ST. CATHARINES CONCORDIA - Brock University
ST. CATHARINES CONCORDIA - Brock University ST. CATHARINES CONCORDIA - Brock University
Thornay M Winger 4lJGSBlJRG CONFESSION IV & V 29 be understood as an expansion of AC VI, or as a defence of the entire doctrine of 4 justification by faith. These parallel structures suggest that AC V is to be taken as an "added note", an apology and explanation of AC TV. (2) An indication that AC IV was not to bc considered complete in itself is given by its lack of any "condemnalion" paragraph. Perhaps the collde~nnahns given in AC V were meant to serve for bothIV and V as aunit. If this is the case, it would strengthen the link between the two, and bear implications for understanding AC IV in relation to the Anabaptist heresies condemned in V. This structure is paralleled again in AC V11 and VIII, whcrc condemnations fall only at thc cnd of thc lattcr articl~.~ (3) The strongest connection is made by the introductory phrase "in order to obtain such faith" [Solchen GInr,~bc~i zu erlungcn; Ut hancf?dem ronseqim~~u~-1. This plxase indicates that AC V describes the means by which justification through faith (AC IV) is applied to the individual. The qualification or raith as "suchhhis Saith" poinls 10 an antcccdcnt in thc prcvious article. The connection might bc cxprcsscd in this way: AC 1V describes the nature of justifying faith and its object; AC V explains how one obtains rhi\ faith. "Such Saith" provides the bridge belween the articles. and carries through even to AC VI. (4) Finally, one inmediately notices the verbal parallels between the articles in spcakina of justification. In fact, AC V within itself summarizes the entire content of G : AC IV. Th~s occurs as it describes what the "Gospel" teaches its hearers: "that not on account of' our merits but on account of Christ does God justify those who believe thenxclvcs rcccivcd into gracc on account of Christ" (Lat.). AC V prcsupposes the fuller exposition of these statements given in AC IV? and teaches that it is this very justification by faith which it promises to deliver. These observations raise several questions which we will address. What sort of "necessiLyW does AC V ascribe to its contents? IT AC V refers Lo the "Orrice of the Ministry", in what way is this "necessary for salvation"? If it refers only to the Means of Grace, why the references to the Predigtamt in the title and body of the text? Can the Means ol' Grace and the Ol'f'ice of the Ministry ever be allematives'! In order 10 go AC XX is vuken as an appendix to i\C lV-V1 by Nestor Beck, Tl~c Doctrt~w of Fc~itl~ (St. Louis: Concordin, P~~hlishing House 1987) 106: "hc [Mclanchthon] composcd Art. XX m order to~~fute theallegations concel-nmg the pemicmi~s ettects of the doctr~ne of justification through faith and tn demonstrate how nzcessary and benefic~al ~t is for etlhancing Clmst's glo~y, renewlog people's consciences, and promoting 11 ue aelvicz to God. 111 short, .4rl. XX must be regdrded ds a delinite apology UI dehae of he doclrir~e uShilh." Beck (22) iderllifics arl. V111 and XX as idditions in reaponse to Eck's articles. However. in both cases the condemn~~tions seem to fit better only with the articles to which they are attached. Further doubt is rnised by the fact that condcmnntion paragraphs arc frcqucntly ahscnt in the AC. It sccms that whcrc thc contrary posltion is an ancicnt hcrcsy or aplcscnt ~ad~cal "Anahaptist" group ~t is directly condcmncd; where the contmry positmn IS pnmanly I
I ,UTHERAN TI IEOLOGICAL REVIE& beyond the barc structural exegesis pcrformcd above we must delve into the various sources for the production of the AC and the extant dral'ts ol' ils creation. We must ask whether the apparent str~~cture is retlected in these sources, and what alternatives were poscd at each stage. Furthermore, the original context of certain phrases will help tc understand their meaning in their new setting. THE "VISITATION" DOCUMENTS (1527-28) Perhaps lhe earliest direct source [or the AC is the articles drawn up for the visitation of Saxon parishes. Due to thc explosive expansion of the Reformation, enormous areas had been left without adequate oversight. Cominissions composed oi jurists and theologians were sent out into the parishes, in Saxony during the ycara 1526-30, using these documents as norms of doctrine. Because of this use, these documents can be considered as one of the earliest evangelical "conlssions", fol which reason they were drawn upon for the AC. The first collection of Visitation Articles was produced by Melanchthon in Latin 7 in 1527. Justification is discussed under the first asticle, entitled: "First: what faith 8 is". Mclanchthon cannot rcfcr to "justification by faith" apart from an evangelical definition of faith. This lies behind the constant qualification in the AC: "such Saith", He begins with this definition: Now this is faith: to believe that God forgives our sins on account of Christ, and that he forgives sins, is near, guides and governs us and intends to save [us]. Moreover, mcn must be taught that faith is not only to believe the remission of sins, but also that it is proper to draw near by this [IBith], so that we might believe that after the forgiveness of sins wc arc defended and guidcd by God. Having thus stressed the meaning of faith, Melanchthon teaches justification in words very sin~ilar to what will appear in the AC. Therefore it must also bc taught that our sins arc forgivcn not on account of our merits, but on account of Cluist, . . . . Likewise they must be taught that even ir we should have merits and good works, nevertheless thcy would not bc ablc to appease God, according to this [passage]: "Say, 'We ase useless servants"' [Lk. 17:10]; likewise, "No one living will he justified in your sight" [PS. 143:2]. But we are justified by Christ-s satisfaction.' The Holy Spirit is introduced, as the article continues: 7 Artiruli visitatinnrs. I'xceipts are prov~ded with some articles in BKS. The 1~111 iexi is in C ~~pu~Re~ot-mut~ I'hilrppr Melcmchthonis upel-cl qiroe sirprrsii~~t omiiicr [CR], ed. Kd Gottlizb Brelbclmeider and Heinrich Ems Bindseil, 28 vols. (Hdllt: 61 Brau~lscl~weiy, 1834-60) 26:7-28. S Prirnum quid sitfides. CR 26: 10-12. The citations below come from this article. 9 This language, including the Luke quotation, is picked up in AC VI.
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I ,UTHERAN TI IEOLOGICAL REVIE&<br />
beyond the barc structural exegesis pcrformcd above we must delve into the various<br />
sources for the production of the AC and the extant dral'ts ol' ils creation. We must ask<br />
whether the apparent str~~cture is retlected in these sources, and what alternatives were<br />
poscd at each stage. Furthermore, the original context of certain phrases will help tc<br />
understand their meaning in their new setting.<br />
THE "VISITATION" DOCUMENTS (1527-28)<br />
Perhaps lhe earliest direct source [or the AC is the articles drawn up for the<br />
visitation of Saxon parishes. Due to thc explosive expansion of the Reformation,<br />
enormous areas had been left without adequate oversight. Cominissions composed oi<br />
jurists and theologians were sent out into the parishes, in Saxony during the ycara<br />
1526-30, using these documents as norms of doctrine. Because of this use, these<br />
documents can be considered as one of the earliest evangelical "conlssions", fol<br />
which reason they were drawn upon for the AC.<br />
The first collection of Visitation Articles was produced by Melanchthon in Latin<br />
7<br />
in 1527. Justification is discussed under the first asticle, entitled: "First: what faith<br />
8<br />
is". Mclanchthon cannot rcfcr to "justification by faith" apart from an evangelical<br />
definition of faith. This lies behind the constant qualification in the AC: "such Saith",<br />
He begins with this definition:<br />
Now this is faith: to believe that God forgives our sins on account<br />
of Christ, and that he forgives sins, is near, guides and governs us<br />
and intends to save [us]. Moreover, mcn must be taught that faith<br />
is not only to believe the remission of sins, but also that it is proper<br />
to draw near by this [IBith], so that we might believe that after the<br />
forgiveness of sins wc arc defended and guidcd by God.<br />
Having thus stressed the meaning of faith, Melanchthon teaches justification in words<br />
very sin~ilar to what will appear in the AC.<br />
Therefore it must also bc taught that our sins arc forgivcn not on<br />
account of our merits, but on account of Cluist, . . . . Likewise they<br />
must be taught that even ir we should have merits and good works,<br />
nevertheless thcy would not bc ablc to appease God, according to<br />
this [passage]: "Say, 'We ase useless servants"' [Lk. 17:10];<br />
likewise, "No one living will he justified in your sight" [PS. 143:2].<br />
But we are justified by Christ-s satisfaction.'<br />
The Holy Spirit is introduced, as the article continues:<br />
7 Artiruli visitatinnrs. I'xceipts are prov~ded with some articles in BKS. The 1~111 iexi is in C ~~pu~Re~ot-mut~<br />
I'hilrppr Melcmchthonis upel-cl qiroe sirprrsii~~t omiiicr [CR], ed. Kd Gottlizb Brelbclmeider and Heinrich Ems<br />
Bindseil, 28 vols. (Hdllt: 61 Brau~lscl~weiy, 1834-60) 26:7-28.<br />
S Prirnum quid sitfides. CR 26: 10-12. The citations below come from this article.<br />
9 This language, including the Luke quotation, is picked up in AC VI.
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