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The Smalcald Articles

6/6/2018

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Wednesdays are for Bits and Pieces
6/6/18

Kolb, Robert. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000.
“The Smalcald Articles” pp. 295-328.

In the editor’s introduction, Kolb briefly details the fairly rapid succession of popes from Leo X to Paul III between 1511 and 1534 (Kolb 2000, 295). The Elector John Frederick wanted a clear statement of the principles of the Reformation. In December 1536 he commissioned a gathering at Wittenberg to draw up “The Smalcald Articles” (Kolb 2000, 295). The articles were presented in February 1537 to an assembly of Lutheran princes. Though the princes later chose to use the Augsburg Confession in their defense, these Articles were published along with Melanchthon’s “Treatise on the Power and Primacy of the Pope” (Kolb 2000, 296). Both documents were included in the 1580 Book of Concord.

Luther’s introduction acknowledges that he expects nothing more than to die in the near future and that the papacy will refuse all moves at reformation (Kolb 2000, 298). This is a brief statement of only critical matters, as opposed to an attempt at exhaustive explanation (Kolb 2000, 300).

The first article addresses the nature of the Trinity briefly in terms similar to those of the Nicene Creed, stating agreement between the parties (Kolb 2000, 300).

The second part discusses Jesus and redemption. The concept of salvation by grace through faith is made very clear (Kolb 2000, 301). It speaks against the Mass when viewed as a work which grants salvation by its operation. If this is the case, it should be stopped (Kolb 2000, 302). The Mass, as celebrated in Rome, is a human work, earning merit, while among the Lutherans it is a divine work, a gift from Christ (Kolb 2000, 303). The text continues with several abuses of the Mass, such as warding off purgatory, the sale of Masses, special societies, prayers to saints, etc. Likewise, monastic orders should serve society rather than retreat from the world (Kolb 2000, 307). Papal authority should not be recognized (Kolb 2000, 308). The headship of the church belongs to Christ (Kolb 2000, 309).

The third part of the Smalcald Articles turns to matters of conscience (Kolb 2000, 310). Scholastic errors such as freedom of a good human will are discussed and rejected (Kolb 2000, 311) Sin is presented as real and pervasive. God’s Law confronts sin, leading to repentance (Kolb 2000, 312). This is not the result of human wisdom (Kolb 2000, 313). Likewise, our acts of penance will not forgive sin (Kolb 2000, 315). The cure for sin then is the Gospel, given through preaching, baptism, communion, and absolution (Kolb 2000, 320). In baptism God’s Word and water wash away sin (Kolb 2000, 321). In communion the true body and blood are offered and received (Kolb 2000, 321). The bread and wine also remain present. Confession and absolution are very valuable but if some sins are omitted by accident in confession it is still valid (Kolb 2000, 322). Al is rooted in God’s Word (Kolb 2000, 323).

Because the Roman bishops were refusing ordination to the Lutherans, the Lutheran leader had appointed some emergency bishops (Kolb 2000, 324). As celibacy is not a biblical requirement for priests, the Lutherans did not retain it (Kolb 2000, 325). The text again affirms a pursuit of true righteousness and biblical concerns in the church (Kolb 2000, 325).

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The Power of Bishops

5/30/2018

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Wednesdays are for Bits and Pieces
5/30/18

Kolb, Robert. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000.
Augsburg Confession XXVIII, “Concerning the Power of Bishops” pp. 92-104.
Apology to the Augsburg Confession XXVIII, “Ecclesiastical Power” pp. 289-295.

Article 28 of the Augsburg Confession begins with a brief review of challenges which have arisen surrounding the way bishops have used power, often counter to Scripture. On the contrary, the Lutherans limit the power of bishops. “According to the gospel the power of the keys or of the bishops is a power and command of God to preach the gospel, to forgive or retain sin, and to administer and distribute the sacraments” (Kolb 2000, 92). This work gives eternal benefits which are found nowhere else. At the same time the authority of the bishops does not conflict with that of civil authorities. “Secular power does not protect the soul but, using the sword and physical penalties, it protects the body and goods against external violence” (Kolb 2000, 93). Bishops should not pursue secular authority. It is not their divine right. Further, bishops are not to make binding doctrines, particularly those which would be seen as obtaining grace (Kolb 2000, 96). The text goes on to illustrate various doctrines which have led to controversy and trial.

The Apology observes first that the opponents claim that ecclesiastical status grants no power or immunity (Kolb 2000, 289). Yet the article in the confession is not focused on the status granted by civil authorities to church authorities. It is rather about neglect of the responsibilities given to church leaders. The opponents did not respond to the issue of church authorities binding consciences to extrabiblical laws (Kolb 2000, 290). These extra laws cannot merit God’s grace. They may serve to promote good order, but not to merit grace (Kolb 2000, 291).

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Monastic Vows

5/23/2018

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Wednesdays are for Bits and Pieces
5/23/18

Kolb, Robert. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000.
Augsburg Confession XXVII, “Concerning Monastic Vows” p. 82-91.
Apology to the Augsburg Confession XXVII, “Monastic Vows” pp. 278-289.

The Augsburg Confession addresses several problems which existed within monasticism of the day. After the time of Augustine a practice emerged of forcing young people to enter into monastic life against their will and without knowledge of the implications (Kolb 2000, 82). The attitude that a monastic life would earn merit before God also arose (Kolb 2000, 83). Once a commitment was made, it could not be released even if it was found to go against Scripture or the good of the person or community (Kolb 2000, 86). The idea that the vows can earn merit devalues God’s grace (Kolb 200o, 88). It also suggests that while monks may be truly sanctified it neither matters nor is possible for others (Kolb 2000, 89).

The Apology opens with an illustration of a monk who was prosecuted and imprisoned unjustly (Kolb 2000, 278). The monastery had become a place where leaders gathered power and wealth rather than Christian teaching (Kolb 2000, 278). While Melanchthon will defend “legitimate vows” he will object to the abuses of the system (Kolb 2000, 279). He refers back to Luther’s On Monastic Vows then begins to refute only a few arguments (Kolb 2000, 279). The monastic vow is not intended to earn forgiveness. This insults God’s grace (Kolb 2000, 280). The principles of monasticism, though they may be positive, are not biblical obligations (Kolb 2000, 281). The monastic life is no more filled with merit than any other vocation (Kolb 200, 284). The use of the monastery to gain wealth and power is never appropriate (Kolb 2000, 285).

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Distinction among Foods

5/16/2018

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Wednesdays are for Bits and Pieces
5/16/18

Kolb, Robert. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000.
Augsburg Confession XXVI, “Concerning the Distinction among Foods” pp. 74-81.

Note that there is no corresponding article in the Apology to the Augsburg Confession.

Article 26 of the Augsburg Confession observes that in the past certain dietary choices would “earn grace and make satisfaction for sin” (Kolb 2000, 74). This obscured the merit of Christ. By the time of the Augsburg Confession, Melanchthon affirms that the grace of Christ was overcome by rules about food, clothing, and the like (Kolb 2000, 75). The traditions also came to be considered more important than God’s commands (Kolb 2000, 76). The normal ministries of our vocations were devalued. The traditions also served to burden consciences (Kolb 2000, 76). This could lead to despair, as it is impossible to keep the kind of law seen in works. The conclusion is that “No one can earn grace, become reconciled with God, or make satisfaction for sin by observing the aforesaid human traditions. That is why they should not be made into a necessary service of God” (Kolb 2000, 78). The text follows with a series of quotations from the New Testament demonstrating a freedom from dietary laws. Some accused the Evangelicals of prohibiting discipline. That is not the case (Kolb 2000, 79). Christians must suffer but not through their own contrivance. More New Testament passages follow. Diversity in local and individual customs is allowed.

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Confession

5/9/2018

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Wednesdays are for Bits and Pieces
5/9/18

Kolb, Robert. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000.
Augsburg Confession XXV, “Concerning Confession” pp. 72-74.
Note that there is no corresponding article in the Apology to the Augsburg Confession.

Article 25 of the Augsburg Confession does not have a corresponding segment in the Apology. Melanchthon observes that “the custom has been retained among us of not administering the sacrament to those who have not previously been examined and absolved’ (Kolb 200, 72). People are also taught how valuable absolution is, as “it is the Word of God[,] who forgives sin” (Kolb 2000, 72). The change among the Lutherans is an emphasis on the forgiveness given by God rather than an emphasis on counting and confessing each sin. “Concerning confession, it is taught that no one should be compelled to enumerate sins in detail. For this is impossible . . . “ (Kolb 2000, 73). The confession and absolution is not for condemnation but to comfort terrified consciences (Kolb 2000, 74).

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The Mass

5/2/2018

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Wednesdays are for Bits and Pieces
5/2/18

Kolb, Robert. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000.
Augsburg Confession XXIV, “Concerning the Mass” pp. 68-72.
Apology to the Augsburg Confession XXIV, “The Mass” pp. 258-277.

The Evangelicals had been accused of abolishing the Mass. However, they preserved it and taught about it more than the Romans (Kolb 2000, 68). There were a few public alterations, such as the use of some of the vernacular language. The sale of Masses was ended, as that was considered an inappropriate usage (Ibid., 69). Saying more masses in hopes of gaining more forgiveness was also ended, as Christ, not the mass, atones for sin (Ibid., 70). The mass was celebrated as a time for forgiveness and to receive communion (Ibid., 71).

In the Apology, an article considerably longer, Melanchthon first affirms that the Evangelicals defend the Mass, celebrating it regularly, weekly and on festivals (Ibid., 258). German was added to aid in instruction in the faith (Ibid., 258). Only private masses had been ended, in consonance with tradition (Ibid., 258). The Evangelicals do not accept the mass delivering grace ex opere operato but as received by faith (Ibid., 260). The mass is not seen as a sacrifice, but as a sacrament (Ibid., 260ff). Melanchthon identifies the difference in detail, tying the Roman practice to Levitical worship and the Evangelical practice to Christian worship. The conclusion is that the Evangelicals celebrate the mass as a matter of Gospel and the Romans as Law (Ibid., 266). Viewing it as Rome does is a misuse of God’s gift. For this reason, the Evangelicals are instructed and examined to teach how great God’s forgiveness is (Ibid., 267). Melanchthon appends a discussion of the patristic view of sacrifice in the Mass (Ibid., 270). He then discusses the nature of a sacrament as a sign of grace (Ibid., 271). The term “mass” and the nature of liturgy arise next (Ibid., 273). Having omitted the word “communion” in favor of “mass” the Roman church was able to downplay the vivid nature of the sacrament. The mass for the dead is also rejected (Ibid., 275).

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Priestly Marriage

4/25/2018

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Wednesdays are for Bits and Pieces
4/25/18

Kolb, Robert. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000.
Augsburg Confession XXIII, “Concerning the Marriage of Priests” pp. 62-67.
Apology to the Augsburg Confession XXIII, “The Marriage of Priests” pp. 247-257.

In article 24 of the Augsburg Confession the issue of chastity of the priests is raised. Because of the common problems of immorality, some of the Evangelical priests were marrying (Kolb 2000, 62). Marriage is recognized in Scripture as good. Historically priests normally married (Ibid., 63). The prohibition of marriage was instituted only in the eleventh century and only by force (Ibid., 64). In the Apology Melanchthon observes that the opponents defend the papal law of celibacy. He then attacks the point of view that makes marriage a bad thing (Ibid., 247). A defense of formal celibacy without a commitment to chastity is not honoring to God (Ibid., 248). Marriage is a good thing, for populating the earth, for honoring the way God created male and female, to avoid immorality (Ibid., 249). Because neither Scripture nor ancient church councils object to marriage it is accepted (Ibid., 251). It is no more pure to be married or unmarried.

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Communion in Both Kinds

4/18/2018

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Wednesdays are for Bits and Pieces
4/18/18

Kolb, Robert. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000.
Augsburg Confession XXII, “Concerning Both Kinds of the Sacrament” pp. 61-62.
Apology to the Augsburg Confession XXII, “Concerning Both Kinds in the Lord’s Supper” pp. 245-248.

In this portion of the Confession, Melanchthon details areas of doctrine where the Evangelicals had made corrections in practice. First, in communion, the laity, as well as priests, received both bread and wine rather than just bread (Kolb 2000, 61). This was the practice commanded by Jesus and carried on for many centuries. The Apology of the Augsburg Confession restates the fact that Christ’s command and the early church practice was to receive both bread and wine (Ibid., 245). Because we do not have permission to change Christ’s command we allow our practice to be governed by it. The writers of the Confutation made no explanation, simply rejecting the use of both elements (Ibid., 245). Melanchthon observes that this is an assertion, not a theological discussion.

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Invoking Saints

4/11/2018

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Wednesdays are for Bits and Pieces
4/11/18

Kolb, Robert. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000.
Augsburg Confession XXI, “Concerning the Cult of the Saints.” p. 58
Apology to the Augsburg Confession XXI, “The Invocation of the Saints.” pp. 238-244

Article 21 of the Augsburg Confession observes that the saints are remembered as examples of godly people. We do not “call upon the saints or seek help from them” (Kolb 2000, 58), adducing 1 Timothy 2:5 and Romans 8:34, as well as 1 John 2:1. The Apology recognizes that the Roman opponents condemned the article with extensive argument that the saints should be honored and those “living should pray for one another” (Ibid., 238). Yet honoring the saints does not equate invoking them. We give thanks to God for others and our faith is strengthened as we consider their example We imitate good qualities (Ibid., 238). Even if saints do pray for us, Scripture does not call for us to invoke them. Departed saints are never found in Scripture as mediators for the living (Ibid., 239). It is only the living who Scripture says would call out to God (Ibid., 240). The Apology goes on to reject not only the invocation of most saints but also of Mary (Ibid., 241). Trust is rightly placed in Christ, not in any of his servants.

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Faith and Good Works

4/4/2018

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Wednesdays are for Bits and Pieces
4/4/18

Kolb, Robert. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000.
Augsburg Confession XX, “Concerning Faith and Good Works.” pp. 55-56
Apology to the Augsburg Confession XX, “Good Works.” pp. 235-237

Article 20 of the Augsburg Confession affirms that good works are positive, as opposed to the works which had become shows of religiosity. Because of some confusion the Confession clarifies, “our works cannot reconcile us with God or obtain grace” (Kolb 2000, 55). Salvation is by faith, with no involvement of our works. “All who know that in Christ the have a gracious God call upon him and are not, like the heathen, without God” (Ibid., 56). Faith, then, is confidence in God. Good works must be done, but they do not provide salvation. They are very good for society. The Apology to the Augsburg Confession observes that this article was condemned by the opponents. In the Apology we are reminded of the Scriptural argument that Christ is our sacrifice (Ibid., 235). Our works cannot receive the honor of Christ. The Confutation used 2 Peter 1:10 to require works, rather than belief, to be certain of election in Christ. This is not a fair reading of the text. Other texts were adduced but the Apology does not cite them.

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Will and Grace

3/22/2018

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Wednesdays are for Bits and Pieces
3/22/18

Kolb, Robert. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000.
Augsburg Confession XVIII, “Concerning Free Will” pp. 51-52.
Apology to the Augsburg Confession XVIII, “Free Will” pp. 233-235.


Article 18 of the Augsburg Confession teaches that people have ability to choose to live “an externally honorable life” but not to “become pleasing to God, fear or believe in God with the whole heart, or expel innate evil lusts from the heart” (Kolb 2000, 51-52). This is a gift of the Holy Spirit. Melanchthon cites Augustine saying very much the same thing.

In the Apology we find that the Roman opponents agreed with this article, saying that the Pelagians gave man too much free will and the Manichaeans too little. Melanchthon expounds on the problems with the Pelagian view, pointing out that we do have a natural ability to pursue civic righteousness but that spiritual righteousness is of a different nature altogether (Ibid., p. 234).

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    About Throwing Inkwells

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