
distinctly rejected the necessity of the penitents enumerating his
individual sins, and the propriety of the minister's prescribing any
penance to the penitent. They also distinctly made confession optional
with the penitent, and the absolution dependent on his faith; and this
purified rite they termed _Private_ Confession, although in some parts
of the church it was still called Auricular Confession (Ohrenbeicht).
[Note 1] The manner in which this rite was performed in the Lutheran
Church, is thus described by _Funk_ in his work entitled
"Kirchenordnungen of the first century of the Lutheran Church in
Germany," in which he presents the results of thirty of the _oldest_
Lutheran Formulas of Church Discipline and Worship. "Absolution was
received _privately_, by each one _individually, kneeling_ before the
_confessional_, the confessor _imposing his hands_ at the time. Private
confession was given only _in the church_, in which the confessional
was so located _near the pulpit_, that _no other person could be near,
or hear what was said_ by the penitent." [Note 2]
But
I. What does the Platform teach in regard to _this Private Confession?_
The Platform teaches, 1. That it was retained by the Augsburg
Confession and other symbolical books. 2. It is objected to by the
Platform, as unauthorized by the Word of God. 3. And thirdly, as being
inconsistent with the fundamental doctrine of the Reformation, that
_faith it the only condition_ of the justification or pardon of the
sinner.
II. What does the Plea object to these positions?
1. That the impression might be made by the Platform, that the Lutheran
doctrine has some affinity to the Romish doctrine of Auricular
Confession. But the Platform expressly states the rejection of
_Auricular_ Confession by the Reformers, and their retention of what
they called private confession in its stead, the latter differing from
the former as above stated. The Plea next introduces a formula of
absolution, used in Wittenberg, in 1559, to show the harmlessness of the
rite. But here, unfortunately, if we are not entirely mistaken, our
friend has overlooked the fact, that it is a formula for _public_, and
_not private_ confession which he cites. This is certain from the
language throughout, being addressed "_to all such as are here
present_," &c. It is well known that _private_ confession was rejected
in the Lutheran Church in Denmark and Sweden in the beginning, as well
as by different portions of Germany at an early day, and a public or
general confession adopted in its stead. In Luther's Short Directory
for Confession, &c., [[Note 3] tr. note: there is no note number in the
original to go with the corresponding footnote, but this appears to be
where it should go] we have his formula for _private_ or individual
absolution, which will convey to the reader a more correct idea of its
form: After the directions for confession of sins; the
Confessor says: "_God be merciful to thee and strengthen thy faith.
Amen_."
"_Dost thou believe that my remission of thy sins is God's remission?_
Answer of the penitent: "_Yes, dear sir, I do_."
Then the confessor says: "_According to thy faith, so be it unto thee.
And I, by command of our Lord Jesus Christ, forgive thee thy sins, in
the name of the Father, the Son, and the Holy Ghost. Amen. Depart in
peace_."
Another specimen of private absolution we find in the Kirchenordnung,
[Note 4] or Church Directory of Count _Wolfgang_, of the Palatinate,
on the Rhine, &c., published in Nuernberg, 1557.
"The Almighty God and Father of our Lord Jesus Christ, will be gracious
and merciful to thee, and will pardon all thy sins, for the sake of his
dear Son Jesus Christ, who suffered and died for them. And in the name
of this, our Lord Jesus Christ, by his command, and in virtue of his
declaration, 'Whose sins ye remit they am remitted,' &c., _I pronounce
thee free and clear of all thy sins_, that they shall all be forgiven
thee, as certainly and completely, as Jesus Christ by his sufferings and
death merited the same, and in his gospel has commanded it to be
preached to all the world. Receive, therefore, this consoling promise,
which I have now made to thee in the name of the Lord Christ, let thy
conscience be at rest, and do thou confidently believe, that thy sins
are assuredly forgiven thee, for Christ's sake, in the name of the
Father, the Son and the Holy Ghost. Amen."
2. The Plea affirms, that private confession may be useful as a means
of bringing the, members of the church into personal interview with
their pastor. The advantage of such interviews we freely admit; but
they can be and are secured in our churches without this rite; and as
it is confessedly destitute of Scripture authority, we have no right to
invent a _new ordinance_ in Christ's church for any purpose.
3. The Plea maintains that explanation of "the power of the Keys,"
which authorizes a minister to pronounces absolution of sins, and
appeals to Matth. xviii. 18, "Whatsoever ye shall bind one arth," [sic]
&c. But the previous context "tell it to the _church_" &c., clearly
shows that it refers to church discipline, and signifies "whatever acts
of discipline ye enact in regard to such an individual, I will ratify in
heaven." But this has no bearing on private confession and absolution.
The other passage from John, xx. 23, "Whosoever's sins ye remit," &c.,
was uttered on a different occasion, after the Saviour's resurrection;
and either refers to a miraculous power bestowed on the apostles, to
discern the condition of the heart, and to announce pardon to those
whom they knew to be truly penitent and believing; or it confers on the
ministry, in all ages, the power to announce _in general_ the
conditions on which God will pardon sinners. But it contains no
authority to uninspired ministers to apply these promises to
individuals, the condition of whose hearts they cannot know, as is done
in private absolution.
III. We therefore feel constrained to maintain the positions of the
Platform on this subject also.
1. _That private confession and absolution were inculcated by the
Augsburg Confession_, is so evident, that it cannot be successfully
denied. Nor is this done only in the Abuses Corrected, as the Plea
seems to suppose, p. 20. In Art. XI. of the Confession, we read: "In
regard to confession, they teach, _that private absolution ought to be
retained in the church;_ but that an enumeration of all our
transgressions is not requisite to confession."
In the _Apology [Note 5] to the Confession_, Melancthon employs this
language: "Wherefore it would be _impious_ to take away private
absolution from the church." (Quare impium esset, &c.) _Luther_, in the
Smalcald Articles, Art. VIII., says, confession and absolution ought _by
no means_ be abolished in the church, &c., (Nequaquam in ecclesia
confessio et absolutio abolenda est, &c.;) and he is speaking of
_private_ confession.
The Romish alleged Refutation of the Augsburg Confession, on the above
cited Art. XI., thus expresses its approbation: "This article (Art.
XI.) that private and special absolution should remain, and be
preserved in the churches is _Catholic_. Yet two things must be required
of them, (of the Reformers,) that both men and women should attend
confession at least once a year, &c.; secondly, to confess all the sins
you _can_ recollect." [Note 6]
_Dr. Plank_, in his celebrated and elaborate History of the Origin and
Changes of the Protestant Doctrinal System, [Note 7] speaking of the
negotiations between the Reformers and Papists during the Diet of
Augsburg, says, "On the subject of the Confessional _there was an entire
agreement_, for they (the Reformers) had declared that they regarded
Confession as a very useful institution, and had no idea of suffering it
to fall, and also regarded it as good, that the people should be
accustomed to confess their sins," viz., at the confessional.
_Siegel_, in his Manual of Christian Ecclesiastical Antiquities,
[Note 8] after stating that Luther rejected _Auricular_ Confession, as a
sacrament, and a means of oppressing the conscience, adds: "But, on the
other hand, Luther was as unwilling as Melancthon, to have _private
confession_ abolished, and the latter had, in his Loci Theologici,
pronounced private absolution to be as necessary as baptism." In regard
to confession in the Lutheran Church of Germany, the fact is, that
private confession, which the Reformers so earnestly recommended, is
almost entirely abandoned and changed into a general (and public)
confession, which may with more propriety be termed preparatory services
to the Lord's Supper."
Finally, we will add the testimony of only one more witness, _Prof.
Jacobson_, in the excellent _Theological Encyclopedia of Dr. Herzog_,
now in progress of publication in Germany, who says, "Whilst the
compulsory part of the institution (private confession,) fell to the
ground, each one was left to judge whether and how much he would
confess. The institution itself _was retained_, and _private
confession_ especially recommended. The Augsburg Confession presupposes
it (private confession,) _as the rule:_" Our custom is not to give the
sacrament to those who have not first been confessed and absolved;" and
the Smalcald articles [sic] teach that Confession and
Absolution must by no means be allowed to be omitted in the church."
[Note 9]
After all this testimony, it may be regarded as incontestably
established, that the former symbolical books of our church do teach
_private confession_ and absolution, with some modifications, and
hence, that the church in Sweden and Denmark _always rejected this part
of the Augsburg Confession_, in practice, and that the entire church in
Germany and the United States, which now use a _public_ confession,
have made a similar departure from the teachings of the Augsburg
Confession as well as of Luther, Melancthon and the other Lutheran
reformers.
2. That _this rite of private confession, is unauthorized by any
command of the Word of God, in so clear, that the Symbolical books
themselves admit it_, and commend the rite merely on the ground of
human expediency, and inferential scriptural reasoning. The same
acknowledgment is made by the Plea of the Rev. Mr. Mann. In Art. XXVI.
of Augsburg Confession, being Topic V. of the Abuses Corrected, the
confession says: "Confession is _not commanded in Scripture_, but has
been instituted _by the church_." [Note 10]
3. The rite of _private absolution_, on which the Reformers lay much
stress, is in like manner destitute of scriptural authority, and most
injurious to the interests of spiritual religion. The _omniscient_
Saviour could well say to the sick of the palsy, "Son, be of good cheer,
thy sins be forgiven thee," Matt. ix. 2; for he knew the heart of man.
For the same reason he could say to Mary Magdalene, "Thy sins are
forgiven." Luke vii. 48.
But, even the inspired apostles never in a single instance, either
undertook to forgive sins themselves, or to announce the pardon of sin
to any _individual personally_. It is therefore a solemn thing for
ministers, unguided by inspiration, to assume greater power. To
proclaim publicly and privately the willingness of God to pardon the
impenitent, is an important and delighful [sic] part of the minister's
duty; but for uninspired men to institute a special rite in the church,
for the express purpose of announcing _pardon to individuals_, even when
done conditionally, as the reformers maintained it always should be, is
inevitably calculated to lead, especially the less intelligent, to
believe their sins forgiven, at least in part, because the ministers
announce the fact, and because they have professed penitence to him.
But this is wholly unauthorised in God's Word. On the contrary:--
(_a_) The Scriptures throughout represent _God_, and _the Lamb of God_,
as the only beings that can "forgive" and "take away" sin. Exod. xxxiv.
6, 7. The Lord passed by before him and proclaimed, "The Lord God,
merciful--_forgiving iniquity, transgression and sin_."
The blessed Saviour, in his memorable prayer, teaches us to address
our supplication, not to the minister, but to our _heavenly Father_,
"forgive us our sins," &c., Luke xi. 4. He says nothing, nor does any
writer of the Old or New Testament _say a word_ about advising a resort
to the priest or minister to obtain forgiveness of sins. The same truth
is taught in a multitude of other passages. We refer the reader to a
few: Eph. iv. 32; Acts viii. 22; 1 John i. 9; Matth. ix. 6; Mark xi. 25;
1 Kings viii. 30; 2 Chron. vii. 14; Psalm lxxxvi. 5; Jerem. xxxi. 34;
Dan. ix. 19.
(_b_) The very fact, that sin is committed essentially _against God_,
is a violation of _his_ law, implies that no other being, not even an
angel or archangel, much less a man, can forgive it, "Against thee,
thee only have I sinned," said the Psalmist, "and done this evil in
thy sight."
(_c_) The offers of pardon in God's Word, are all _conditional_ and
_general_, and these alone has the minister the right to proclaim,
either to a congregation or to an individual. The implication of the
promise to individuals is made by the Holy Spirit, working faith in the
individual, or enabling him to trust in Christ. "Being justified by
faith, we have peace with God," and this peace is the believer's
evidence, is the Testimony of the Spirit, that our sins are forgiven.
(_d_) The actual pardon of individuals by God, depends on their
possessing the moral fitness required by him. It is based on their
having performed the prescribed moral conditions sincerely, of which
none but the Omniscient Jehovah can certainly judge; hence, even the
declarative annunciation of pardon to individuals, is not only
unauthorized but dangerous. Because, even if conditionally announced,
the formality of the absolution, and the fact that the church has made
a _special rite_ of it, are calculated to beget the idea, especially in
the unintelligent, that the granting of absolutions by the minister, is
proof of the genuineness of their faith, and reality of their pardon.
(_e_) Finally, the doctrine of ministerial absolution, or the supposed
sin-forgiving power of the ministry, is inconsistent with the doctrine,
that justification or pardon can be attained only by a living faith in
Jesus Christ, a doctrine of cardinal importance in the eyes of the
Reformers, and the one which Luther has styled the _articulus stantis
vel cadentis ecclesiae_, the doctrine with which the church must stand
or fall." The Scriptures and also the Reformers, teach that pardon or
justification can be obtained only through the merits of Christ, which
merits must be apprehended by a living faith, which living faith can be
found only in the regenerate or converted soul. Hence, as none but a
regenerate sinner can exercise living faith, no other can be pardoned,
whatever else he may do or possess. Now those who attend confession are
either regenerate, or they are not. If they were regenerated or
converted before they went to confession, they had faith, and were
pardoned before; if they were unregenerate or unconverted, then neither
their confession, nor the priest's absolution, can confer pardon on
them, because they have not a living faith, although they may be
sincere and exercise some sorrow for their sins. On the other hand, if
any amount of seriousness and penitence, short of true conversion or
regeneration, could, through the confessional, or any other rite,
confer pardon of sin; the line of distinction between converted and
unconverted, between mere formalists and true Christians would be
obliterated; we should have pardoned saints and pardoned sinners in the
church, converted and unconverted heirs of the promise, believing and
unbelieving subjects of justification, and the words of the Lord Jesus
would prove a lie, "That, _unless a man be born again, he cannot enter
the kingdom of heaven!_"-Def. Platform, p. 25.
On the subject of this rite, we regret to state, that a more careful
study of the subject, as presented in the above results, will not
permit us to speak as favorably of the practice of the Reformers, as we
did in some of our former publications, twenty years ago, and even
later. The positions above maintained, we think, cannot be successfully
controverted, as our investigations of the original sources has been
sufficiently extensive to dispel all doubt.
Note 1. See Koecher, p. 515.
Note 2. Funk's Kirchenordnungen, pp. 189, 190.
Note 3. Mueller's Symb. B., p. 364.
Note 4. Page 97.
Note 5. Mueller's Symb. B., p. 185.
Note 6. Pleiffer, p. 534. [sic]
Note 7. Vol. iii. pt. 1, p. 125.
Note 8. Vol. i., pp. 199, 206.
Note 9. Vol. iv., p. 781.
Note 10. Lutheran Manual, p. 293.