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{{short description|form of Protestantism commonly associated with the teachings of Martin Luther}}{{Use dmy dates|date=September 2016}}{{Lutheranism}}Lutheranism is a major branch of Western Christianity that identifies with the teaching of Martin Luther, a 16th-century German reformer. Luther's efforts to reform the theology and practice of the church launched the Protestant Reformation. The reaction of the government and church authorities to the international spread of his writings, beginning with the 95 Theses, divided Western Christianity.MSN Encarta, s.v. "Lutheranism" by George Wolfgang Forell; Christian Cyclopedia, s.v. "Reformation, Lutheran" by Lueker, E. et. al. Archived 2009-10-31. Lutherans believe that the Roman Catholic Church is not the same as the original Christian church.The split between the Lutherans and the Catholics was made public and clear with the 1521 Edict of Worms: the edicts of the Diet condemned Luther and officially banned citizens of the Holy Roman Empire from defending or propagating his ideas, subjecting advocates of Lutheranism to forfeiture of all property, half of the seized property to be forfeit to the imperial government and the remaining half forfeit to the party who brought the accusation.The divide centered primarily on two points: the proper source of s:Augsburg Confession#Article XXV, often called the formal principle of the Reformation, and the doctrine of s:Augsburg Confession#Article , often called the material principle of Lutheran theology.{{efn|Cf. material and formal principles in theology}} Lutheranism advocates a doctrine of justification "by grace alone through faith alone on the basis of Scripture alone", the doctrine that scripture is the final authority on all matters of faith. This is in contrast to the belief of the Roman Catholic Church, defined at the Council of Trent, concerning authority coming from both the Scriptures and Tradition.Canons and Decrees of the Council of Trent, Fourth Session, Decree on Sacred Scripture (Denzinger 783 [1501]; Schaff 2:79–81). For a history of the discussion of various interpretations of the Tridentine decree, see Selby, Matthew L., The Relationship Between Scripture and Tradition according to the Council of Trent, unpublished Master's thesis, University of St Thomas, July 2013.Unlike Calvinism, Lutherans retain many of the liturgical practices and sacramental teachings of the pre-Reformation Church, with a particular emphasis on the s:Luther's Small Catechism#VI. THE SACRAMENT OF THE ALTAR|Eucharist]], or Lord's Supper. Lutheran theology differs from Reformed theology in Christology, divine grace, the purpose of God's Law, the concept of perseverance of the saints, and predestination.

Etymology

File:LutherRose.jpg|thumb|upright=0.8|Luther's rose sealLuther's rose sealThe name Lutheran originated as a derogatory term used against Luther by German Scholastic theologian Dr. Johann Maier von Eck during the Leipzig Debate in July 1519.Espín, Orlando O. and Nickoloff, James B. An introductory dictionary of theology and religious studies. Collegeville, Minnesota: Liturgical Press, p. 796. Eck and other Roman Catholics followed the traditional practice of naming a heresy after its leader, thus labeling all who identified with the theology of Martin Luther as Lutherans.Fahlbusch, Erwin, and Bromiley, Geoffrey William, The Encyclopedia of Christianity, Volume 3. Grand Rapids, Michigan: Eerdmans, 2003. p. 362.Martin Luther always disliked the term Lutheran, preferring the term Evangelical, which was derived from euangelion, a Greek word meaning "good news", i.e. "Gospel". The followers of John Calvin, Huldrych Zwingli, and other theologians linked to the Reformed tradition also used that term. To distinguish the two evangelical groups, others began to refer to the two groups as Evangelical Lutheran and Evangelical Reformed. As time passed by, the word Evangelical was dropped. Lutherans themselves began to use the term Lutheran in the middle of the 16th century, in order to distinguish themselves from other groups such as the Anabaptists and Calvinists.In 1597, theologians in Wittenberg defined the title Lutheran as referring to the true church.{{Protestantism}}

History

{{See|Reformation}}Lutheranism has its roots in the work of Martin Luther, who sought to reform the Western Church to what he considered a more biblical foundation.WEB,weblink Bethany Lutheran Ministries – Home, Bethany Lutheran Ministries, 5 March 2015, weblink" title="web.archive.org/web/20090502220318weblink">Lutherans, Biblehistory.com

Spread into northern Europe

Lutheranism spread through all of Scandinavia during the 16th century, as the monarch of Denmark–Norway (also ruling (Religion in Iceland#16th century: Protestant Reformation|Iceland) and the Faroe Islands) and the monarch of Sweden (also ruling Finland) adopted Lutheranism. Through Baltic-German and Swedish rule, Lutheranism also spread into Estonia and Latvia.Since 1520, regularBOOK,weblink Historisk fremstilling af reformationens indførelse i Danmark, 5 March 2015, Rohmann, J. L, 1836, Lutheran services have been held in Copenhagen. Under the reign of Frederick I (1523–33), Denmark–Norway remained officially Catholic. Although Frederick initially pledged to persecute Lutherans, he soon adopted a policy of protecting Lutheran preachers and reformers, the most significant being Hans Tausen.During Frederick's reign, Lutheranism made significant inroads in Denmark. At an open meeting in Copenhagen attended by the king in 1536, the people shouted; "We will stand by the holy Gospel, and do not want such bishops anymore".BOOK,weblink Historisk fremstilling af reformationens indførelse i Danmark, Kjobenhavn, 1836, 195, 5 March 2015, Rohmann, J. L, Frederick's son Christian was openly Lutheran, which prevented his election to the throne upon his father's death. However, following his victory in the civil war that followed, in 1537 he became Christian III and advanced the Reformation in Denmark–Norway.The constitution upon which the Danish Norwegian Church, according to the Church Ordinance, should rest was "The pure word of God, which is the Law and the Gospel".BOOK, J. L. Rohmann,weblink Historisk fremstilling af reformationens indførelse i Danmark, Kjobenhavn, 1836, 202, 5 March 2015, It does not mention the Augsburg Confession. The priests had to understand the Holy Scripture well enough to preach and explain the Gospel and the Epistles for their congregations.The youths were taughtBOOK,weblink Historisk fremstilling af reformationens indførelse i Danmark, 5 March 2015, Rohmann, J. L, 1836, from Luther's Small Catechism, available in Danish since 1532. They were taught to expect at the end of life: "forgiving of their sins", "to be counted as just", and "the eternal life". Instruction is still similar.WEB,weblink Danmarks og Norges Kirke-Ritual (Kirkeritualet), retsinformation.dk, 5 March 2015, File:Gustav Vasa Bible 1541.jpg|thumb|upright|Title page of the Swedish Gustav Vasa Bible, translated by the Petri brothers, along with alt=The first complete Bible in Danish was based on Martin Luther's translation into German. It was published in 1550, with 3,000 copies printed in the first edition; a second edition was published in 1589.BOOK,weblink A Dictionary of the Bible, 5 March 2015, 9781410217301, Hastings, James, October 2004, Unlike Catholicism, the Lutheran Church does not believe that tradition is a carrier of the "Word of God", or that only the communion of the Bishop of Rome has been entrusted to interpret the "Word of God".WEB,weblink Compendium of the Catechism of the Catholic Church, 5 March 2015, The Reformation in Sweden began with Olaus and Laurentius Petri, brothers who took the Reformation to Sweden after studying in Germany. They led Gustav Vasa, elected king in 1523, to Lutheranism. The pope's refusal to allow the replacement of an archbishop who had supported the invading forces opposing Gustav Vasa during the Stockholm Bloodbath led to the severing of any official connection between Sweden and the papacy in 1523.Chapter 12: The Reformation In Germany And Scandinavia, Renaissance and Reformation by William Gilbert.Four years later, at the {{illm|Diet of Västerås|sv|Västerås riksdag}}, the king succeeded in forcing the diet to accept his dominion over the national church. The king was given possession of all church properties, as well as the church appointments and approval of the clergy. While this effectively granted official sanction to Lutheran ideas, Lutheranism did not become official until 1593. At that time the Uppsala Synod declared Holy Scripture the sole guideline for faith, with four documents accepted as faithful and authoritative explanations of it: the Apostles' Creed, the Nicene Creed, the Athanasian Creed, and the unaltered Augsburg Confession of 1530.N.F. Lutheran Cyclopedia, article, "Upsala, Diet of", New York: Schrivner, 1899. pp. 528–529. Mikael Agricola's translation of the first Finnish New Testament was published in 1548.Lutheran Cyclopedia, article, "Agricola, Michael", New York: Schrivner, 1899. p. 5.

Counter-Reformation and controversies

After the death of Martin Luther in 1546, the Schmalkaldic War started out as a conflict between two German Lutheran rulers in 1547. Soon, Holy Roman Imperial forces joined the battle and conquered the members of the Schmalkaldic League, oppressing and exiling many German Lutherans as they enforced the terms of the Augsburg Interim. Religious freedom in some areas was secured for Lutherans through the Peace of Passau in 1552, and under the legal principle of Cuius regio, eius religio (the religion of the ruler was to dictate the religion of those ruled) and the Declaratio Ferdinandei (limited religious tolerance) clauses of the Peace of Augsburg in 1555.Fuerbringer, L., Concordia Cyclopedia Concordia Publishing House. 1927. p. 425(File:Toleranzbethaus Fresach, copy Hundskirche in der Kreuzen.jpg|thumb|upright=0.9|alt=|A Hundskirche replica)Religious disputes between the Crypto-Calvinists, Philippists, Sacramentarians, Ubiquitarians and Gnesio-Lutherans raged within Lutheranism during the middle of the 16th century. This finally ended with the resolution of the issues in the Formula of Concord. Large numbers of politically and religiously influential leaders met together, debated, and resolved these topics on the basis of Scripture, resulting in the Formula, which over 8,000 leaders signed. The Book of Concord replaced earlier, incomplete collections of doctrine, unifying all German Lutherans with identical doctrine and beginning the period of Lutheran Orthodoxy.In lands where Catholicism was the state religion, Lutheranism was officially illegal, although enforcement varied. Until the end of the Counter-Reformation, some Lutherans worshipped secretly, such as at the Hundskirke (which translates as dog church or dog altar). It is a triangle-shaped Communion rock in a ditch between crosses in Paternion, Austria. The crowned serpent is possibly an allusion to Ferdinand II, Holy Roman Emperor, while the dog possibly refers to Peter Canisius. Another figure interpreted as a snail carrying a church tower is possibly a metaphor for the Protestant church. Also on the rock is the number 1599 and a phrase translating as "thus gets in the world."This photograph is of a replica of the original Hundskirche stone. Zeitschrift für Oesterreichische Volkskunde, (Google Books) by Theodor Vernaleken, 1896

Lutheran orthodoxy

File:Collegium Jenense.jpg|thumb|upright=1.0|right|The University of Jena around 1600. Jena was the center of Gnesio-Lutheran activity during the controversies leading up to the Formula of ConcordFormula of ConcordThe historical period of Lutheran Orthodoxy is divided into three sections: Early Orthodoxy (1580–1600), High Orthodoxy (1600–1685), and Late Orthodoxy (1685–1730). Lutheran scholasticism developed gradually especially for the purpose of arguing with the Jesuits, and it was finally established by Johann Gerhard. Abraham Calovius represents the climax of the scholastic paradigm in orthodox Lutheranism. Other orthodox Lutheran theologians include Martin Chemnitz, Aegidius Hunnius, Leonhard Hutter, Nicolaus Hunnius, Jesper Rasmussen Brochmand, Salomo Glassius, Johann Hülsemann, Johann Conrad Dannhauer, Johannes Andreas Quenstedt, Johann Friedrich König, and Johann Wilhelm Baier.Near the end of the Thirty Years' War, the compromising spirit seen in Philip Melanchthon rose up again in Helmstedt School and especially in theology of Georgius Calixtus, causing the syncretistic controversy. Another theological issue that arose was the Crypto-Kenotic controversy.Lutheran Theology after 1580 article in Christian CyclopediaFile:Sophie Magdalene, queen of Denmark and Norway.jpg|thumb|left|upright=0.7|Danish Queen Sophie Magdalene expressed her Pietist sentiment in 1737 by founding a Lutheran convent.]]Late orthodoxy was torn by influences from rationalism, philosophy based on reason, and Pietism, a revival movement in Lutheranism. After a century of vitality, the Pietist theologians Philipp Jakob Spener and August Hermann Francke warned that orthodoxy had degenerated into meaningless intellectualism and formalism, while orthodox theologians found the emotional and subjective focuses of Pietism to be vulnerable to Rationalist propaganda.Fuerbringer, L., Concordia Cyclopedia Concordia Publishing House. 1927. p. 426 In 1688, the Finnish Radical Pietist Lars Ulstadius ran down the main aisle of Turku Cathedral naked while screaming that the disgrace of Finnish clergymen would be revealed, like his current disgrace.The last famous orthodox Lutheran theologian before the rationalist Aufklärung, or Enlightenment, was David Hollatz. Late orthodox theologian Valentin Ernst Löscher took part in the controversy against Pietism. Medieval mystical traditions continued in the works of Martin Moller, Johann Arndt, and Joachim Lütkemann. Pietism became a rival of orthodoxy but adopted some devotional literature by orthodox theologians, including Arndt, Christian Scriver and Stephan Prätorius.

Rationalism

Rationalist philosophers from France and England had an enormous impact during the 18th century, along with the German Rationalists Christian Wolff, Gottfried Leibniz, and Immanuel Kant. Their work led to an increase in rationalist beliefs, "at the expense of faith in God and agreement with the Bible".In 1709, Valentin Ernst Löscher warned that this new Rationalist view of the world fundamentally changed society by drawing into question every aspect of theology. Instead of considering the authority of divine revelation, he explained, Rationalists relied solely on their personal understanding when searching for truth.Kleinig, Vernon P. "Confessional Lutheranism in Eighteenth-Century Germany." Concordia Theological Quarterly 60(1–2) Jan–April 1996: Part I, Valentin Ernst Loescher p. 102.Johann Melchior Goeze (1717–1786), pastor of St. Catherine's Church, Hamburg, wrote apologetical works against Rationalists, including a theological and historical defence against the historical criticism of the Bible.Kleinig, Vernon P. "Confessional Lutheranism in Eighteenth-Century Germany." Concordia Theological Quarterly 60(1–2) Jan–April 1996: Part II, Melchior Goeze pp. 109–112.Dissenting Lutheran pastors were often reprimanded by the government bureaucracy overseeing them, for example, when they tried to correct Rationalist influences in the parish school.Rietschel, William C. An Introduction to the Foundations of Lutheran Education. St. Louis: Concordia, 2000. p. 25 (Although this reference specifically mentions Saxony, government promoted rationalism was a trend across Germany) As a result of the impact of a local form of rationalism, termed Neology, by the latter half of the 18th century, genuine piety was found almost solely in small Pietist conventicles. However, some of the laity preserved Lutheran orthodoxy from both Pietism and rationalism through reusing old catechisms, hymnbooks, postils, and devotional writings, including those written by Johann Gerhard, Heinrich Müller and Christian Scriver.WEB,weblink Untitled Document, 5 March 2015, yes,weblink" title="web.archive.org/web/20150924110723weblink">weblink 24 September 2015, dmy-all,

Revivals

File:A Tidemand-Haugianerne.jpg|thumb|A nineteenth-century Haugean alt=A layman, Luther scholar Johann Georg Hamann (1730–1788), became famous for countering Rationalism and striving to advance a revival known as the Erweckung, or Awakening.Gritsch, Eric W. A History of Lutheranism. Minneapolis: Fortress Press, 2002. p. 180. In 1806, Napoleon's invasion of Germany promoted Rationalism and angered German Lutherans, stirring up a desire among the people to preserve Luther's theology from the Rationalist threat. Those associated with this Awakening held that reason was insufficient and pointed out the importance of emotional religious experiences.Armin Sierszyn: 2000 Jahre Kirchengeschichte, Book.4, Die Neuzeit, p. 155Suelflow, Roy A. Walking With Wise Men. Milwaukee: South Wisconsin District (LCMS), 1967. p. 10Small groups sprang up, often in universities, which devoted themselves to Bible study, reading devotional writings, and revival meetings. Although the beginning of this Awakening tended heavily toward Romanticism, patriotism, and experience, the emphasis of the Awakening shifted around 1830 to restoring the traditional liturgy, doctrine, and confessions of the Lutheran church in the Neo-Lutheran movement.This Awakening swept through all of Scandinavia though not Iceland.Latourette, Kenneth Scott. Christianity in a Revolutionary Age, Volume II, The Nineteenth Century in Europe. Westport, Connecticut: Greenwood Press. p. 165. It developed from both German Neo-Lutheranism and Pietism. Danish pastor and philosopher N. F. S. Grundtvig reshaped church life throughout Denmark through a reform movement beginning in 1830. He also wrote about 1,500 hymns, including God's Word Is Our Great Heritage.Gritsch, Eric W. A History of Lutheranism. Minneapolis: Fortress Press, 2002. p. 182.In Norway, Hans Nielsen Hauge, a lay street preacher, emphasized spiritual discipline and sparked the Haugean movement,Gritsch, Eric W. A History of Lutheranism. Minneapolis: Fortress Press, 2002. p. 183. which was followed by the Johnsonian Awakening within the state-church.Building God’s Kingdom: Norwegian Missionaries in Highland Madagascar 1866–1903 by Karina Hestad Skeie, p. 22 The Awakening drove the growth of foreign missions in Norway to non-Christians to a new height, which has never been reached since. In Sweden, Lars Levi Læstadius began the Laestadian movement that emphasized moral reform. In Finland, a farmer, Paavo Ruotsalainen, began the Finnish Awakening when he took to preaching about repentance and prayer.(File:Olbers.jpg|thumb|left|The Olbers, one of the ships that carried Old Lutherans to the Western Hemisphere.)In 1817, Frederick William III of Prussia ordered the Lutheran and Reformed churches in his territory to unite, forming the Prussian Union of Churches. The unification of the two branches of German Protestantism sparked the Schism of the Old Lutherans. Many Lutherans, called "Old Lutherans", chose to leave the state churches despite imprisonment and military force. Some formed independent church bodies, or "free churches", at home while others left for the United States, Canada and Australia. A similar legislated merger in Silesia prompted thousands to join the Old Lutheran movement. The dispute over ecumenism overshadowed other controversies within German Lutheranism.BOOK, 1974, Lutheran Churches, Benton, William, William Benton (senator), Encyclopædia Britannica, 15, Chicago, Encyclopædia Britannica, Inc., 11, 198, 978-0-85229-290-7, Despite political meddling in church life, local and national leaders sought to restore and renew Christianity. Neo-Lutheran Johann Konrad Wilhelm Löhe and Old Lutheran free church leader Friedrich August BrünnChristian Cyclopedia article on Brünn both sent young men overseas to serve as pastors to German Americans, while the Inner Mission focused on renewing the situation home.Gritsch, Eric W. A History of Lutheranism. Minneapolis: Fortress Press, 2002. p. 184. Johann Gottfried Herder, superintendent at Weimar and part of the Inner Mission movement, joined with the Romantic movement with his quest to preserve human emotion and experience from Rationalism.Gritsch, Eric W. A History of Lutheranism. Minneapolis: Fortress Press, 2002. p. 187.Ernst Wilhelm Hengstenberg, though raised Reformed, became convinced of the truth of historic Lutheranism as a young man.Latourette, Kenneth Scott. Christianity in a Revolutionary Age, Volume II, The Nineteenth Century in Europe. Westport, Connecticut: Greenwood Press, 1959, p. 21. He led the Neo-Lutheran Repristination School of theology, which advocated a return to the orthodox theologians of the 17th century and opposed modern Bible scholarship.ENCYCLOPEDIA, Repristination Theology, Encyclopædia Britannica, 6 Apr 2010,weblink {{better source needed|date=March 2019}} As editor of the periodical Evangelische Kirchenzeitung, he developed it into a major support of Neo-Lutheran revival and used it to attack all forms of theological liberalism and rationalism. Although he received a large amount of slander and ridicule during his forty years at the head of revival, he never gave up his positions.The theological faculty at the University of Erlangen in Bavaria became another force for reform. There, professor Adolf von Harless, though previously an adherent of rationalism and German idealism, made Erlangen a magnet for revival oriented theologians.Latourette, Kenneth Scott. Christianity in a Revolutionary Age, Volume II, The Nineteenth Century in Europe. Westport, Connecticut: Greenwood Press. p. 22. Termed the Erlangen School of theology, they developed a new version of the Incarnation, which they felt emphasized the humanity of Jesus better than the ecumenical creeds.Nichols, James Hastings. History of Christianity 1650–1950: Secularization of the West. New York, Ronald Press, 1956, p. 175. As theologians, they used both modern historical critical and Hegelian philosophical methods instead of attempting to revive the orthodoxy of the 17th century.Gassmann, Günther, et al. Historical dictionary of Lutheranism. Augsburg Fortress, Lanham, Maryland: Scarecrow Press, 2001. p. 32.Friedrich Julius Stahl led the High Church Lutherans. Though raised a Jew, he was baptized as a Christian at the age of 19 through the influence of the Lutheran school he attended. As the leader of a neofeudal Prussian political party, he campaigned for the divine right of kings, the power of the nobility, and episcopal polity for the church. Along with Theodor Kliefoth and August Friedrich Christian Vilmar, he promoted agreement with the Roman Catholic Church with regard to the authority of the institutional church, ex opere operato effectiveness of the sacraments, and the divine authority of clergy. Unlike Catholics, however, they also urged complete agreement with the Book of Concord.File:Konfirmaatio Aholansaari 2009.JPG|thumb|Representing the continuation of the Finnish Awakening to the present, youth are confirmed at the site of alt=The Neo-Lutheran movement managed to slow secularism and counter atheistic Marxism, but it did not fully succeed in Europe. It partly succeeded in continuing the Pietist movement's drive to right social wrongs and focus on individual conversion. The Neo-Lutheran call to renewal failed to achieve widespread popular acceptance because it both began and continued with a lofty, idealistic Romanticism that did not connect with an increasingly industrialized and secularized Europe.Gritsch, Eric W. A History of Lutheranism. Minneapolis: Fortress Press, 2002. p. 188. At best, the work of local leaders resulted in specific areas with vibrant spiritual renewal, but people in Lutheran areas overall continued to become increasingly distant from church life. Additionally, the revival movements were divided by philosophical traditions. The Repristination school and Old Lutherans tended towards Kantianism, while the Erlangen school promoted a conservative Hegelian perspective. By 1969, Manfried Kober complained that "unbelief is rampant" even within German Lutheran parishes.Detzler, Wayne A. The Changing Church in Europe. Grand Rapids: Zondervan, 1979. p. 17. Quotation from Manfred Kober, Theology in Germany, from the Reformation Review, April 1969.

Doctrine

Bible

File:Lutherbibel.jpg|thumb|right|upright=1.0|Luther's translation of the Bible, from 1534]]File:Lucas Cranach (I) - The Law and the Gospel.jpg|thumb|upright=1.0|Moses and Elijah point the sinner looking for God's salvation to the cross to find it (Theology of the CrossTheology of the CrossTraditionally, Lutherans hold the Bible of the Old and New Testaments to be the only divinely inspired book, the only source of divinely revealed knowledge, and the only norm for Christian teaching.For the traditional Lutheran view of the Bible, see BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 3ff, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7,weblink" title="web.archive.org/web/20060712193848weblink">weblink 12 July 2006, yes, . For an overview of the doctrine of verbal inspiration in Lutheranism, see Inspiration, Doctrine of in the Christian Cyclopedia. 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, efficacy, and sufficiency.BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 7ff, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7,weblink" title="web.archive.org/web/20060712193848weblink">weblink 12 July 2006, yes, , BOOK, Engelder, Theodore E.W.,weblink Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture, 29, Saint Louis, MO, Concordia Publishing House, 1934, The authority of the Scriptures has been challenged during the history of Lutheranism. Martin Luther taught that the Bible was the written Word of God, and the only reliable guide for faith and practice. He held that every passage of Scripture has one straightforward meaning, the literal sense as interpreted by other Scripture.Braaten, Carl E. (1983). Principles of Lutheran Theology. Philadelphia: Fortress Press, p. 9 These teachings were accepted during the orthodox Lutheranism of the 17th century.Preus, Robert. The Inspiration of Scripture: A Study of the Theology of the 17th Century Lutheran Dogmaticians. London: Oliver and Boyd, 1957. p. 39. During the 18th century, Rationalism advocated reason rather than the authority of the Bible as the final source of knowledge, but most of the laity did not accept this Rationalist position.BOOK, 1978, Lutheran Churches, Benton, William, William Benton (senator), Encyclopædia Britannica, 15, Chicago, Encyclopædia Britannica, Inc., 11, 197–98, 978-0-85229-290-7, In the 19th century, a confessional revival re-emphasized 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. The 2008 U.S. Religious Landscape Survey conducted by the Pew Research Center surveyed 1,926 adults in the United States that self-identified as Lutheran. The study found that 30% believed that the Bible was the Word of God and was to be taken literally word for word. 40% held that the Bible was the Word of God, but was not literally true word for word or were unsure if it was literally true word for word. 23% said the Bible was written by men and not the Word of God. 7% did not know, were not sure, or had other positions.U.S. Religious Landscape Survey: Religious Beliefs and Practices, Diverse and Politically Relevant. Washington D.C.: Pew Forum on Religion and Public Life. June 2008. p. 127. Accessed online on 27 September 2009 at weblink.

Inspiration

Although many Lutherans today hold less specific views of inspiration, historically, Lutherans affirm that the Bible does not merely contain the Word of God, but every word of it is, because of plenary, verbal inspiration, the direct, immediate word of God.BOOK, Engelder, Theodore E.W.,weblink Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture, 26, Saint Louis, MO, Concordia Publishing House, 1934, The Apology of the Augsburg Confession identifies Holy Scripture with the Word of God"God's Word, or Holy Scripture" from the Apology of the Augsburg Confession, Article II, of Original Sin and calls the Holy Spirit the author of the Bible."the Scripture of the Holy Ghost." Apology to the Augsburg Confession, Preface, 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."WEB,weblink The Solid Declaration of the Formula of Concord, 5 March 2015, The apocryphal books were not written by the prophets nor by inspiration; they contain errorsDivination: Tobit 6:17, Prayer to the dead: 2 Macc. 12:42, Suicide: 2 Macc. 14:41–46, and were never included in the Judean Canon that Jesus used;See Bible, Canon in the Christian Cyclopedia {{webarchive|url=https://web.archive.org/web/20091020002841weblink |date=20 October 2009 }} therefore they are not a part of Holy Scripture.BOOK, Engelder, Theodore E.W.,weblink Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture, 27, Saint Louis, MO, Concordia Publishing House, 1934, 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. A mistranslation is not God's word, and no human authority can invest it with divine authority.

Clarity

Historically, Lutherans understand the Bible to present all doctrines and commands of the Christian faith clearly.{{bibleverse||Psalm|19:8|50}}, {{bibleverse||Psalm|119:105|50}}, {{bibleverse||Psalm|119:130|50}}, {{bibleverse|2|Timothy|3:15|50}}, {{bibleverse||Deuteronomy|30:11|50}}, {{bibleverse|2|Peter|1:19|31}}, {{bibleverse||Ephesians|3:3–4|31}}, {{bibleverse||John|8:31–32|31}}, {{bibleverse|2|Corinthians|4:3–4|31}}, {{bibleverse||John|8:43–47|31}}, {{bibleverse|2|Peter|3:15–16|31}}, BOOK, Engelder, Theodore E.W.,weblink Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture, 29, Saint Louis, MO, Concordia Publishing House, 1934, , BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 11–12, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7,weblink" title="web.archive.org/web/20060712193848weblink">weblink 12 July 2006, yes, In addition, Lutherans believe that God's Word is freely accessible to every reader or hearer of ordinary intelligence, without requiring any special education.BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 11, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7,weblink" title="web.archive.org/web/20060712193848weblink">weblink 12 July 2006, yes, , BOOK, Engelder, Theodore E.W.,weblink Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture, 28, Saint Louis, MO, Concordia Publishing House, 1934, A Lutheran must understand the language that scriptures are presented in, and should not be so preoccupied by error so as to prevent understanding.BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 11, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7,weblink" title="web.archive.org/web/20060712193848weblink">weblink 12 July 2006, yes, As a result of this, Lutherans do not believe there is a need to wait for any clergy, pope, scholar, or ecumenical council to explain the real meaning of any part of the Bible.BOOK, Engelder, Theodore E.W.,weblink Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture, 28, Saint Louis, MO, Concordia Publishing House, 1934,

Efficacy

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.{{bibleverse||Romans|1:16|50}}, {{bibleverse|1|Thessalonians|2:13|50}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 11, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7,weblink" title="web.archive.org/web/20060712193848weblink">weblink 12 July 2006, yes, , BOOK, Engelder, Theodore E.W.,weblink Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture, 27, Saint Louis, MO, Concordia Publishing House, 1934, 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.{{bibleverse||Romans|1:16|50}}, {{bibleverse|1|Thessalonians|1:5|50}}, {{bibleverse||Psalm|119:105|50}}, {{bibleverse|2|Peter|1:19|50}}, {{bibleverse|2|Timothy|1:16–17|31}},{{bibleverse||Ephesians|3:3–4|50}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 11–12, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7,weblink" title="web.archive.org/web/20060712193848weblink">weblink 12 July 2006, yes, , BOOK, Engelder, Theodore E.W.,weblink Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture, 28, Saint Louis, MO, Concordia Publishing House, 1934, Scripture does not compel a mere intellectual assent to its doctrine, resting on logical argumentation, but rather it creates the living agreement of faith.{{bibleverse||John|6:63|31}}, {{bibleverse||Revelation|1:3|31}}, {{bibleverse||Ephesians|3:3–4|31}}, {{bibleverse||John|7:17|31}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 12, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7,weblink" title="web.archive.org/web/20060712193848weblink">weblink 12 July 2006, yes, , BOOK, Engelder, Theodore E.W.,weblink Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture, 28, Saint Louis, MO, Concordia Publishing House, 1934, 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."WEB,weblink Smalcald Articles – Book of Concord, 5 March 2015,

Sufficiency

File:Cranach Gesetz und Gnade Gotha.jpg|thumb|upright=1.0|Law and Grace, by alt=Lutherans are confident that the Bible contains everything that one needs to know in order to obtain salvation and to live a Christian life.{{bibleverse|2|Timothy|3:15–17|31}}, {{bibleverse||John|5:39|31}}, {{bibleverse||John|17:20|31}}, {{bibleverse||Psalm|19:7–8|31}}, BOOK, Engelder, Theodore E.W.,weblink Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture, 28, Saint Louis, MO, Concordia Publishing House, 1934, 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.{{bibleverse||Isaiah|8:20|50}}, {{bibleverse||Luke|16:29–31|50}}, {{bibleverse|2|Timothy|3:16–17|31}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 13, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7, yes,weblink" title="web.archive.org/web/20070807135035weblink">weblink 7 August 2007, dmy-all, , BOOK, Engelder, Theodore E.W.,weblink Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture, 28, Saint Louis, MO, Concordia Publishing House, 1934,

Law and Gospel

Lutherans understand the Bible as containing two distinct types of content, termed Law and Gospel (or Law and Promises).WEB,weblink Defense of the Augsburg Confession – Book of Concord, 5 March 2015, Properly distinguishing between Law and Gospel prevents the obscuring of the Gospel teaching of justification by grace through faith alone.Walther, C. F. W. The Proper Distinction Between Law and Gospel. W. H. T. Dau, trans. St. Louis: Concordia Publishing House, 1929.

The Lutheran Confessions

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.File:Bookofconcord.jpg|thumb|left|Title Page from the 1580 Dresden Book of ConcordBook of ConcordThe 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.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 {{webarchive|url=https://web.archive.org/web/20100707192443weblink |date=7 July 2010 }} by Seth Erlandsson 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.In addition, Lutherans accept the teachings of the first seven ecumenical councils of the Christian Church.BOOK, The Ecumenical Councils and Authority in and of the Church, 10 July 1993, The Lutheran World Federation,weblink The seven ecumenical councils of the early Church were assemblies of the bishops of the Church from all parts of the Roman Empire to clarify and express the apostolic faith. These councils are Nicaea (325 AD), Constantinople I (381), Ephesus (431), Chalcedon (451), Constantinople II (553), Constantinople III (680/81), and Nicaea II (787)... As Lutherans and Orthodox we affirm that the teachings of the ecumenical councils are authoritative for our churches....The Seventh Ecumenical Council, the Second Council of Nicaea in 787, which rejected iconoclasm and restored the veneration of icons in the churches, was not part of the tradition received by the Reformation. Lutherans, however, rejected the iconoclasm of the 16th century, and affirmed the distinction between adoration due to the Triune God alone and all other forms of veneration (CA 21). Through historical research this council has become better known. Nevertheless it does not have the same significance for Lutherans as it does for the Orthodox. Yet, Lutherans and Orthodox are in agreement that the Second Council of Nicaea confirms the christological teaching of the earlier councils and in setting forth the role of images (icons) in the lives of the faithful reaffirms the reality of the incarnation of the eternal Word of God, when it states: "The more frequently, Christ, Mary, the mother of God, and the saints are seen, the more are those who see them drawn to remember and long for those who serve as models, and to pay these icons the tribute of salutation and respectful veneration. Certainly this is not the full adoration in accordance with our faith, which is properly paid only to the divine nature, but it resembles that given to the figure of the honored and life-giving cross, and also to the holy books of the gospels and to other sacred objects" (Definition of the Second Council of Nicaea)., BOOK, Ecumenical Council, Titi Tudorancea Encyclopedia, 1991–2016,weblink The Lutheran World Federation, in ecumenical dialogues with the Ecumenical Patriarch of Constantinople has affirmed all of the first seven councils as ecumenical and authoritative., The Augsburg Confession teaches that "the faith as confessed by Luther and his followers is nothing new, but the true catholic faith, and that their churches represent the true catholic or universal church".MAGAZINE, Luther's Catholic Reformation, Ludwig, Alan, 12 September 2016, The Lutheran Witness, English, When the Lutherans presented the Augsburg Confession before Emperor Charles V in 1530, they carefully showed that each article of faith and practice was true first of all to Holy Scripture, and then also to the teaching of the church fathers and the councils and even the canon law of the Church of Rome. They boldly claim, "This is about the Sum of our Doctrine, in which, as can be seen, there is nothing that varies from the Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers" (AC XXI Conclusion 1). The underlying thesis of the Augsburg Confession is that the faith as confessed by Luther and his followers is nothing new, but the true catholic faith, and that their churches represent the true catholic or universal church. In fact, it is actually the Church of Rome that has departed from the ancient faith and practice of the catholic church (see AC XXIII 13, XXVIII 72 and other places)., When the Lutherans presented the Augsburg Confession to Charles V, Holy Roman Emperor, they explained "that each article of faith and practice was true first of all to Holy Scripture, and then also to the teaching of the church fathers and the councils."

Justification

(File:Lucas Cranach d. Ä. - The Lamentation of Christ - The Schleißheim Crucifixion - Alte Pinakothek.jpg|thumb|upright=0.7|Lutherans believe that whoever has faith in Jesus alone will receive salvation from the grace of God and will enter eternity in heaven instead of eternity in hell after death or at the second coming of Jesus.|alt=)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), on the basis of Scripture alone (Sola Scriptura). 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.Paul R. Sponheim, "The Origin of Sin", in Christian Dogmatics, Carl E. Braaten and Robert W. Jenson, eds. (Philadelphia: Fortress Press, 1984), 385–407.Francis Pieper, "Definition of Original Sin", in Christian Dogmatics (St. Louis: Concordia Publishing House, 1953), 1:538. Consequently, people are saddled with original sin, born sinful and unable to avoid committing sinful acts.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. For Lutherans, original sin is the "chief sin, a root and fountainhead of all actual sins."Formula of Concord, Original Sin.Lutherans teach that sinners, while capable of doing works that are outwardly "good", are not capable of doing works that satisfy God's justice.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. 639–652, "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". Every human thought and deed is infected with sin and sinful motives.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. 388–390, Part IX The Specific Doctrines Of The Conservative Reformation: Original Sin, Thesis VII The Results, Section ii Positive. Because of this, all humanity deserves eternal damnation in hell.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" 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.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.To this end, "God sent his Son Jesus Christ, our Lord, into the world to redeem and deliver us from the power of the devil, and to bring us to Himself, and to govern us as a King of righteousness, life, and salvation against sin, death, and an evil conscience," as Luther's Large Catechism explains.Triglot Concordia: The Symbolical Books of the Ev. Lutheran Church. St. Louis: Concordia, 1921. Large Catechism, The Lord's Prayer, The Second Petition, Par. 51. Because of this, 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.Gal. 3:13, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. p. 43, Part X. "Saving Grace", paragraph 54. 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.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. Christ, because he was entirely obedient to the law with respect to both his human and divine natures, "is a perfect satisfaction and reconciliation of the human race," as the Formula of Concord asserts, and proceeds to summarize:Solid Declaration of the Formula of Concord, Article III, "Concerning the Righteousness of Faith before God". par. 57–58. trans. Kolb, R., Wengert, T., and Arand, C. Minneapolis: Augsburg Fortress, 2000.[Christ] submitted to the law for us, bore our sin, and in going to his Father performed complete and perfect obedience for us poor sinners, from his holy birth to his death. Thereby he covered all our disobedience, which is embedded in our nature and in its thoughts, words, and deeds, so that this disobedience is not reckoned to us as condemnation but is pardoned and forgiven by sheer grace, because of Christ alone.Lutherans believe that individuals receive this gift of salvation through faith alone.WEB,weblink Augsburg Confession – Book of Concord, 5 March 2015, Saving faith is the knowledge of,{{bibleverse||John|17:3|31}}, {{bibleverse||Luke|1:77|31}},{{bibleverse||Galatians|4:9|31}}, {{bibleverse||Philippians|3:8|31}}, and {{bibleverse|1|Timothy|2:4|31}} refer to faith in terms of knowledge. acceptance of,{{bibleverse||John|5:46|31}} refers to acceptance of the truth of Christ's teaching, while {{bibleverse||John|3:36|31}} notes the rejection of his teaching. and trust{{bibleverse||John|3:16,36|50}}, {{bibleverse||Galatians|2:16|31}}, {{bibleverse||Romans|4:20–25|31}}, {{bibleverse|2|Timothy|1:12|31}} speak of trust, confidence, and belief in Christ. {{bibleverse||John|3:18|31}} notes belief in the name of Christ, and {{bibleverse||Mark|1:15}} notes belief in the gospel. in the promise of the Gospel.Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 54–55, Part XIV. "Sin" Even faith itself is seen as a gift of God, created in the hearts of ChristiansPs. 51:10, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934, p. 57 Part XV. "Conversion", paragraph 78. by the work of the Holy Spirit through the WordJohn 17:20, Rom. 10:17, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934, p. 101 Part XXV. "The Church", paragraph 141. and Baptism.Titus 3:5, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934, p. 87 Part XXIII. "Baptism", paragraph 118. Faith receives the gift of salvation rather than causes salvation.Eph. 2:8, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934, p. 57 Part XV. "Conversion", paragraph 78. Thus, Lutherans reject the "decision theology" which is common among modern evangelicals.Since the term grace has been defined differently by other Christian church bodies (e.g. Roman CatholicismThe Roman Catholic Catechism, part 3, section 1, chapter 3, article 2, II, paragraphs 2000 and 2001; downloaded February 18, 2017; defines grace as something which brings about a change in us, such that we cooperate in justification and act without sin (i.e. sanctified).) it is important to note that Lutheranism defines grace as entirely limited to God's gifts to us. Justification comes as a pure gift, not something we merit by changed behavior or in which we cooperate. Grace is not about our response to God's gifts, but only His gifts.

Trinity

File:Shield-Trinity-Scutum-Fidei-English.svg|thumb|right|upright=0.8|Lutherans believe in the TrinityTrinityLutherans are s:Augsburg Confession#Article I: Of God.|Trinitarian]]. Lutherans reject the idea that the Father and s:Augsburg Confession#Article are merely faces of the same person, stating that both the Old Testament and the New Testament show them to be two distinct persons.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". Lutherans believe the Holy Spirit proceeds from both the Father and the Son.The Nicene Creed and the Filioque: A Lutheran Approach by Rev. David Webber for more information In the words of 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."Athanasian Creed – for an older Trinitarian Creed used by Lutherans, see the Nicene Creed: the version in Evangelical Lutheran Worship (2006) of the Evangelical Lutheran Church in America (ELCA) and the Evangelical Lutheran Church in Canada (ELCIC) is the 1988 ecumenical (ELLC) version. But the version in both "Lutheran Service Book" (2006) of the Lutheran Church–Missouri Synod (LCMS) and the Lutheran Church Canada (LCC) is that of the 1662 Book of Common Prayer with modernized spelling of the words "catholic" and "apostolic", with changes in capitalization of these and other words, and with "Holy Spirit" in place of "Holy Ghost".

Two natures of Christ

Lutherans believe Jesus is the Christ, the savior promised in the Old Testament. They believe he is both by nature God and by nature man in one person, as they confess in Luther's s:Luther's Small Catechism#II. THE CREED,|Small Catechism]] that he is "true God begotten of the Father from eternity and also true man born of the Virgin Mary".Luther's Small Catechism, The Apostles' Creed, Second Article,BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 100ff, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7,weblink" title="web.archive.org/web/20060712194230weblink">weblink 12 July 2006, yes, The Augsburg Confession explains:Augsburg confession, Article III. Retrieved 17 April 2010.[T]he Son of God, did assume the human nature in the 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 buried, 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.

Sacraments

(File:ArticleXIOfConfession.JPG|thumb|upright=0.7|A.C. Article IX: Of Confession"Private Absolution ought to be retained in the churches, although in confession an enumeration of all sins is not necessary." Article XI: Of Confession)Lutherans hold that sacraments are sacred acts of divine institution.{{bibleverse||Matthew|28:19|50}}, {{bibleverse|1|Corinthians|11:23–25|50}}, {{bibleverse||Matthew|26:26–28|50}}, {{bibleverse||Mark|14:22–24|50}}, {{bibleverse||Luke|22:19–20|50}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 161, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7, Whenever they are properly administered by the use of the physical component commanded by God{{bibleverse||Ephesians|5:27|50}}, {{bibleverse||John|3:5|50}}, {{bibleverse||John|3:23|50}}, {{bibleverse|1|Corinthians|10:16|50}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 161, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7, along with the divine words of institution,{{bibleverse||Ephesians|5:26|50}}, {{bibleverse|1|Corinthians|10:16|50}}, {{bibleverse|1|Corinthians|11:24–25|50}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 161, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7, God is, in a way specific to each sacrament, present with the Word and physical component.{{bibleverse||Matthew|3:16–17|50}}, {{bibleverse||John|3:5|50}}, {{bibleverse|1|Corinthians|11:19|50}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 161, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7, He earnestly offers to all who receive the sacrament{{bibleverse||Luke|7:30|50}}, {{bibleverse||Luke|22:19–20|50}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 162, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7, forgiveness of sins{{bibleverse||Acts|21:16|50}}, {{bibleverse||Acts|2:38|50}}, {{bibleverse||Luke|3:3|50}}, {{bibleverse||Ephesians|5:26|50}}, {{bibleverse|1|Peter|3:21|50}}, {{bibleverse||Galatians|3:26–27|50}}, {{bibleverse||Matthew|26:28|50}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 163, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7, and eternal salvation.{{bibleverse|1|Peter|3:21|50}}, {{bibleverse||Titus|3:5|50}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 163, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7, He also works in the recipients to get them to accept these blessings and to increase the assurance of their possession.{{bibleverse||Titus|3:5|50}}, {{bibleverse||John|3:5|50}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 163, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7, Lutherans are not dogmatic about the number of the sacraments.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). In line with Luther's initial statement in his Large Catechism some speak of only two sacraments,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). Baptism and Holy Communion, although later in the same work he calls Confession and AbsolutionJohn 20:23, and Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 112–113, Part XXVI "The Ministry", paragraph 156. "the third sacrament."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). The definition of sacrament in the Apology of the Augsburg Confession lists Absolution as one of them.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 With the exception of Laestadian Lutherans, Private Confession is not practiced among Lutherans as often as in the Catholic Church. Rather, it is expected before receiving the Eucharist for the first time.Apology of the Augsburg Confession, article 24, paragraph 1. Retrieved 16 April 2010. Some churches also allow for individual absolution on Saturdays before the Eucharistic service.BOOK, Kolb, Robert, Lutheran Ecclesiastical Culture: 1550 – 1675, 2008, Brill Publishers, English, 9789004166417, 282, The North German church ordinances of the late 16th century all include a description of private confession and absolution, which normally took place at the conclusion of Saturday afternoon vespers, and was a requirement for all who desired to commune the following day., A general confession and absolution (known as the Penitential Rite) is proclaimed in the Eucharistic liturgy.

Baptism

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Lutherans practice infant baptismThis picture is cropped from c:File:Melanchthon-tauft.jpg
alt=Lutherans hold that Baptism is a saving work of God,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. mandated and instituted by Jesus Christ.Martin Luther, Small Catechism 4 Baptism is a "means of grace" through which God creates and strengthens "saving faith" as the "washing of regeneration"{{bibleverse||Titus|3:5|KJV}} in which infants and adults are reborn.{{bibleverse||John|3:3–7|KJV}} 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.WEB,weblink Baptism and Its Purpose, Lutheran Church–Missouri Synod, 24 February 2009, yes,weblink" title="web.archive.org/web/20090206220443weblink">weblink 6 February 2009, It is faith alone that receives these divine gifts, so 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."BOOK, Martin, Luther, Martin Luther, The Sacrament of Holy Baptism,weblink Luther's Small Catechism, 2009, 1529, 978-0-89279-043-2, Luther's Small Catechism, Lutherans hold fast to the Scripture cited in 1 Peter 3:21, "Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ."1 Peter 3:21 Therefore, Lutherans administer Baptism to both infantsMat. 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. and adults.1 Cor. 1:14, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. p. 90, Part XXIII. "Baptism", paragraph 122. 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.BOOK, Martin, Luther, Martin Luther, Of Infant Baptism,weblink 2009, 1529, Luther's Large Catechism, 978-1-4264-3861-5, Luther's Large Catechism, Luther's Large Catechism – Holy BaptismWEB,weblink Augsburg Confession – Book of Concord, 5 March 2015,

Eucharist

File:JohntheSteadfast.JPG|thumb|upright=0.7|Luther communing John the Steadfast ]]Lutherans hold that within the Eucharist, also referred to as the Sacrament of the Altar, the Mass, or the Lord's Supper, the true body and blood of Christ are truly present "in, with, and under the forms" of the consecrated bread and wine for all those who eat and drink it,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. a doctrine that the Formula of Concord calls the sacramental union.The Solid Declaration of the Formula of Concord, Article 8, The Holy Supper

Confession

Many Lutherans receive the sacrament of penance before receiving the Eucharist.BOOK, Richard, James William, The Confessional History of the Lutheran Church, 1909, Lutheran Publication Society, English, 113, In the Luthearn Church, private confession was at first voluntary. Later, in portions of the Lutheran Church, it was made obligatory, as a test of orthodoxy, and as a preparation of the Lord's Supper., Prior to going to Confessing and receiving Absolution, the faithful are expected to examine their lives in light of the s:Luther's Small Catechism#I. THE TEN COMMANDMENTS,|Ten Commandments]]. An s:Luther's Small Catechism#V. HOW THE UNLEARNED SHOULD BE TAUGHT TO CONFESS.|order of Confession and Absolution]] is contained in the Small Catechism, as well as in liturgical books. Lutherans typically kneel at the communion rails to confess their sins, while the confessor listens and then offers absolution while laying their stole on the penitent's head.BOOK, Wendel, David M., Manual for the Recovery of a Parish Practice of Individual Confession and Absolution,weblink 1997, The Society of the Holy Trinity, 2, 7, 8, 11, Clergy are prohibited from revealing anything said during private Confession and Absolution per the Seal of the Confessional, and face excommunication if it is violated. Apart from this, Laestadian Lutherans have a practice of lay confession.BOOK, Granquist, Mark A., Scandinavian Pietists: Spiritual Writings from 19th-Century Norway, Denmark, Sweden, and Finland, 2015, Paulist Press, English, 9781587684982, 34, Initially, Laestadius exercised his ministry mainly among the indigenous Sami (Lapp) people, but his influence soon spread into areasa of northern Finland, and the Laestadian (or Apostolic Lutheran) movement became predominantly Finnish. Even though he was a university-trained pastor and scientist (he was a renowned botanist), his powerful preaching and spiritual example ignited a lay-awakening movement in the north, a movement that is known for its distinctive religious practices, including lay confession and absolution.,

Conversion

In Lutheranism, conversion or regeneration in the strict sense of the term is the work of divine grace and power by which man, born of the flesh, and s:Augsburg Confession#Article to think, to will, or to do any good thing, and dead in sin is, through the gospel and holy baptism, taken from a state of sin and spiritual death under God's wrath into a state of spiritual life of faith and grace, rendered able to will and to do what is spiritually good and, especially, made to trust in the benefits of the redemption which is in Christ Jesus.Augustus Lawrence Graebner, Lutheran Cyclopedia p. 136, "Conversion"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."WEB,weblink Augsburg Confession – Book of Concord, 5 March 2015,

Predestination

File:AugsburgConfessionArticle18FreeWill.jpg|thumb|upright=0.7|s:Augsburg Confession#Article XV ]]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.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. 409–453, "Seventh Topic, Concerning Free Will: From the Decree of the Sixth Session of the Council of Trent". Lutherans believe that although humans have free will concerning civil righteousness, they cannot work spiritual righteousness in the heart without the presence and aid of the Holy Spirit.Augsburg Confession, Article 18, Of Free Will.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. 585–589, 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. 124–128, Part XXXI. "The Election of Grace", paragraph 176. Lutherans believe Christians are "saved";2 Thess. 2:13, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 589–93, 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. 127–128, Part XXXI. "The Election of Grace", paragraph 180. that all who trust in Christ alone and his promises can be certain of their salvation.Rom. 8:33, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 127–128, 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.According to Lutheranism, the central final hope of the Christian is "the resurrection of the body and the life everlasting" as confessed in the s:Luther's Small Catechism#II. THE CREED,|Apostles' Creed]] rather than predestination. Lutherans disagree with those who make predestination—rather than Christ's suffering, death, and resurrection—the source of salvation. Unlike some Calvinists, Lutherans do not believe in a predestination to damnation,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. 124–128. usually referencing "God our Savior, who desires all people to be saved and to come to the knowledge of the truth"{{bibleverse|1|Timothy|2:3–4|31}} as contrary evidence to such a claim. Instead, Lutherans teach eternal damnation is a result of the unbeliever's sins, rejection of the forgiveness of sins, and unbelief.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. 135–136, Part XXXIX. "Eternal Death", paragraph 196.

Divine providence

According to Lutherans, God preserves his creation, cooperates with everything that happens, and guides the universe.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. 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.Mueller, Steven P.,Called to Believe, Teach, and Confess. Wipf and Stock. 2005. pp. 122–123. Lutherans believe everything exists for the sake of the Christian Church, and that God guides everything for its welfare and growth.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 {{webarchive|url=https://web.archive.org/web/20100707130929weblink |date=7 July 2010 }} by Markus O. KoepsellThe s:Luther's Small Catechism#II. THE CREED,|explanation]] of the Apostles' Creed given in the Small Catechism declares that everything good that people have is given and preserved by God, either directly or through other people or things.WEB,weblink The Small Catechism, 5 March 2015, Of the services others provide us through family, government, and work, "we receive these blessings not from them, but, through them, from God."Luther's Large Catechism, First Commandment Since God uses everyone's useful tasks for good, people should not look 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.(File:Der breite und der schmale Weg 2008.jpg|thumb|left|upright|The Broad and the Narrow Way, a popular German Pietist painting, 1866)

Good works

Lutherans believe that s:Augsburg Confession#Article are the fruit of faith,John 15:5, Tit. 2:14, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 62–63, Part XV. "Conversion", paragraph 88 The New Obedience Is The Fruit Of Conversion, The Product Of Faith. always and in every instance.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. 313–314, 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. Good works have their origin in God,Phil 2:13, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. p. 74, Part XIX. "Preservation in Faith", paragraph 102. not in the fallen human heart or in human striving;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". their absence would demonstrate that faith, too, is absent.WEB,weblink Mat. 7:15–16; NIV – True and False Prophets, Bible Gateway, 5 March 2015, Lutherans do not believe that good works are a factor in obtaining salvation; they believe that we are saved by the grace of God—based on the merit of Christ in his suffering and death—and faith in the Triune God. Good works are the natural result of faith, not the cause of salvation. Although Christians are no longer compelled to keep God's law, they freely and willingly serve God and their neighbors.Albrecht Beutel, "Luther's Life", tr. Katharina Gustavs, in The Cambridge Companion to Martin Luther, ed. Donald K. McKim (New York: Cambridge University Press, 2003), 11.(File:Die-Auferstahung-Christi 15.jpg|thumb|upright|"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."—Lutherquoted in Scaer, David. Luther's Concept of the Resurrection Concordia Theological Quarterly 47(3){{webarchive|url=https://web.archive.org/web/20080704133544weblink |date=4 July 2008 }} p. 219)

Judgment and eternal life

Lutherans do not believe in any sort of earthly millennial kingdom of Christ either before or after his second coming on the last day.WEB,weblink Joh 18:36; ESV – Jesus answered, My kingdom is not of..., Bible Gateway, 5 March 2015, Lutherans teach that, at death, the souls of Christians are immediately taken into the presence of Jesus,Luke 23:42–43, 2 Cor. 5:8, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. p. 130, Part XXXIV. "The State of the Soul in the Interval Between Death and the Resurrection", paragraph 185. where they await the s:Augsburg Confession#Article X of Jesus on the last day.1 Cor. 15:22–24, Francis Pieper, Christian Dogmatics, 505–515; Heinrich Schmid, The Doctrinal Theology of the Evangelical Lutheran Church, 624–32; John Mueller, Christian Dogmatics, 616–619 On the last day,{{bibleverse||John|6:40|31}}, {{bibleverse||John|6:54|31}} all the bodies of the dead will be resurrected.{{bibleverse||John|5:21|31}}, {{bibleverse||John|5:28–29|31}}, {{bibleverse||Matthew|25:32|31}}, {{bibleverse|2|Corinthians|5:10|31}}, {{bibleverse||Acts|24:15|31}}Their souls will then be reunited with the same bodies they had before dying.{{bibleverse||Romans|8:11|31}}, {{bibleverse||Philippians|3:21|31}}, {{bibleverse|2|Corinthians|5:10|31}}, {{bibleverse||Job|19:26|9}}, {{bibleverse|1|Corinthians|15:44|31}}, {{bibleverse|1|Corinthians|15:53|31}}, {{bibleverse||John|5:28|31}}, {{bibleverse||Revelation|20:12|31}} The bodies will then be changed, those of the wicked to a state of everlasting shame and torment,{{bibleverse||Daniel|12:2|31}}, {{bibleverse||Matthew|25:41–46|31}}, {{bibleverse||John|5:29|31}} those of the righteous to an everlasting state of celestial glory.{{bibleverse||Daniel|12:1–2|31}}, {{bibleverse||John|5:29|31}}, {{bibleverse|1|Corinthians|15:52|31}}, {{bibleverse|1|Corinthians|15:42–44|31}}, {{bibleverse|1|Corinthians|15:49–53|31}}, {{bibleverse||Philippians|3:21|31}}, {{bibleverse||Matthew|13:43|31}}, {{bibleverse||Revelation|7:16|31}} After the resurrection of all the dead,{{bibleverse||John|6:40|31}}, {{bibleverse||John|6:44|31}}, {{bibleverse||John|11:24|31}} and the change of those still living,{{bibleverse|1|Corinthians|15:51–52|31}}, {{bibleverse|1|Thessalonians|4:15–17|31}} all nations shall be gathered before Christ,{{bibleverse||Matthew|25:32|31}}, {{bibleverse||Romans|14:10|31}}, {{bibleverse||John|5:22|31}}, {{bibleverse||Acts|17:31|31}}, {{bibleverse||Revelation|1:7|31}} and he will separate the righteous from the wicked.{{bibleverse||Matthew|25:32|31}}, {{bibleverse||Mark|16:16|31}}Christ will publicly judge{{bibleverse|2|Corinthians|5:10|31}}, {{bibleverse|1|Corinthians|4:5|31}}, {{bibleverse||Romans|2:5|31}}, {{bibleverse||Romans|2:16|31}} all people by the testimony of their deeds,{{bibleverse||Romans|2:6|31}}, {{bibleverse|2|Corinthians|5:10|31}}, {{bibleverse||Matthew|25:35–36|31}}, {{bibleverse||Matthew|25:42–43|31}} the good works{{bibleverse||Isaiah|43:25|31}}, {{bibleverse||Ezekiel|18:22|31}}, {{bibleverse|1|John|2:28|31}} of the righteous in evidence of their faith,{{bibleverse||Matthew|25:34–35|31}}, {{bibleverse||John|3:16–18|31}}, {{bibleverse||John|3:36|31}}, {{bibleverse||Revelation|14:13|31}}, {{bibleverse||Galatians|5:6|31}}, {{bibleverse||John|13:35|31}} and the evil works of the wicked in evidence of their unbelief.{{bibleverse||Matthew|25:42|31}}, {{bibleverse||Matthew|7:17–18|31}}, {{bibleverse||John|3:18|31}}, {{bibleverse||John|3:36|31}} He will judge in righteousness{{bibleverse||Romans|2:5|31}}, {{bibleverse||Acts|17:31|31}}, {{bibleverse||Romans|2:16|31}} in the presence of all people and angels,{{bibleverse||Luke|9:26|31}}, {{bibleverse||Matthew|25:31–32|31}} and his final judgment will be just damnation to everlasting punishment for the wicked and a gracious gift of life everlasting to the righteous.{{bibleverse||Matthew|25:41|31}}, {{bibleverse||Matthew|25:34|31}}, {{bibleverse||Matthew|25:46|31}}, BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 233–8, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7,

Comparison among Protestants

{{Comparison among Protestants}}

Practices

File:EinFesteBurg.jpg|upright=1.0|right|thumb|Luther composed hymns and hymn tunes, including "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our GodA Mighty Fortress Is Our God

Liturgy

{{further|Lutheran art|Lutheran hymn|Lutheran chorale|Hymnody of continental Europe#Reformation}}Lutherans place great emphasis on a liturgical approach to worship services;McGrath, Alister, E. Christianity: An Introduction. 2nd ed. Malden, Massachusetts: Blackwell, 2006. p. 272. although there are substantial non-liturgical minorities, for example, the Haugean Lutherans from Norway. Martin Luther was a great fan of music, and this is why it forms a large part of Lutheran services; in particular, Luther admired the composers Josquin des Prez and Ludwig Senfl and wanted singing in the church to move away from the ars perfecta (Catholic Sacred Music of the late Renaissance) and towards singing as a Gemeinschaft (community).Taruskin, Richard. The Oxford History of Western Music – Volume I (Music in the Earliest Notations to the sixteenth century), pp. 753–758 (Oxford: Oxford University Press, 2010) Lutheran hymns are sometimes known as chorales. Lutheran hymnody is well known for its doctrinal, didactic, and musical richness. Most Lutheran churches are active musically with choirs, handbell choirs, children's choirs, and occasionally change ringing groups that ring bells in a bell tower. Johann Sebastian Bach, a devout Lutheran, composed music for the Lutheran church.File:Cropped Luckau Nikolaikirche Abendmahlsbild.jpg|thumb|left|Divine Service at the St. Nicholas church in LuckauLuckauLutherans also preserve a liturgical approach to the celebration of the Mass (or the Holy Eucharist/Communion), 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:[W]e do not abolish the Mass but religiously keep and defend it. Among us the Mass is celebrated every Lord's Day and on other s:Augsburg Confession#Article , 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.1Besides the Holy Communion (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 s:Luther's Small Catechism#HOW THE HEAD OF THE FAMILY Should Teach His Household to Bless Themselves in the Morning and in the Evening.|Morning and Evening Prayers]] from Luther's Small Catechism.See Luther's Small Catechism, Daily Prayers Meals are blessed with the Common table prayer, {{bibleverse||Psalm|145:15–16|31}}, or other prayers, and after eating the Lord is thanked, for example, with {{bibleverse||Psalm|136:1|9}}. 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.File:Ukrlckremenec.jpg|thumb|upright=0.7|right|Ukrainian Lutheran Church of the Cross of the Lord in Kremenets, which uses the Byzantine Rite ]]The predominant rite used by the Lutheran Churches is a Western one based on the Formula missae ("Form of the Mass") although other Lutheran liturgies are also in use, such as those used in the Byzantine Rite Lutheran Churches, such as the Ukrainian Lutheran Church and Evangelical Church of the Augsburg Confession in Slovenia.BOOK, Hämmerli, Maria, Mayer, Jean-François, Orthodox Identities in Western Europe: Migration, Settlement and Innovation, 23 May 2016, Routledge, English, 9781317084914, 13, Although Luther's Deutsche Messe was completely chanted except for the sermon, this is usually not the case today.In the 1970s, many Lutheran churches began holding contemporary worship services for the purpose of evangelistic 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 who preferred contemporary worship music. Today, few but 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.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. {{webarchive|url=https://web.archive.org/web/20060820204437weblink |date=20 August 2006 }}. In Finland, Lutherans have experimented with the {{illm|St Thomas Mass|fi|Tuomasmessu}} and Metal Mass in which traditional hymns are adapted to heavy metal. Some Laestadians enter a heavily emotional and ecstatic state during worship. The Lutheran World Federation, in its Nairobi Statement on Worship and Culture, recommended every effort be made to bring church services into a more sensitive position with regard to cultural context."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."NAIROBI STATEMENT ON WORSHIP AND CULTURE: Contemporary Challenges and Opportunities {{webarchive|url=https://web.archive.org/web/20070222182255weblink |date=22 February 2007 }}In 2006, both the Evangelical Lutheran Church in America (ELCA) and the Lutheran Church–Missouri Synod (LCMS), in cooperation with certain foreign English speaking church bodies within their respective fellowships, released new hymnals: Evangelical Lutheran Worship (ELCA) and Lutheran Service Book (LCMS). Along with these, the most widely used among English speaking congregations include: Evangelical Lutheran Hymnary (1996, Evangelical Lutheran Synod), The Lutheran Book of Worship (1978, Lutheran Council in the United States of America), Lutheran Worship (1982, LCMS), Christian Worship (1993, Wisconsin Evangelical Lutheran Synod), and The Lutheran Hymnal (1941, Evangelical Lutheran Synodical Conference of North America). In the Lutheran Church of 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 church bodies in Australia (which merged in 1966) used a bewildering variety of hymnals, usually in the German language. Spanish-speaking ELCA churches frequently use Libro de Liturgia y Cántico (1998, Augsburg Fortress) for services and hymns. For a more complete list, see List of English language Lutheran hymnals.

Missions

File:Narsapurlutheran.jpg|thumb|upright=0.7|Christ Lutheran Church, Narsapur in alt=Sizable Lutheran missions arose for the first time during the 19th century. Early missionary attempts during the century after the Reformation did not succeed. However, European traders brought Lutheranism to Africa beginning in the 17th century as they settled along the coasts. During the first half of the 19th century, missionary activity in Africa expanded, including preaching by missionaries, translation of the Bible, and education.Piepkorn, A.C. Profiles in Belief: Volume II, Protestant Denominations. San Francisco: Harper and Row, 1978. p. 31.Lutheranism came to India beginning with the work of Bartholomäus Ziegenbalg, where a community totaling several thousand developed, complete with their own translation of the Bible, catechism, their own hymnal, and system of Lutheran schools. In the 1840s, this church experienced a revival through the work of the Leipzig Mission, including Karl Graul.Piepkorn, A.C. , Profiles in Belief: Volume II, Protestant Denominations. San Francisco: Harper and Row, 1978. p. 32. After German missionaries were expelled in 1914, Lutherans in India became entirely autonomous, yet preserved their Lutheran character. In recent years India has relaxed its anti-religious conversion laws, allowing a resurgence in missionary work.In Latin America, missions began to serve European immigrants of Lutheran background, both those who spoke German and those who no longer did. These churches in turn began to evangelize those in their areas who were not of European background, including indigenous peoples.Piepkorn, A.C. , Profiles in Belief: Volume II, Protestant Denominations. San Francisco: Harper and Row, 1978. p. 35.In 1892, the first Lutheran missionaries reached Japan. Although work began slowly and a major setback occurred during the hardships of WWII.Piepkorn, A.C. , Profiles in Belief: Volume II, Protestant Denominations. San Francisco: Harper and Row, 1978. p. 33. Lutheranism there has survived and become self-sustaining.Piepkorn, A.C., Profiles in Belief: Volume II, Protestant Denominations. San Francisco: Harper and Row, 1978. p. 34. After missionaries to China, including those of the Lutheran Church of China, were expelled, they began ministry in Taiwan and Hong Kong, the latter which became a center of Lutheranism in Asia.The Lutheran Mission in New Guinea, though founded only in 1953, became the largest Lutheran mission in the world in only several decades. Through the work of native lay evangelists, many tribes of diverse languages were reached with the Gospel.Today the Lutheran World Federation operates Lutheran World Relief, a relief and development agency active in more than 50 countries.

Education

File:Resurrection Lutheran School Rochester MN WELS.jpg|thumb|right|Resurrection Lutheran School is a parochial school of the Wisconsin Evangelical Lutheran SynodWisconsin Evangelical Lutheran Synod s:Luther's Small Catechism/Preface|Catechism instruction]] is considered foundational in most Lutheran churches. Almost all maintain Sunday Schools, and some host or maintain Lutheran schools, at the preschool, elementary, middle, high school, folk high school, or university level. Lifelong study of the catechism is intended for all ages so that the abuses of the pre-Reformation Church will not recur.Preface to Luther's Large and preface to Luther's Small Catechism. Lutheran schools have always been a core aspect of Lutheran mission work, starting with Bartholomew Ziegenbalg and Heinrich Putschasu, who began work in India in year 1706.Fahlbusch, Erwin, and Bromiley, Geoffrey William, The Encyclopedia of Christianity, Volume 3. Grand Rapids, Michigan: Eerdmans, 2003. p. 367. During the Counter-Reformation era in German speaking areas, backstreet Lutheran schools were the main Lutheran institution among crypto-Lutherans.Absolutism and the Eighteenth-Century Origins of Compulsory Schooling in Prussia and Austria (Google Books) by James van Horn Melton, Cambridge University Press, 1988.Pastors almost always have substantial theological educations, including Koine Greek and Biblical Hebrew so that they can refer to the Christian scriptures in the original language. Pastors usually teach in the common language of the local congregation. In the U.S., some congregations and synods historically taught in German, Danish, Finnish, Norwegian, or Swedish, but retention of immigrant languages has been in significant decline since the early and middle 20th century.

Church fellowship

Lutherans were divided about the issue of church fellowship for the first thirty years after Luther's death. Philipp Melanchthon and his Philippist party felt that Christians of different beliefs should join in union with each other without completely agreeing on doctrine. Against them stood the Gnesio-Lutherans, led by Matthias Flacius and the faculty at the University of Jena. They condemned the Philippist position for indifferentism, describing it as a "unionistic compromise" of precious Reformation theology. Instead, they held that genuine unity between Christians and real theological peace was only possible with an honest agreement about every subject of doctrinal controversy.Klug, Eugene F. and Stahlke, Otto F. Getting into the Formula of Concord. St. Louis: Concordia, 1977. p. 16
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Georg Calixtus taught at the University of Helmstedt during the Syncretistic controversy.|alt=
Complete agreement finally came about in 1577, after the death of both Melanchthon and Flacius, when a new generation of theologians resolved the doctrinal controversies on the basis of Scripture in the Formula of Concord of 1577.Klug, Eugene F. and Stahlke, Otto F. Getting into the Formula of Concord. St. Louis: Concordia. p. 18 Although they decried the visible division of Christians on earth, orthodox Lutherans avoided ecumenical fellowship with other churches, believing that Christians should not, for example, join together for the Lord's Supper or exchange pastors if they do not completely agree about what the Bible teaches. In the 17th century, Georgius Calixtus began a rebellion against this practice, sparking the Syncretistic Controversy with Abraham Calovius as his main opponent.See Lutheran Orthodoxy Under Fire: An Exploratory Study of the Syncretistic Controversy And The Consensus Repetitus Fidei Vere Lutheranae {{webarchive|url=https://web.archive.org/web/20100415200455weblink |date=15 April 2010 }} and Strenuus Christi Athleta Abraham Calov (1612–1686): Sainted Doctor And Defender of the Church {{webarchive|url=https://web.archive.org/web/20100415200704weblink |date=15 April 2010 }}, both by Timothy R. SchmelingIn the 18th century, there was some ecumenical interest between the Church of Sweden and the Church of England. John Robinson, Bishop of London, planned for a union of the English and Swedish churches in 1718. The plan failed because most Swedish bishops rejected the Calvinism of the Church of England, although Jesper Swedberg and Johannes Gezelius the younger, bishops of Skara, Sweden and Turku, Finland, were in favor.{{sv icon}}Svenskakyrkan.se {{webarchive|url=https://web.archive.org/web/20070930215322weblink |date=30 September 2007 }} With the encouragement of Swedberg, church fellowship was established between Swedish Lutherans and Anglicans in the Middle Colonies. Over the course of the 1700s and the early 1800s, Swedish Lutherans were absorbed into Anglican churches, with the last original Swedish congregation completing merger into the Episcopal Church in 1846.Bente, Friedrich, 1858–1930. American Lutheranism Volume 1: Early History of American Lutheranism: Lutheran Swedes in Delaware. St. Louis: Concordia, 1919, pp. 13–16.In the 19th century, Samuel Simon Schmucker attempted to lead the Evangelical Lutheran General Synod of the United States toward unification with other American Protestants. His attempt to get the synod to reject the Augsburg Confession in favor of his compromising Definite Platform failed. Instead, it sparked a Neo-Lutheran revival, prompting many to form the General Council, including Charles Porterfield Krauth. Their alternative approach was "Lutheran pulpits for Lutheran ministers only and Lutheran altars...for Lutheran communicants only."BOOK, Eklund, Emmet E., 1988, His Name Was Jonas: A Biography of Jonas Swenson,weblink Rock Island, Ill., Augustana Historical Society, 99, 978-0910184366, 21 September 2017, File:Bundesarchiv Bild 183-1985-0109-502, Kirchenwahl.- Propaganda der "Deutschen Christen" in Berlin.jpg|thumb|Stormtroopers holding German Christian propaganda during the church council elections on 23 July 1933 at St. Mary's Church, Berlin. After that, internal struggles, controversies, reorganization, and splits struck the alt=Beginning in 1867, confessional and liberal minded Lutherans in Germany joined together to form the Common Evangelical Lutheran Conference against the ever looming prospect of a state-mandated union with the Reformed.Gritsch, Eric W. A History of Lutheranism. Minneapolis: Fortress Press, 2002. p. 185. However, they failed to reach consensus on the degree of shared doctrine necessary for church union. Eventually, the fascist German Christians movement pushed the final national merger of Lutheran, Union, and Reformed church bodies into a single Reich Church in 1933, doing away with the previous umbrella German Evangelical Church Confederation (DEK). As part of denazification the Reich Church was formally done away with in 1945, and certain clergy were removed from their positions. However, the merger between the Lutheran, United, and Reformed state churches was retained under the name Evangelical Church in Germany (EKD). In 1948 the Lutheran church bodies within the EKD founded the United Evangelical Lutheran Church of Germany (VELKD), but it has since been reduced from being an independent legal entity to an administrative unit within the EKD.Presently, Lutherans are divided over how to interact with other Christian denominations. Some Lutherans assert that everyone must share the "whole counsel of God" (Acts 20:27) in complete unity (1 Cor. 1:10)For a historical example, see Robert Preus, To Join or Not To Join. North Dakota District of The Lutheran Church–Missouri Synod, 1968. before pastors can share each other's pulpits, and before communicants commune at each other's altars, a practice termed closed (or close) communion. On the other hand, other Lutherans practice varying degrees of open communion and 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 LCMS 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."See Brief Statement was adopted as LCMS doctrine in 1932, and from time to time has been adopted by other Lutherans {{webarchive|url=https://web.archive.org/web/20080514030409weblink |date=14 May 2008 }} 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."Report of the Lutheran Church, The Northwestern Lutheran, p. 281, 31 August 1988.File:Communion3.jpg|thumb|left|upright=0.9|LCMS pastor wearing a alt=The largest organizations of Lutheran churches around the world are the Lutheran World Federation (LWF), the Global Confessional and Missional Lutheran Forum, the International Lutheran Council (ILC), and the Confessional Evangelical Lutheran Conference (CELC). These organizations together account for the great majority of Lutheran denominations. The LCMS and the Lutheran Church–Canada are members of the ILC. The WELS and ELS are members of the CELC. Many Lutheran churches are not affiliated with the LWF, the ILC or the CELC: The congregations of the Church of the Lutheran Confession (CLC) are affiliated with their mission organizations in Canada, India, Nepal, Myanmar, and many African nations; and those affiliated with the Church of the Lutheran Brethren are especially active doing mission work in Africa and East Asia.The Lutheran World Federation-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. As part of this, in 1999 the LWF and the Roman Catholic Church jointly issued a statement, the Joint Declaration on the Doctrine of Justification, that stated that the LWF and the Catholics both agreed about certain basics of Justification and lifted certain Catholic anathemas formerly applying to the LWF member churches.{{Citation needed span|The LCMS has participated in most of the official dialogues with the Roman Catholic Church since shortly after the Second Vatican Council, though not the one 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 Catholics were essentially adopting the Lutheran position, other Lutheran theologians disagreed, claiming that, considering the public documentation of the Catholic position, this assertion does not hold up.|date=May 2017}}File:Confirmation_in_Lunder_Church,_Norway.JPG|thumb|Confirmation in Lunder Church, Ringerike, Norway, 2012. The Church of Norway is a member of the Porvoo Communion, which means that that these confirmands would be readily transferred into any alt=Besides their intra-Lutheran arrangements, some member churches of the LWF have also declared full communion with non-Lutheran Protestant churches. The Porvoo Communion is a communion of episcopally led Lutheran and Anglican churches in Europe. Beside its membership in the Porvoo Communion, {{Citation needed span|Church of Sweden also has declared full communion with the Philippine Independent Church and the United Methodist Church.|date=May 2017}} The state Protestant churches in Germany many other European countries have signed the Leuenberg Agreement to form the Community of Protestant Churches in Europe. The Evangelical Lutheran Church in America has been involved in ecumenical dialogues with several denominations. The ELCA has declared full communion with multiple American Protestant churches.These include, but are not limited to the following: the American Provinces of the Moravian Church, the Episcopal Church in the United States of America, the Presbyterian Church (U.S.A.), the Reformed Church in America, the United Methodist Church, and the United Church of Christ.Although on paper the LWF churches have all declared have full communion with each other, in practice some churches within the LWF have renounced ties with specific other churches.For a similar phenomenon also currently developing, see Anglican realignment. One development in this ongoing schism is the Global Confessional and Missional Lutheran Forum, which consists of churches and church related organizations tracing their heritage back to mainline American Lutheranism in North America, European state churches, as well as certain African churches. As of 2019, the Forum is not a full communion organization. Similar in this structure is the International Lutheran Council, where issues of communion are left to the individual denominations. Not all ILC churches have declared church-fellowship with each other. In contrast, mutual church-fellowship is part of the CELC member churches, and unlike in the LWF, this is not contradicted by individual statements from any particular member church body.File:Læstardianer.jpg|thumb|left|upright=0.7|Læstadian lay preacher from alt=Laestadians within certain European state churches maintain close ties to other Laestadians, often called Apostolic Lutherans. Altogether, Laestadians are found in 23 countries across five continents, but there is no single organization which represents them. Laestadians operate Peace Associations to coordinate their churchly efforts. Nearly all are located in Europe, although they there are 15 combined in North America, Ecuador, Togo, and Kenya.By contrast, the Confessional Evangelical Lutheran Conference and International Lutheran Council as well as some unaffiliated denominations such as the Church of the Lutheran Confession and North American Laestadians 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.see Ecumenism: Facts and Illusions by Kurt E. Marquart for a short explanation of the modern ecumenism movement from a Confessional Lutheran perspectiveAlthough not an "ecumenical" movement in the formal sense, in the 1990s influences from the megachurches of American evangelicalism have become somewhat common. Many of the largest Lutheran congregations in the United States have been heavily influenced by these "progressive Evangelicals." These influences are sharply criticized by some Lutherans as being foreign to orthodox Lutheran beliefs.See scholarly articles on the Church Growth Movement {{webarchive|url=https://web.archive.org/web/20110727234431weblink |date=27 July 2011 }} from the Wisconsin Lutheran Seminary Library and Implications of the Church Growth Movement for Lutherans: Possibilities and Concerns {{webarchive|url=https://web.archive.org/web/20060314085030weblink |date=14 March 2006 }} by Harold L. Senkbeil as examples of criticism from confessional Lutherans

Polity

File:Das Vaterunser 2 Lucas Cranach d A.jpg|thumb|right|upright=0.8|Hallowed be Thy Name by Lucas Cranach the ElderLucas Cranach the ElderLutheran polity varies depending on influences. Although (:s:Augsburg Confession#Article XIV: Of Ecclesiastical Order.|Article XIV) of the Augsburg Confession mandates that one must be "properly called" to preach or administer the Sacraments, some Lutherans have a broad view of on what constitutes this and thus allow lay preaching or students still studying to be pastors someday to consecrate the Lord's Supper.For some opinions and historical discussion from someone who takes a broader view, see What is a call?: or, When is a call a call, and who makes it such? By Alfred H. Maaske Despite considerable diversity, Lutheran polity trends in a geographically predictable manner in Europe, with episcopal governance to the north and east but blended and consistorial-presbyterian type synodical governance in Germany.

Scandinavia

File:Ärkebiskopsvigning.jpg|thumb|left|Nathan Söderblom is ordained as archbishop of the Church of Sweden, 1914. Although the Swedish Lutherans can boast of an unbroken line of ordinations going back prior to the Reformation, the bishops of Rome today do not recognize such ordinations as a valid due to the fact they occurred without authorization from the Roman See.]]To the north in Scandinavia, the population was more insulated from the influence and politics of the Reformation and thus the Church of Sweden (which at the time included Finland) retained the Apostolic succession,BOOK,weblink Historical Dictionary of Lutheranism, Gassman, Günther, Larson, Duane H., Olderburg, Mark W., 2nd, 2011, The Scarecrow Press, Inc., although they did not consider it essential for valid sacraments as the Donatists did in the fourth and fifth centuries and the Roman Catholics do today. Recently, the Swedish succession was introduced into all of the Porvoo Communion churches, all of which have an episcopal polity. Although the Lutheran churches did not require this or change their doctrine, this was important in order for more strictly high church Anglican individuals to feel comfortable recognizing their sacraments as valid. The occasional ordination of a bishop by a priest was not necessarily considered an invalid ordination in the Middle Ages, so the alleged break in the line of succession in the other Nordic Churches would have been considered a violation of canon law rather than an invalid ordination at the time. Moreover, there are no consistent records detailing pre-Reformation ordinations prior to the 12th century.Das kirchliche Amt in apostolischer Nachfolge. In: Dorothea Sattler, Gunther Wenz: Das kirchliche Amt in apostolischer Nachfolge. Volume 3: Verständigungen und Differenzen. Herder/ Vandenhoeck & Ruprecht, Freiburg and Göttingen 2008. {{ISBN|3-451-29943-7}}, p. 167–267, and p. 266.In the far north of the Scandinavian peninsula are the Sámi people, some of which practice a form of Lutheranism called Apostolic Lutheranism, or Laestadianism due to the efforts of Lars Levi Laestadius. However, others are Orthodox in religion. Some Apostolic Lutherans consider their movement as part of an unbroken line down from the Apostles. In areas where Apostolic Lutherans have their own bishops apart from other Lutheran church organizations, the bishops wield more practical authority than Lutheran clergy typically do. In Russia, Laestadians of Lutheran background cooperate with the Ingrian church, but since Laestadianism is an interdenominational movement, some are Eastern Orthodox. Eastern Orthodox Laestadians are known as (:ru:Ушковайзет|Ushkovayzet) (article is in Russian).Karelian religious movement Uskhovayzet

Eastern Europe and Asian Russia

File:Spb 06-2012 Nevsky various 06.jpg|thumb|Lutheran Church of Saint Peter and Saint PaulLutheran Church of Saint Peter and Saint PaulAlthough historically Pietism had a significant influence on the understanding of the ministry among Lutherans in the Russian Empire,{{efn|See (:ru:Вюст,_Эдуард|Edward Wust) and (:ru:Вюстизм|Wustism) in the Russian Wikipedia for more on this.}} today nearly all Russian and Ukrainian Lutherans are influenced by Eastern Orthodox polity. In their culture, giving a high degree of respect and authority to their bishops is necessary for their faith to be seen as legitimate and not sectarian.Kirche weltweit Ukraine: "Ihre Gemeinde ist annulliert" 18.09.2016 by Von Helmut Frank] In Russia, lines of succession between bishops and the canonical authority between their present-day hierarchy is also carefully maintained in order to legitimize the existing Lutheran churches as present day successors of the former Lutheran Church of the Russian Empire originally authorized by Catherine the Great. This allows for the post-Soviet repatriation of Lutheran church buildings to local congregations on the basis of this historical connection.A New "Old" Lutheran Church in Asian Russia by Alexei Streltsov, in Logia, Epiphany 2006: Volume 15, Number 1

Germany

In Germany, several dynamics encouraged Lutherans to maintain a different form of polity. First, due to de facto practice during the Nuremberg Religious Peace the subsequent legal principal of Cuius regio, eius religio in the 1555 Peace of Augsburg, German states were officially either Catholic or "Evangelical" (that is, Lutheran under the Augsburg Confession). In some areas both Catholic and Lutheran churches were permitted to co-exist. Because German speaking Catholic areas were nearby Catholic leaning Christians were able to emigrate and there was less of an issue with Catholics choosing to live as crypto-papists in Lutheran areas. Although Reformed leaning Christians were not allowed to have churches, Melancthon wrote Augsburg Confession Variata which some used to claim legal protection as "Evangelical" churches. Many chose to live as crypto-Calvinists either with or without the protection offered by the Variata, but this didn't make their influence go away, and as a result the Protestant church in Germany as of 2017 was only about ~40% Lutheran, with most of the rest being United Protestant, a combination of Lutheran and Reformed beliefs and practices.Zahlen und Fakte zum kirchlichen Leben 2019 Evangelische Kirche in DeutschlandFile:KirchenordnungSHA.jpg|thumb|left|alt=In terms of polity, over 17th and 18th centuries the carefully negotiated and highly prescriptive church orders of the Reformation era gave way to a joint cooperation between state control and a Reformed-style blend of consistorial and presbyterian type synodical governance. Just as negotiations over the details in the church orders involved the laity, so did the new synodical governance. Synodical governance had already been practiced in the Reformed Netherlands prior to its adoption by Lutherans. During the formation of the modern German state, ideas about the nature of authority and the best design for governments and organizations came from the philosophies Kant and Hegel, further modifying the polity. When the monarchy and the sovereign governance of the church was ended in 1918, the synods took over the governance of the state churches.

Western Hemisphere and Australia

(File:Ministerium Hymnal.jpg|thumb|right|The Pennsylvania Ministerium published this 1803 hymnal.This website has text and midi files for the 1865 Pennsylvania Ministerium hymnal.)During the period of the emigration, Lutherans took their existing ideas about polity with them across the ocean,Abdel Ross Wentz (1954), A Basic History of Lutheranism in America, Philadelphia, Pa., p. 41Clifton E. Olmstead (1960), History of Religion in the United States, Englewood Cliffs, N.J., pp. 6, 140 though with the exception of the early Swedish Lutherans immigrants of the New Sweden colony who accepted the rule of the Anglican bishops and became part of the established church, they now had to fund churches on their own. This increased the congregationalist dynamic in the blended consistorial and presbyterian type synodical governance. The first organized church body of Lutherans in America was the Pennsylvania Ministerium, which used Reformed style synodical governance over the 18th and 19th centuries. Their contribution to the development of polity was that smaller synods could in turn form a larger body, also with synodical governance, but without losing their lower level of governance. As a result, the smaller synods gained unprecedented flexibility to join, leave, merge, or stay separate, all without the hand of the state as had been the case in Europe.During their 19th century persecution, Old Lutheran believers were left in a bind. Resistance to authority was disobedient, but upholding the true doctrine and right practice was also disobedient. Fortunately the doctrine of the lesser magistrate could be employed, whereby clergy could legitimately resist the state and even leave. illegal free churches were set up in Germany and mass emigration occurred. For decades the new churches were mostly dependent on the free churches to send them new ministerial candidates for ordination. These new church bodies also employed synodical governance, but tended to exclude Hegelianism in their constitutions due to its incompatibility with the doctrine of the lesser magistrates. In contrast to Hegelianism where authority flows in from all levels, Kantianism presents authority flowing only from the top down, hence the need for a lesser magistrate to become the new top magistrate.File:Lighthouse Lutheran Church in Freedom.jpg|thumb|Lighthouse Lutheran Church, an LCMC congregation in alt=Over the 20th and 20th century, some Lutheran bodies have adopted a more congregationalist approach, such as the Protest'ant Conference and the Lutheran Congregations in Mission for Christ, or LCMC. The LCMC formed due to a church split after the Evangelical Lutheran Church in America signed an agreement with the Episcopalians to start ordaining all of their new bishops into the Episcopalian Apostolic succession. In other words, this meant that new ELCA bishops, at least at first, would be jointly ordained by Anglican bishops as well as Lutheran bishops so that the more strict Episcopalians would recognize their sacraments as valid. This was offensive to some in the ELCA at the time because of the implications this had on the priesthood of all believers and the nature of ordination.Today, some churches allow dual-rostering.For example, the single Lutheran church on the island of Guam is a member of the Lutheran Church-Missouri Synod and the Lutheran Congregations in Mission for Christ. See Lutheran Church of Guam History Situations like this one where a church or church body belongs to multiple larger organizations that do not have ties are termed "triangular fellowship." Another variant are independent Lutheran churches, although for some independent churches the clergy are members of a larger denomination. In other cases, a congregation may belong to a synod, but the pastor may be unaffiliated.For example, Trinity New Haven, MO is a member congregation of the Missouri Synod even though their pastor is independent. This congregation was expelled from the Missouri Synod for a while over this, but they challenged it and got back in. In the Evangelical Lutheran Church in America,Due to influence from former Missourians joining the ELCA in the American Evangelical Lutheran Church the Wisconsin Synod, the Evangelical Lutheran Synod, the Church of the Lutheran Confession, and the Missouri Synod, teachers at parochial schools are considered to be clergy, with the latter defending this before the Supreme Court in 2012. However, differences remain in the precise status the status of their teachers and the transfer of authority in the power of the keys as exercised by teachers.One example of these differences are those between the Missouri and Wisconsin Synods.

Throughout the world

{{See|Lutheranism by region|Protestantism by country}}File:Balige church.JPG|thumb|upright=1.0|A church of the Batak Protestant Church in alt=Today, millions belong to Lutheran churches, which are present on all populated continents.WEB,weblink About Us, Lutheran Church of New Zealand, 5 March 2015, 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?" {{webarchive|url=https://web.archive.org/web/20070610210044weblink |date=10 June 2007 }}, Concordia Journal April 2005, WEB,weblink Archived copy, 2007-12-08, yes,weblink" title="web.archive.org/web/20070610210044weblink">weblink 10 June 2007, dmy-all, The Lutheran World Federation estimates the total membership of its churches over 74 million.WEB,weblink Member Churches, The Lutheran World Federation, 5 March 2015, This figure miscounts Lutherans worldwide as not all Lutheran churches belong to this organization, and many members of merged LWF church bodies do not self-identify as Lutheran or attend congregations that self-identify as Lutheran.WEB,weblink Archived copy, 2012-07-22, yes,weblink" title="web.archive.org/web/20120715071837weblink">weblink 15 July 2012, dmy-all, , The Lutheran World Federation Lutheran churches in North America, Europe, Latin America and the Caribbean regions are experiencing decreases and no growth in membership, while those in Africa and Asia continue to grow. Lutheranism is the largest religious group in Denmark, the Faroe Islands, Greenland, Iceland, Norway, Sweden, Finland, Latvia, Namibia, and North Dakota and South Dakota in the United States. (File:Augvic1.jpg|thumb|left|upright=1.0|View of the altar and the pulpit in the Church of the Ascension in Jerusalem)Lutheranism is also the dominant form of Christianity in the White Mountain and San Carlos Apache nations. In addition, Lutheranism is a main Protestant denomination in Germany (behind United Protestant (Lutheran & Reformed) churches; EKD Protestants form about 25.5% of the country's total population), Estonia, Poland, Austria, Slovakia, Slovenia, Croatia, Serbia, Kazakhstan, Tajikistan, Papua New Guinea, and Tanzania.Encyclopædia Britannica, Dominant Protestant Denomination Per Country, 1995. Although some convents and monasteries voluntarily closed during the Reformation, and many of the remaining damenstift were shuttered by communist authorities following World War II, the are still open. Nearly all are located in Europe.File:HK Pui Tak Street Faith Lutheran School 1 a.jpg|right|thumb|upright=0.7|Faith Lutheran School in Hong KongHong KongAlthough Namibia is the only country outside Europe to have a Lutheran majority, there are sizable Lutheran bodies in other African countries. In the following African countries, the total number of Lutherans exceeds 100,000: Nigeria, Central African Republic, Chad, Kenya, Malawi, Congo, Cameroon, Ethiopia, Zimbabwe, and Madagascar. In addition, the following nations also have sizable Lutheran populations: Canada, France, the Czech Republic, Poland, Hungary, Slovakia, Brazil, Malaysia, India, Indonesia, the Netherlands (as a synod within the PKN and two strictly Lutheran denominations), South Africa, the United Kingdom, and the United States, especially in the heavily German and Scandinavian Upper Midwest.Lutherans as a Percentage of All Residents, 2000 {{webarchive|url=https://web.archive.org/web/20060630182008weblink |date=30 June 2006 }} (Map by county). Also see comparable maps of other religions along with specific denominations of Lutheran at the main American Ethnic Geography {{webarchive|url=https://web.archive.org/web/20070609091659weblink |date=9 June 2007 }} site2011 World Lutheran Membership Details {{webarchive|url=https://web.archive.org/web/20130324042910weblink |date=24 March 2013 }}Lutheranism is also a state religion in Iceland, Norway, Denmark, Greenland, and the Faroe Islands. Finland has its Lutheran church established as a national church. Similarly, Sweden also has its national church, which was a state church until 2000.WEB,weblink Sweden Ends Designation of Lutheranism as Official Religion, Los Angeles Times, 5 March 2015, This map shows where members of LWF member churches were located in 2013.The Lutheran World Federation 2013 Membership Figures{{efn|One of the countries with a higher number of Lutherans is the United States. The LWF does not include the Lutheran Church–Missouri Synod and several other Lutheran bodies which together have over 2.5 million members}}{{wide image|Lutheranism by country.png|800 px|Lutheran World Federation membership by country in 2013.{{center|{{legend2|black|More than 10 million}}{{legend2|#002147|More than 5 million}}{{legend2|#0047AB|More than 1 million}}{{legend2|#4169E1|More than 500 thousand}}{{legend2|#CCCCFF|More than 100 thousand}}}}}}

See also

Notes

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References

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Further reading

  • ALC Historical Perspective: Nervig, Casper B. Christian Truth and Religious Delusions, Minneapolis: Augsburg Publishing House, 1941.
  • Arand, Charles P, and Robert Kolb, eds. The Lutheran Confessions: History and Theology of the Book of Concord (2012)
  • Bodensieck, Julius, ed. The encyclopedia of the Lutheran Church (3 vol 1965) vol 1 and 3 online free
  • Brauer, James Leonard and Fred L. Precht, eds. Lutheran Worship: History and Practice (1993)
  • CLC Perspective: BOOK,weblink Concerning Church Fellowship: A Statement of Principle, Eau Claire, WI, CLC Book House, 1996,
  • Confessional & Historical Perspective: Günther Gassmann & Scott Hendrix. Fortress Introduction to the Lutheran Confessions. Minneapolis: Fortress Press, 1999. {{ISBN|0-8006-3162-5}}.
  • European Lutheran perspective: Elert, Werner. The Structure of Lutheranism: the Theology and Philosophy of Life of Lutheranism, Especially in the Sixteenth and Seventeenth Centuries, trans. by Walter A. Hansen. Saint Louis, Mo.: Concordia Publishing House, 1962. N.B.: Trans. of Morphologie des Luthertums, vol. 1 of which was published in 1931 at Munich by C.H. Beck'sche Verlagsbuchhandlung, 1931, vol. 2 in German appearing in 1932; the t.p. of this English-language ed. states "Volume One", but there has been no publication, as part of this English ed., of vol. 2.
  • Fellowship of Lutheran Congregations Perspective: What True Lutherans Teach. Oak Parks, Ill.: E.L.C. Tract Center, [199?]. 11 p. N.B.: There is no personal author or specific committee credited with this brochure.
  • General Council Historical Perspective: BOOK, Krauth, Charles Porterfield,weblink The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Theology of the Evangelical Lutheran Church, 840, 2nd, Philadelphia, J. P. Lippincott, 1875, 978-0-7586-0994-6,
  • Granquist, Mark. Lutherans in America: A New History (2015)
  • LCA Historical Perspective: BOOK, Braaten, Carl E., Principles of Lutheran Theology, Philadelphia, Fortress Press, 1983, 978-0-8006-1689-2,
  • LCA Historical Worship Perspective: Reed, Luther D. The Lutheran Liturgy: a Study [especially] of the Common Service of the Lutheran Church in America. Philadelphia, Penn.: Muhlenberg Press, 1947. N.B.: This study also includes some coverage of other Lutheran liturgical services, especially of Matins and Vespers.
  • LCMS Perspective: BOOK, Franz August Otto Pieper, Pieper, Franz, Christian Dogmatics, 3 Volumes, Saint Louis, MO, Concordia Publishing House, 1950–1957, 978-0-570-06714-6,
  • LCMS Perspective: BOOK, Engelder, Theodore E.W.
    title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture location=Saint Louis, MO year=1934,
    • LCMS Perspective: Brief Statement of the Doctrinal Position of the Missouri Synod (1932). Saint Louis, Mo.: Concordia Publishing House.
    • LCMS Perspective: BOOK, Graebner, Augustus Lawrence,weblink Outlines of Doctrinal Theology, 250, Saint Louis, MO, Concordia Publishing House, 1910, 978-0-524-04891-7,weblink" title="web.archive.org/web/20060709205945weblink">weblink 9 July 2006, yes,
    • LCMS Perspective: Kretzschmar, Karl (198?). What Lutherans Teach. St. Louis, Mo.: Concordia Tract Mission.
    • LCMS Perspective: Neuhaus, Richard John (1969). The Lutherans (in "Ecumenical Series"). New York: Paulist Press. N.B.: At the time of the publication of this document, Neuhaus was still a Lutheran pastor, of the Lutheran Church–Missouri Synod.
    • LCR Perspective: BOOK, McLaughlin, Wallace H.,weblink We All Believe in One True God: A Summary of Biblical Doctrine, Midland, Michigan, Cross of Christ Press, 1963,
    • Meyer, Carl S. Moving Frontiers: Readings in the History of the Lutheran Church Missouri Synod (1986)
    • Neo-Lutheran Historical Perspective: BOOK, Schmid, Heinrich Friedrich Ferdinand,weblink The Doctrinal Theology of the Evangelical Lutheran Church, Philadelphia, Lutheran Publication Society, 1876, 978-0-7905-8877-3,
    • Norwegian Synod Historical Perspective: BOOK, Monson, Ingvar Grøthe,weblink The Difference: A Popular Guide to Denominational History and Doctrine, Saint Louis, MO, Concordia Publishing House, 1915,
    • Roeber, A. G. Palatines, Liberty, and Property: German Lutherans in Colonial British America (1998)
    • Slovak Synod Historical Perspective: BOOK, Richter, V. W.,weblink Why Should a Lutheran Not Join Any Sectarian Church?, Streator, Illinois, Svedok Publishing House, 1913,
    • WELS Perspective: BOOK, Lange, Lyle W., God So Loved the World: A Study of Christian Doctrine, Northwestern Publishing House, 2006, 978-0-8100-1744-3,
    • Comparison of about 50 Lutheran church bodies in America: BOOK, Brug, John F., WELS & Other Lutherans, 2nd, Northwestern Publishing House, 2009, 978-0-8100-0543-3,
    • Comparison of Catholic, Lutheran, and Protestant doctrine: BOOK, Jackson, Gregory L.,weblink Catholic, Lutheran, Protestant: A Doctrinal Comparison of Three Christian Confessions, Glendale, Arizona, Martin Chemnitz Press, 2007, {{dead link|date=January 2018 |bot=InternetArchiveBot |fix-attempted=yes }}

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