One of the presenting issues in systematic or doctrinal theology is a certain level of (necessary) throat clearing. Read a work of theology, and the author may begin with a long section on “method.”
The Lutheran confessional documents include documents of this sort: introductions to sections, or in some instances letters explaining why this or that document was written.
For this introduction to this year-long series on the Lutheran confessional documents, I’d like to offer just a little bit of such throat-clearing, but hopefully all in the interest of also diving right into the matter of “making confessions.”
When interpreters tackle a big collection of writings (like the Bible or the confessional documents) there are so many levels at which to focus. Interpreters can pan out, look at the big picture, like scanning the night sky—or—they can zoom in, focusing on a granular matter even in just one article of one document.
It’s an indicator of enduring (and interesting) texts that they allow this zoom in or zoom out approach.
So I could begin an introduction to The Book of Concord (which is the volume that collects all the official Lutheran confessional documents) by reviewing in historical context its main contents, from the three (ecumenical) creeds it includes, the two catechisms (large and small), the main confessional texts (Augsburg, Smalcald), the Defense of the Augsburg Confession, the (very specific but also long) on the Power and Primacy of the Pope, and the Formula of Concord (it’s Epitome and Solid Declaration).
Alternatively, I could jump into a very specific and attractive portion of one text—perhaps start with the article on “Justification” in the Augsburg Confession because of how central the doctrine of justification was in the Reformation, or perhaps start with Luther’s explanation of the third article of the Apostles’ Creed where he states that we cannot even by our own understanding or effort “believe in Christ or come to him,” which could then present an opportunity to link a portion of the confessions to the larger body of Luther’s work, like is response to Erasmus called “The Bondage of the Will,” a document that still does blow the mind of most contemporary readers who take the time to read it.
Either one of these is fine, and I’ll probably on a weekly basis adjust the “zoom” on the confessions as I fancy. I don’t feel a particular need to work my way through the text in entirely systematic fashion. I’d rather organize this weekly commentary on the confessions according to an (admittedly weak at this point) sense of what might help readers.
So what is my starting assumption here for this first essay? I’m going to start by assuming that many if not most modern readers may have some doubts whether a confessional document written in the 16th century can or should have any real binding influence on us in 2023.
And yet of note: pastors like myself, when we are ordained, make a series of vows of our office. One of those is to preach and teach in accordance with Scripture and the main creeds (Apostles’, Nicene, and Athanasian). But then it goes on: “We also acknowledge the Lutheran confessions as true witnesses and faithful expositions of the holy scriptures. Will you therefore preach and teach in accordance with the holy scriptures and these creeds and confessions?”
When I was ordained, I said, “I will, and I ask God to help and guide me.”
So here’s my first confession, dear readers, on this journey with the confessional documents:
Keep reading with a 7-day free trial
Subscribe to Lutheran Confessions to keep reading this post and get 7 days of free access to the full post archives.