What Lutherans Believe

Biblical

These things are written that you may believe
that Jesus is the Christ, the Son of God.
John 20:31

The only authority and basis for the Christian faith, teaching and life is the inspired, inerrant and infallible Word of God – the Bible; that is, the prophetic and apostolic Scriptures of the Old and New Testaments. 

Confessional

Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.

1 Corinthians 12:3

We hold to a “quia” (Latin for “because”) rather than a “quatenus” (Latin for “insofar as”) subscription to the Book of Concord. We believe that the confessional statements comprising the Book of Concord are a true exposition of the Word of God. They present the teachings or doctrines given in God’s Word in an ordered, systematic fashion. Those who maintain a “quatenus” subscription leave everything up to subjective personal opinion.

Being a confessional Lutheran is, at a most fundamental level of understanding, keeping Christ at the centre of everything. Just as all of Scripture points to Christ, so does our worship. It is not about the things that we do or feel, but all about what Jesus has done and continues to do for us.

Liturgical and Sacramental

And they devoted themselves to the apostles’ teaching
and the fellowship, to the breaking of bread and the prayers.
Acts 2:42

Lex orandi, lex credendi. (Latin, “the law of praying is the law of believing”). We recognize that how we worship shapes, reveals, and reinforces what we believe. As such, we worship the Lutheran way; the way we pray and what we pray in are drawn from the Word of God and are focused and centred on the forgiveness of sins through Jesus Christ alone.

“Liturgy”, derived from the Greek, leitourgia (literally, service), is defined as service given freely or obligatory, on behalf of the state, the private sector, or a divinity.” The New Testament applies the word to the service of Christ (Heb. 8:6) and of Christians for other people (Phil. 2:30). 

Lutherans still understand liturgy as the “service of God” (Gottesdienst). God serves His people through Word and Sacrament and in this divine service they receive forgiveness of sins, life, and salvation from God. The liturgy keeps God’s people centred on the truth that in worship God is the One Who “does”—the One Who acts—while the people are the ones who receive. God uses the pastor as the means through which He speaks to His people and the means by which His grace is administered. In a very real way, the pastor, according to his office, is an extension of God. In thanksgiving for what God has done for them and continues to do for them through our Saviour, God’s people respond with their words and acts of praise and adoration.

The hymns that we use in our services of worship serve a very important part in our lives of faith—probably a more important part than many of us may think. Luther said that “next to theology, music is the highest art.” The hymns that we sing in worship serve to educate us and focus our thoughts primarily upon our Saviour and the way of salvation.

The music of Lutheran hymnody is, musically speaking, of the highest quality. The composers of our hymn music were careful to write the music so that it would serve the text and not distract the worshippers from the message being communicated. Lutheran hymns, both words and music, come from a wide-ranging background. As well as originating in Germany and Scandinavia, some of our hymns come from the early Church in Italy, Greece, France or North Africa and some come from England and North America. In our hymnody, God’s people proclaim His truth to themselves and one another.

Lutherans Believe, Teach and Confess…

. . . “that God is one divine essence who is eternal, without a body, without parts, of infinite power, wisdom, and goodness. He is the maker and preserver of all things, visible and invisible (Nehemiah 9:6). Yet there are three persons, the Father, the Son, and the Holy Spirit (Matthew 28:19). These three persons are of the same essence and power.” (Augsburg Confession I.2-3)

. . . “that since the fall of Adam (Romans 5:12), all who are naturally born are born with sin (Psalm 51:5), that is, without the fear of God, without trust in God, and with the inclination to sin.” (Augsburg Confession II.1)

. . . “that there is one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, died, and was buried. He did this to reconcile the Father to us and to be a sacrifice, not only for original guilt, but also for all actual sins of mankind (John 1:29). He also descended into hell, and truly rose again on the third day. Afterward, He ascended into heaven to sit at the right hand of the Father. There He forever reigns and has dominion over all creatures. . . The same Christ will openly come again to judge the living and the dead.” (Augsburg Confession III.1-4, 6)

. . . “that people cannot be justified before God by their own strengths, merits, or works. People are freely justified for Christ’s sake, through faith, when they believe that they are received into favor and that their sins are forgiven for Christ’s sake. By His death, Christ made satisfaction for our sins. God counts this faith for righteousness in His sight (Romans 3:21-26; 4:5).” (Augsburg Confession IV.1-3)

. . . “that the ministry of teaching the Gospel and administering the Sacraments was instituted so that we may obtain this faith. Through the Word and Sacraments, as through instruments, the Holy Spirit is given (John 20:22) who works faith, when and where it pleases God (John 3:8), in those who hear the good news that God justifies those who believe that they are received into grace for Christ’s sake.” (Augsburg Confession V.1-3)

. . . “that the Church is the congregation of saints (Psalm 149:1) in which the Gospel is purely taught and the Sacraments are correctly administered.” (Augsburg Confession VII.1)

. . . “that Baptism is necessary for salvation (Mark 16:16), that God’s grace is offered through Baptism (Titus 3:4-7), and that children are to be baptized (Acts 2:38-39), for being offered to God through Baptism, they are received into God’s grace.” (Augsburg Confession IX.1-2)

. . . “that in the Lord’s Supper Christ’s body and blood are truly and substantially present and are truly administered with those things that are seen – bread and wine – to those who receive the Sacrament.” (Apology X.54)

.  .  .  that “the authority of the Keys (Matthew 16:19), or the authority of the bishops—according to the Gospel—is a power or commandment of God, to preach the Gospel, to forgive and retain sins, and to administer the Sacraments.” (Augsburg Confession XXVIII.5)

.  .  .  “that it is necessary to do good works. This does not mean that we merit grace by doing good works, but because it is God’s will (Ephesians 2:10). It is only by faith, and nothing else, that forgiveness of sins is apprehended. The Holy Spirit is received through faith, hearts are renewed and given new affections, and then they are able to bring forth good works.” (Augsburg Confession XX.27-29)