Tag: Law and Gospel

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.

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.

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.

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.