Heinrich was wondering how yesterday’s cliff hanger would resolve itself. What does one do with guilt anyway, but seek forgiveness? With the series having come full circle, the seasoned sermon attenders were used to Martin’s tone and composure. They were expecting to hear about confession, as Martin defined it; for everyone remembered how the priests whispered through the grate of the confessional. On this Sunday, attendance was up, with Freyda and her children sitting in the fourth row. With the final Amen after some perfunctory singing, Luther ended his series as he began it; perched behind the pulpit.
With his gaze looking over the congregation, Luther began “Now we have heard all the things which ought to be considered here, except confession. Of this we shall speak now.
In the first place, there is a confession which is founded on the Scriptures, and it is this: when anybody committed a sin publicly or with other men’s knowledge, he was accused before the congregation. If he abandoned his sin, they interceded for him with God. But if he would not listen to the congregation, he was cast out and excluded from the assembly, so that no one would have anything to do with him. And this confession is commanded by God in Matthew 18 verse15, “If your brother sins against you (so that you and others are offended), go and tell him his fault, between you and him alone.” We no longer have any trace of this kind of confession any more; at this point the gospel is in abeyance. Anybody who was able to re-establish it would be doing a good work. Here is where you should have exerted yourselves and re-established this kind of confession, and let the other things go; for no one would have been offended by this and everything would have gone smoothly and quietly. It should be done in this way: When you see a usurer, adulterer, thief, or drunkard, you should go to him in secret, and admonish him to give up his sin. If he will not listen, you should take two others with you and admonish him once more, in a brotherly way, to give up his sin. But if he scorns that, you should tell the pastor before the whole congregation, have your witnesses with you, and accuse him before the pastor in the presence of the people, saying: Dear pastor, this man has done this and that and would not take our brotherly admonition to give up his sin. Therefore I accuse him, together with my witnesses, who have heard this. Then, if he will not give up and willingly acknowledge his guilt, the pastor should exclude him and put him under the ban before the whole assembly, for the sake of the congregation, until he comes to himself and is received back again. This would be Christian. But I cannot undertake to carry it out single-handed.
Secondly, we need a kind of confession when we go into a comer by ourselves and confess to God himself and pour out before him all our faults. This kind of confession is also commanded. From this comes the familiar word of Scripture: As it is written, “Blessed are they who observe justice, who do righteousness at all times” [Ps. 106:3]. Judgment is nothing else than a man’s knowing and judging and condemning himself, and this is true humility and self-abasement. Righteousness is nothing else than a man’s knowing himself and praying to God for the mercy and help through which God raises him up again. This is what David means when he says, “I have sinned; I will confess my transgressions to the Lord and thou didst forgive the guilt of my sin; for this all thy saints shall pray to thee.”
Thirdly, there is also the kind of confession in which one takes another aside and tells him what troubles one, so that one may hear from him a word of comfort; and this confession is commanded by the pope. It is this urging and forcing which I condemned when I wrote concerning confession and I refuse to go to confession simply because the pope has commanded it and insists upon it. For I wish him to keep his hands off the confession and not make of it a compulsion or command, which he has not the power to do. Nevertheless I will allow no man to take private confession away from me, and I would not give it up for all the treasures in the world, since I know what comfort and strength it has given me. No one knows what it can do for him except one who has struggled often and long with the devil. Yea, the devil would have slain me long ago, if the confession had not sustained me. For there are many doubtful matters which a man cannot resolve or find the answer to by himself, and so he takes his brother aside and tells him his trouble. What harm is there if he humbles himself a little before his neighbor, puts himself to shame, looks for a word of comfort from him, accepts it, and believes it, as if he were hearing it from God himself, as we read in Matthew 18:19, “If two of you agree about anything they ask, it will be done for them.”
Moreover, we must have many absolutions, so that we may strengthen our timid consciences and despairing hearts against the devil and against God. Therefore, no man shall forbid the confession nor keep or draw any one away from it. And if any one is wrestling with his sins and wants to be rid of them and desires a sure word on the matter, let him go and confess to another in secret, and accept what he says to him as if God himself had spoken it through the mouth of this person. However, one who has a strong, firm faith that his sins are forgiven may let this confession go and confess to God alone. But how many have such a strong faith? Therefore, as I have said, I will not let this private confession be taken from me. But I will not have anybody forced to it, but left to each one’s free will.
For our God, the God we have, is not so niggardly that he has left us with only one comfort or strengthening for our conscience, or only one absolution, but we have many absolutions in the gospel and we are richly showered with many absolutions. For instance, we have this in the gospel: “If you forgive men their trespasses, your heavenly Father will also forgive you” as it says in Matthew 6:14 “Another comfort we have in the Lord’s Prayer: “Forgive us our trespasses,” etc. A third is our baptism, when I reason thus: See, my Lord, I have been baptized in thy name so that I may be assured of thy grace and mercy. Then we have private confession, when I go and receive a sure absolution as if God himself spoke it, so that I may be assured that my sins are forgiven. Finally, I take to myself the blessed sacrament, when I eat his body and drink his blood as a sign that I am rid of my sins and God has freed me from all my frailties; and in order to make me sure of this, he gives me his body to eat and his blood to drink, so that I shall not and cannot doubt that I have a gracious God.
Thus you see that confession must not be despised, but that it is a comforting thing. And since we need many absolutions and assurances, because we must fight against the devil, death, hell, and sin, we must not allow any of our weapons to be taken away, but keep intact the whole armor and equipment which God has given us to use against our enemies. For you do not yet know what labor it costs to fight with the devil and overcome him. But I know it well, for I have eaten a bit of salt or two with him. I know him well, and he knows me well, too. If you had known him, you would not have rejected confession in this way.
I commend you to God. Amen.”
With this, the congregation rose to their feet. One and then another began clapping and it soon caught on. Luther and the other attendants were somewhat taken aback, for this was not meant to be a performance. They almost thought of bowing but that wouldn’t do; they were speechless and wondered how long it would go on. Heinrich stood as well, though he felt more than the emotion of the moment; his mind was leaping through the time they were in and how long Saxony’s peculiar place would stand resolute. It was like a proud stag stamping in a wood while wolves circled in a pack. The pope had a long reach and the revelry of the afternoon was sure to bring yelps as the wolves grew hungry. As the applause died down and Luther mingled with the crowd, Heinrich, Sarah, and Freyda took it all in and walked about talking with various neighbors and people that they knew. The consensus among most was they were glad Martin was back and they didn’t want to go back to the way things were. They finally left about 20 minutes later.
Back home, Heinrich sat at the kitchen table with his notes and memory. He went through the last week and put each session into an outline. Each day had its theme and contributed to the whole.
I. FAITH was the first thing, because as children of wrath, we needed a deliverer, and so God sent Jesus. Our acceptance of that gift is through faith and it responds in love and hope.
II. The problem with the MASS is that it does not preach the Word; for the gift of salvation is free. But our response to the Mass is not through harshness or violence; the Word is powerful to effect change through preaching and living.
III. God has given us FREE CHOICE. The church should not say who can marry and who cannot. Images are a poor substitute for the preaching of the Word.
IV. The sermon on LIBERTY is the one that caused his mother to react. This would take more study since the church was clearly at odds with what the Bible seemed to say about eating certain types of food.
V. The EUCHARIST remained in a special place for Luther. Luther seemed to think of it as Holy and untouchable, literally. In this area Luther was close to the Catholic position. His Mom brought in her own points about Passover; clearly more study was needed here as well.
VI. But taking the Eucharist was a matter of faith and not a mandated by a law. We were not beholden to the pope on this matter because everyone came with a different level of faith.
VII. The fruit of close communion with God is love. He loves us more than we can imagine. Heinrich liked the word picture that Luther ended with: “God is a glowing furnace of love, reaching even from the earth to the heavens.”
VIII. Along the way of life, we all sin - and confession is there to offer us forgiveness. Whether we confess our sins to one another, in private, or as a church, God’s love is poured out on us abundantly.
These are the weapons that we fight with: Faith, Hope, and Love. At this point, Heinrich thought of the words of Luther’s song: “Did we in our own strength confide, our striving would be losing, were not the right man on our side, the man of God's own choosing. Dost ask who that may be? Christ Jesus, it is he; Lord Sabaoth, his name, from age to age the same, and he must win the battle.” Preaching the Word is a form of Power; it has the energy to beat the destructive forces of evil.
Resolute.
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