Augsburg Confession

Our churches teach with great consensus that the decree of the Council of Nicaea about the unity of the divine essence and about the three persons is true and should be believed without any doubting: that is, there is one divine essence which is called and which is God: eternal, without body, without parts, of infinite power, wisdom, and goodness; the maker and preserver of all things, visible and invisible; and yet there are three persons of the same essence and power, coeternal: the Father, the Son, and the Holy Spirit. (Deut. 6:4; Matt. 28:19)

Our churches teach that since the fall of Adam all men who are propagated according to nature are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; and that this original disease or flaw is truly sin, condemning and bringing eternal death now even upon those who are not regenerated by Baptism and the Holy Spirit. (Rom. 5:12; Ps. 51:5; Eph. 2:3)

Our churches teach that the Word, that is, the Son of God, took on the human nature in the womb of the blessed Virgin Mary; so that there are two natures, the divine and the human, inseparably joined together in unity of person; one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, died, and was buried, to be a sacrifice not only for original guilt but also for all actual sins of mankind. (John 1:14; Heb. 2:14; 1 Tim. 2:5–6)

Our churches teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor and that their sins are forgiven for Christ's sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight. (Rom. 3:21–28; Gal. 2:16; Rom. 4:5)

To obtain such faith, God instituted the office of the ministry, that is, provided the Gospel and the sacraments. Through these, as through means, He gives the Holy Spirit, who works faith, when and where He pleases, in those who hear the Gospel. (Rom. 10:17; John 20:22–23)

Our churches also 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 grace before God. For remission of sins and justification is apprehended by faith. (Eph. 2:10; James 2:26)

Our churches teach that one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered. And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike. (Eph. 4:5; Matt. 18:20)

Although the Church properly is the congregation of saints and true believers, nevertheless, since in this life many hypocrites and evil persons are mingled therewith, it is lawful to use sacraments administered by evil men, according to the saying of Christ: The scribes and the Pharisees sit in Moses' seat. Both the sacraments and Word are effectual by reason of the institution and commandment of Christ, notwithstanding they be administered by evil men. (Matt. 23:2)

Our churches teach that Baptism is necessary to salvation, and that through Baptism is offered the grace of God; and that children are to be baptized who, being offered to God through Baptism, are received into God's grace. (Acts 2:38–39; Mark 16:16)

Our churches teach that the body and blood of Christ are truly present and are distributed to those who eat in the Supper of the Lord. They disapprove of those that teach otherwise. (1 Cor. 10:16; Matt. 26:26–28)

Our churches teach that private Absolution ought to be retained in the churches, although in Confession an enumeration of all sins is not necessary. For it is impossible according to the Psalm: Who can understand his errors? (Ps. 19:12; John 20:23)

Our churches teach that those who have fallen after Baptism can receive forgiveness of sins whenever they are converted; and that the Church ought to impart absolution to those who return to repentance. Repentance consists properly of two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, born of the Gospel, or of absolution, believing that for Christ's sake, sins are forgiven, comforting the conscience, and delivering it from terrors. (Luke 24:47; Acts 2:38)

The sacraments are ordained as signs and testimonies of the will of God toward us, for the purpose of awakening and confirming faith. Orders and rites observed in the Church should be for the sake of good order and tranquility therein. Such human rites as are profitable to order and tranquility are to be observed. (1 Cor. 11:24–25; 1 Cor. 14:40)

Our churches teach that lawful civil ordinances are good works of God, and that it is right for Christians to bear civil office, to sit as judges, to judge matters by the Imperial and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers. They condemn the Anabaptists who forbid these civil offices to Christians. (Rom. 13:1–4; 1 Pet. 2:13–14)

Our churches teach that at the Consummation of the World Christ will appear for judgment and will raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils He will condemn to be tormented without end. They condemn the Anabaptists who think that there will be an end to the punishments of condemned men and devils. (Matt. 25:31–46; John 5:28–29)

Our churches teach that man's will has some liberty to choose civil righteousness, and to do things subject to reason. But it has no power, without the Holy Spirit, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God. (1 Cor. 2:14; John 8:34)

Our churches teach that although God creates and preserves nature, the cause of sin is the will of the wicked, that is, of the devil and ungodly men; which will, unaided by God, turns itself from God, as Christ says: When he speaketh a lie, he speaketh of his own. (John 8:44)

Our teachers are falsely accused of forbidding good works. Their writings show that they have taught rightly concerning faith and good works. Good works should be done for the sake of God's will, and to His glory; but trust for merit before God and for justification must not be placed in them. This faith does not destroy the moral law, but satisfies and fulfills it. For by Christ's merit it obtains forgiveness of sin and the Spirit renews the heart, which then brings forth good fruits from within. (Rom. 3:31; Gal. 5:6)

Our churches teach that the remembrance of saints may be set before us, that we may follow their faith and good works. But Scripture does not teach that we are to invoke saints or to ask help of saints, since it sets before us the one Christ as the Mediator, Propitiation, High Priest, and Intercessor. (1 Tim. 2:5; Heb. 4:14–16)

The laity are given both kinds in the Lord's Supper. This custom has the authority of the Lord and of the Church. For it is manifest from Luke and Paul that both kinds were given to all in the early church. Christ commanded both kinds to be used: Drink ye all of it, and His body is a sealed testimony that both belong to all. (Matt. 26:27; 1 Cor. 11:26)

Priests keep wives. Melanchthon defends this with the argument that Paul says to avoid fornication, let every man have his own wife, and that forced celibacy leads to great dishonor. There is no Scripture forbidding the marriage of priests. (1 Cor. 7:2; 1 Tim. 4:1–3)

The Mass is not abolished in Lutheran churches, but celebrated with great reverence. Lutherans oppose only the abuses — particularly the notion that the Mass is a good work that merits the forgiveness of sins for the living and the dead. Christ is the sole propitiator. The Supper is a sacrament given to us to confirm faith, not a sacrifice that we offer. (Heb. 7:27; Heb. 10:12–14)

Confession is retained. Lutherans reject the requirement to enumerate every sin (which is impossible). Private absolution is retained for its comfort to the conscience. The pastor absolves in Christ's name, which is the primary comfort. (John 20:23; Matt. 16:19)

The distinction of foods and similar traditions is taught for the purpose of meriting grace and making satisfaction for sins — which is false. Fasting and bodily exercises are good, but they do not merit grace or justify before God. Christ says: Not that which goeth into the mouth defileth a man. (Matt. 15:11; Col. 2:16–23)

Monastic vows as they are taught are contrary to the Gospel. Vows made to earn remission of sins and justification add a human work to the one work of Christ, making void the promise of grace. Paul says that Christ becomes of no advantage to those who seek to be justified by their own works. (Gal. 5:4; 1 Tim. 4:1–3)

Bishops' power is the power of the keys — to preach the Gospel, to remit and retain sins, and to administer the sacraments. It is not the power of the sword. Kings and princes rule kingdoms by bodily force; bishops rule the church by the Word and Spirit. The two must not be confused. Bishops may not ordain traditions contrary to the Gospel or burden consciences with laws God has not given. (2 Cor. 10:4; John 18:36; Gal. 5:1)