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Concord #8: Augsburg Confession (Obedience)

New Obedience good works

Article 6: New Obedience

“Faith apart from works is dead,” writes St. James (James 2:26b ESV). But we confess that we are saved by faith alone, apart from works. Doesn’t the addition of works cancel faith? Or maybe Lutherans have gotten it wrong, and obedience really is a part of faith and salvation.

It would be a mistake to say that Lutherans never talk about good works or obedience to God. But good works must have their proper place. The 6th article of the Augsburg Confession speaks to good works: “Also they teach that this faith is bound to bring forth good fruits, and that it is necessary to do good works commanded by God, because of God’s will, but that we should not rely on those works to merit justification before God,” (Augsburg Confession VI.1).

First, good works follow faith; they don’t precede faith. Not a single good deed is required to obtain faith. Faith is obtained by the work of the Holy Spirit in the means of grace. But, faith is bound to bring forth good fruits of obedience. Read that again. Faith is bound to bring forth good fruits.

Second, this means that faith isn’t just a potential to do good works, as if it’s a special divine power that you can decide to use or not use. Faith is bound to bring forth good fruits. Why? Because faith is the work of the Holy Spirit. And the Spirit doesn’t stop with faith. He also works the good works in you. As St. Paul writes in Ephesians: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them,” (Ephesians 2:8-10). Who prepares the works? God does; we simply walk in them in obedience.

When you see good works and the new obedience worked by the Spirit in this way, we can then boldly confess along with the Augsburg Confession, “For remission of sins and justification is apprehended by faith, as also the voice of Christ attests: When ye shall have done all these things, say: We are unprofitable servants. Luke 17:10. The same is also taught by the Fathers. For Ambrose says: It is ordained of God that he who believes in Christ is saved, freely receiving remission of sins, without works, by faith alone,” (Augsburg Confession VI. 2-3).

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard serves as pastor of Trinity Lutheran Church in New Haven, MO.

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HT Video Shorts

Article XX – Good Works – HT Video Short


Pr. Borghardt continues our Advent tour of the Augsburg Confession. Today we study Article XX – Good Works.

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Higher History

Concord #25: Augsburg Confession (Worship of the Saints)

christian augsburg worship saint Mary

Article 21: Worship of the Saints

The final article on Christian doctrine in the Augsburg Confession is perhaps one of the most obvious outward practices that distinguishes Lutherans from Roman Catholics: the worship of the saints. Even today, one of the first differences people identify between the two churches is that Roman Catholics pray to Mary, the Mother of God. In fact, if you go into a Roman Catholic bookstore, you’re likely to see more products picturing the saints than you will Jesus.

But that doesn’t mean that the saints are absent from Lutheran practice. Open to the front of your Lutheran hymnal and you’ll see a lot of saints. So, what is it about the saints that is good, right, and salutary?

Of the Worship of Saints they teach that the memory of saints may be set before us, that we may follow their faith and good works, according to our calling, as the Emperor may follow the example of David in making war to drive away the Turk from his country. For both are kings. But the Scripture teaches not the invocation of saints or to ask help of saints, since it sets before us the one Christ as the Mediator, Propitiation, High Priest, and Intercessor. He is to be prayed to, and has promised that He will hear our prayer; and this worship He approves above all, to wit, that in all afflictions He be called upon, 1 John 2:1: If any man sin, we have an Advocate with the Father, etc. (Augsburg Confession, article XXI)

 

Idolatry

First, Christ alone is worthy of worship. He alone stands between us and the Father as Mediator. This is because the sacrifice He made, the blood He shed, and the place He now occupies at God’s right hand. Prayer is effectual when it is prayed through Jesus and in His name. No other saint in heaven or on earth has done what Jesus has done. Any prayer or worship that is directed to God apart from Jesus is prayer to and worship of a false god.

 

Examples of faith and good works

But it’s not as if the saints never existed. We keep the memory of the saints for two reasons: as examples of faith, and examples of good works. It can be discouraging to be a Christian. Sometimes it feels like you’re the only one who believes. But the history of the saints who have gone before us for generations shows us that we are not alone. As the book of Hebrews says,

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (Hebrews 12:1-2 ESV)

 

Sinners as saints

And as to good works, the history of the saints shows us two things. First, every saint was also a sinner. Good works do not mean a perfection of life here on earth. David was a liar, murderer, and adulterer, yet also is an example of good works. Second, good works are not works that go over and beyond the works of daily life, but are simple works done in our vocations and in service to our neighbors.

So the next time a saint’s day comes up on the Church calendar, remember the simple works of faith they accomplished and be encouraged in your faith. And look to Jesus, the only Advocate we have with the Father, who is the beginning and ending of our faith.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Concord #24: Augsburg Confession (Good Works pt. 5)

christian good works

Article 20: Good Works (part 5)

Furthermore, it is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God. It is only by faith that forgiveness of sins is apprehended, and that, for nothing. And because through faith the Holy Ghost is received, hearts are renewed and endowed with new affections, so as to be able to bring forth good works. For Ambrose says: Faith is the mother of a good will and right doing. For man’s powers without the Holy Ghost are full of ungodly affections, and are too weak to do works which are good in God’s sight. Besides, they are in the power of the devil who impels men to diverse sins, to ungodly opinions, to open crimes. This we may see in the philosophers, who, although they endeavored to live an honest life could not succeed, but were defiled with many open crimes. Such is the feebleness of man when he is without faith and without the Holy Ghost, and governs himself only by human strength. (Augsburg Confession XX.28-34).

It is necessary to do good works because that is God’s will. But good works cannot be done without faith. Faith receives the forgiveness of sins, which renews the sinner and causes him or her to desire to do what God desires. But without faith, there can be no good works. This means that a good work is not measured by its outward quality, but rather by the faith of the individual who does it. Ambrose (a church father from the 4th century) says it well: “Faith is the mother of a good will and a right doing.” In a sense, then, forgiveness is the grandmother of good works. The Word of forgiveness gives birth to faith, and faith gives birth to good works.

It is certainly possible to do a work that is outwardly good without faith. Philosophers have been concerned with right living since the early Greeks, but they never accounted for the severity of original sin.

 

How to do good works

So, in conclusion, the teaching of grace does not forbid works, but rather shows exactly how good works are done. Good works flow from faith.

Hence it may be readily seen that this doctrine is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how we are enabled to do good works. For without faith human nature can in no wise do the works of the First or of the Second Commandment. Without faith it does not call upon God, nor expect anything from God, nor bear the cross, but seeks, and trusts in, man’s help. And thus, when there is no faith and trust in God all manner of lusts and human devices rule in the heart. Wherefore Christ said, John 15:5: Without Me ye can do nothing; and the Church sings:

Lacking Thy divine favor,
There is nothing found in man,
Naught in him is harmless. (Augsburg Confession XX.35-40)

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Concord #22: Augsburg Confession (Good Works pt. 3)

Christian good works

Article 20: Good Works (part 3)

Lutherans teach good works, but also that good works should not take the place of faith before God, or else Christ’s work is not necessary. But there is also a happy consequence of such a faith.

But, although this doctrine is despised by the inexperienced, nevertheless God-fearing and anxious consciences find by experience that it brings the greatest consolation, because consciences cannot be set at rest through any works, but only by faith, when they take the sure ground that for Christ’s sake they have a reconciled God. As Paul teaches Rom. 5:1: Being justified by faith, we have peace with God. This whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be understood apart from that conflict. Therefore inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but civil and philosophical righteousness. (Augsburg Confession XX.15-18)

Good works do indeed produce a kind of righteousness, but only in a civil or a philosophical sense. Good works do not produce Christian righteousness, or the righteousness that counts before God. Good works can always be better works. There can always be more good works. And a person who comes to this realization will become even more anxious. But faith finds comfort in the reconciliation with God that Christ has accomplished.

Hence there was very great need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation but that they might know that grace and forgiveness of sins and justification are apprehended by faith in Christ.” (Augsburg Confession XX.22)

This is as true today as it was at the time of the confession at Augsburg. We must always return to the doctrine of faith in Christ, and there find the great consolation of the Gospel.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Concord #23: Augsburg Confession (Good Works pt. 4)

christian good works

Article 20: Good Works (part 4)

The great consolation of the Gospel—the grace of God, forgiveness of sins, and justification– are apprehended by faith in Christ. But what is the nature of this faith? How can simply knowing about Jesus accomplish such great spiritual blessings?

Men are also admonished that here the term “faith” does not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history—namely, this article: the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through Christ. (Augsburg Confession XX.23)

 

What is faith?

Faith is not merely the knowledge of history, but also the effects of history. This is a fantastic definition of Christian faith. True, faith cannot exist without a knowledge of what Christ did and said two thousand years ago. But if it remains two thousand years in the past, it doesn’t do a person much good here and now. At best, it can be an inspirational story. But if Jesus is just an inspirational story, or a good example from history, then you are the one who must take the example and do something with it. And then you are right back in your good works again.

Now he that knows that he has a Father gracious to him through Christ, truly knows God; he knows also that God cares for him, and calls upon God; in a word, he is not without God, as the heathen. For devils and the ungodly are not able to believe this article: the forgiveness of sins. Hence, they hate God as an enemy, call not upon Him, and expect no good from Him. Augustine also admonishes his readers concerning the word “faith,” and teaches that the term “faith” is accepted in the Scriptures not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind. (Augsburg Confession XX.24-26).

Faith that is simply historical knowledge is not faith at all. But faith that trusts in the forgiveness of sins—won by Christ at the cross and distributed today in the means of grace—not only consoles terrified minds, but also produces new desires: to call upon God and expect good from Him. Simply knowing about the Gospel does not do this.

It is only after faith has apprehended the forgiveness of sins and worked the new desire to call upon God and expect good from Him that the discussion of good works can take place. And that will take place the next and final part of the article on Good Works.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Concord #21: Augsburg Confession (Good Works pt. 2)

christian good works

Article 20: Good Works (part 2)

Last post we began a discussion of good works according to the twentieth article of the Augsburg Confession. Preachers of grace are often accused of neglecting the Law, and that was the case when the Lutheran reformers began to preach the Gospel. In answer to the charge that they had eliminated the Law from their teaching, they responded that their writings included much about the Ten Commandments and what God expects of people. It’s not that the Lutheran Church eliminates the Law in favor of the Gospel, it’s that we treat the Law in a very particular way. And this has everything to do with good works.

First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ’s sake, who alone has been set forth the Mediator and Propitiation, 1 Tim. 2:5, in order that the Father may be reconciled through Him. Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life. John 14:6. This doctrine concerning faith is everywhere treated by Paul, Eph. 2:8: By grace are ye saved through faith; and that not of your selves; it is the gift of God, not of works, etc.(Augsburg Confession XX.9-11).

 

Works vs. Faith

At the outset, it is necessary to distinguish works from faith. Works, however good, have no place at all before God as means to merit His favor. With respect to forgiveness and salvation, good works are completely excluded. Only faith counts, and it counts because of Christ.

This is the teaching not only of the Scripture, but of the teachers of the Church.

And lest any one should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers. For Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect. For in his De Vocatione Gentium he says as follows: Redemption by the blood of Christ would become of little value, neither would the preeminence of man’s works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer. (Augsburg Confession XX.12-14)

If we say that our good works count for something before God, we diminish the works of Christ—His innocent life, His suffering and death—and we rob Christ of His glory. We must never consider God’s grace as a reward for our works and labors, but as a gift freely given out of His love. Before God, our works have no standing. It is only faith in Christ. And more on this faith next time.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Who Was Martin Luther? Part 24

Christian parking sign

by Rev. Donavon Riley

One of the significant teachings that led to Luther being summoned to Augsburg (to defend his teachings against charges of heresy) was his take on Christian righteousness. Late medieval theologians taught that a Christian, a true Christian, is one who has faith and is becoming better. Faith was formed by the love of God, and was formed continuously, refined and improved, by acts of love.

For late medieval theologians, a Christian’s righteousness was a process, a progressive sanctification, that happened through God’s infusion of grace. This grace was poured into a Christian specifically through the sacrifice of the Mass, confession, and penance. Special “spiritual works” also contributed to a Christian’s progress in sanctification and his overall growth in righteousness. In this way, the Papacy made itself indispensable to a Christian’s salvation. Apart from the Church, there could be no proper dispensation of grace and therefore no improvement in righteousness or progress in sanctification.

This brought Luther into direct confrontation with not just local church authorities, but with the entire papal system. During his lectures on the Psalm and then Romans he’d begun to see that the biblical teaching and the papal teaching on righteousness were at odds. This was a total revolution for Luther that carried him further and further away from the religion of his fathers.

Luther taught that a Christian is righteous and a sinner at the same time. A Christian is righteous on account of Jesus’ work for him, not because of his work for God. Thus, those who are faithful are always beginning again, daily, to live in Christ through faith. And as for works, and spiritual works in particular, they contribute nothing to a Christian’s righteousness before God. Instead, because a Christian knows he is righteous on account of Christ he is freed from worry about whether his works for the neighbor are pleasing to God. For Luther, the truly faithful do not live always by loving God, but a Christian lives by God always loving him.

This eventually led to Luther’s critique of religious authorities, because if a Christian is simultaneously righteous and sinful, every day, all day, until the moment of death, then the Church (specifically, the papacy) has no special charge from God to dispense grace or guide a Christian in works that improved and bettered faith. Instead, all religious authorities, even the Pope, Luther concluded, are set in positions of authority by Christ Jesus, and therefore it is Christ, not any person, who is the actual authority in the Church.

This teaching resulted in Luther being summoned to Augsburg. He had not only contradicted the teaching of the theologians of the church, but he’d taught that the Pope wasn’t the final and ultimate church authority. Only Christ Jesus can make that claim. So, it’s little surprise then that Luther caused so much rage and anxiety amongst family, friends, colleagues, students, and especially his opponents.

Next week, we will examine Luther in Augsburg and his conversations with Cajetan.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

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Higher History

Concord #20: Augsburg Confession (Good Works pt. 1)

Christian good works

Article 20: Good Works (part 1)

Back in the sixth article of the Augsburg Confession, we learned that there is a new kind obedience that follows faith. It’s not an obedience of the Law, where you must decide to do good or not, but the obedience of faith, which is to say that it is fruit of faith and the working of the Holy Spirit. This faith is bound to bring forth good works. In the twentieth article of the Augsburg Confession, the topic of good works is taken up again. This is a longer article, so we’ll take a couple of posts to work through it.

 

The Accusation

Our confession of good works begins, “Our teachers are falsely accused of forbidding Good Works,” (Augsburg Confession XX.1). It is a persistent false accusation against preachers of grace that their preaching forbids good works. Those who make such an accusation feel that the good news of the free forgiveness of sins for the sake of Christ is too easy, too cheap. They think that the Gospel without conditions implies license to sin. If you can just be forgiven of your sin—any sin! —then what’s to stop you from doing whatever you want?

The solution for them is to reintroduce the Law. Not in the same pre-conversion, accusatory sense, but in a kinder, gentler, friendlier sense. A Law interpreted through the Gospel.

But this presents two problems. First, since the Law demands a perfection we cannot achieve, it becomes necessary to remove the Law’s teeth to make it doable. It becomes Law lite. Second, it encourages the natural human disposition to invent works and imagine a righteousness that can be gained by doing them. This is how medieval monasticism came about, which is a life of works over and above the works that God commands in His Word.

 

What is a Good Work?

The Ten Commandments teach us what a good work is. The Apostolic admonitions simply set those works within your vocations—in the church, family, and government. We may not invent works that God has not commanded, and think that we have become righteous by doing them.

For [the Lutheran teachers’] published writings on the Ten Commandments, and others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to what estates of life and what works in every calling be pleasing to God. Concerning these things preachers heretofore taught but little, and urged only childish and needless works, as particular holy-days, particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such.” (Augsburg Confession XX.2-3)

The writings of the Lutheran Church and its teachers bear witness to the fact that we do teach about good works. The Small and Large Catechisms of Martin Luther are the prime example. Each begins with the Ten Commandments. The Small Catechism concludes with the Table of Duties, which shows how those works are carried out in vocation. These are not invented from human imagination, but are taken directly from the Scriptures.

However, the teaching of the Law is only the beginning of good works. If good works were only a matter of the Law, then no one would be able to do one. In the coming weeks, our study will lead us to that which is necessary to make our works good—faith.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Who Was Martin Luther? Part 10

Luther reads about righteousness

Rev. Donavon Riley

For Luther, while he lectured on the books of the Bible at the University of Wittenberg, one question captivated his imagination: “Where can I find a merciful God?” And the one text that drove Martin forward was St. Paul’s Letter to the Romans [1:17] “For therein [in the Gospel] is the righteousness of God revealed.”

In the Late Middle Ages, it was popularly taught that the righteousness of God was the eternal law by which God is holy (and for us, unapproachable) and by which He will judge all people on doomsday. At that time God will hand out His just judgments on all people, and punishments or rewards will be handed out.

But, what about the righteousness of grace that comes through faith in Christ? Didn’t theologians before Martin Luther embrace that part of St. Paul’s teaching? The simple answer is, no, not really. Medieval theologians taught that what St. Paul meant by righteousness was this: The Church hands out righteousness in the place of and by the command of Christ.

At that time, righteousness was understood to be like money that is paid out because someone works hard for it or because someone makes a good investment of his time and talent. Christ’s righteousness doesn’t make someone righteous before God though. It puts one in a position to become righteous through faith and hard work. Then, at the Last Judgment, and only then, will each person learn whether righteous God has decided they are worthy of entering Paradise or whether they will be thrown into hellfire.

What was “new” about Luther’s discovery of the true, biblical meaning righteousness is that God’s righteousness cannot be torn away from Christ’s righteousness by which He makes righteous people for free as underserved gift. And that, Luther said, is “the reason all the faithful will be able to stand the test: ‘That is the long and short of it: He who believes in the man called Jesus Christ, God’s only Son, has eternal life – as He himself says (John 3:16): ‘For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have eternal life.'”

But why did Luther grasp this when so many other theologians, priests, and religious leaders did not? Because he tested what he read in St. Paul against the rest of the Scriptures. He did not go to church traditions, or theology books, or canon law, or the word of the Pope. The Bible, and nothing else, was his anchor at this time of gospel discovery. Only then, as he later said, were the “Gates of Paradise” opened and a flood of knowledge overwhelmed him now that he had finally broken through and grasped the text (Romans 1:17) in which St. Paul quotes the prophet Habakkuk: “The just will live by faith” (Habakkuk 2:4). Therefore, as Luther said, “I am not good and righteous, but Christ is.”

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.