{"id":61077,"date":"2022-06-29T06:00:53","date_gmt":"2022-06-29T10:00:53","guid":{"rendered":"https:\/\/www.patheos.com\/blogs\/geneveith\/?p=61077"},"modified":"2022-06-26T18:26:57","modified_gmt":"2022-06-26T22:26:57","slug":"a-thorough-statement-of-faith","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/geneveith\/2022\/06\/a-thorough-statement-of-faith\/","title":{"rendered":"A Thorough Statement of Faith"},"content":{"rendered":"\n<\/head>

\"\"<\/a><\/p>\n

Last Saturday was the 492nd anniversary of the presentation of the Augsburg Confession<\/a> on June 25, 1530.\u00a0 \u00a0Nine years earlier, Martin Luther\u2013all alone\u2013confessed his faith before the Emperor, Charles V, at the Diet of Worms.\u00a0 Now, at the Diet of Augsburg\u2013the term \u201cdiet\u201d referring to the Emperor\u2019s legislative body of nobles\u2013seven princes and the representatives of two cities confessed their faith by presenting the Augsburg Confession, which summarized the teachings of the Reformation, to the Emperor.<\/p>\n

Before long, more and more principalities, cities, and even countries (Sweden, Norway, Finland, Denmark, and Iceland) would sign on, along with an untold number of theologians and congregations.<\/p>\n

\n

The Augsburg Confession became the definitive statement of faith for Lutheran Christianity.\u00a0 It was written not by Martin Luther, but by the classical scholar Philipp Melanchthon, a layman.\u00a0 But it succinctly and richly sets forth what it means to be Lutheran.\u00a0 But because it was written to reassure the Emperor that the evangelical movement was not some quirky cult or new religion, but rather that it is historic, orthodox Christianity, the Augsburg Confession can speak to all Christians.<\/p>\n

To respond to the papal critics, Melanchthon also wrote a defense of the various articles in the document known as the Apology of the Augsburg Confession<\/a>, which also became a confessional document.<\/p>\n

You can read the Augsburg Confession, which consists of 28 articles, here<\/a>.\u00a0 \u00a0In belated celebration of the anniversary, I will post a few highlights:<\/p>\n

\n

Article I. Of God.<\/h3>\n<\/blockquote>\n
\n

<\/span>1<\/span><\/span>\u00a0Our Churches, with common consent, do teach that the decree of the Council of Nicaea concerning the Unity of the Divine Essence and concerning the Three Persons, is true and to be believed without any doubting;\u00a0<\/span>2<\/span><\/span>\u00a0that is to say, there is one Divine Essence which is called and which is God: eternal, without body, without parts, of infinite power, wisdom, and goodness, the Maker and Preserver of all things, visible and invisible; and\u00a0<\/span>3<\/span><\/span>\u00a0yet there are three Persons, of the same essence and power, who also are coeternal, the Father, the Son, and the Holy Ghost. And the term \u201cperson\u201d\u00a0<\/span>4<\/span><\/span>\u00a0they use as the Fathers have used it, to signify, not a part or quality in another, but that which subsists of itself.<\/p>\n

Article III. Of the Son of God.<\/h3>\n<\/blockquote>\n
\n

<\/span>1<\/span><\/span>\u00a0Also they teach that the Word, that is, the Son of God, did assume the human nature in\u00a0<\/span>2<\/span><\/span>\u00a0the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably enjoined in one Person, one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, dead, and\u00a0<\/span>3<\/span><\/span>\u00a0buried, that He might reconcile the Father unto us, and be a sacrifice, not only for original guilt, but also for all actual sins of men.<\/p>\n

Article IV. Of Justification.<\/h3>\n<\/blockquote>\n
\n

<\/span>1<\/span><\/span>\u00a0Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for\u00a0<\/span>2<\/span><\/span>\u00a0Christ\u2019s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ\u2019s sake, who, by His death, has made satisfaction for our sins.\u00a0<\/span>3<\/span><\/span>\u00a0This faith God imputes for righteousness in His sight. Rom. 3 and 4.<\/p>\n

Article X. Of the Lord\u2019s Supper.<\/h3>\n<\/blockquote>\n
\n

<\/span>1<\/span><\/span>\u00a0Of the Supper of the Lord they teach that the Body and Blood of Christ are truly present, and are distributed\u00a0<\/span>2<\/span><\/span>\u00a0to those who eat the Supper of the Lord; and they reject those that teach otherwise.<\/p>\n

Article XII. Of Repentance.<\/h3>\n<\/blockquote>\n
\n

<\/span>1<\/span><\/span>\u00a0Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted\u00a0<\/span>2<\/span><\/span>\u00a0and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these\u00a0<\/span>3<\/span><\/span>\u00a0two parts: One is contrition, that is,\u00a0<\/span>4<\/span><\/span>\u00a0terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of\u00a0<\/span>5<\/span><\/span>\u00a0the Gospel, or of absolution, and believes that for Christ\u2019s sake, sins are forgiven, comforts\u00a0<\/span>6<\/span><\/span>\u00a0the conscience, and delivers it from terrors. Then good works are bound to follow, which are the fruits of repentance.<\/p>\n

Article XIII. Of the Use of the Sacraments.<\/h3>\n<\/blockquote>\n
\n

<\/span>1<\/span><\/span>\u00a0Of the Use of the Sacraments they teach that the Sacraments were ordained, not only to be marks of profession among men, but rather to be signs and testimonies of the will of God\u00a0<\/span>2<\/span><\/span>\u00a0toward us, instituted to awaken and confirm faith in those who use them. Wherefore we must so use the Sacraments that faith be added to believe the promises which are offered and set forth through the Sacraments.<\/span>3<\/span><\/span>\u00a0They therefore condemn those who teach that the Sacraments justify by the outward act, and who do not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required.<\/p>\n

Article XVI. Of Civil Affairs.<\/h3>\n<\/blockquote>\n
\n

<\/span>1<\/span><\/span>\u00a0Of Civil Affairs they teach that lawful civil ordinances are good works of God, and that\u00a0<\/span>2<\/span><\/span>\u00a0it is right for Christians to bear civil office, to sit as judges, to judge matters by the Imperial and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to make oath when required by the magistrates, to marry a wife, to be given in marriage.<\/p>\n

Article XVIII. Of Free Will.<\/h3>\n<\/blockquote>\n
\n

1<\/span><\/span>\u00a0Of Free Will they teach that man\u2019s will has some liberty to choose civil righteousness, and to work\u00a02<\/span><\/span>\u00a0things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man\u00a03<\/span><\/span>\u00a0receiveth not the things of the Spirit of God, 1 Cor. 2:14; but this righteousness is wrought in the heart when the Holy Ghost is received\u00a04<\/span><\/span>\u00a0through the Word.<\/p>\n

Article XXIV. Of the Mass.<\/h3>\n<\/blockquote>\n
\n

1<\/span><\/span>\u00a0Falsely are our churches accused of abolishing the Mass; for the Mass is retained among\u00a02<\/span><\/span>\u00a0us, and celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added\u00a03<\/span><\/span>\u00a0to teach the people.<\/p><\/blockquote>\n

The articles start short, but then get a little long, and they are divided between \u201cThe Chief Articles of Faith,\u201d I-XXI, and \u201cArticles in which are reviewed the abuses which have been corrected,\u201d XXII-XXVIII, such as allowing priests to marry, the critique of monastic vows, and insisting that ecclesiastical power has to do with preaching the gospel and administering the sacraments and not civil authority,<\/p>\n

Vocation is covered in XIV, \u201cOf Ecclesiastical Order\u201d;\u00a0 XX, \u201cOf Good Works\u201d; XXVI, \u201cOf the Distinction of Meats\u201d; XXVII, \u201cOf Monastic Vows\u201d; and XXVIII, \u201cOf Ecclesiastical Power.\u201d<\/p>\n

We usually treat October 31, 1517, when Luther posted his 95 Theses, as the beginning of the Reformation.\u00a0 But, as our pastor Ned Moerbe said, that event may have got things rolling, but much of that document still reflected medieval Roman Catholic theology.\u00a0 With the Augsburg Confession, though, which took form out of extensive Bible study and theological reflection by many people, the content of the Reformation took shape.\u00a0 Thus, June 25 is the true Reformation Day.<\/p>\n<\/section>\n<\/section>\n

\u00a0<\/p>\n

Illustration:\u00a0 Presentation of the Augsburg Confession, 1530, 19th century engraving.\u00a0 Via Lutheran Church of Canada<\/a>.<\/em><\/p>\n<\/section>\n<\/section>\n<\/section>\n<\/section>\n<\/section>\n<\/section>\n<\/section>\n<\/div>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

On June 25, 1530–492 years ago last week–seven principalities and two cities presented a confession of their faith to Emperor Charles V. Nine years earlier, Luther stood before the emperor alone. Their document that explained their Reformation convictions and its continuity with historic orthodoxy was called the Augsburg Confession. 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