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Christ Lutheran Church is an Orthodox, Confessional Lutheran Church. We hold to the historic teachings of the Lutheran Church as found in the Book of Concord.
Below are brief statements of our beliefs on various important topics.
To view the Three Ecumenical Creeds along with the Book of Concord which together provide more details about our beliefs,
click here (the online Book of Concord).
We believe and teach about God what is articulated in the Nicene Creed, and further expounded in the Athanasian Creed.
Quoting the Augsburg Confession, "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, who also are coeternal, the Father, the Son, and the Holy Ghost. And the term “person” [we] use as the Fathers have used it, to signify, not a part or quality in another, but that which subsists of itself." (Augsburg Confession, Article I.)
We believe and teach that all people are born with original sin, corrupted and guilty before God from birth, and in need of God’s saving grace.
“Also [we] teach that since the fall of Adam all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Ghost.” (Augsburg Confesison, Article II.)
We affirm the historic understanding of the person of Jesus Christ, as articulated in the aforementioned Ecumenical Creeds of the Church and further clarified at the Council of Chalcedon and in the Formula of Concord.
“The Word, that is, the 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.
He also descended into hell, and truly rose again the third day; afterward He ascended into heaven that He might sit on the right hand of the Father, and forever reign and have dominion over all creatures, and sanctify them that believe in Him, by sending the Holy Ghost into their hearts, to rule, comfort, and quicken them, and to defend them against the devil and the power of sin.
The same Christ shall openly come again to judge the quick and the dead, etc., according to the Apostles' Creed.” (Augsburg Confession, Article III.)
Further, in the Formula of Concord, Lutherans clarified their Christology to affirm that Jesus' presence in the Eucharist does not fall into the Eutychian error, maintaining that His divine and human natures are distinct yet united in one person. (See Article VIII of the Formula of Concord).
Concerning salvation, we believe and 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 and 4.” (Augsburg Confession, Article IV.)
This salvation was decisively accomplished by Christ’s incarnation, life, death, and resurrection, and is applied to individuals or “brought to us” by the means of grace (the Word and Sacraments), received through faith.
We reject the notion that salvation is based on a human “free-will” decision or contingent upon our cooperation with God’s grace (a euphemism for ‘good works’, of which we say more below). Instead, we are saved by God’s grace alone (Sola Gratia), through faith alone (Sola Fide). This is commonly known as a “monergistic” understanding of salvation.
However, though we are monergists, we also reject what Calvinists teach concerning the “irresistible grace” of God, as we find in Scripture clear instances of people resisting God’s grace.
In short, our position is that if anyone is saved, it is because of God’s grace, and if anyone is condemned, it is because of their own sin and rejection of God’s grace. We do not get caught up in the Calvinist/Arminian debate, for we do not elevate our own reason above Scripture, but simply believe all that Scripture teaches on the matter without requiring it to fit into a neatly constructed system that satisfies the demands of human reason.
“We believe, teach, and confess that the sole rule and standard according to which all dogmas together with [all] teachers should be estimated and judged are the prophetic and apostolic Scriptures of the Old and of the New Testament alone, as it is written Psalm 119:105: “Thy Word is a lamp unto my feet and a light unto my path.” And St. Paul: “Though an angel from heaven preach any other gospel unto you, let him be accursed.” (Galatians 1:8).” (Formula of Concord, Comprehensive Summary, Rule, and Norm)
We reject modern “critical methods” that do not hold the Scriptures to be the inspired, infallible, and inerrant Word of God.
Though we embrace the principle of Sola Scriptura, we do not suggest by this principle that there are no other authorities to which Christians must submit, as Scripture itself instructs us to obey various authorities. Rather, we uphold that Scripture is the only infallible authority given to the Church, against which all other authorities—whether pastors, esteemed theologians, long-held traditions, or church councils—must be measured.
“As the distinction between the Law and the Gospel is a special brilliant light, which serves to the end that God’s Word may be rightly divided, and the Scriptures of the holy prophets and apostles may be properly explained and understood, we must guard it with especial care, in order that these two doctrines may not be mingled with one another, or a law be made out of the Gospel, whereby the merit of Christ is obscured and troubled consciences are robbed of their comfort, which they otherwise have in the holy Gospel when it is preached genuinely and in its purity, and by which they can support themselves in their most grievous trials against the terrors of the Law.” (Formula of Concord, Article V.)
We maintain that the Gospel alone, and not the Law (as the term is defined and used in the article quoted above) is the “power of God for salvation” (Romans 1:16), by which men are saved, not as a result of works or obedience but by the free promise of God therein, received by faith. We are careful, therefore, to maintain this distinction, recognizing the role of the Gospel for salvation and the role of the Law, not to save but to reveal our sin and prepare us to hear and believe in the Gospel of grace.
Of the Law, we believe and teach that it serves us in these three ways:
"First, that thereby outward discipline might be maintained against wild, disobedient men [and that wild and intractable men might be restrained, as though by certain bars]; secondly, that men thereby may be led to the knowledge of their sins; thirdly, that after they are regenerate and [much of] the flesh notwithstanding cleaves to them, they might on this account have a fixed rule according to which they are to regulate and direct their whole life." (Formula of Concord, Article VI.)
These three uses of the law are often made more concise by saying the law functions as:
1.) a curb, limiting sin.
2.) a mirror, revealing sin (preparing us to hear the Gospel).
3.) a guide, teaching us how to love God and neighbor as we ought to.
Further, it must be understood that as Christians living under the New Covenant, we are not bound by the entire Law of Moses, but only by those commandments that conform to Natural Law—the moral law written on the hearts of all people (Romans 2:14-15). The Natural Law is most clearly summarized in the Ten Commandments, which remain authoritative for Christian instruction in righteousness. However, we recognize that certain aspects of the Mosaic Law, such as ceremonial and civil ordinances, were given specifically to Israel and are no longer binding on the Church. For example, while the moral principles of the Third Commandment remain (calling us to hear and trust in God’s Word), the specific Sabbath regulations of the Old Testament do not apply to Christians, as the New Testament teaches that observance of days is no longer required (Colossians 2:16-17, Romans 14:5-6).
For a fuller explanation of each of the Ten Commandments, Luther’s Large Catechism (click to read it) is especially helpful in instructing Christians on their meaning and application in daily life.
“Baptism is not simple water only, but it is the water comprehended in God's command and connected with God's Word.” (Luther’s Small Catechism)
Of baptism, we believe and teach “that it 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.” (Augsburg Confession, Article IX.)
Since all are born with original sin, so all (including infants) are born in need of God’s regenerative grace, which is granted through Holy Baptism, as Jesus teaches that, “unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). Paul also teaches of the “washing of regeneration and renewal of the Holy Spirit” (Titus 3:5), by which we are saved, as does Peter who taught explicitly that “Baptism now saves you” (1 Peter 3:21). Therefore we do not deprive infants from this grace.
We reject the errors of credobaptists (Baptists, among others, who only baptize upon a person’s profession of faith), who not only deprive their children but also often reject what Scripture teaches concerning the efficacy of baptism and regard it instead as a mere “outward expression” of their “inward faith” (a description of baptism that is nowhere to be found in Scripture).
Baptism is not our work, but God’s. Deniers of its efficacy often confuse this point, thinking that baptism is something they do, and therefore, it must not be connected to salvation in any way, for that would imply we are saved by works. However, this is not the perspective of the Apostles, for they comfortably teach both 1.) that we are saved by grace, apart from works, while at the same time 2.) affirming (explicitly) that baptism saves. Therefore, baptism must not be considered to be our work but God’s.
Consider Galatians 3:23-27, for example, to see how the Apostle Paul seamlessly speaks of God's salvation by grace, apart from works, while also attributing to baptism our being united to Christ:
"23Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. 24 So then, the law was our guardian until Christ came, in order that we might be justified by faith. 25 But now that faith has come, we are no longer under a guardian, 26 for in Christ Jesus you are all sons of God, through faith. 27 For as many of you as were baptized into Christ have put on Christ."
There is no conflict in the Apostle Paul's mind between believing in justification by faith alone and believing that baptism results in our "putting on Christ", nor should there be in our own thinking.
"What about the thief on the cross?"
God can still save without baptism if He pleases. While we recognize and derive great comfort from God’s promises connected to baptism (such as, “He that believes and is baptized will be saved” (Mark 16:16)), we do not thereby imply that God is restricted by this promise and unable to save those who have believed and not had the opportunity to be baptized (such as thief on the cross). God can save sinners without baptism, regenerating them without water, but He has not presented baptism as optional on our part, nor are we to reduce the saving gift of baptism to a mere formality in the instance of adult converts. The exceptions are not to be made into the rule.
“Of the Supper of the Lord [we] teach that the Body and Blood of Christ are truly present, and are distributed to those who eat the Supper of the Lord; and they reject those that teach otherwise." (Augsburg Confession, Article X.)
We do not teach what the Roman Catholic Church teaches, the doctrine of transubstantion, as this proposed explanation (which they insist upon) of the mystery as to how Christ’s body and blood are present in the Supper goes far beyond what Scripture gives us. In Scripture, we are simply taught that the bread is Christ’s body, and the wine is His blood, with no mention of the essence changing from bread and wine to the flesh and blood or anything like this, (and Scripture actually teaches otherwise when Paul refers to the Supper as both bread/wine and the body/blood in 1 Corinthians 11) and we do not wish to explain any further how this mystery takes place. We embrace it as a mystery, just as we also cannot comprehend and do not seek to explain or rationalize the Trinity or the person of Christ who is fully God and yet fully man.
“Whether in the Holy Supper the true body and blood of our Lord Jesus Christ are truly and essentially present, are distributed with the bread and wine, and received with the mouth by all those who use this Sacrament, whether they be worthy or unworthy, godly or ungodly, believing or unbelieving; by the believing for consolation and life, by the unbelieving for judgment? The Sacramentarians say, No; we say, Yes.” (Formula of Concord, Article VII.)
We reject the notion of a merely “spiritual presence” or that a person’s faith is what makes Christ present in the Supper. The bread and wine distributed to all, whether they are believers or not, are the true body and blood of Christ. For if this was not the case, then the unworthy participants in the Supper would not be guilty of the body and the blood as Paul teaches they are in 1 Corinthians 11:27.
“What is Confession?
Answer: Confession embraces two parts: the one is, that we confess our sins; the other, that we receive absolution, or forgiveness, from the confessor, as from God Himself, and in no wise doubt, but firmly believe, that our sins are thereby forgiven before God in heaven.” (Luther’s Small Catechism)
“Of Confession [we] 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.” (Augsburg Confession, Article XI.)
“Also [we] 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. As Paul says: One faith, one Baptism, one God and Father of all, etc. Eph. 4:5-6.” (Augsburg Confession, Article VII)
“We do not concede to [Roman Catholics, or the Pope] that they are the Church, and [in truth] they are not [the Church]; nor will we listen to those things which, under the name of Church, they enjoin or forbid. For, thank God, [to-day] a child seven years old knows what the Church is, namely, the holy believers and lambs who hear the voice of their Shepherd. For the children pray thus: I believe in one holy [catholic or] Christian Church. This holiness does not consist in albs, tonsures, long gowns, and other of their ceremonies devised by them beyond Holy Scripture, but in the Word of God and true faith.” (Smalcald Articles, Article XII)
“That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted. For through the Word and Sacraments, as through instruments, the Holy Ghost is given, who works faith; where and when it pleases God, in them that hear the Gospel, to wit, that God, not for our own merits, but for Christ’s sake, justifies those who believe that they are received into grace for Christ’s sake.” (Augsburg Confession, Article V)
“Of Ecclesiastical Order [we] teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called.” (Augsburg Confession, Article XIV)
On Women's Ordination
In keeping with Sacred Scripture and the historic practice of the Church, we confess that only men are called to serve in the Office of the Holy Ministry (presbyters/bishops). This is not a matter of cultural convention but divine institution, as clearly taught in Holy Scripture. The Apostle Paul, under the inspiration of the Holy Spirit, writes:
“I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.” (1 Timothy 2:12)
“Therefore, an overseer must be above reproach, the husband of one wife…” (1 Timothy 3:2, Titus 1:6)
These passages, along with the entire witness of Scripture and the Church, testify that the pastoral office is reserved for men who meet the biblical qualifications. Christ Himself appointed only men as His Apostles, and the early Church consistently upheld this practice.
This teaching does not demean women but honors the distinct vocations God has given to men and women. Women serve the Church in many vital ways, including as teachers of the faith to children and other women (Titus 2:3-5), but the preaching and sacramental ministry is entrusted to qualified men, in accordance with God’s established order.
The rejection of this order in recent times is not a faithful development but a departure from biblical teaching, influenced by cultural pressures rather than divine revelation. As Confessional Lutherans, we stand with the historic, apostolic Church in preserving the divinely ordained order of the Office of the Holy Ministry.
“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 divers 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, Article XX.)
We also believe and teach:
"1. That good works certainly and without doubt follow true faith, if it is not a dead, but a living faith, as fruits of a good tree.
2. We believe, teach, and confess also that good works should be entirely excluded, just as well in the question concerning salvation as in the article of justification before God, as the apostle testifies with clear words, when he writes as follows: Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed is the man to whom the Lord will not impute sin, Rom. 4:6 And again: By grace are ye saved through faith; and that not of yourselves, it is the gift of God; not of works, lest any man should boast, Eph. 2:8-9.” (Formula of Concord, Article IV.)
We believe and 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.” (Augsburg Confession, Article XVII.)
In agreement with the Lutheran Church—Missouri Synod’s article On the Millennium, “we reject every type of millennialism, or Chiliasm—the opinions that Christ will return visibly to this earth a thousand years before the end of the world and establish a dominion of the Church over the world; or that before the end of the world the Church is to enjoy a season of special prosperity; or that before a general resurrection on Judgment Day a number of departed Christians or martyrs are to be raised again to reign in glory in this world; or that before the end of the world a universal conversion of the Jewish nation (of Israel according to the flesh) will take place.” (LCMS Brief Statement, Article 42)
The belief in a literal 1,000-year reign of Christ on earth (known as Chiliasm) was condemned at the Second Ecumenical Council (Council of Constantinople) in 381. It was later revived (in modern times) by heterodox sects who misunderstand Scripture, failing to recognize that aspects of the Book of Revelation employ apocalyptic symbolism to convey theological truths rather than a strictly chronological sequence of events.
We believe, teach, and confess that:
“I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Ghost has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith; even as He calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and keeps it with Jesus Christ in the one true faith;” (Luther’s Small Catechism)
“Of Free Will [we] teach that man’s will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, 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; but this righteousness is wrought in the heart when the Holy Ghost is received through the Word.” (Augsburg Confession, Article XVIII.)
Further clarified in the Formula of Concord, we believe and teach:
“1. Concerning this subject, our doctrine, faith, and confession is, that in spiritual things the understanding and reason of man are [altogether] blind, and by their own powers understand nothing, as it is written 1 Cor. 2:14: The natural man receiveth not the things of the Spirit of God, for they are foolishness to him; neither can he know them when he is examined concerning spiritual things.
2. Likewise we believe, teach, and confess that the unregenerate will of man is not only turned away from God, but also has become an enemy of God, so that it only has an inclination and desire for that which is evil and contrary to God, as it is written Gen. 8:21: The imagination of man’s heart is evil from his youth. Also Rom. 8:7: The carnal mind is enmity against God; for it is not subject to the Law of God, neither, indeed, can be. Yea, as little as a dead body can quicken itself to bodily, earthly life, so little can man, who by sin is spiritually dead, raise himself to spiritual life, as it is written Eph. 2:5: Even when we were dead in sins, He hath quickened us together with Christ; 2 Cor. 3:5: Not that we are sufficient of ourselves to think anything good as of ourselves, but that we are sufficient is of God.
3. God the Holy Ghost, however, does not effect conversion without means, but uses for this purpose the preaching and hearing of God’s Word, as it is written Rom. 1:16: The Gospel is the power of God unto salvation to every one that believeth. Also Rom. 10:17: Faith cometh by hearing of the Word of God. And it is God’s will that His Word should be heard, and that man’s ears should not be closed. Ps. 95:8. With this Word the Holy Ghost is present, and opens hearts, so that they, as Lydia in Acts 16:14, are attentive to it, and are thus converted alone through the grace and power of the Holy Ghost, whose work alone the conversion of man is. For without His grace, and if He does not grant the increase, our willing and running, our planting, sowing, and watering, all are nothing, as Christ says John 15:5: Without Me ye can do nothing. With these brief words He denies to the free will its powers, and ascribes everything to God’s grace, in order that no one may boast before God. 1 Cor. 1:29; 2 Cor. 12:5; Jer. 9:23.” (Formula of Concord, Article II.)
“The Mass [the ancient form of Christian worship] is retained among us, and celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, [In our case, the Mass/Divine Service is in English] which have been added to teach the people . . . This worship pleases God; such use of the Sacrament nourishes true devotion toward God. It does not, therefore, appear that the Mass is more devoutly celebrated among our adversaries [Roman Catholics] than among us.” (Augsburg Confession, Article XXIV.)
In agreement with the Gottesdienst Crowd (a group within the Lutheran Church - Missouri Synod that is doing commendable work to preserve the historic liturgies of the Divine Service) we believe “Adiaphora [indifference] is not characteristic of the Liturgy.”
We believe and confess that marriage is a sacred institution established by God at creation, designed as a lifelong union between one man and one woman (Genesis 2:24, Matthew 19:4-6). Scripture teaches that this union reflects the relationship between Christ and His Church (Ephesians 5:31-32) and is the only proper context for sexual relations (Hebrews 13:4).
We reject all distortions of marriage, including polygamy, same-sex unions, and other arrangements that deviate from God’s created order (Romans 1:26-27, 1 Corinthians 6:9-11).
Our commitment to the biblical teaching on marriage is rooted in love—both for God and for our neighbor. We seek to uphold the truth with grace, calling all people to repentance and faith in Christ, who alone offers forgiveness, renewal, and eternal life (John 8:11, 1 John 1:9).
We believe and teach that those who have truly been regenerated (or "saved") can, through willful rejection of God’s grace, fall away from the faith (apostasy) and ultimately be condemned. While they were at one time in a state where they could rightly be called “saved,” their later rejection of the faith demonstrates that salvation is not an irrevocable, one-time event. We reject the notion that apparent apostasy automatically means a person was never truly saved to begin with.
Our position does not stem from a denial of God’s promises concerning perseverance, for we affirm and cherish these promises as found in Scripture. However, we also recognize the many warnings in Scripture that speak of the real danger of falling away—not because God is unwilling to grant perseverance, but because even regenerate Christians can reject the grace He offers.
As the Formula of Concord teaches:
“Thus many receive the Word with joy, but afterwards fall away again, Luke 8:13. But the cause is not as though God were unwilling to grant grace for perseverance to those in whom He has begun the good work, for that is contrary to St. Paul, Phil. 1:6; but the cause is that they willfully turn away again from the holy commandment [of God], grieve and embitter the Holy Ghost, implicate themselves again in the filth of the world, and garnish again the habitation of the heart for the devil. With them the last state is worse than the first, 2 Pet. 2:10, 20; Eph. 4:30; Heb. 10:26; Luke 11:25.”(Formula of Concord, Article XI - Solid Declaration, 42)
The doctrine of “Once Saved, Always Saved” has led many into a false sense of security, causing them to disregard the biblical warnings against apostasy. Some believe that because they prayed a prayer or "made a decision for Jesus," their salvation is permanently guaranteed, no matter how they live. However, Scripture repeatedly exhorts believers to remain steadfast in the faith, warning that those who turn away will not inherit eternal life (Hebrews 3:12-14, 10:26-31, 2 Peter 2:20-22).
Therefore, we reject any teaching that treats faith as a mere one-time event rather than an ongoing trust in Christ, nourished by God’s Word and Sacraments. While salvation is entirely by grace, it must be received in faith—and that faith can be abandoned. True security is found not in a past decision but in abiding in Christ (John 15:4-6).
We believe, teach, and confess that the atonement of Jesus Christ fully accomplishes salvation as a penal substitutionary atonement, meaning that Christ suffered and died in our place, bearing the curse of God's Law on behalf of all sinners. He endured the punishment we deserved, satisfying God's justice and reconciling us to the Father (Isaiah 53:4-6; 2 Corinthians 5:21; Galatians 3:13). In line with historic Lutheran teaching, we also accept the term “vicarious satisfaction” to describe this reality, as Christ has made full and complete satisfaction for sin.
At the same time, we recognize that other biblical motifs of the atonement—such as Christus Victor and Recapitulation—are also true and describe different aspects of Christ’s redemptive work. Christ not only bore our sins but also triumphed over Satan, sin, and death (Colossians 2:15, 1 Corinthians 15:54-57).
We confess that Jesus died for all people, rejecting the Calvinist doctrine of Limited Atonement, which falsely teaches that Christ’s atonement was only for the elect. Scripture plainly declares that Christ is the propitiation for the sins of the whole world (1 John 2:2) and that God desires all to be saved (1 Timothy 2:4-6).
Furthermore, we reject any misrepresentation of the atonement that portrays a division in the essence of God, as though the Father and Son were set against each other—where the Father alone punishes the Son. Rather, we affirm that the one will of God, shared by the Father, Son, and Holy Spirit, was in perfect unity in accomplishing salvation. The atonement was the work of the entire Trinity (John 10:17-18, Hebrews 9:14), in which the Son willingly gave Himself as a sacrifice to satisfy divine justice, not apart from the Father’s love, but because of it (Romans 5:8, John 3:16).
As Confessional Lutherans, we boldly confess that we are part of the One, Holy, Catholic, and Apostolic Church, as stated in the Nicene Creed. We do not regard the Reformation, particularly the Lutheran Reformation, as the creation of a new church, for such a thing is neither possible nor desirable. Instead, we affirm that we are the rightful heirs of what Charles Porterfield Krauth called the Conservative Reformation—a movement not of radical innovation but of faithful reformation and purification.
In short, we are the “Catholic Church”, purified by the Gospel. The abuses and corruptions of the medieval Church—many of which persist in the Roman Catholic Church (which we regard as the true schismatics)—were exposed and corrected by the Lutheran Reformers through the authority of Sacred Scripture. However, what was not contrary to Scripture and served to strengthen faith was retained. Unlike many other Protestant traditions that discarded historic Christian practices wholesale, the Lutheran Reformation recognized the ongoing work of the Holy Spirit in the Church throughout the ages.
Thus, the Lutheran Church did not seek to abolish historic Christianity but to restore its purity, ensuring that doctrine and practice were conformed to the Word of God while retaining what was beneficial for faith.
We reject all Restorationist movements, which claim that the Church essentially fell away entirely and needed to be re-established or restored in some later era. Christ did not abandon His Church (Matthew 16:18); He preserved it through His Word and Sacraments, even amid human error and corruption. The notion that the Church ceased to exist or needed a radical restart denies Christ’s promise to be with His Church until the end of the age (Matthew 28:20).
Lutheranism is neither a schismatic rebellion nor a sectarian movement but the true continuation of the historic, apostolic faith—purified by the Gospel, centered in Christ, and faithful to Scripture.
In summary, the Conservative Reformation (the Lutheran Reformation) was not about reinventing Christianity but about restoring and preserving the truth of the Gospel without discarding the heritage of the Church. As Confessional Lutherans, we stand firmly in the historic and apostolic faith, not as innovators, but as heirs of the Church’s true confession, ensuring that Christ alone remains at the center of all we teach and believe. We continue to uphold and contend for the faith that was once delivered to the saints (Jude 3).
In agreement with the statement produced by the Wisconsin Evangelical Lutheran Synod (WELS), we believe and teach the following:
“8. We believe that the Holy Spirit enables every believer to produce good works as fruits of faith (Galatians 5:22-25). The Holy Spirit gives every believer a new nature, or “new man,” that cooperates with the Holy Spirit in doing good works. The Holy Spirit uses the gospel to motivate believers to do good works.
9. The Holy Spirit also equips the church with all the spiritual gifts it needs for its well-being (1 Corinthians 12:4-11). During the beginning of the New Testament era, special charismatic gifts were given to the church, such as signs, miracles, and speaking in tongues. These gifts were connected with the ministry of the apostles (2 Corinthians 12:12). There is no evidence in Scripture that we today should expect the continuation of such charismatic gifts.” (WELS, This We Believe, Article V)
We confess that God is sovereign and can work however He pleases, so if He chooses to bestow extraordinary gifts in a particular time or place, He certainly can. However, we recognize that the same Holy Spirit who grants gifts also inspired Holy Scripture and will not contradict Himself by producing disorderly, chaotic, or emotionally driven phenomena commonly associated with the modern “Charismatic Movement”.
This movement often exhibits false teachings and abuses, many of which have long been recognized and condemned by the Church. As a result, our disposition toward churches and individuals who identify as "Charismatic" and claim to possess such gifts is one of extreme caution. We see many destructive doctrines flourishing under this label, including the Prosperity Gospel, Word of Faith teachings, and an overemphasis on ‘spiritual’ experiences at the expense of sound doctrine.
Furthermore, Scripture warns of false signs and wonders, cautioning that miraculous works are not necessarily a mark of the Spirit’s activity. Paul forewarns that deception will come through powerful signs and wonders, misleading many who do not hold to the truth:
“And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming. The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. Therefore God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness.” (2 Thessalonians 2:8-12)
For this reason, we do not look to signs and wonders as a reliable mark of the Spirit’s work but rather to the clear proclamation of the Gospel, the proper administration of the Sacraments, and the fruits of faith in accordance with Scripture.
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