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==History==
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Lutheranism started when [[Martin Luther]], a German priest, sought to reform the Roman Catholic Church in the early 1500's and return the church to its biblical foundation.<ref>[http://www.bethanylutheranvv.org/lutherans_started.html How Lutherans Got Started]</ref>
Lutheranism started when [[Martin Luther]] (1483-1546), a German, [[Augustinian]] priest, sought to reform the Roman Catholic Church and return it to its biblical foundation.<ref>[http://www.bethanylutheranvv.org/lutherans_started.html How Lutherans Got Started]</ref><ref>[http://www.biblehistory.com/Lutheran.html Lutherans], biblehistory.com</ref><ref>[http://www.thefamouspeople.com/profiles/martin-luther-92.php Martin Luther Biography - Martin Luther Childhood, Life & Timeline]</ref>


==The Bible (source of doctrine)==
==The Bible (source of doctrine)==

Revision as of 00:06, 4 April 2009

Part of a series on
Lutheranism
Background
Doctrine and theology
Bible
Creeds
Book of Concord
  • Formula of Concord
    		•
    Distinctive theological concepts
    Other relevant topics
    Organization
    Movements
    Key figures
    Missionaries

    Bible Translators

    Theologians

    Lutheranism is a major branch of Western Christianity that identifies with the teachings of the sixteenth-century German reformer Martin Luther. Luther's efforts to reform the theology and practice of the church launched the Protestant Reformation. The reactions of governmental and churchly authorities to the international spread of his writings, beginning with the 95 Theses, divided Christianity.[1]

    The split between Lutherans and the Roman Church arose mainly over the doctrine of Justification before God. Lutheranism advocates a doctrine of justification "by grace alone through faith alone because of Christ alone," which contradicted the Roman view of "faith formed by love", or "faith and works". Unlike the Reformed Churches, Lutherans retain many of the liturgical practices and sacramental teachings of the pre-Reformation Church. Lutheran theology differs considerably from Reformed theology in a variety of ways, including Christology, the purpose of God's Law, divine grace, whether one is "once saved always saved," and predestination.

    History

    Lutheranism started when Martin Luther (1483-1546), a German, Augustinian priest, sought to reform the Roman Catholic Church and return it to its biblical foundation.[2][3][4]

    The Bible (source of doctrine)

    Lutherans hold the holy Bible of the Old and New testaments to be the only divinely inspired book and the only source of divinely revealed knowledge.[5] Scripture alone is the formal principle of the faith, the final authority for all matters of faith and morals because of its inspiration, authority, clarity, effectiveness, and sufficiency.[6] Template:ImageStackLeft

    Characteristics

    Inspiration

    Lutherans are certain that the Bible does not merely contain the Word of God, but every word of it is, because of verbal inspiration, the direct, immediate word of God.[7] As Lutherans confess in the Nicene Creed, the Holy Spirit "spoke through the prophets". The Apology of the Augsburg Confession identifies Holy Scripture with the Word of God[8] and calls the Holy Spirit the author of the Bible.[9] Because of this, Lutherans confess in the Formula of Concord, "we receive and embrace with our whole heart the prophetic and apostolic Scriptures of the Old and New Testaments as the pure, clear fountain of Israel."[10] The apocryphal books were not written by the prophets, by inspiration; they contain errors[11] were never included in the Palestinian Canon that Jesus used,[12] and therefore are not a part of Holy Scripture.[13] The prophetic and apostolic Scriptures are authentic as written by the prophets and apostles. A correct translation of their writings is God's Word because it has the same meaning as the original Hebrew and Greek.[14] A mistranslation is not God's word, and no human authority can invest it with divine authority.[15]

    Divine authority

    Lutherans maintain that Holy Scripture, the Word of God, carries the full authority of God. Every single statement of the Bible calls for instant and unqualified acceptance.[16] Every doctrine of the Bible is the teaching of God and therefore requires full agreement.[17] Every promise of the Bible calls for unshakable trust in its fulfillment.[18] Every command of the Bible is the directive of God himself and therefore demands willing observance.[19]

    Clarity

    Lutherans understand the Bible to present all doctrines and commands of the Christian faith clearly.[20] God's Word is freely accessible to every reader or hearer of ordinary intelligence, without requiring any special education.[21] Of course, one must understand the language God's Word is presented in, and not be so preoccupied by contrary thoughts so as to prevent understanding.[22] As a result of this, no one needs to wait for any clergy, and pope, scholar, or ecumenical council to explain the real meaning of any part of the Bible.[23]

    Effectiveness

    Lutherans confess that Scripture is united with the power of the Holy Spirit and with it, not only demands, but also creates the acceptance of its teaching.[24] This teaching produces faith and obedience. Holy Scripture is not a dead letter, but rather, the power of the Holy Spirit is inherent in it.[25] Scripture does not compel a mere intellectual assent to its doctrine, resting on logical argumentation, but rather it creates the living agreement of faith.[26] As the Smalcald Articles affirm, "in those things which concern the spoken, outward Word, we must firmly hold that God grants His Spirit or grace to no one, except through or with the preceding outward Word."[27]

    Sufficiency

    Lutherans are confident that the Bible contains everything that one needs to know in order to obtain salvation and to live a Christian life.[28] There are no deficiencies in Scripture that need to be filled with by tradition, pronouncements of the Pope, new revelations, or present-day development of doctrine.[29]

    Law and Gospel

    Lutherans understand the Bible as containing two distinct types of content, termed Law and Gospel (or Law and Promises).[30] Properly distinguishing between Law and Gospel prevents the Gospel teaching of justification by grace through faith alone from being obscured.[31]

    Through history

    The authority of the Scriptures has been challenged during the history of Lutheranism. Martin Luther taught that the Bible was the Word of God, and the only reliable guide for faith and practice. He held that every passage of Scripture has one meaning, the literal sense as interpreted by other Scripture. [32] This belief was accepted during the Orthodox Lutheranism of the 17th century. During the 18th century, Rationalism influenced Lutheranism as a result of the Napoleonic invasion of Lutheran lands. Gottfried Leibniz and others advocated reason rather than the authority of the Bible as the final source of knowledge, but most of the laity did not accept it.[33] In the nineteenth century, a confessional revival reemphasized the authority of the Bible and agreement with the Lutheran Confessions. Today, Lutherans disagree about the inspiration and authority of the Bible. Theological conservatives use the historical-grammatical method of Biblical interpretation, while theological liberals use the higher critical method.

    Title Page from the 1580 Dresden Book of Concord

    Lutheran Confessions (doctrinal standard)

    The Book of Concord, published in 1580, contains ten documents which some Lutherans believe are faithful and authoritative explanations of Holy Scripture. Besides the three Ecumenical Creeds, which date to Roman times, the Book of Concord contains seven credal documents articulating Lutheran theology in the Reformation era.

    The doctrinal positions of Lutheran churches are not uniform because the Book of Concord does not hold the same position in all Lutheran churches. For example, the state churches in Scandinavia consider only the Augsburg Confession as a "summary of the faith" in addition to the three ecumenical Creeds.[34] Lutheran pastors, congregations, and church bodies in Germany and the Americas usually agree to teach in harmony with the entire Lutheran Confessions. Some Lutheran church bodies require this pledge to be unconditional because they believe the confessions correctly state what the Bible teaches. Others allow their congregations to do so "insofar as" the Confessions are in agreement with the Bible.

    Summary of doctrine

    Justification (central teaching)

    The key doctrine, or material principle, of Lutheranism is the doctrine of justification. Lutherans believe that humans are saved from their sins by God's grace alone (Sola Gratia), through faith alone (Sola Fide). Lutherans believe that this grace is granted for the sake of Christ's merit alone (Solus Christus). Orthodox Lutheran theology holds that God made the world, including humanity, perfect, holy and sinless. However, Adam and Eve chose to disobey God, trusting in their own strength, knowledge, and wisdom.[35][36] Consequently, people are saddled with Original sin, born sinful and unable to avoid committing sinful acts. [37] For Lutherans, original sin is the "chief sin, a root and fountainhead of all actual sins."[38]

    Moses and Elijah point the sinner looking for God's salvation to the cross to find it.

    Lutherans teach that sinners, while capable of doing works that are outwardly "good," are not capable of doing works that satisfy God's justice.[39] Every human thought and deed is infected with sin and sinful motives.[40] Because of this, all humanity deserves eternal damnation in hell.[41] God in eternity has turned His Fatherly heart to this world and planned for its redemption because he loves all people and does not want anyone to be eternally damned. [42]

    By God's grace, made known and effective in the person and work of Jesus Christ, a person is forgiven, adopted as a child and heir of God, and given eternal salvation.[43] For this reason, Lutherans teach that salvation is possible only because of the grace of God made manifest in the birth, life, suffering, death, and resurrection, and continuing presence by the power of the Holy Spirit, of Jesus Christ.[44]

    Lutherans believe that individuals receive this gift of salvation through faith alone.[45] Saving faith is the knowledge of[46], acceptance of [47], and trust[48] in the promise of the Gospel.[49] Even faith itself is seen as a gift of God, created in the hearts of Christians[50] by the work of the Holy Spirit through the Word[51] and Baptism.[52] Faith is seen as an instrument that receives the gift of salvation, not something that causes salvation.[53] Thus, Lutherans reject the "decision theology" which is common among modern evangelicals.

    Trinity symbol

    The Trinity

    Lutherans are Trinitarian; they confess in the Athanasian Creed, "we worship one God in Trinity, and Trinity in Unity; Neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost is all one: the glory equal, the majesty coeternal".[54] Lutherans reject the idea that the Father and the Son are merely faces of the same person, stating that both the Old Testament and the New Testament show them to be two distinct persons.[55] Lutherans believe the Holy Spirit proceeds from both the Father and the Son.[56]

    The Chi Rho, a symbol for Christ

    Christ

    Main article: Scholastic Lutheran Christology

    Lutherans believe Jesus Christ is both by nature God and by nature man in one person, as they confess in Luther's Small Catechism that he is "true God begotten of the Father from eternity and also true man born of the Virgin Mary".[57]

    Sacraments

    Lutherans hold that sacraments are sacred acts of divine institution.[58] Whenever they are properly administered by the use of the physical component commanded by God[59] along with the divine words of institution,[60] God is, in a way specific to each sacrament, present with the Word and physical component.[61] He earnestly offers to all who receive the sacrament[62] forgiveness of sins[63] and eternal salvation.[64] He also works in the recipients to get them to accept these blessings and to increase the assurance of their possession.[65] Lutherans are not dogmatic about the number of the sacraments.[66] In line with Luther's initial statement in his Large Catechism some speak of only two sacraments,[67] Baptism and Holy Communion, although later in the same work he calls Confession and Absolution[68] "the third sacrament."[69] The definition of sacrament in the Apology of the Augsburg Confession lists Absolution as one of them.[70]

    Children born to practicing Lutheran families are baptized shortly after birth.

    Baptism

    Lutherans hold that Baptism is a saving work of God,[71] mandated and instituted by Jesus Christ.[72] Baptism is a "means of grace" through which God creates and strengthens "saving faith" as the "washing of regeneration"[73] in which infants and adults are reborn.[74] Since the creation of faith is exclusively God's work, it does not depend on the actions of the one baptized, whether infant or adult. Even though baptized infants cannot articulate that faith, Lutherans believe that it is present all the same.[75] Because it is faith alone that receives these divine gifts, Lutherans confess that baptism "works forgiveness of sins, delivers from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare."[76] Therefore, Lutherans administer Baptism to both infants[77] and adults.[78] In the special section on infant baptism in his Large Catechism, Luther argues that infant baptism is God-pleasing because persons so baptized were reborn and sanctified by the Holy Spirit.[79]

    Luther communing John the Steadfast.

    Lord's Supper

    Main article: Sacramental union

    Lutherans hold that within Holy Communion, also referred to as the Sacrament of the Altar or the Lord's Supper, the consecrated elements of bread and wine are the true body and blood of Christ "in, with, and under the form" of bread and wine for all those who eat and drink it,[80] a doctrine that the Formula of Concord calls the Sacramental union.[81] Some Lutherans use the term Eucharist to refer to Communion, noting its use in the Book of Concord; however, others reject the term on the basis that the word Eucharist ("thanksgiving") puts the emphasis on the human response to the sacrament, which is contrary to the Lutheran emphasis on God's omnipotence and human powerlessness. They note that in almost every case, the use of the term in the Book of Concord refers to doctrinal statements that are part of the Roman Catholic tradition.

    A.C. Article XII: Of Repentance.

    Conversion

    In Lutheranism, conversion or regeneration in the strict sense of the term is the work of divine grace[82] and power[83] by which man, born of the flesh,[84] and void of all power to think,[85] to will,[86] or to do[87] any good thing, and dead in sin[88] is, through the gospel and holy baptism,[89] taken[90] from a state of sin and spiritual death under God's wrath[91] into a state of spiritual life of faith and grace,[92] rendered able to will and to do what is spiritually good[93] and, especially, led to accept the benefits of the redemption which is in Christ Jesus.[94] During conversion, one is moved from impenitence to repentance. The Augsburg Confession divides repentance into two parts: "One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors."[95]

    Predestination

    Lutherans adhere to divine monergism, the teaching that salvation is by God's act alone, and therefore reject the idea that humans in their fallen state have a free will concerning spiritual matters.[96] Lutherans believe that although humans have free will concerning civil righteousness, they cannot work spiritual righteousness without the Holy Spirit, since righteousness in the heart cannot be wrought in the absence of the Holy Spirit.[97] Lutherans believe that the elect are predestined to salvation.[98] Lutherans believe Christians should be assured that they are among the predestined.[99] Lutherans believe that all who trust in Jesus alone can be certain of their salvation, for it is in Christ's work and his promises in which their certainty lies.[100] According to Lutheranism, the central final hope of the Christian is "the resurrection of the body and the life everlasting" as confessed in the Apostles' Creed rather than predestination. Lutherans disagree with those that make predestination the source of salvation rather than Christ's suffering, death, and resurrection. Unlike Calvinists, Lutherans do not believe in a predestination to damnation.[101] Instead, Lutherans teach eternal damnation is a result of the unbeliever's sins, rejection of the forgiveness of sins, and unbelief.[102]

    Divine providence

    According to Lutherans, God's preserves his creation, cooperates with everything that happens, and guides the universe.[103] While God cooperates with both good and evil deeds, with evil deeds he does so only inasmuch as they are deeds, but not with the evil in them. God concurs with an act's effect, but he does not cooperate in the corruption of an act or the evil of its effect.[104] Lutherans believe everything exists for the sake of the Christian Church, and that God guides everything for its welfare and growth.[105]

    "even though I am a sinner and deserving of death and hell, this shall nonetheless be my consolation and my victory that my Lord Jesus lives and has risen so that He, in the end, might rescue me from sin, death, and hell."—Luther[106]

    In Luther's Small Catechism, the explanation of the first article of the Apostles' Creed declares that everything good that people have is given and preserved by God, either directly or through other people or things.[107] Of the services others provide us through family, government, and work, "we receive these blessings not from them, but, through them, from God."[108] Since God uses everyone's useful tasks for good, people should look not down upon some useful vocations as being less worthy than others. Instead people should honor others, no matter how lowly, as being the means God uses to work in the world.[108]

    Good works

    Good works are the fruit of saving faith,[109] and always and in every instance spring spontaneously from true faith.[110] Any true good works have their true origin in God,[111] not in the fallen human heart or in human striving;[112] their absence would demonstrate that faith, too, is absent.[113]

    File:Maninhell.JPG
    The Athanasian Creed teaches that unless one holds the faith[54] "whole and undefiled, without doubt he shall perish everlastingly."

    Final Judgment

    Lutherans do not believe in any sort of earthly millennial kingdom of Christ either before or after his second coming on the last day.[114] Lutherans teach that, at death, the souls of Christians are immediately taken into the presence of Jesus,[115] where they await the second coming of Jesus on the last day.[116] On the last day,[117] all the dead will be resurrected.[118] Their souls will then be reunited with the same bodies they had before dying.[119] The bodies will then be changed, those of the wicked to a state of everlasting shame and torment,[120] those of the righteous to an everlasting state of celestial glory.[121] After the resurrection of all the dead,[122] and the change of those still living,[123] all nations shall be gathered before Christ,[124] and he will separate the righteous from the wicked.[125] Christ will publicly judge[126] all people by the testimony of their deeds,[127] the good works[128] of the righteous in evidence of their faith,[129] and the evil works of the wicked in evidence of their unbelief.[130] He will judge in righteousness[131] in the presence of all people and angels,[132] and his final judgment will be just damnation to everlasting punishment for the wicked and a gracious gift of life everlasting to the righteous.[133]

    Practices

    Luther composed hymns and hymn tunes, including "A Mighty Fortress Is Our God" ("Ein feste Burg ist unser Gott").

    Liturgy

    Many Lutherans place great emphasis on a liturgical approach to worship services; although there have always been substantial non-liturgical minorities, for example, the Hauge Lutherans from Norway. Music forms a large part of Lutheran services. Lutheran hymns are sometimes known as chorales. Lutheran hymnody is reputed for its doctrinal, didactic, and musical richness. Many Lutheran churches are active musically with choirs, handbell choirs, children's choirs, and occasionally carillon groups that ring bells in a bell tower. Johann Sebastian Bach, a devout Lutheran, composed music for the Lutheran church.

    Divine Service is conducted according to the Agenda.

    Many Lutherans also preserve a liturgical approach to the celebration of Communion (or the Lord's Supper), emphasizing the sacrament as the central act of Christian worship. Lutherans believe that the actual body and blood of Jesus Christ are present in, with and under the bread and the wine. This belief is called Real Presence or Sacramental Union and is different from consubstantiation and transubstantiation. Additionally Lutherans reject the idea that communion is a mere symbol or memorial. They confess in the Apology of the Augsburg Confession:

    "...we do not abolish the Mass but religiously keep and defend it. Among us the Mass is celebrated every Lord's Day and on other festivals, when the Sacrament is made available to those who wish to partake of it, after they have been examined and absolved. We also keep traditional liturgical forms, such as the order of readings, prayers, vestments, and other similar things." (Apology of the Augsburg Confession, Article XXIV.1)
    Lutheran youth are confirmed after they learn the Small Catechism.

    Besides the Divine Service, congregations also hold offices, which are worship services without communion. They may include Matins, Vespers, Compline, and Easter Vigil. Private or family offices include the Morning and Evening Prayers from Luther's Small Catechism.[134] Meals are blessed with the Common Table Prayer, Psalm 145:15–16, or other prayers, and after eating the Lord is thanked, for example, with Psalm 136:1.[134] In addition, Lutherans use devotional books, from small daily devotionals, for example, Portals of Prayer, to large breviaries, including the Breviarium Lipsiensae and Treasury of Daily Prayer.

    "Scripture does not teach calling on the saints or pleading for help from them. For it sets before us Christ alone as mediator, atoning sacrifice, high priest, and intercessor."—A.C. Article XXI.[135]

    In the 1970s, many Lutheran churches began holding contemporary worship services for the purpose of evangelical outreach. These services were in a variety of styles, depending on the preferences of the congregation. Often they were held alongside a traditional service in order to cater to those that preferred contemporary worship music. Today, some Lutheran congregations have contemporary worship as their sole form of worship. Outreach is no longer given as the primary motivation, rather this form of worship is seen as more in keeping with the desires of individual congregations. [136] In Finland, Lutherans have experimented with the Metal Mass, in which traditional hymns are adapted to heavy metal. The Lutheran World Federation has strongly recommended in the Nairobi Statement on Worship and Culture that Lutherans of the world make every effort to bring their services into a more contextually sensitive position.[137]

    Lutheran churches use a number of hymnals as well as electronic projection media. The most widely used among English speaking congregations are: The Lutheran Book of Worship (1978), The Evangelical Lutheran Worship (2006, ELCA and ELCIC), Lutheran Worship (1982, LCMS), Christian Worship (WELS), and The Lutheran Hymnal (1941, LCMS, WELS & CLC). In 2006, both the Evangelical Lutheran Church in America and the LCMS, the two largest Lutheran denominations, released new hymnals: Evangelical Lutheran Worship (ELCA) and Lutheran Service Book (LCMS). In Australia, the official hymnal is the 'Lutheran Hymnal with Supplement' of 1986, which includes a supplement to the 'Lutheran Hymnal' of 1973, itself a replacement for the 'Australian Lutheran Hymn Book' of 1921. Prior to this time, the two Lutheran Churches in Australia (which amalgamated in 1966) used a bewildering variety of hymnals, usually in the German language.

    Faith Lutheran School in Hong Kong.

    Education

    Catechism, especially children's, is considered fundamental in most Lutheran churches. Almost all maintain Sunday Schools, and some host or maintain Lutheran schools, at the preschool, elementary, middle, high school or university level. Life-long study of the catechism is intended for all ages so that the abuses of the pre-Reformation Church will not recur. [138] With the emphasis on proper life-long catechesis, Lutherans have a heritage of not only theologically adept theologians, but also learned laypeople.

    Sharon Lutheran School in Tai Kok Tsui.

    Pastors almost always have substantial theological educations, including Greek and Hebrew so that they can refer directly to the canonical Christian scriptures in the original language. All Lutheran pastors may marry and have families. Most Lutheran denominations, with the exception of the confessional-conservative synods, allow women pastors. Pastors usually teach in the common language of the parish. In the U.S., some congregations and synods historically taught in German, Finnish, or Norwegian, but this custom, which attracted unfavorable attention during World War I, has been in significant decline since the early/middle 20th century.

    Church fellowship

    Although they decried the visible division of Christians on earth, early Lutherans tended to avoid ecumenical fellowship with other Churches, believing that churches should not share Communion and exchange pastors if they do not agree upon doctrine.

    King Frederick William III largely wrote the new liturgy that the Prussian Union had to use.

    In the 18th century, there was some ecumenical interest between the Church of Sweden and the Church of England. John Robinson, Bishop of London, even fostered a plan for the union of the English and Swedish churches in 1718, supported by Count Gyllenberg, Swedish Ambassador to London. The plan fell through because of the opposition of most Swedish bishops, although Svedberg of Skara and Gezelius, Bishop of Turku (Finland) were in favour. The reason for the opposition was that the Church of England was too Calvinist for them [2].

    Stormtroopers holding German Christians propaganda during the Church Council elections on July 23, 1933 at St. Mary's Church, Berlin.

    In 1817, King Frederick William III of Prussia ordered the Lutheran and Reformed churches in his territory to unite, forming the Evangelical Church of the Prussian Union. The unification of the two branches of German Protestantism sparked a great deal of controversy. Many Lutherans, termed Old Lutherans, chose to leave the established churches and form independent church bodies. Many left for the United States and Australia. The dispute over ecumenism overshadowed other controversies within German Lutheranism.[139] Eventually, the fascist German Christians movement forced the final merger of Lutherans and Reformed into a single Evangelical Church in Germany in July 1933.

    In the 18th and early 19th centuries, German Lutherans cooperated with German Reformed churches on the frontiers of the newly formed United States. Other American Lutherans, from the Old Lutheran dissenters, formed churches with stricter attitudes toward ecumenism. In the twentieth century, many of those stricter churches have combined into denominations, the major being the Lutheran Church - Missouri Synod, Wisconsin Evangelical Lutheran Synod, and the Church of the Lutheran Confession (CLC).

    "The certain mark by which a Christian community can be recognized is the preaching of the gospel in its purity."—Luther[140]
    File:Jp2lutheran 2.jpg
    Pope John Paul II preaching in the only Lutheran church in Rome

    Presently, Lutherans are divided over how to interact with other Christian denominations. Typically, more conservative Lutherans assert that everyone must share the "whole counsel of God" (Acts 20:27) in complete unity (1 Cor. 1:10)[141] before pastors can share each other pulpits or communicants commune at each other's altars. On the other hand, more liberal Lutherans are willing to share communion and to allow preachers from other Christian denominations in their pulpits.

    While not an issue in the majority of Lutheran church bodies, some of them forbid membership in Freemasonry. Partly, this is because the lodge is viewed as spreading Unitarianism, as the Brief Statement of the Missouri Synod reads, "Hence we warn against Unitarianism, which in our country has to a great extent impenetrated the sects and is being spread particularly also through the influence of the lodges."[142] A 1958 report from the publishing house of the Wisconsin Evangelical Lutheran Synod states that, "Masonry is guilty of idolatry. Its worship and prayers are idol worship. The Masons may not with their hands have made an idol out of gold, silver, wood or stone, but they created one with their own mind and reason out of purely human thoughts and ideas. The latter is an idol no less than the former."[143]

    Hallowed be Thy Name by Cranach illustrates a Lutheran pastor preaching Christ crucified.

    The Lutheran World Federation and the Missouri Synod have been in official dialogue with the Roman Catholic Church since shortly after the Second Vatican Council. In 1999 the LWF and the Roman Catholic Church when they jointly issued a statement, the Joint Declaration on the Doctrine of Justification, that stated that the LWF and the Roman Catholic churches agreed about the basics of Justification and lifted certain Roman Catholic anathemas formerly applying to the LWF member churches.[3]. The Missouri Synod has participated in every series of talks, except that which produced the Joint Declaration and to which they were not invited. While some Lutheran theologians saw the Joint Declaration as a sign that the Roman Catholic Church was essentially adopting the Lutheran position, some Lutheran theologians disagreed, claiming that, considering the public documentation of the Catholic Church's position, this assertion does not hold up.

    ELCA pastor wearing an alb during Communion

    The Evangelical Lutheran Church in America has been actively involved in ecumenical dialogues with several denominations (the ELCA is one of the members of the LWF that signed the JDDJ). Recently, the ELCA has declared full communion with several American Churches: the Moravian Church, the Episcopal Church, the Presbyterian Church (U.S.A.), the Reformed Church in America, and the United Church of Christ.

    Although not an "ecumenical" movement in the formal sense, in the 1990s influences from the megachurches of American evangelicalism have become somewhat common, particularly among more politically and theologically conservative Lutherans. Many of the largest Lutheran congregations in the United States have been heavily influenced by these "progressive Evangelicals." These influences are sharply criticized by confessional Lutherans as being foreign to orthodox Lutheran beliefs.[144]

    The Porvoo Communion is a communion of episcopally led Lutheran and Anglican churches in Europe. Beside its membership in the Porvoo Communion, Church of Sweden also has declared full communion with the Philippine Independent Church and the United Methodist Church.

    Template:ImageStackRight

    Throughout the world

    Main article: Lutheranism by region
    Christ Lutheran Church, Narsapur, India

    Today, millions belong to Lutheran churches worldwide.[145] Lutheranism is present on all populated continents. Countries in which Lutheranism is the largest religious group are Denmark, Estonia, Norway, Finland, Germany, Iceland, Latvia, Namibia and Sweden.

    While Namibia is the only country outside Europe to have a Lutheran majority, there are sizable Lutheran communities in many other countries, including Australia, Brazil, Canada, Ethiopia, Indonesia (notably among the Orang Batak), Madagascar, Papua New Guinea, Tanzania, and the United States. Lutheran missions have also been established in many African countries like Sierra Leone.

    The largest organizations of Lutheran churches around the world are the Lutheran World Federation, the International Lutheran Council, and the Confessional Evangelical Lutheran Conference. These organizations together include the great majority of Lutheran denominations around the globe. The Lutheran World Federation supports the activities of Lutheran World Relief, a relief and development agency active in more than 50 countries. The LCMS and the LCC are members of the International Lutheran Council (ILC). The WELS and ELS are members of the Confessional Evangelical Lutheran Conference.

    Template:ImageStackLeft Many Lutheran churches exist throughout the world which are not affiliated with the LWF, the ILC or the CELC, such as those affiliated with Augsburg Lutheran Churches or Church of the Lutheran Confession which are especially active in Africa and India; and those affiliated with the Evangelical Lutheran Free Church (UAC)or Church of the Lutheran Brethren, which are especially active elsewhere in Asia.

    The Lutheran World Federation (LWF)-aligned churches do not believe that one church is singularly true in its teachings. According to this belief, Lutheranism is a reform movement rather than a movement into doctrinal correctness. For that reason, a number of doctrinally diverse LWF denominations, now largely separated from state control, are declaring fellowship and joint statements of agreement with other Lutheran and non-Lutheran Christian denominations.

    By contrast, the Confessional Evangelical Lutheran Conference and International Lutheran Council as well as many unaffiliated denominations such as the Church of the Lutheran Confession (CLC) maintain that the orthodox confessional Lutheran churches are the only churches with completely correct doctrine. They teach that while other Christian churches teach partially orthodox doctrine and have true Christians as members, the doctrines of those churches contain significant errors. More conservative Lutherans strive to maintain historical distinctiveness while emphasizing doctrinal purity alongside Gospel-motivated outreach. They claim that LWF Lutherans are practicing "fake ecumenism" by desiring church fellowship outside of actual unity of teaching.[146]

    See also

    • CLC Perspective: Concerning Church Fellowship: A Statement of Principle. Eau Claire, WI: CLC Book House. 1996.
    • ELCA Perspective: Braaten, Carl E. (1983). Principles of Lutheran Theology. Philadelphia: Fortress Press.
    • LCMS Perspective: Pieper, Franz (1950–1957). Christian Dogmatics. Saint Louis, MO: Concordia Publishing House. p. 3 Volumes.
    • WELS Perspective: Lange, Lyle W. (2006). God So Loved the World: A Study of Christian Doctrine. Northwestern Publishing House.

    Footnotes

    1. ^ MSN Encarta, s.v. "Lutheranism" by George Wolfgang Forell; Christian Cyclopedia, s.v. "Reformation, Lutheran" by Theore Hoyer.
    2. ^ How Lutherans Got Started
    3. ^ Lutherans, biblehistory.com
    4. ^ Martin Luther Biography - Martin Luther Childhood, Life & Timeline
    5. ^ For the traditional Lutheran view of the Bible, see Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 3ff.. For an overview of the doctrine of verbal inspiration in Lutheranism, see Inspiration, Doctrine of in the Christian Cyclopedia.
    6. ^ Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 7ff., Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 29.
    7. ^ 2 Timothy 3:16, 1 Corinthians 2:13, 1 Thessalonians 2:13, Romans 3:2, 2 Peter 1:21, 2 Samuel 23:2, Hebrews 1:1, John 10:35, John 16:13, John 17:17, Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 26.
    8. ^ "God's Word, or Holy Scripture" from the Apology of the Augsburg Confession, Article II, of Original Sin
    9. ^ "the Scripture of the Holy Ghost." Apology to the Augsburg Confession, Preface, 9
    10. ^ The Solid Declaration of the Formula of Concord, "Rule and Norm", 3.
    11. ^ (Tobit 6, 71; 2 Macc. 12, 43 f.; 14, 411),
    12. ^ See Bible, Canon in the Christian Cyclopedia
    13. ^ Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 27.
    14. ^ Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 27.
    15. ^ Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 27.
    16. ^ Matthew 4:3, Luke 4:3, Genesis 3:1, John 10:35, Luke 24:25, Psalm 119:140, Psalm 119:167, Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 27., Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 8–9.
    17. ^ 2 Thessalonians 2:15, Luke 24:25–27, Luke 16:29–31, 2 Timothy 3:15–17, Jeremiah 8:9, Jeremiah 23:26, Isaiah 8:19–20, 1 Corinthians 14:37, Galatians 1:8, Acts 17:11, Acts 15:14–15, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 8–10.
    18. ^ 2 Thessalonians 2:13, 2 Corinthians 1:20, Titus 1:2–3, 2 Thessalonians 2:15, 2 Peter 1:19, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 8–9.
    19. ^ Deuteronomy 12:32, Deuteronomy 5:9–10, James 2:10, Joshua 1:8, Luke 16:29, 2 Timothy 3:16, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 8–11.
    20. ^ Psalm 19:8, Psalm 119:105, Psalm 119:130, 2 Timothy 3:15, Deuteronomy 30:11, 2 Peter 1:19, Ephesians 3:3–4, John 8:31–32, 2 Corinthians 4:3–4, John 8:43–47, 2 Peter 3:15–16, Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 29., Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 11–12.
    21. ^ Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 11., Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 28.
    22. ^ Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 11.
    23. ^ Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 28.
    24. ^ Romans 1:16, 1 Thessalonians 2:13, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 11., Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 27.
    25. ^ Romans 1:16, 1 Thessalonians 1:5, Psalm 119:105, 2 Peter 1:19, 2 Timothy 1:16–17,Ephesians 3:3–4, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 11–12., Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 28.
    26. ^ John 6:63, Revelation 1:3, Ephesians 3:3–4, John 7:17, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 12., Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 28.
    27. ^ Smalcald Articles, part 8, "Of Confession"
    28. ^ 2 Timothy 3:15–17, John 5:39, John 17:20, Psalm 19:7–8, Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 28.
    29. ^ Isaiah 8:20, Luke 16:29–31, 2 Timothy 3:16–17, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 13., Engelder, Theodore E.W. (1934). Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture. Saint Louis, MO: Concordia Publishing House. p. 28.
    30. ^ Apology of the Augsburg Confession IV, 5
    31. ^ Walther, C. F. W. The Proper Distinction Between Law and Gospel. W. H. T. Dau, trans. St. Louis: Concordia Publishing House, 1929.
    32. ^ Braaten, Carl E. (1983). Principles of Lutheran Theology. Philadelphia: Fortress Press, p. 9
    33. ^ Benton, William, ed. (1978), "Lutheran Churches", Encyclopaedia Britannica, vol. 11 (15 ed.), Chicago: Encyclopaedia Britannica, Inc., pp. 197–198, ISBN 0-85229-290-2.
    34. ^ F.E. Mayer, The Religious Bodies of America. St. Louis: Concordia Publishing House, 1954, p. 184. For further information, see The Formula of Concord in the History of Swedish Lutheranism by Seth Erlandsson
    35. ^ Paul R. Sponheim, "The Origin of Sin," in Christian Dogmatics, Carl E. Braaten and Robert W. Jenson, eds. (Philadelphia: Fortress Press, 1984), 385–407.
    36. ^ Francis Pieper, "Definition of Original Sin," in Christian Dogmatics (St. Louis: Concordia Publishing House, 1953), 1:538.
    37. ^ Krauth, C.P.,The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Literature of the Evangelical Lutheran Church . Philadelphia: J.B. Lippincott. 1875. pp. 335-455, Part IX The Specific Doctrines Of The Conservative Reformation: Original Sin.
    38. ^ Formula of Concord, Original Sin.
    39. ^ Rom. 7:18, 8:7 1 Cor. 2:14, Martin Chemnitz, Examination of the Council of Trent: Vol. I. Trans. Fred Kramer, St. Louis: Concordia Publishing House, 1971, pp. 639-52, "The Third Question: Whether the Good Works of the Regenerate in This Life Are So Perfect that They Fully, Abundantly, and Perfectly Satisfy the Divine Law".
    40. ^ Gen. 6:5, 8:21, Mat. 7:17, Krauth, C.P.,The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Literature of the Evangelical Lutheran Church . Philadelphia: J.B. Lippincott. 1875. pp. 388-90, Part IX The Specific Doctrines Of The Conservative Reformation: Original Sin, Thesis VII The Results, Section ii Positive.
    41. ^ Dt. 27:26,Rom. 5:12,2 Th. 1:9 Rom. 6:23, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 38-41, Part VIII. "Sin"
    42. ^ 1 Tim. 2:4, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 43-44, Part X. "Saving Grace", paragraph 55.
    43. ^ Rom. 10:4, Gal. 4:4–5, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. p. 42, Part X. "Saving Grace", paragraph 52.
    44. ^ Gal. 3:13, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. p. 43, Part X. "Saving Grace", paragraph 54.
    45. ^ Augsburg Confession, Article 4, "Of Justification"
    46. ^ John 17:3, Luke 1:77,Galatians 4:9, Philippians 3:8, and 1 Timothy 2:4 refer to faith in terms of knowledge.
    47. ^ John 5:46 refers to acceptance of the truth of Christ's teaching, while John 3:36 notes the rejection of his teaching.
    48. ^ John 3:16,36, Galatians 2:16, Romans 4:20–25, 2 Timothy 1:12 speak of trust, confidence, and belief in Christ. John 3:18 notes belief in the name of Christ, and Mark 1:15 notes belief in the gospel.
    49. ^ Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 54-5, Part XIV. "Sin"
    50. ^ Ps. 51:10, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934, p.57 Part XV. "Conversion", paragraph 78.
    51. ^ John 17:20, Rom. 10:17, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934, p.101 Part XXV. "The Church", paragaph 141.
    52. ^ Titus 3:5, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934, p.87 Part XXIII. "Baptism", paragraph 118.
    53. ^ Eph. 2:8, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934, p.57 Part XV. "Conversion", paragaph 78.
    54. ^ a b Athanasian Creed , Book of Common Prayer translation, used in the Triglot ed. of the Book of Concord
    55. ^ Is. 63:8-9, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 158-160, section "The Doctrine of God", part 5. "The Holy Trinity Revealed in the Old Testament",Heb. 1:5, see Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 33-36, Part VI. "The Trinity".
    56. ^ The Nicene Creed and the Filioque: A Lutheran Approach by Rev. David Webber for more information
    57. ^ Luther's Small Catechism, The Apostles' Creed, Second Article, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 100ff.
    58. ^ Matthew 28:19, 1 Corinthians 11:23–25, Matthew 26:26–28, Mark 14:22–24, Luke 22:19–20, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 161.
    59. ^ Ephesians 5:27, John 3:5, John 3:23, 1 Corinthians 10:16, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 162.
    60. ^ Ephesians 5:26, 1 Corinthians 10:16, 1 Corinthians 11:24–25, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 162.
    61. ^ Matthew 3:16–17, John 3:5, 1 Corinthians 11:19, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 162.
    62. ^ Luke 7:30, Luke 22:19–20, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 162.
    63. ^ Acts 21:16, Acts 2:38, Luke 3:3, Ephesians 5:26, 1 Peter 3:21, Galatians 3:26–27, Matthew 26:28, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 163.
    64. ^ 1 Peter 3:21, Titus 3:5, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 163.
    65. ^ Titus 3:5, John 3:5, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 163.
    66. ^ The Apology of the Augsburg Confession XIII, 2: "We believe we have the duty not to neglect any of the rites and ceremonies instituted in Scripture, whatever their number. We do not think it makes much difference if, for purposes of teaching, the enumeration varies, provided what is handed down in Scripture is preserved" (cf. Theodore G. Tappert, trans. and ed., The Book of Concord: The Confessions of the Evangelical Lutheran Church, (Philadelphia: Fortress Press, 1959), 211).
    67. ^ Luther's Large Catechism IV, 1: "We have now finished the three chief parts of the common Christian doctrine. Besides these we have yet to speak of our two Sacraments instituted by Christ, of which also every Christian ought to have at least an ordinary, brief instruction, because without them there can be no Christian; although, alas! hitherto no instruction concerning them has been given" (emphasis added; cf. Theodore G. Tappert, trans. and ed., The Book of Concord: The Confessions of the Evangelical Lutheran Church, (Philadelphia: Fortress Press, 1959), 733).
    68. ^ John 20:23, and Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 112-3, Part XXVI "The Ministry", paragraph 156.
    69. ^ Luther's Large Catechism IV, 74-75: "And here you see that Baptism, both in its power and signification, comprehends also the third Sacrament, which has been called repentance, as it is really nothing else than Baptism" (emphasis added; cf. Theodore G. Tappert, trans. and ed., The Book of Concord: The Confessions of the Evangelical Lutheran Church, (Philadelphia: Fortress Press, 1959), 751).
    70. ^ The Apology of the Augsburg Confession XIII, 3, 4: "If we define the sacraments as rites, which have the command of God and to which the promise of grace has been added, it is easy to determine what the sacraments are, properly speaking. For humanly instituted rites are not sacraments, properly speaking, because human beings do not have the authority to promise grace. Therefore signs instituted without the command of God are not sure signs of grace, even though they perhaps serve to teach or admonish the common folk. Therefore, the sacraments are actually baptism, the Lord’s Supper, and absolution (the sacrament of repentance)" (cf. Tappert, 211). Apology of the Augsburg Confession, Article 13, Of the Number and Use of the Sacraments
    71. ^ 1 Pet. 3:21, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 491-496, section "The Doctrine of Baptism", part 4. "Baptism a True Means of Grace", and Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. p. 87, Part XXIII. "Baptism", paragraph 118.
    72. ^ Martin Luther, Small Catechism 4
    73. ^ Titus 3:5
    74. ^ John 3:3–7
    75. ^ "Baptism and Its Purpose". Lutheran Church–Missouri Synod. Retrieved 24 February 2009.
    76. ^ Luther, Martin (2009) [1529]. "The Sacrament of Holy Baptism". Luther's Small Catechism. {{cite book}}: |access-date= requires |url= (help); External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
    77. ^ Mat. 19:14, Acts 2:38–39, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. p. 90, Part XXIII. "Baptism", paragraph 122.
    78. ^ 1 Cor. 1:14, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. p. 90, Part XXIII. "Baptism", paragraph 122.
    79. ^ Luther, Martin (2009) [1529]. "Of Infant Baptism". Luther's Large Catechism. {{cite book}}: |access-date= requires |url= (help); External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
    80. ^ 1 Cor. 10:16, 11:20, 27, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. p. 95, Part XXIV. "The Lord's Supper", paragraph 131.
    81. ^ The Solid Declaration of the Formula of Concord, Article 8, The Holy Supper
    82. ^ 1 Peter 1:3, 2 Timothy 1:9, Ephesians 2:7, Titus 3:5
    83. ^ Ephesians 1:19, Colossians 2:12, John 1:13, John 6:26, 2 Corinthians 5:17
    84. ^ John 3:6
    85. ^ 2 Corinthians 3:5, 1 Corinthians 2:14, Ephesians 4:18, Ephesians 5:8
    86. ^ Genesis 6:5, Genesis 8:2, Romans 8:7
    87. ^ Philippians 1:6, Philippians 2:13, John 15:45, Romans 7:14
    88. ^ Colossians 2:13, Ephesians 2:5
    89. ^ James 1:18, 1 Peter 1:23, John 3:5, Titus 3:5, 1 Corinthians 4:15, Galatians 4:19
    90. ^ Colossians 1:12–13, 1 Peter 2:25, Jeremiah 31:18
    91. ^ Romans 3:9–23, Romans 6:17, Job 15:14, Psalm 14:3, Ephesians 2:3, 1 Peter 2:10, 1 Peter 2:25, Acts 26:18
    92. ^ Ephesians 2:5, Colossians 2:13, John 3:5, Titus 3:5, Acts 20:21, Acts 26:18
    93. ^ Philippians 2:13
    94. ^ 1 Peter 1:3, Galatians 3:26, Galatians 4:5, 1 Peter 2:10, Acts 26:18, Augustus Lawrence Graebner, Lutheran Cyclopedia p. 136, "Conversion"
    95. ^ Augsburg Confession, Article XII: Of Repentance
    96. ^ 1 Cor. 2:14, 12:3, Rom. 8:7, Martin Chemnitz, Examination of the Council of Trent: Vol. I. Trans. Fred Kramer, St. Louis: Concordia Publishing House, 1971, pp. 409-53, "Seventh Topic, Concerning Free Will: From the Decree of the Sixth Session of the Council of Trent".
    97. ^ Augsburg Confession, Article 18, Of Free Will.
    98. ^ Acts 13:48, Eph. 1:4–11, Epitome of the Formula of Concord, Article 11, Election, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 585-9, section "The Doctrine of Eternal Election: 1. The Definition of the Term", and Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 124-8, Part XXXI. "The Election of Grace", paragraph 176.
    99. ^ 2 Thess. 2:13, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 589-593, section "The Doctrine of Eternal Election: 2. How Believers are to Consider Their Election, and Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 127-8, Part XXXI. "The Election of Grace", paragraph 180.
    100. ^ Rom. 8:33, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 127-8, Part XXXI. "The Election of Grace", paragraph 179., Engelder, T.E.W., The Certainty of Final Salvation. The Lutheran Witness 2(6). English Evangelical Missouri Synod: Baltimore. 1891, pp. 41ff.
    101. ^ 1 Tim. 2:4, 2 Pet. 3:9, Epitome of the Formula of Concord, Article 11, Election, and Engelder's Popular Symbolics, Part XXXI. The Election of Grace, pp. 124-8.
    102. ^ Hos. 13:9, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. p. 637, section "The Doctrine of the Last Things (Eschatology), part 7. "Eternal Damnation", and Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 135-6, Part XXXIX. "Eternal Death", paragraph 196.
    103. ^ Mueller, J.T., Christian Dogmatics. Concordia Publishing House. 1934. pp. 189-195 and Fuerbringer, L., Concordia Cyclopedia Concordia Publishing House. 1927. p. 635 and Christian Cyclopedia article on Divine Providence. For further reading, see The Proof Texts of the Catechism with a Practical Commentary, section Divine Providence, p. 212, Wessel, Louis, published in Theological Quarterly, Vol. 11, 1909.
    104. ^ Mueller, Steven P.,Called to Believe, Teach, and Confess. Wipf and Stock. 2005. pp. 122-123.
    105. ^ Mueller, J.T., Christian Dogmatics. Concordia Publishing House: 1934. pp. 190 and Edward. W. A.,A Short Explanation of Dr. Martin Luther's Small Catechism. Concordia Publishing House. 1946. p. 165. and Divine Providence and Human Adversity by Markus O. Koepsell
    106. ^ quoted in Scaer, David. Luther's Concept of the Resurrection Concordia Theological Quarterly 47(3) p.219
    107. ^ Luther's Small Catechism, The Apostles' Creed
    108. ^ a b Luther's Large Catechism, First Commandment
    109. ^ John 15:5, Tit. 2:14, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 62-3, Part XV. "Conversion", paragraph 88 The New Obedience Is The Fruit Of Conversion, The Product Of Faith.
    110. ^ 2 Cor. 9:8, Krauth, C.P.,The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Literature of the Evangelical Lutheran Church . Philadelphia: J.B. Lippincott. 1875. pp. 313-4, Part D Confession of the Conservative Reformation: II, Secondary Confessions: Book of Concord, Formula of Concord, Part IV The Doctrinal Result, 2, Section iv, Of Good Works.
    111. ^ Phil 2:13, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 74, Part XIX. "Preservation in Faith", paragraph 102.
    112. ^ Rom. 7:18 Heb 11:6, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 39-40, Part VIII. "Sin", paragraph 46 “Original Sin”.
    113. ^ Mat. 7:15–16, Tit. 1:16. Augsburg Confession, Article 20, Of Good Works
    114. ^ John 18:36, Augsburg Confession, Article 17, Of Christ's Return to Judgment.
    115. ^ Luke 23:42-43, 2 Cor. 5:8, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 130, Part XXXIV. "The State of the Soul in the Interval Between Death and the Resurrection", paragraph 185.
    116. ^ 1 Cor. 15:22–24, Francis Pieper, Christian Dogmatics, 505-515; Heinrich Schmid, The Doctrinal Theology of the Evangelical Lutheran Church, 624-632; John Mueller, Christian Dogmatics, 616-619
    117. ^ John 6:40, John 6:54
    118. ^ John 5:21, John 5:28–29, Matthew 25:32, 2 Corinthians 5:10, Acts 24:15
    119. ^ Romans 8:11, Philippians 3:21, 2 Corinthians 5:10, Job 19:26, 1 Corinthians 15:44, 1 Corinthians 15:53, John 5:28, Revelation 20:12
    120. ^ Daniel 12:2, Matthew 25:41–46, John 5:29
    121. ^ Daniel 12:1–2, John 5:29, 1 Corinthians 15:52, 1 Corinthians 15:42–44, 1 Corinthians 15:49–53, Philippians 3:21, Matthew 13:43, Revelation 7:16
    122. ^ John 6:40, John 6:44, John 11:24
    123. ^ 1 Corinthians 15:51–52, 1 Thessalonians 4:15–17
    124. ^ Matthew 25:32, Romans 14:10, John 5:22, Acts 17:31, Revelation 1:7
    125. ^ Matthew 25:32, Mark 16:16
    126. ^ 2 Corinthians 5:10, 1 Corinthians 4:5, Romans 2:5, Romans 2:16
    127. ^ Romans 2:6, 2 Corinthians 5:10, Matthew 25:35–36, Matthew 25:42–43
    128. ^ Isaiah 43:25, Ezekiel 18:22, 1 John 2:28
    129. ^ Matthew 25:34–35, John 3:16–18, John 3:36, Revelation 14:13, Galatians 5:6, John 13:35
    130. ^ Matthew 25:42, Matthew 7:17–18, John 3:18, John 3:36
    131. ^ Romans 2:5, Acts 17:31, Romans 2:16
    132. ^ Luke 9:26, Matthew 25:31–32
    133. ^ Matthew 25:41, Matthew 25:34, Matthew 25:46, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 233–8.
    134. ^ a b See Luther's Small Catechism, Daily Prayers
    135. ^ Augsburg Confession, Article 21, "Of the Worship of the Saints". trans. Kolb, R., Wengert, T., and Arand, C. Minneapolis: Augsburg Fortress, 2000.
    136. ^ Principle examples of this in the ELCA include Family of God, Cape Coral FL., The Well, Charlotte NC, Hosanna! of Lakeville, Minnesota, and Church of the Apostles, Seattle WA..
    137. ^ "A given culture's values and patterns, insofar as they are consonant with the values of the Gospel, can be used to express the meaning and purpose of Christian worship. Contextualization is a necessary task for the Church's mission in the world, so that the Gospel can be ever more deeply rooted in diverse local cultures." The Nairobe Statement
    138. ^ preface to Luther's Large and preface to Luther's Small Catechism.
    139. ^ Benton, William, ed. (1974), "Lutheran Churches", Encyclopaedia Britannica, vol. 11 (15 ed.), Chicago: Encyclopaedia Britannica, Inc., p. 198, ISBN 0-85229-290-2.
    140. ^ Tappert, T.G., Selected Writings of Martin Luther, Minneapolis: Fortress Press, 2007, p.325
    141. ^ For a historical example, see Robert Preus, To Join or Not To Join. North Dakota District of The Lutheran Church-Missouri Synod, 1968.
    142. ^ See http://www.lcms.org/pages/internal.asp?NavID=564 Brief Statement was adopted as Missouri Synod doctrine in 1932, and from time to time has been adopted by other Lutherans
    143. ^ Report of the Lutheran Church, The Northwestern Lutheran, page 281, August 31, 1988.
    144. ^ See scholarly articles on the [1] from the Wisconsin Lutheran Seminary Library and Implications of the Church Growth Movement for Lutherans: Possibilities and Concerns by Harold L. Senkbeil as examples of criticism from confessional Lutherans
    145. ^ Lutheran World Federation, "Slight Increase Pushes LWF Global Membership to 66.2 Million", The Lutheran World Federation, http://www.lutheranworld.org/ (accessed May 18, 2006). However, some Lutherans disagree with the way the Lutheran World Federation arrives at this number, as millions of them actually come from bodies that are largely Reformed, but include some Lutherans. For more information on this, see William Schumacher, "Theological Observer: How Many Lutherans?", Concordia Journal April 2005, http://www.csl.edu/CJApril05.pdf/
    146. ^ see Ecumenism: Facts and Illusions by Kurt E. Marquart for a short explanation of the modern ecumenism movement from a Confessional Lutheran perspective

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