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'''Lutheranism''' is a major branch of [[Western Christianity]] that identifies with the teachings of the sixteenth-century [[Germans|German]] reformer [[Martin Luther]]. Luther's efforts to reform the theology and practice of the church launched the [[Protestant Reformation]]. The reactions of governmental and churchly authorities to the international spread of his writings, beginning with the [[The 95 Theses|95 Theses]], divided Christianity.<ref><cite>MSN Encarta</cite>, s.v. "[http://encarta.msn.com/encyclopedia_761561935/Lutheranism.html Lutheranism]" by [[George Forell|George Wolfgang Forell]]; <cite>Christian Cyclopedia</cite>, s.v. "[http://www.lcms.org/ca/www/cyclopedia/02/display.asp?t1=r&word=REFORMATION.LUTHERAN Reformation, Lutheran]" by Lueker, E. et. al.</ref>

The split between Lutherans and the [[Roman Catholic Church]] arose mainly over the doctrine of [[Justification_(theology)#Lutheranism|Justification]] before God. Lutheranism advocates a doctrine of justification "by [[Sola gratia|grace alone]] through [[Sola_fide#Justification in Lutheranism|faith alone]] because of [[Solus Christus|Christ alone]]," which contradicted the Roman view of "faith formed by love", or "faith and works". Unlike the [[Reformed Churches]], Lutherans retain many of the [[liturgy|liturgical]] practices and [[Sacraments#Lutheran_teaching|sacramental]] teachings of the pre-Reformation Church. Lutheran theology differs considerably from Reformed theology in a variety of ways, including [[Scholastic Lutheran Christology|Christology]], the purpose of [[Law_and_Gospel#Lutheran_and_Reformed_differences|God's Law]], divine [[Irresistible_grace#Lutheran|grace]], whether one is "[[Perseverance_of_the_saints#Lutheran_view|once saved always saved]]," and [[Predestination#In_Lutheranism|predestination]].

==History==
{{Christianity}}
{{Main|History of Lutheranism}}
Lutheranism started when [[Martin Luther]] (1483-1546), a German [[Augustinian]] priest, sought to reform the Catholic Church and return it to what he thought should be its biblical foundation.<ref>[http://www.bethanylutheranvv.org/lutherans_started.html How Lutherans Got Started]</ref><ref>[http://www.biblehistory.com/Lutheran.html Lutherans], biblehistory.com</ref><ref name="thefamouspeople">[http://www.thefamouspeople.com/profiles/martin-luther-92.php Martin Luther Biography - Martin Luther Childhood, Life & Timeline]</ref><ref name="Reformation">[http://www.wsu.edu/~dee/REFORM/LUTHER.HTM Reformation: Martin Luther]</ref>  He objected to practices such as [[indulgence]]s.<ref name="thefamouspeople"/>  Luther intended to reform the Church, not to create a different Christian denomination.<ref 
name="Reformation"/><ref name="revoke">[http://www.ekklesia.co.uk/node/9021 Catholic Church called on to revoke Luther's excommunication]</ref><ref>[http://www.timesonline.co.uk/tol/comment/faith/article3492299.ece That Martin Luther? He wasn’t so bad, says Pope -Times Online]</ref>  Nonetheless, he was [[Excommunication|excommunicated]] by the Catholic Church.<ref name="revoke"/>

{{Expand-section|date=April 2009}}

===The Start of the Reformation===
{{main|Martin Luther#The start of the Reformation}}

===Diet of Augsburg===
{{main|Augsburg Confession}}
===Spread into Scandinavia===
Lutheranism spread through all of [[Scandinavia]] during the sixteenth century, as the monarch of [[Denmark-Norway]] (also ruling [[Religion_in_Iceland#The_Reformation|Iceland]]) and the monarch of [[Sweden]] (also ruling [[Religion_in_Finland#The_Reformation|Finland]]) adopted Lutheranism. 

The [[Religion_in_Sweden#The_Protestant_Reformation|Reformation in Sweden]] began with [[Olaus Petri|Olaus]] and [[Laurentius Petri]], brothers that 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 that supported the invading forces opposing Gustav Vasa during the  [[Stockholm Bloodbath]] led to the discontinuance of any official connection between Sweden and the papacy in 1523.<ref name="Gilbert-12">[http://vlib.iue.it/carrie/texts/carrie_books/gilbert/12.html Chapter 12 The Reformation In Germany And Scandinavia], Renaissance and Reformation by William Gilbert.</ref> Four years later, at the Diet of Västerås, the king succeeded in forcing the diet to accept his dominion over the national church. The king was given possession of all church property, church appointments required royal approval, the clergy were subject to the civil law, and the "pure Word of God" was to be preached in the churches and taught in the schools. While this effectively grated official sanction to Lutheran ideas,<ref name="Gilbert-12"/> Lutheranism did not become official until 1593, when 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.<ref>N.F. ''Lutheran Cyclopedia'', article, "[http://books.google.com/books?id=93ErAAAAYAAJ&pg=RA1-PA528&vq=%22Upsala+The+Diet+of%22#PRA1-PA529,M1 Upsala, Diet of]", New York: Schrivner, 1899. p. 528-9.</ref>

Under the reign of [[Frederick I of Denmark|Frederick I]] (1523&ndash;33), Denmark 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]].<ref name="Gilbert-12"/> During his reign, Lutheranism made significant inroads among the Danish population. 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 of Denmark|Christian III]] and advanced the [[Reformation in Denmark]].

===Schmalkaldic War===
Martin Luther used his political influence to prevent war, but recognized the right of rulers to defend their lands in the event of an invasion.<ref>[[Martin Brecht|Brecht, Martin]]. ''[http://books.google.com/books?id=REdhA-zjbcsC&printsec=frontcover&source=gbs_summary_r&cad=0#PRA1-PA200,M1 Martin Luther]''. tr. James L. Schaaf, Philadelphia: Fortress Press, 1985–93, 3:199-228.</ref> [[Martin_Luther#Final_years_and_death|Luther died]] in 1546. In 1547, the [[Schmalkaldic War]] started out as a conflict between two Lutheran rulers, but soon, Holy Roman Imperial forces joined the battle and conquered the members of the [[Schmalkaldic League]], oppressing and exiling many Lutherans as they enforced the terms of the [[Augsburg Interim]] until religious freedom was secured for Lutherans through the [[Peace of Passau]] of 1552 and the [[Peace of Augsburg]] of 1555.<ref>Fuerbringer, L., ''[http://www.archive.org/details/concordiacyclope009499mbp Concordia Cyclopedia]'' Concordia Publishing House. 1927. p. 425</ref>

===Concordia: doctrinal harmony===
Religious disputes between the [[Crypto-Calvinism|Crypto-Calvinists]], [[Philippists]], [[Sacramentarians]], [[Ubiquitarians]], and the [[Gnesio-Lutherans]] raged within Lutheranism during the

# [[Adiaphora|Adiaphoristic Controversy]],
# [[Majoristic Controversy]] ([[Nicolaus von Amsdorf]], [[Nicolaus Gallus]]),
# [[Antinomianism#Second_Antinomian_Controversy|The Second Antinomian Controversy]], ([[Andreas Poach]], [[Anton Otto]])
# [[Synergistic Controversy]], ([[Matthias Flacius]], [[Nicolaus Gallus]])
# [[Andreas Osiander|Osiandrian Controversy]] and the
# [[Crypto-Calvinism|Crypto-Calvinist Controversy]].

Large numbers of politically and religiously influential leaders met together, debated, and resolved these topics on the basis of Scripture, resulting in the [[Formula of Concord]], which over 8,000 leaders signed. The [[Book of Concord]] of 1580 replaced earlier, incomplete [[Body of Doctrine|collections of doctrine]], unifying all German Lutherans with identical doctrine and beginning the period of [[Lutheran orthodoxy]].

===Early orthodoxy (1580-1600)===
The [[Book of Concord]] gave inner unity to Lutheranism, which had many controversies, mostly between [[Gnesio-Lutherans]] and [[Philippists]], in [[Roman Catholic]] outward pressure, and in alleged "[[crypto-Calvinist]]ic" influence. Theology became now more like stable theoretical defining. 

===High orthodoxy (1600-1685)===
[[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 were [[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 utter devastation that marked the [[Thirty Years' War]] the compromising spirit seen in [[Philip Melanchthon]] rose up again in [[University of Helmstedt|Helmstedt]] School and especially in theology of [[Georgius Calixtus]], causing the [[Syncretism#Syncretistic_Controversy|Syncretistic Controversy]]. Another theological issue was the [[Crypto-Kenotic Controversy]].<ref>[http://www.lcms.org/ca/www/cyclopedia/02/display.asp?t1=L&word=LUTHERANTHEOLOGYAFTER1580 Lutheran Theology after 1580] article in [[Christian Cyclopedia]]</ref>

===Late orthodoxy (1685 -1730)===
Late orthodoxy was torn by influences from [[rationalism]], philosophy based on reason, and [[Pietism]], a revival movement in Lutheranism that sought to emphasis the importance of personal devotion, morality, emotions, and the study of Scripture. After a century of vitality, the Pietist theologians [[Philipp Jakob Spener]] and [[August Hermann Francke]] warned that Lutheran orthodoxy degenerated life, changing Scriptural truth into meaningless intellectualism and [[Formalism_(philosophy)#Religion|Formalism]]. Pietism increased at the expense of orthodoxy, but orthodox Lutherans charged that Pietist emphasis on personal morality and sanctification came at the expense of the doctine of justification. The Pietisitic focus on stirring up devout emotions was susceptible to the arguments of rationalist philosophy.<ref name=CC426>Fuerbringer, L., ''[http://www.archive.org/details/concordiacyclope009499mbp Concordia Cyclopedia]'' Concordia Publishing House. 1927. p. 426</ref>

The last famous orthodox Lutheran theologian before the Enlightenment and [[Neology]] was [[David Hollatz (dogmatician)|David Hollatz]]. Late orthodox theologian [[Valentin Ernst Löscher]] took part in the controversy against [[Pietism]]. Medieval [[Christian mysticism|mystical]] traditions continued in works of [[Martin Moller]], [[Johann Arndt]] and [[Joachim Lütkemann]]. [[Pietism]] became a rival of orthodoxy but adopted some orthodox devotional literature; for example, [[Johann Arndt|Arndt]]'s, [[Christian Scriver|Scriver]]'s and [[Stephan Prätorius|Prätorius]]' which have later often been mixed with Pietistic literature.

===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]]. Instead of faith in God and trust in the promises of the Bible, people were taught to trust their own reason and senses. At the most, rationalism left behind a belief in a vague [[supernaturalism]]. Morality and church-going plummeted together.<ref name=CC426/> 

Genuine piety was found almost solely in small Pietist gatherings. However, some of the laity preserved Lutheran orthodoxy from both Pietism and rationalism through reusing old catechisms, hymnbooks, [[postil]]s, and devotional writings, including those written by [[Johann Gerhard]], [[Heinrich Müller (theologian)|Heinrich Müller]], and [[Christian Scriver]].<ref>[http://www.stolaf.edu/people/lund/Research.htm Devotional Literature Project]</ref> Aside from that, however, Lutheranism was extinguished during the course of the 18th century.<ref name=CC426/>

===Revivals===
[[File:Bundesarchiv Bild 183-1985-0109-502, Kirchenwahl.- Propaganda der "Deutschen Christen" in Berlin.jpg|thumb|[[Sturmabteilung|Stormtroopers]] holding German Christian propaganda during the Church Council elections on July 23, 1933 at [[St. Mary's Church, Berlin]].]]
Napoleon's [[War of the Fourth Coalition|invasion of Germany]] promoted Rationalism and angered German Lutherans, stirring up a desire among the people to preserve Luther's theology in the face of the Rationalist threat. This "''Erweckung''", or "Awakening" argued that reason was insufficient and pointed out the importance of emotional religious experience. Small groups sprang up, often in universities, which devoted themselves to Bible study, reading devotional writings, and revival meetings.<ref>Suelflow, Roy A. ''Walking With Wise Men''. Milwaukee: [[South Wisconsin District (LCMS)]], 1967. p.10</ref> Members of this movement eventually took to restoring the traditional liturgy and doctrine of the Lutheran church in the  [[Neo-Lutheranism|Neo-Lutheran]] movement.

In 1817, [[Frederick William III of Prussia]] ordered the Lutheran and [[Reformed]] churches in his territory to unite, forming the [[Prussian Union (Evangelical Christian Church)|Evangelical Church of the Prussian Union]]. The unification of the two branches of German Protestantism sparked a great deal of controversy. Many Lutherans, termed "[[Old Lutherans]]," chose to leave the established churches and form independent church bodies, or "[[free church]]es." Many left for the [[United States]] and [[Australia]]. The dispute over ecumenism overshadowed other controversies within German Lutheranism.<ref>{{Citation | year=1974 | contribution=Lutheran Churches | editor-last=Benton | editor-first=William | editor-link=William Benton | title=Encyclopaedia Britannica | edition=15 | place=Chicago | publisher=Encyclopaedia Britannica, Inc. | publication-date= | volume=11 | pages=198 | id=ISBN 0-85229-290-2}}.</ref> Eventually, the [[fascist]] [[German Christian|German Christian]] movement forced the final national merger of Lutherans and Reformed into a single [[Evangelical Church in Germany]] in July 1933.

==The Bible (source of doctrine)==
Lutherans hold the holy Bible of the [[Old Testament|Old]] and [[New Testament|New]] testaments to be the only divinely inspired book and the only source of divinely revealed knowledge.<ref>For the traditional Lutheran view of the Bible, see {{cite book |last=Graebner |first=Augustus Lawrence |url=http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |pages=3ff. |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}. For an overview of the doctrine of verbal inspiration in Lutheranism, see [http://www.lcms.org/ca/www/cyclopedia/02/display.asp?t1=i&word=INSPIRATION.DOCTRINEOF Inspiration, Doctrine of] in the Christian Cyclopedia.</ref> [[Sola scriptura|Scripture alone]] is the [[Formal and material principles of theology|formal principle]] of the faith, the [[Rule of Faith|final authority]] for all matters of faith and morals because of its inspiration, authority, clarity, effectiveness, and sufficiency.<ref>{{cite book |last=Graebner |first=Augustus Lawrence |url=http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |pages=7ff |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}, {{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=29 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}</ref>
{{ImageStackLeft|265|
[[Image:Lutherbibel.jpg|thumb|left|250px|[[Luther Bible|Luther's translation]] of the Bible, from 1534]]
[[Image:Biblia.gif|thumb||left|250px|"I saw another angel fly in the midst of heaven, having the everlasting gospel to preach..."<ref>{{bibleverse||Revelation|14:6|9}}</ref> This illustration is from the title page of Luther's Bible.]]
[[File:Cranach Gesetz und Gnade Gotha.jpg|left|thumb|250px|''Law and Grace'', by [[Lucas Cranach the Elder|Lucas Cranach]]. The left side shows our condemnation under God's law, while the right side presents God's grace in Christ.]]}}

===Characteristics===
====Inspiration====
Orthodox Lutheranism affirms that the Bible does not merely contain the Word of God, but every word of it is, because of verbal inspiration, the direct, immediate word of God.<ref>
{{bibleverse|2|Timothy|3:16|50}}, {{bibleverse|1|Corinthians|2:13|50}}, {{bibleverse|1|Thessalonians|2:13|50}}, {{bibleverse||Romans|3:2|50}}, {{bibleverse|2|Peter|1:21|50}}, {{bibleverse|2|Samuel|23:2|50}}, {{bibleverse||Hebrews|1:1|50}}, {{bibleverse||John|10:35|50}}, {{bibleverse||John|16:13|50}}, {{bibleverse||John|17:17|50}}, {{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=26 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}</ref> As Lutherans confess in the [[Nicene Creed]], the Holy Spirit "spoke through the prophets". The [[Apology of the Augsburg Confession]] identifies Holy Scripture with the Word of God<ref>"God's Word, or Holy Scripture" from the [http://www.bookofconcord.org/defense_2_originalsin.php Apology of the Augsburg Confession, Article II, of Original Sin]</ref> and calls the Holy Spirit the author of the Bible.<ref>"the Scripture of the Holy Ghost." [http://www.bookofconcord.org/defense_greeting.php Apology to the Augsburg Confession, Preface, 9]</ref> 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."<ref>[http://www.bookofconcord.org/sd-ruleandnorm.php The Solid Declaration of the Formula of Concord, "Rule and Norm", 3.]</ref> The apocryphal books were not written by the prophets, by inspiration; they contain errors<ref>(Tobit 6, 71; 2 Macc. 12, 43 f.; 14, 411),</ref> were never included in the Palestinian Canon that Jesus used,<ref>See [http://www.lcms.org/ca/www/cyclopedia/02/display.asp?t1=C&word=CANON.BIBLE Bible, Canon in the Christian Cyclopedia]</ref> and therefore are not a part of Holy Scripture.<ref>{{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=27 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}</ref> 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.<ref>{{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=27 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}</ref> A mistranslation is not God's word, and no human authority can invest it with divine authority.<ref>{{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=27 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}</ref>

====Divine authority====
Orthodox Lutherans maintain that Holy Scripture, the Word of God, carries the full authority of God. Every single statement of the Bible calls for instant and unqualified acceptance.<ref>{{bibleverse||Matthew|4:3|31}}, {{bibleverse||Luke|4:3|31}}, {{bibleverse||Genesis|3:1|31}}, {{bibleverse||John|10:35|31}}, {{bibleverse||Luke|24:25|31}}, {{bibleverse||Psalm|119:140|31}}, {{bibleverse||Psalm|119:167|31}}, {{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=27 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}, 
{{cite book |last=Graebner |first=Augustus Lawrence |url=
http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |pages=8-9 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> Every doctrine of the Bible is the teaching of God and therefore requires full agreement.<ref>{{bibleverse|2|Thessalonians|2:15|31}}, {{bibleverse||Luke|24:25-27|31}}, {{bibleverse||Luke|16:29-31|31}}, {{bibleverse|2|Timothy|3:15-17|31}}, 
{{bibleverse||Jeremiah|8:9|31}}, {{bibleverse||Jeremiah|23:26|31}}, {{bibleverse||Isaiah|8:19-20|31}}, {{bibleverse|1|Corinthians|14:37|31}}, {{bibleverse||Galatians|1:8|31}}, {{bibleverse||Acts|17:11|31}}, {{bibleverse||Acts|15:14-15|31}}, {{cite book |last=Graebner |first=Augustus Lawrence |url=
http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |pages=8-10 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> Every promise of the Bible calls for unshakable trust in its fulfillment.<ref>{{bibleverse|2|Thessalonians|2:13|31}}, {{bibleverse|2|Corinthians|1:20|31}}, {{bibleverse||Titus|1:2-3|31}}, {{bibleverse|2|Thessalonians|2:15|31}}, {{bibleverse|2|Peter|1:19|31}}, 
{{cite book |last=Graebner |first=Augustus Lawrence |url=
http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |pages=8-9 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> Every command of the Bible is the directive of God himself and therefore demands willing observance.<ref>{{bibleverse||Deuteronomy|12:32|31}}, {{bibleverse||Deuteronomy|5:9-10|31}}, {{bibleverse||James|2:10|31}}, {{bibleverse||Joshua|1:8|31}}, {{bibleverse||Luke|16:29|31}}, {{bibleverse|2|Timothy|3:16|31}}, {{cite book |last=Graebner |first=Augustus Lawrence |url=
http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |pages=8-11 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref>

====Clarity====
Orthodox Lutherans understand the Bible to present all doctrines and commands of the Christian faith [[Clarity of scripture|clearly]].<ref>{{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}}, {{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=29 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}, {{cite book |last=Graebner |first=Augustus Lawrence |url= http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |pages=11-12 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> God's Word is freely accessible to every reader or hearer of ordinary intelligence, without requiring any special education.<ref>{{cite book |last=Graebner |first=Augustus Lawrence |url= http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |page=11 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}, {{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=28 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}</ref> Of course, one must understand the language God's Word is presented in, and not be so preoccupied by contrary thoughts so as to prevent understanding.<ref>{{cite book |last=Graebner |first=Augustus Lawrence |url= http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |page=11 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> As a result of this, no one needs to wait for any clergy, and [[pope]], scholar, or [[ecumenical council]] to explain the real meaning of any part of the Bible.<ref>{{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=28 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}
</ref>

====Effectiveness====
Orthodox 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.<ref>{{bibleverse||Romans|1:16|50}}, {{bibleverse|1|Thessalonians|2:13|50}}, {{cite book |last=Graebner |first=Augustus Lawrence |url= http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |page=11 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}, {{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=27 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}</ref> 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.<ref>{{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}}, {{cite book |last=Graebner |first=Augustus Lawrence |url= http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |pages=11-12 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}, {{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=28 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}</ref> Scripture does not compel a mere intellectual assent to its doctrine, resting on logical argumentation, but rather it creates the living agreement of faith.<ref>{{bibleverse||John|6:63|31}}, {{bibleverse||Revelation|1:3|31}}, {{bibleverse||Ephesians|3:3-4|31}}, {{bibleverse||John|7:17|31}}, {{cite book |last=Graebner |first=Augustus Lawrence |url= http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |page=12 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}, {{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=28 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}</ref>  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."<ref>[http://www.bookofconcord.org/smalcald.php#confession Smalcald Articles, part 8, "Of Confession"]</ref>

====Sufficiency====
Lutherans are confident that the Bible contains everything that one needs to know in order to obtain salvation and to live a Christian life.<ref>
{{bibleverse|2|Timothy|3:15-17|31}}, {{bibleverse||John|5:39|31}}, {{bibleverse||John|17:20|31}}, {{bibleverse||Psalm|19:7-8|31}}, {{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=28 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}</ref> There are no deficiencies in Scripture that need to be filled with by [[Sacred Tradition|tradition]], pronouncements of the Pope, [[Revelations#In_the_Latter_Day_Saint_Movement|new revelations]], or present-day [[development of doctrine]].<ref>{{bibleverse||Isaiah|8:20|50}}, {{bibleverse||Luke|16:29-31|50}}, {{bibleverse|2|Timothy|3:16-17|31}}, {{cite book |last=Graebner |first=Augustus Lawrence |url= http://showcase.netins.net/web/bilarson/bibliology.txt|title=Outlines Of Doctrinal Theology |page=13 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}, {{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=28 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}</ref>

===Law and Gospel===
Lutherans understand the Bible as containing two distinct types of content, termed [[Law and Gospel]] (or Law and Promises).<ref>[http://www.bookofconcord.com/defense_4_justification.php Apology of the Augsburg Confession IV, 5]</ref> Properly distinguishing between Law and Gospel prevents the Gospel teaching of justification by grace through faith alone from being obscured.<ref>Walther, C. F. W. [http://lutherantheology.com/uploads/works/walther/LG/index.html The Proper Distinction Between Law and Gospel]. W. H. T. Dau, trans. St. Louis: Concordia Publishing House, 1929.</ref>

===Through history===
The authority of the Scriptures has been challenged during the history of Lutheranism. Martin Luther taught that the Bible was the Word of God, and the only reliable guide for faith and practice. He held that every passage of Scripture has one meaning, the literal sense as interpreted by other Scripture. <ref>Braaten, Carl E. (1983). Principles of Lutheran Theology. Philadelphia: Fortress Press, p. 9</ref> This belief was accepted during the [[Lutheran Orthodoxy|orthodox Lutheranism]] of the 17th century. 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.<ref>{{Citation | year=1978 | contribution=Lutheran Churches | editor-last=Benton | editor-first=William | editor-link=William Benton | title=Encyclopaedia Britannica | edition=15 | place=Chicago | publisher=Encyclopaedia Britannica, Inc. | publication-date= | volume=11 | pages=197–198 | id=ISBN 0-85229-290-2}}.</ref> In the nineteenth century, a [[Confessionalism (religion)|confessional]] [[Confessional Lutheran|revival]] reemphasized 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 [[Liberal Christianity|theological liberals]] use the [[higher criticism|higher critical]] method.
[[Image:Bookofconcord.jpg|148px|thumb|right|<center>Title Page from the 1580 Dresden Book of Concord<center>]]

==Lutheran Confessions (doctrinal standard)==
The <cite>[[Book of Concord]]</cite>, 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 Empire|Roman]] times, the Book of Concord contains seven [[Creed|credal]] documents articulating Lutheran theology in the Reformation era. 

The 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_religion#Lutheran|state churches]] in Scandinavia consider only the [[Augsburg Confession]] as a "summary of the faith" in addition to the three ecumenical Creeds.<ref>F.E. Mayer, The Religious Bodies of America. St. Louis: Concordia Publishing House, 1954, p. 184. For further information, see [http://www.wlsessays.net/node/491 The Formula of Concord in the History of Swedish Lutheranism] by Seth Erlandsson</ref> Lutheran pastors, congregations, and church bodies in Germany and the Americas usually agree to teach in harmony with the entire <cite>[[Book of Concord|Lutheran Confessions]]</cite>. 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.

==Summary of doctrine==
===Justification (central teaching)===

[[File:Cranach Suendenfall und erloesung.jpg|thumb|220px|Moses and Elijah point the sinner looking for God's salvation [[Theology of the Cross|to the cross to find it]].]]
The key doctrine, or [[Formal and material principles of theology|material principle]], of Lutheranism is the doctrine of [[Justification_(theology)#Lutheran_views|justification]]. Lutherans believe that humans are saved from their [[Sin#Protestant_views|sin]]s by [[Sola gratia|God's grace]] alone (''[[Sola Gratia]]''), through faith alone (''[[Sola Fide]]''). Lutherans believe that this grace is granted for the sake of Christ's merit alone (''[[Solus Christus]]''). 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.<ref>Paul R. Sponheim, "The Origin of Sin," in <cite>Christian Dogmatics</cite>, Carl E. Braaten and Robert W. Jenson, eds. (Philadelphia: Fortress Press, 1984), 385–407.</ref><ref name= "Pieper">[[Franz August Otto Pieper|Francis Pieper]], "Definition of Original Sin," in <cite>Christian Dogmatics</cite> (St. Louis: Concordia Publishing House, 1953), 1:538.</ref> Consequently, people are saddled with [[Original_sin#Lutheranism|original sin]], born sinful and unable to avoid committing sinful acts. <ref> [[Charles Porterfield Krauth|Krauth, C.P.]],<cite>[http://books.google.com/books?id=qiURAAAAIAAJ&jtp=355 The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Literature of the Evangelical Lutheran Church] </cite>. Philadelphia: J.B. Lippincott. 1875. pp. 335-455, Part IX The Specific Doctrines Of The Conservative Reformation: Original Sin.</ref> For Lutherans, original sin is the "chief sin, a root and fountainhead of all actual sins."<ref>[[Formula of Concord]], [http://www.bookofconcord.com/fc-sd/originalsin.html Original Sin].</ref>

Lutherans teach that sinners, while capable of doing works that are outwardly "good," are [[Incurvatus in se|not capable]] of doing works that satisfy God's justice.<ref>[http://www.biblegateway.com/passage/?search=Romans+7:18 Rom. 7:18], [http://www.biblegateway.com/passage/?search=Romans%208:7;&version=9; 8:7] [http://www.biblegateway.com/passage/?search=1%20Cor.%202:14;&version=31; 1 Cor. 2:14], [[Martin Chemnitz]], Examination of the Council of Trent: Vol. I. Trans. Fred Kramer,  St. Louis: Concordia Publishing House, 1971, pp. 639-52, "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".</ref> Every human thought and deed is infected with sin and [[Concupiscence|sinful motives]].<ref>[http://www.biblegateway.com/passage/?search=Gen.%206:5;&version=9; Gen. 6:5], [http://www.biblegateway.com/passage/?search=Gen.%208:21;&version=31;#en-NIV-205 8:21], [http://www.biblegateway.com/passage/?search=Mat.%207:17;&version=31; Mat. 7:17], [[Charles Porterfield Krauth|Krauth, C.P.]],<cite>[http://books.google.com/books?id=qiURAAAAIAAJ&jtp=388 The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Literature of the Evangelical Lutheran Church] </cite>. Philadelphia: J.B. Lippincott. 1875. pp. 388-90, Part IX The Specific Doctrines Of The Conservative Reformation: Original Sin, Thesis VII The Results, Section ii Positive.</ref> Because of this, all humanity deserves eternal damnation in [[Hell in Christian beliefs|hell]].<ref>[http://www.biblegateway.com/passage/?search=Dt.%2027:26;&version=31; Dt. 27:26],[http://www.biblegateway.com/passage/?search=Rom+5:12 Rom. 5:12],[http://www.biblegateway.com/passage/?search=2Th%201:9%20;&version=31; 2 Th. 1:9] [http://www.biblegateway.com/passage/?search=Rom+6:23 Rom. 6:23], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]</cite>. St. Louis: Concordia Publishing House, 1934. pp. 38-41, Part VIII. "Sin"</ref> 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. <ref>[http://www.biblegateway.com/passage/?search=1%20Tim.%202:4;&version=31; 1 Tim. 2:4], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]</cite>. St. Louis: Concordia Publishing House, 1934. pp. 43-44, Part X. "Saving Grace", paragraph 55.</ref>  

By God's grace, made known and effective in the person and work of [[New Testament view on Jesus' life|Jesus Christ]], a person is forgiven, adopted as a child and heir of God, and given eternal salvation.<ref>[http://www.biblegateway.com/passage/?search=Rom.%2010:4;&version=31; Rom. 10:4], [http://www.biblegateway.com/passage/?search=Gal.%204:4-5;&version=31; Gal. 4:4–5], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]</cite>. St. Louis: Concordia Publishing House, 1934. p. 42, Part X. "Saving Grace", paragraph 52.</ref>
For this reason, Lutherans teach that salvation is possible only because of the [[Theology of the Cross|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.<ref>[http://www.biblegateway.com/passage/?search=Gal.%203:13;&version=31; Gal. 3:13], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]</cite>. St. Louis: Concordia Publishing House, 1934. p. 43, Part X. "Saving Grace", paragraph 54.</ref>

Lutherans believe that individuals receive this gift of salvation through faith alone.<ref>[http://www.bookofconcord.com/augsburgconfession.html#article4 Augsburg Confession, Article 4, "Of Justification"]</ref> Saving faith is the knowledge of<ref>{{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.</ref>, acceptance of <ref>{{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. </ref>, and trust<ref>{{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.</ref> in the promise of the Gospel.<ref name = "Engelder">Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]</cite>. St. Louis: Concordia Publishing House, 1934. pp. 54-5, Part XIV. "Sin"</ref> Even faith itself is seen as a gift of God, created in the hearts of Christians<ref> [http://www.biblegateway.com/passage/?search=Ps.%2051:10;&version=31; Ps. 51:10], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]</cite>. St. Louis: Concordia Publishing House, 1934, p.57 Part XV. "Conversion", paragraph 78.</ref> by the work of the Holy Spirit through the Word<ref>[http://www.biblegateway.com/passage/?search=John%2017:20;&version=31; John 17:20], [http://www.biblegateway.com/passage/?search=Rom.%2010:17;&version=47; Rom. 10:17], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]</cite>. St. Louis: Concordia Publishing House, 1934, p.101 Part XXV. "The Church", paragaph 141.</ref> and Baptism.<ref>[http://www.biblegateway.com/passage/?search=Titus%203:5;&version=50; Titus 3:5], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]</cite>. St. Louis: Concordia Publishing House, 1934, p.87 Part XXIII. "Baptism", paragraph 118.</ref> Faith is seen as an instrument that receives the gift of salvation, not something that causes salvation.<ref> [http://www.biblegateway.com/passage/?search=Eph.%202:8;&version=31; Eph. 2:8], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]</cite>. St. Louis: Concordia Publishing House, 1934, p.57 Part XV. "Conversion", paragaph 78.</ref> Thus, Lutherans reject the "[[decision theology]]" which is common among modern [[evangelicalism|evangelicals]].[[File:Trefoil-Architectural-Equilateral-Triangle-interlaced.png|90px|thumb|left|Trinity symbol]]

===The Trinity===
Lutherans are Trinitarian; they confess in 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 Spirit|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".<ref name=ACreed>[http://www.bookofconcord.org/creeds.html Athanasian Creed] , Book of Common Prayer translation, used in the Triglot ed. of the Book of Concord</ref> Lutherans reject the idea that the Father and the Son are merely faces of the same person, stating that both the Old Testament and the New Testament show them to be two distinct persons.<ref>[http://www.biblegateway.com/passage/?search=Isaiah%2063:8-9;&version=50; Is. 63:8-9], Mueller, J.T., <cite>Christian Dogmatics</cite>. St. Louis: Concordia Publishing House, 1934. pp. 158-160, section "The Doctrine of God", part 5. "The Holy Trinity Revealed in the Old Testament",[http://www.biblegateway.com/passage/?search=Heb%201:5%20;&version=50; Heb. 1:5], see Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934. pp. 33-36, Part VI. "The Trinity".</ref> Lutherans believe the Holy Spirit proceeds from both the Father and the Son.<ref>[http://www.angelfire.com/ny4/djw/lutherantheology.filioque.html The Nicene Creed and the Filioque: A Lutheran Approach] by Rev. David Webber for more information</ref>
[[Image:Simple Labarum2.svg|thumb|90px|right|The [[Chi Rho]], a symbol for Christ]]

===Christ===
{{main|Scholastic Lutheran Christology}}
Lutherans believe Jesus Christ is both by nature God and by nature man [[Hypostatic union|in one person]], as they confess in [[Luther's Small Catechism]] that he is "true God begotten of the Father from eternity and also true man born of the [[Mary (mother of Jesus)|Virgin Mary]]".<ref>[http://www.bookofconcord.com/smallcatechism.html#creed Luther's Small Catechism, The Apostles' Creed, Second Article], 
{{cite book |last=Graebner |first=Augustus Lawrence |url=http://showcase.netins.net/web/bilarson/christology.txt|title=Outlines Of Doctrinal Theology |pages=100ff. |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref>

===Sacraments===
Lutherans hold that [[Sacrament#Lutheran_teaching|sacraments]] are [[Sacred#Holiness_in_Protestantism|sacred]] acts of divine institution.<ref>{{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}}, {{cite book |last=Graebner |first=Augustus Lawrence |url=http://www.ctsfw.edu/etext/graebneral/soteriology.txt|title=Outlines Of Doctrinal Theology |page=161 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> Whenever they are properly administered by the use of the physical component commanded by God<ref>{{bibleverse||Ephesians|5:27|50}}, {{bibleverse||John|3:5|50}}, {{bibleverse||John|3:23|50}}, {{bibleverse|1|Corinthians|10:16|50}}, {{cite book |last=Graebner |first=Augustus Lawrence |url=http://www.ctsfw.edu/etext/graebneral/soteriology.txt|title=Outlines Of Doctrinal Theology |page=162 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> along with the divine words of institution,<ref>{{bibleverse||Ephesians|5:26|50}}, {{bibleverse|1|Corinthians|10:16|50}}, {{bibleverse|1|Corinthians|11:24-25|50}}, {{cite book |last=Graebner |first=Augustus Lawrence |url=http://www.ctsfw.edu/etext/graebneral/soteriology.txt|title=Outlines Of Doctrinal Theology |page=162 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> God is, in a way specific to each sacrament, present with the Word and physical component.<ref>{{bibleverse||Matthew|3:16-17|50}}, {{bibleverse||John|3:5|50}}, {{bibleverse|1|Corinthians|11:19|50}}, {{cite book |last=Graebner |first=Augustus Lawrence |url=http://www.ctsfw.edu/etext/graebneral/soteriology.txt|title=Outlines Of Doctrinal Theology |page=162 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> He earnestly offers to all who receive the sacrament<ref>{{bibleverse||Luke|7:30|50}}, {{bibleverse||Luke|22:19-20|50}}, {{cite book |last=Graebner |first=Augustus Lawrence |url=http://www.ctsfw.edu/etext/graebneral/soteriology.txt|title=Outlines Of Doctrinal Theology |page=162 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> forgiveness of sins<ref>{{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}}, {{cite book |last=Graebner |first=Augustus Lawrence |url=http://www.ctsfw.edu/etext/graebneral/soteriology.txt|title=Outlines Of Doctrinal Theology |page=163 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> and eternal salvation.<ref>{{bibleverse|1|Peter|3:21|50}}, {{bibleverse||Titus|3:5|50}}, {{cite book |last=Graebner |first=Augustus Lawrence |url=http://www.ctsfw.edu/etext/graebneral/soteriology.txt|title=Outlines Of Doctrinal Theology |page=163 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> He also works in the recipients to get them to accept these blessings and to increase the assurance of their possession.<ref>{{bibleverse||Titus|3:5|50}}, {{bibleverse||John|3:5|50}}, {{cite book |last=Graebner |first=Augustus Lawrence |url=http://www.ctsfw.edu/etext/graebneral/soteriology.txt|title=Outlines Of Doctrinal Theology |page=163 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref> Lutherans are not dogmatic about the number of the sacraments.<ref>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).</ref> In line with Luther's initial statement in his Large Catechism some speak of only two sacraments,<ref>[[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).</ref> [[Baptism#Protestant_Reformation|Baptism]] and Holy Communion, although later in the same work he calls Confession and [[Absolution#Lutheranism|Absolution]]<ref>[http://www.biblegateway.com/passage/?search=John%2020:23;&version=47; John 20:23], and Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934. pp. 112-3, Part XXVI "The Ministry", paragraph 156.</ref> "the third sacrament."<ref>[[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).</ref> The definition of sacrament in the [[Apology of the Augsburg Confession]] lists Absolution as one of them.<ref>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). [http://www.bookofconcord.com/augsburgdefense/12_sacraments.html Apology of the Augsburg Confession, Article 13, Of the Number and Use of the Sacraments]</ref>[[Image:LutheranBaptism.JPG|left|thumb|200px|Children born to practicing Lutheran families are baptized shortly after birth.]]

====Baptism====
Lutherans hold that Baptism is a saving work of God,<ref> [http://www.biblegateway.com/passage/?search=1%20Pet.%203:21;&version=49; 1 Pet. 3:21], Mueller, J.T., <cite>Christian Dogmatics</cite>. 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., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934. p. 87, Part XXIII. "Baptism", paragraph 118.</ref> mandated and instituted by Jesus Christ.<ref>Martin Luther, <cite>Small Catechism</cite> [http://www.projectwittenberg.org/pub/resources/text/wittenberg/luther/little.book/book-4.txt 4]</ref> Baptism is a "[[Means of Grace#Lutheran theology|means of grace]]" through which God creates and strengthens "saving faith" as the "washing of regeneration"<ref>{{bibleverse||Titus|3:5|KJV}}</ref> in which infants and adults are reborn.<ref>{{bibleverse||John|3:3-7|KJV}}</ref> 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.<ref>{{cite web |url=http://www.lcms.org/pages/internal.asp?NavID=2607 |title=Baptism and Its Purpose |publisher=[[Lutheran Church–Missouri Synod]] |accessdate={{Date|2009-02-24}}}}</ref> Because it is faith alone that receives these divine gifts, 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."<ref>{{cite book |first=Martin |last=Luther |authorlink=Martin Luther |chapter=The Sacrament of Holy Baptism |chapterurl=http://www.bookofconcord.org/smallcatechism.html#baptism |accessdate={{Date|2009-02-24}} |title=[[Luther's Small Catechism]] |year=2009 |origyear=1529}}</ref> Therefore, Lutherans administer Baptism to both infants<ref> [http://www.biblegateway.com/passage/?search=Mat.%2019:14;&version=31; Mat. 19:14], [http://www.biblegateway.com/passage/?search=Act%202:38-39;&version=47; Acts 2:38–39], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934. p. 90, Part XXIII. "Baptism", paragraph 122.</ref> and adults.<ref> [http://www.biblegateway.com/passage/?search=1%20Cor.%201:14;&version=31; 1 Cor. 1:14], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934. p. 90, Part XXIII. "Baptism", paragraph 122.</ref> In the special section on [[infant baptism]] in his [[Luther's Large Catechism|Large Catechism]], Luther argues that infant baptism is God-pleasing because persons so baptized were reborn and sanctified by the Holy Spirit.<ref>{{cite book |first=Martin |last=Luther |authorlink=Martin Luther |chapter=Of Infant Baptism |chapterurl=http://www.bookofconcord.org/largecatechism/6_baptism.html |accessdate={{Date|2009-02-24}} |year=2009 |origyear=1529 |title=[[Luther's Large Catechism]]}}</ref> 

[[File:JohntheSteadfast.JPG|left|thumb|110px|Luther communing [[John, Elector of Saxony|John the Steadfast]].]]
====Lord's Supper====
{{main|Eucharist in the Lutheran Church}}
Lutherans hold that within [[Eucharist#Lutherans:_Sacramental_union:_.22in.2C_with.2C_and_under_the_forms_of_bread_and_wine.22|Holy Communion]], also referred to as the Sacrament of the Altar or the Lord's Supper, the consecrated elements of bread and wine are the true body and blood of Christ "in, with, and under the form" of bread and wine for all those who eat and drink it,<ref> [http://www.biblegateway.com/passage/?search=1%20Cor.%2010:16;&version=50; 1 Cor. 10:16], [http://www.biblegateway.com/passage/?search=1%20Cor.%2011:20,%2027;&version=47; 11:20, 27], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934. p. 95, Part XXIV. "The Lord's Supper", paragraph 131.</ref> a doctrine that the [[Formula of Concord]] calls the [[sacramental union]].<ref>[http://www.bookofconcord.com/fc-sd/supper.html The Solid Declaration of the Formula of Concord, Article 8, The Holy Supper]</ref> Some Lutherans use the term [[Eucharist#Lutherans:_Sacramental_union:_.22in.2C_with.2C_and_under_the_forms_of_bread_and_wine.22|Eucharist]] to refer to Communion, noting its use in the [[Book of Concord]]; however, others reject the term on the basis that the word Eucharist ("thanksgiving") puts the emphasis on the human response to the sacrament, which is contrary to the Lutheran emphasis on God's omnipotence and human powerlessness. They note that in almost every case, the use of the term in the Book of Concord refers to doctrinal statements that are part of the Roman Catholic tradition.

[[File:RepentanceisContrition&faith.jpg|thumb|A.C. Article XII: Of Repentance.]]

===Conversion===
In Lutheranism, conversion or regeneration in the strict sense of the term is the work of divine grace<ref>{{bibleverse|1|Peter|1:3|31}}, {{bibleverse|2|Timothy|1:9|31}}, {{bibleverse||Ephesians|2:7|31}}, {{bibleverse||Titus|3:5|31}}</ref> and power<ref>{{bibleverse||Ephesians|1:19|31}}, {{bibleverse||Colossians|2:12|31}}, {{bibleverse||John|1:13|31}}, {{bibleverse||John|6:26|31}}, {{bibleverse|2|Corinthians|5:17}}</ref> by which man, born of the flesh,<ref>{{bibleverse||John|3:6|31}}</ref> and [[Total depravity|void of all power]] to think,<ref>{{bibleverse|2|Corinthians|3:5|31}}, {{bibleverse|1|Corinthians|2:14|31}}, {{bibleverse||Ephesians|4:18|31}}, {{bibleverse||Ephesians|5:8|31}}</ref> to will,<ref>{{bibleverse||Genesis|6:5|31}}, {{bibleverse||Genesis|8:2|31}}, {{bibleverse||Romans|8:7|31}}</ref> or to do<ref>{{bibleverse||Philippians|1:6|31}}, {{bibleverse||Philippians|2:13|31}}, {{bibleverse||John|15:45|31}}, {{bibleverse||Romans|7:14|31}}</ref> any good thing, and dead in sin<ref>{{bibleverse||Colossians|2:13|31}}, {{bibleverse||Ephesians|2:5|31}}</ref> is, through the gospel and holy baptism,<ref>{{bibleverse||James|1:18|31}}, {{bibleverse|1|Peter|1:23|31}}, {{bibleverse||John|3:5|31}}, {{bibleverse||Titus|3:5|31}}, {{bibleverse|1|Corinthians|4:15|31}}, {{bibleverse||Galatians|4:19|31}}</ref> taken<ref>{{bibleverse||Colossians|1:12-13|31}}, {{bibleverse|1|Peter|2:25|31}}, {{bibleverse||Jeremiah|31:18|31}}</ref> from a state of sin and [[spiritual death]] under God's wrath<ref>{{bibleverse||Romans|3:9-23|31}}, {{bibleverse||Romans|6:17|31}}, {{bibleverse||Job|15:14|31}}, {{bibleverse||Psalm|14:3|31}}, {{bibleverse||Ephesians|2:3|31}}, {{bibleverse|1|Peter|2:10|31}}, {{bibleverse|1|Peter|2:25|31}}, {{bibleverse||Acts|26:18|31}}</ref> into a state of spiritual life of faith and grace,<ref>{{bibleverse||Ephesians|2:5|31}}, {{bibleverse||Colossians|2:13|31}}, {{bibleverse||John|3:5|31}}, {{bibleverse||Titus|3:5|31}}, {{bibleverse||Acts|20:21|31}}, {{bibleverse||Acts|26:18|31}}</ref> rendered able to will and to do what is spiritually good<ref>{{bibleverse||Philippians|2:13|31}}</ref> and, especially, led to accept the benefits of the redemption which is in Christ Jesus.<ref>{{bibleverse|1|Peter|1:3|31}}, {{bibleverse||Galatians|3:26|31}}, {{bibleverse||Galatians|4:5|31}}, {{bibleverse|1|Peter|2:10|31}}, {{bibleverse||Acts|26:18|31}}, Augustus Lawrence Graebner, [http://books.google.com/books?id=93ErAAAAYAAJ&pg=PA136&vq Lutheran Cyclopedia] p. 136, "Conversion"</ref> 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 [[Law_and_Gospel#The_Book_of_Concord|knowledge of sin]]; the other is faith, which is born of the Gospel, or of [[Absolution#Lutheranism|absolution]], and believes that for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors."<ref>[http://www.bookofconcord.org/augsburgconfession.php#article12 Augsburg Confession, Article XII: Of Repentance]</ref>

[[File:AugsburgConfessionArticle18FreeWill.jpg|thumb|174px|left|A.C. Article 18: Of Free Will<ref>See [http://www.bookofconcord.org/augsburgconfession.php#article18 Augsburg Confession, Article XVIII: Of Free Will]</ref>]]

===Predestination===
Lutherans adhere to [[monergism|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 in theology|free will]] concerning spiritual matters.<ref> [http://www.biblegateway.com/passage/?search=1%20Cor.%202:14;&version=50; 1 Cor. 2:14], [http://www.biblegateway.com/passage/?search=1%20Cor.%2012:3;&version=31; 12:3], [http://www.biblegateway.com/passage/?search=Rom.%208:7;&version=31; Rom. 8:7], [[Martin Chemnitz]], Examination of the Council of Trent: Vol. I. Trans. Fred Kramer,  St. Louis: Concordia Publishing House, 1971, pp. 409-53, "Seventh Topic, Concerning Free Will: From the Decree of the Sixth Session of the Council of Trent".</ref> Lutherans believe that although humans have free will concerning civil righteousness, they cannot work spiritual righteousness without the Holy Spirit, since righteousness in the heart cannot be wrought in the absence of the Holy Spirit.<ref> [http://www.bookofconcord.org/augsburgconfession.html#article18 Augsburg Confession, Article 18, Of Free Will].</ref> Lutherans believe that the elect are predestined to salvation.<ref> [http://www.biblegateway.com/passage/?search=Acts%2013:48;&version=9; Acts 13:48], [http://www.biblegateway.com/passage/?search=Eph.%201:4-11;&version=47; Eph. 1:4–11], [http://www.bookofconcord.com/fc-ep.html#XI.%20Election. Epitome of the Formula of Concord, Article 11, Election], Mueller, J.T., <cite>Christian Dogmatics</cite>. St. Louis: Concordia Publishing House, 1934. pp. 585-9, section "The Doctrine of Eternal Election: 1. The Definition of the Term", and Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934. pp. 124-8, Part XXXI. "The Election of Grace", paragraph 176.</ref> Lutherans believe Christians should be assured that they are among the predestined.<ref> [http://www.biblegateway.com/passage/?search=2%20Thessalonians%202:13;&version=50; 2 Thess. 2:13], Mueller, J.T., <cite>Christian Dogmatics</cite>. St. Louis: Concordia Publishing House, 1934. pp. 589-593, section "The Doctrine of Eternal Election: 2. How Believers are to Consider Their Election, and Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934. pp. 127-8, Part XXXI. "The Election of Grace", paragraph 180.</ref> Lutherans believe that all who trust in Jesus alone can be certain of their salvation, for it is in Christ's work and his promises in which their certainty lies.<ref> [http://www.biblegateway.com/passage/?search=Rom.%208:33;&version=47; Rom. 8:33], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934. pp. 127-8, Part XXXI. "The Election of Grace", paragraph 179., Engelder, T.E.W., [http://books.google.com/books?id=qpgsAAAAYAAJ&pg=PA41&vq=%22the+certainty+of+final+salvation%22&source=gbs_search_r&cad=1_1 The Certainty of Final Salvation]. ''The Lutheran Witness 2''(6). English Evangelical Missouri Synod: Baltimore. 1891, pp. 41ff.</ref> According to Lutheranism, the central final hope of the Christian is "the resurrection of the body and the life everlasting" as confessed in the [[Apostles' Creed]] rather than predestination. Lutherans disagree with those that make predestination the source of salvation rather than Christ's suffering, death, and resurrection. Unlike [[Calvinism|Calvinists]], Lutherans do not believe in a predestination to damnation.<ref>[http://www.biblegateway.com/passage/?search=1%20Tim.%202:4;&version=31; 1 Tim. 2:4], [http://www.biblegateway.com/passage/?search=2%20Pet.%203:9;&version=31; 2 Pet. 3:9], [http://www.bookofconcord.com/fc-ep.html#XI.%20Election. Epitome of the Formula of Concord, Article 11, Election], and Engelder's [http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics], Part XXXI. The Election of Grace, pp. 124-8.</ref> Instead, Lutherans teach eternal damnation is a result of the unbeliever's sins, rejection of the forgiveness of sins, and unbelief.<ref>[http://www.biblegateway.com/passage/?search=Hosea%2013:9;&version=9; Hos. 13:9], Mueller, J.T., <cite>Christian Dogmatics</cite>. 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., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934. pp. 135-6, Part XXXIX. "Eternal Death", paragraph 196.</ref>

===Divine providence===
According to Lutherans, God preserves his creation, cooperates with everything that happens, and guides the universe.<ref>Mueller, J.T., ''Christian Dogmatics''. Concordia Publishing House. 1934. pp. 189-195 and Fuerbringer, L., ''[http://www.archive.org/details/concordiacyclope009499mbp Concordia Cyclopedia]'' Concordia Publishing House. 1927. p. 635 and [http://www.lcms.org/ca/www/cyclopedia/02/display.asp?t1=P&word=PROVIDENCE Christian Cyclopedia] article on Divine Providence. For further reading, see [http://books.google.com/books?id=IxsRAAAAIAAJ&printsec=frontcover&dq=editions:0qGARztO5CYpYL7QTFJ&as_brr=0#PPA212,M1 The Proof Texts of the Catechism with a Practical Commentary, section Divine Providence], p. 212, Wessel, Louis, published in Theological Quarterly, Vol. 11, 1909.</ref> 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.<ref>Mueller, Steven P.,''Called to Believe, Teach, and Confess''. Wipf and Stock. 2005. pp. 122-123.</ref> Lutherans believe everything exists for the sake of the Christian Church, and that God guides everything for its welfare and growth.<ref>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 [http://www.wlsessays.net/node/1122 Divine Providence and Human Adversity] by Markus O. Koepsell</ref>

[[File:Die-Auferstahung-Christi 15.jpg|thumb|"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."—'''Luther'''<ref>quoted in Scaer, David. Luther's Concept of the Resurrection [http://www.ctsfw.edu/library/files/pb/1550 Concordia Theological Quarterly 47(3)] p.219</ref>]]
In [[Luther's Small Catechism]], the explanation of the first article of the Apostles' Creed declares that everything good that people have is given and preserved by God, either directly or through other people or things.<ref>[http://www.bookofconcord.com/smallcatechism.html#creed Luther's Small Catechism, The Apostles' Creed]</ref> Of the services others provide us through family, government, and work, "we receive these blessings not from them, but, through them, from God."<ref name="bookofconcord1">[http://www.bookofconcord.org/largecatechism/3_tencommandments.html Luther's Large Catechism, First Commandment]</ref> Since God uses everyone's useful tasks for good, people should look not 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.<ref name="bookofconcord1"/>

===Good works===
Good works are the fruit of saving faith,<ref> [http://www.biblegateway.com/passage/?search=(John%2015:5;&version=31; John 15:5], [http://www.biblegateway.com/passage/?search=Tit.%202:14;&version=47; Tit. 2:14], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]</cite>. St. Louis: Concordia Publishing House, 1934. pp. 62-3, Part XV. "Conversion", paragraph 88 The New Obedience Is The Fruit Of Conversion, The Product Of Faith. </ref> and always and in every instance spring spontaneously from true faith.<ref> [http://www.biblegateway.com/passage/?search=2%20Cor.%209:8;&version=31; 2 Cor. 9:8], [[Charles Porterfield Krauth|Krauth, C.P.]],<cite>[http://books.google.com/books?id=qiURAAAAIAAJ&jtp=313 The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Literature of the Evangelical Lutheran Church] </cite>. Philadelphia: J.B. Lippincott. 1875. pp. 313-4, 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.</ref> Any true good works have their true origin in God,<ref> [http://www.biblegateway.com/passage/?search=Phil%202:13;&version=47; Phil 2:13], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]</cite>. St. Louis: Concordia Publishing House, 1934. pp. 74, Part XIX. "Preservation in Faith", paragraph 102.</ref> not in the fallen human heart or in human striving;<ref> [http://www.biblegateway.com/passage/?search=Rom.%207:18;&version=31; Rom. 7:18] [http://www.biblegateway.com/passage/?search=Heb%2011:6;&version=49; Heb 11:6], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]</cite>. St. Louis: Concordia Publishing House, 1934. pp. 39-40, Part VIII. "Sin", paragraph 46 “Original Sin”.</ref> their absence would demonstrate that faith, too, is absent.<ref> [http://www.biblegateway.com/passage/?search=Mat.%207:15-16;&version=31; Mat. 7:15–16], [http://www.biblegateway.com/passage/?search=Tit.%201:16;&version=47; Tit. 1:16]. [http://www.bookofconcord.com/augsburgconfession.html#article20 Augsburg Confession, Article 20, Of Good Works]</ref>[[Image:Maninhell.JPG|thumb|175px|left|The [[Athanasian Creed]] teaches that unless one holds the faith<ref name=ACreed/> "whole and undefiled, without doubt he shall perish everlastingly."]]

===Final Judgment===
Lutherans do not believe in any sort of earthly [[Millennialism|millennial]] kingdom of Christ either before or after his second coming on the last day.<ref>[http://www.biblegateway.com/passage/?search=Joh%2018:36;&version=47; John 18:36], [http://www.bookofconcord.com/augsburgconfession.html#article17 Augsburg Confession, Article 17, Of Christ's Return to Judgment.]</ref> Lutherans teach that, at death, the souls of Christians are immediately taken into the presence of Jesus,<ref> [http://www.biblegateway.com/passage/?search=Luke%2023:42-43;&version=31; Luke 23:42-43], [http://www.biblegateway.com/passage/?search=2%20Cor.%205:8;&version=31; 2 Cor. 5:8], Engelder, T.E.W., <cite>[http://www.archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934. pp. 130, Part XXXIV. "The State of the Soul in the Interval Between Death and the Resurrection", paragraph 185.</ref> where they await the second coming of Jesus on the last day.<ref>[http://www.biblegateway.com/passage/?search=1%20Cor.%2015:22-24;&version=47; 1 Cor. 15:22–24], Francis Pieper, <cite>Christian Dogmatics</cite>, 505-515; Heinrich Schmid, <cite>The Doctrinal Theology of the Evangelical Lutheran Church</cite>, 624-632; John Mueller, <cite>Christian Dogmatics</cite>, 616-619</cite></ref> On the last day,<ref>{{bibleverse||John|6:40|31}}, {{bibleverse||John|6:54|31}}</ref> all the [[Death|dead]] will be resurrected.<ref>{{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}}</ref> Their souls will then be reunited with the same [[Human body|bodies]] they had before dying.<ref>{{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}}</ref> The bodies will then be changed, those of the wicked to a state of everlasting shame and [[Suffering|torment]],<ref>{{bibleverse||Daniel|12:2|31}}, {{bibleverse||Matthew|25:41-46|31}}, {{bibleverse||John|5:29|31}}</ref> those of the [[Imputed righteousness|righteous]] to an everlasting state of celestial glory.<ref>{{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}}</ref> After the resurrection of all the dead,<ref> {{bibleverse||John|6:40|31}}, {{bibleverse||John|6:44|31}}, {{bibleverse||John|11:24|31}}</ref> and the change of those still living,<ref>{{bibleverse|1|Corinthians|15:51-52|31}}, {{bibleverse|1|Thessalonians|4:15-17|31}}</ref> all nations shall be gathered before Christ,<ref>{{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}}</ref> and he will separate the righteous from the wicked.<ref> {{bibleverse||Matthew|25:32|31}}, {{bibleverse||Mark|16:16|31}}</ref> Christ will publicly judge<ref>{{bibleverse|2|Corinthians|5:10|31}}, {{bibleverse|1|Corinthians|4:5|31}}, {{bibleverse||Romans|2:5|31}}, {{bibleverse||Romans|2:16|31}}</ref> all people by the [[testimony]] of their deeds,<ref>{{bibleverse||Romans|2:6|31}}, {{bibleverse|2|Corinthians|5:10|31}}, {{bibleverse||Matthew|25:35-36|31}}, {{bibleverse||Matthew|25:42-43|31}}</ref> the good works<ref>{{bibleverse||Isaiah|43:25|31}}, {{bibleverse||Ezekiel|18:22|31}}, {{bibleverse|1|John|2:28|31}}</ref> of the righteous in evidence of their faith,<ref> {{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}}</ref> and the evil works of the wicked in evidence of their unbelief.<ref>{{bibleverse||Matthew|25:42|31}}, {{bibleverse||Matthew|7:17-18|31}}, {{bibleverse||John|3:18|31}}, {{bibleverse||John|3:36|31}}</ref> He will judge in righteousness<ref>{{bibleverse||Romans|2:5|31}}, {{bibleverse||Acts|17:31|31}}, {{bibleverse||Romans|2:16|31}}</ref> in the presence of all people and [[Christian angelic hierarchy|angels]],<ref>{{bibleverse||Luke|9:26|31}}, {{bibleverse||Matthew|25:31-32|31}}</ref> and his final judgment will be just [[damnation]] to everlasting punishment for the wicked and a gracious gift of life everlasting to the righteous.<ref>{{bibleverse||Matthew|25:41|31}}, {{bibleverse||Matthew|25:34|31}}, {{bibleverse||Matthew|25:46|31}}, {{cite book |last=Graebner |first=Augustus Lawrence |url=http://www.ctsfw.edu/etext/graebneral/eschatology.txt|title=Outlines Of Doctrinal Theology |pages=233-8 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}</ref>

==Practices==
[[Image:EinFesteBurg.jpg|205px|right|thumb|Luther composed hymns and hymn tunes, including "[[A Mighty Fortress Is Our God]]" ("Ein feste Burg ist unser Gott").]]
===Liturgy===
Many Lutherans place great emphasis on a [[liturgy|liturgical]] approach to worship services; although there have always been substantial non-liturgical minorities, for example, the [[Hans Nielsen Hauge|Hauge]] Lutherans from [[Norway]]. [[Music]] forms a large part of Lutheran services. Lutheran [[hymn]]s are sometimes known as [[chorale]]s. Lutheran hymnody is reputed for its doctrinal, [[didactic]], and musical richness. Many Lutheran churches are active musically with choirs, handbell choirs, children's choirs, and occasionally [[carillon]] 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|left|thumb|[[Divine Service]] is conducted according to the [[Agenda (liturgy)|Agenda]].]]

Many Lutherans also preserve a liturgical approach to the celebration of Communion (or the [[Eucharist|Lord's Supper]]), 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]]:
::"...we do not abolish the [[Mass_(liturgy)#Lutheranism|Mass]] but religiously keep and defend it. Among us the Mass is celebrated every Lord's Day and on other festivals, 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, [[Vestment#Used_by_Roman_Catholics.2C_Anglicans.2C_Lutherans.2C_and_some_Protestants|vestments]], and other similar things." (Apology of the Augsburg Confession, Article XXIV.1)[[Image:LutheranClergy.JPG|thumb|right|Lutheran youth are [[Confirmation#Lutheran_view|confirmed]] after they learn the Small Catechism.]]

Besides the [[Divine Service]], congregations also hold offices, which are worship services without communion. They may include [[Matins in Lutheranism|Matins]], [[Vespers in Lutheranism|Vespers]], [[Compline]], and [[Easter_Vigil#Lutheran_Churches|Easter Vigil]]. Private or family offices include the Morning and Evening Prayers from ''Luther's Small Catechism''.<ref name=daily>See [http://www.bookofconcord.com/smallcatechism.php#prayers Luther's Small Catechism, Daily Prayers]</ref> Meals are blessed with the ''[[Common table prayer|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}}.<ref name=daily/> In addition, Lutherans use devotional books, from small [[daily devotional]]s, for example, ''[[Portals of Prayer]]'', to large [[breviary|breviaries]], including the ''[[Evangelisch-Lutherische Gebetsbruderschaft|Breviarium Lipsiensae]]'' and ''Treasury of Daily Prayer''.

[[File:AugsburgConfessionXXIOfTheWorshipoftheSaints.JPG|left|thumb|"Scripture does not teach calling on the saints or pleading for help from them. For it sets before us Christ alone as mediator, atoning sacrifice, high priest, and intercessor."—[[Augsburg Confession|A.C.]] Article XXI.<ref>[http://books.google.com/books?id=ig5PF6Tf07UC&pg=PA59&dq Augsburg Confession, Article 21, "Of the Worship of the Saints"]. trans. Kolb, R., Wengert, T., and Arand, C. Minneapolis: [[Augsburg Fortress]], 2000.</ref>]]
In the 1970s, many Lutheran churches began holding [[contemporary worship]] services for the purpose of evangelical 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 that preferred [[contemporary worship music]]. Today, 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. <ref>Principle examples of this in the ELCA include [http://www.familyofgod.us Family of God, Cape Coral FL.], [http://www.the-well.org/ The Well, Charlotte NC], [http://www.hosannalc.org Hosanna! of Lakeville, Minnesota], and [http://www.apostleschurch.org/home.php Church of the Apostles, Seattle WA.].</ref> In Finland, Lutherans have experimented with the [[Metal Mass]], in which traditional hymns are adapted to heavy metal. The Lutheran World Federation has strongly recommended in the Nairobi Statement on Worship and Culture that Lutherans of the world make every effort to bring their services into a more contextually sensitive position.<ref>"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."
[http://www.worship.ca/docs/lwf_ns.html/ The Nairobe Statement]</ref>

Lutheran churches use a number of hymnals as well as electronic projection media. The most widely used among English speaking congregations are: ''The [[Lutheran Book of Worship]]'' (1978), ''The [[Evangelical Lutheran Worship]]'' (2006, [[Evangelical Lutheran Church in America|ELCA]] and ELCIC), ''[[Lutheran Worship]]'' (1982, [[Lutheran Church - Missouri Synod|LCMS]]), ''Christian Worship'' ([[Wisconsin Evangelical Lutheran Synod|WELS]]), and ''[[The Lutheran Hymnal]]'' (1941, [[Lutheran Church - Missouri Synod|LCMS]], [[Wisconsin Evangelical Lutheran Synod|WELS]] & [[Church of the Lutheran Confession|CLC]]). In 2006, both the Evangelical Lutheran Church in America and the [[Lutheran Church - Missouri Synod|LCMS]], the two largest Lutheran denominations, released new hymnals: [[Evangelical Lutheran Worship]] (ELCA) and [[Lutheran Service Book]] (LCMS). In 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 Churches in Australia (which amalgamated in 1966) used a bewildering variety of hymnals, usually in the German language.[[File:HK Pui Tak Street Faith Lutheran School 1 a.jpg|right|thumb|150px|Faith Lutheran School in Hong Kong.]]

===Education===
[[Catechism]], especially children's, is considered fundamental in most Lutheran churches. Almost all maintain [[Sunday School]]s, and some host or maintain [[Lutheran school]]s, at the preschool, elementary, middle, high school or university level. Life-long study of the catechism is intended for all ages so that the abuses of the pre-Reformation Church will not recur. <ref>[http://www.bookofconcord.com/largecatechism/2_preface.html preface] to Luther's [[Luther's Large Catechism|Large]] and [http://www.bookofconcord.com/smallcatechism.html#preface preface] to [[Luther's Small Catechism]].</ref> With the emphasis on proper life-long catechesis, Lutherans have a heritage of not only learned theologians, but also theologically adept laypeople.[[File:HK SharonLutheranSchool.JPG|left|120px|thumb|Sharon Lutheran School in [[Tai Kok Tsui]].]]

Pastors almost always have substantial theological educations, including [[Koine Greek|Greek]] and [[Biblical Hebrew|Hebrew]] so that they can refer directly to the canonical Christian scriptures in the original language. All Lutheran pastors may marry and have families. Most Lutheran denominations, with the exception of the confessional-conservative synods, allow [[Ordination of women|women pastors]]. Pastors usually teach in the common language of the parish. In the U.S., some congregations and synods historically taught in [[German language|German]], [[Finnish language|Finnish]], or [[Norwegian language|Norwegian]], but this custom, which attracted unfavorable attention during [[World War I]], has been in significant decline since the early/middle 20th century.

===Church fellowship===
[[File:Luther-Predigt-LC-WB.jpg|thumb|335px|"The certain mark by which a Christian community can be recognized is the preaching of the gospel in its purity."—'''Luther'''<ref>Tappert, T.G., [http://books.google.com/books?id=cHvf_xp6V8IC&pg=RA3-PA325&lpg=RA3-PA325&dq=%22The+certain+mark+by+which+a+Christian+community+can+be+recognized+is+the+preaching+of+the+gospel+in+its+purity.%22&source=bl&ots=4jdynQwLJB&sig=n5MpkCtJlJVcN2GES416nCcdAQk&hl=en&ei=TIK0SfWdLuSOmQfXzcjwBQ&sa=X&oi=book_result&resnum=1&ct=result Selected Writings of Martin Luther], Minneapolis: Fortress Press, 2007, p.325</ref>]]
Lutherans were divided about the issue of church-fellowship for the first thirty years after Luther's death. [[Philipp Melanchthon]] and his [[Philippists|Philippist]] party felt that Christians of many 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 [[University of Jena|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.<ref>Klug, Eugene F. and Stahlke, Otto F. ''Getting into the Formula of Concord''. St. Louis: Concordia, 1977. p.16</ref>

[[File:Das_Vaterunser_2_Lucas_Cranach_d_A.jpg|thumb|left|upright| ''Hallowed be Thy Name'' by [[Lucas Cranach the Elder|Cranach]] illustrates a Lutheran pastor preaching Christ crucified.]]
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.<ref>Klug, Eugene F. and Stahlke, Otto F. ''Getting into the Formula of Concord''. St. Louis: Concordia. p.18</ref> Although they decried the visible division of Christians on earth, [[Lutheran Orthodoxy|orthodox Lutherans]] avoided [[ecumenism|ecumenical]] fellowship with other churches, believing that Christians should not join together for the [[Eucharist|Lord's Supper]] or exchange [[pastor]]s 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 [[Syncretism#Syncretistic_Controversy|Syncretistic Controversy]].

In the 18th century, there was some ecumenical interest between the [[Church of Sweden]] and the [[Church of England]]. [[John Robinson (1650-1723)|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 Svedberg|Svedberg]] of Skara and [[Johannes Gezelius|Gezelius]], Bishop of Turku (Finland) were in favor.<ref>[http://www.svenskakyrkan.se/ArticlePages/200508/16/20050816074719_svkhjs928/20050816074719_svkhjs928.dbp.asp].</ref>

[[File:Jp2lutheran 2.jpg|thumb|[[Pope John Paul II]] preaching in the only Lutheran church in Rome]]
In the 19th century, [[Samuel Simon Schmucker]] attempted to lead the [[General Synod (Lutheran)|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-Lutheranism|Neo-Lutheran]] revival, prompting many to form the [[General_Council_(Lutheran)|General Council]], including [[Charles Porterfield Krauth]]. Their alternative approach was “Lutheran pulpits are for Lutheran ministers only, and Lutheran altars are for Lutheran communicants only.”

Presently, Lutherans are divided over how to interact with other Christian denominations. Typically, [[Confessional Lutheran|conservative Lutherans]] assert that everyone must share the "whole counsel of God" ([http://www.biblegateway.com/passage/?search=Acts%2020:27;&version=50; Acts 20:27]) in complete unity ([http://www.biblegateway.com/passage/?search=1%20Corinthians%201:10;&version=50; 1 Cor. 1:10])<ref>For a historical example, see Robert Preus, <cite>To Join or Not To Join</cite>. North Dakota District of The Lutheran Church-Missouri Synod, 1968.</ref> before pastors can share each other pulpits or communicants commune at each other's altars. On the other hand, [[Liberal Christianity|liberal Lutherans]] are willing to share communion and to 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 [[Missouri Synod]] 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."<ref>See http://www.lcms.org/pages/internal.asp?NavID=564 Brief Statement was adopted as Missouri Synod doctrine in 1932, and from time to time has been adopted by other Lutherans</ref> 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."<ref>Report of the Lutheran Church, ''The Northwestern Lutheran'', page 281, August 31, 1988.</ref>

[[File:Pastordavid.jpg|124px|thumb|left|ELCA pastor wearing an [[alb]] during Communion]]
The Lutheran World Federation and the Missouri Synod have been in [[Lutheran-Roman Catholic dialogue|official dialogue]] with the Roman Catholic Church since shortly after the [[Second Vatican Council]]. In 1999 the LWF and the Roman Catholic Church when they jointly issued a statement, the ''[[Joint Declaration on the Doctrine of Justification]]'', that stated that the LWF and the Roman Catholic churches agreed about the basics of Justification and lifted certain Roman Catholic [[anathema]]s formerly applying to the LWF member churches.[http://www.elca.org/ecumenical/ecumenicaldialogue/romancatholic/jddj/declaration.html]. The Missouri Synod has participated in every series of talks, except that 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 Roman Catholic Church was essentially adopting the Lutheran position, some Lutheran theologians disagreed, claiming that, considering the public documentation of the Catholic Church's position, this assertion does not hold up.

The [[Evangelical Lutheran Church in America]] has been actively involved in ecumenical dialogues with several denominations (the ELCA is one of the members of the LWF that signed the JDDJ). Recently, the ELCA has declared [[Full_communion#Other_Churches|full communion]] with several American Churches: the [[American Provinces of the Moravian Church|Moravian Church]], the [[Episcopal Church in the United States of America|Episcopal Church]], the [[Presbyterian Church (U.S.A.)]], the [[Reformed Church in America]], and the [[United Church of Christ]].

Although not an "ecumenical" movement in the formal sense, in the 1990s influences from the [[megachurch]]es of American evangelicalism have become somewhat common, particularly among more theologically conservative Lutherans. Many of the largest Lutheran congregations in the United States have been heavily influenced by these "progressive Evangelicals." These influences are sharply criticized by [[confessional Lutheran]]s (and some liberals) as being foreign to orthodox Lutheran beliefs.<ref>See scholarly articles on the [http://www.wlsessays.net/subject/C/Church+Growth+Movement] from the Wisconsin Lutheran Seminary Library and [http://www.ctsfw.edu/library/files/pb/818 Implications of the Church Growth Movement for Lutherans: Possibilities and Concerns] by Harold L. Senkbeil as examples of criticism from confessional Lutherans</ref>

The [[Porvoo Communion]] is a communion of episcopally led Lutheran and Anglican churches in Europe. Beside its membership in the Porvoo Communion, Church of Sweden also has declared full communion with the [[Philippine Independent Church]] and the [[United Methodist Church]].

{{ImageStackRight|170|[[Image:Igreja Martin Luther.jpg|thumb|upright|right|Martin Luther church in the city of São Paulo, Brazil]][[Image:SydneyBuilding0193.jpg|thumb|upright|right|Martin Luther church in Sydney, Australia]]
[[Image:Kirche Windhuk.JPG|thumb|right|upright|[[Christ Church, Windhoek]], Namibia]]}}

==Throughout the world==
{{main|Lutheranism by region}}

[[Image:Narsapurlutheran.jpg|thumb|left|upright|[[Christ Lutheran Church, Narsapur]], India]]
Today, millions belong to Lutheran churches, which are present on all populated continents.<ref><span style="text-align: left;">Lutheran World Federation, [http://www.lutheranworld.org/ "Slight Increase Pushes LWF Global Membership to 66.2 Million"], <cite>The Lutheran World Federation</cite>, http://www.lutheranworld.org/ (accessed May 18, 2006).</span> 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 <span style="text-align: left;">William Schumacher, [http://www.csl.edu/CJApril05.pdf/ "Theological Observer: How Many Lutherans?"], <cite>Concordia Journal April 2005</cite>, http://www.csl.edu/CJApril05.pdf/</span></ref> Lutheranism is the largest religious group in [[Denmark]], [[Estonia]], [[Norway]], [[Finland]], [[Faroe Islands]], [[Germany]], [[Greenland]], [[Iceland]], [[Latvia]], [[Namibia]] and [[Sweden]]. Lutheranism is also the dominant form of Christianity in the [[Fort Apache Indian Reservation|White Mountain]] and [[San Carlos Apache Indian Reservation|San Carlos]] Apache nations. In addition, Lutheranism is the dominant Protestant denomination but not the largest religious group in [[Austria]], [[Croatia]], [[Kazakhstan]], [[Lithuania]], [[Papua New Guinea]], [[Poland]], [[Serbia]], [[Slovakia]], [[Slovenia]], [[Tajikistan]], and [[Tanzania]].<ref>Encyclopedia Britannica, [[http://media-2.web.britannica.com//eb-media/58/67358-004-1E77BA15.gif Dominant Protestant Denomination Per Country]], 1995.</ref>

Although Namibia is the only country outside Europe to have a Lutheran majority, there are sizable Lutheran communities in many other countries, including [[Australia]], [[Brazil]], [[Canada]], [[Ethiopia]], [[India]], [[Indonesia]] (notably among the [[Batak|Orang Batak]]), [[Madagascar]], and the [[United States]]. Lutheran missions have also been established in many African countries like [[Sierra Leone]].

The largest organizations of Lutheran churches around the world are the [[Lutheran World Federation]], the [[International Lutheran Council]], and the [[Confessional Evangelical Lutheran Conference]]. These organizations together include the great majority of Lutheran denominations around the globe. The Lutheran World Federation supports the activities of [[Lutheran World Relief]], a relief and development agency active in more than 50 countries. The [[Lutheran Church - Missouri Synod|LCMS]] and the [[Lutheran Church–Canada|LCC]] are members of  the International Lutheran Council (ILC). The [[Wisconsin Evangelical Lutheran Synod|WELS]] and [[Evangelical Lutheran Synod|ELS]] are members of the Confessional Evangelical Lutheran Conference.

{{ImageStackLeft|240|[[Image:Trinity Evangelical Lutheran Church.jpg|thumb|225px|left|[[Trinity Evangelical Lutheran Church|Trinity Lutheran]] in Milwaukee, Wisconsin]][[Image:Saint-Catherine-Church-Dnipropetrovsk.jpg|thumb|225px|left|[[Protestantism_in_Ukraine#Lutherans|Saint Catherine]] in Dnipropetrovsk, Ukraine]]}}
Many Lutheran churches exist throughout the world which are not affiliated with the LWF, the ILC or the CELC, such as those affiliated with [http://www.augsburgchurches.org/ Augsburg Lutheran Churches] or [[Church of the Lutheran Confession]] which are especially active in Africa and India; and those affiliated with the [http://www.lutheran-church.net Evangelical Lutheran Free Church (UAC)]or [http://www.clba.org/ Church of the Lutheran Brethren], which are especially active elsewhere in Asia.

The Lutheran World Federation (LWF)-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. For that reason, a number of doctrinally diverse LWF denominations, now largely separated from state control, are declaring fellowship and joint statements of agreement with other Lutheran and non-Lutheran Christian denominations.

By contrast, the Confessional Evangelical Lutheran Conference and International Lutheran Council as well as many unaffiliated denominations such as the [[Church of the Lutheran Confession]] (CLC) 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.<ref>see [http://www.mtio.com/articles/aissar39.htm Ecumenism: Facts and Illusions] by Kurt E. Marquart for a short explanation of the modern ecumenism movement from a Confessional Lutheran perspective</ref>

==See also==
*[[Confessional Lutheran]]
*[[High Church Lutheranism]]
*[[History of Lutheranism]]
*[[Laestadianism]]
*[[List of Lutheran denominations]]
*[[Catholic Evangelical#Lutheran Evangelical Catholicity|Lutheran Evangelical Catholicism]]
*[[Lutheran views of homosexuality]]
{{Martin Luther}}

==Print sources==
* CLC Perspective: {{cite book |url=http://clclutheran.org/library/ccf.html |title=Concerning Church Fellowship: A Statement of Principle |location=Eau Claire, WI |publisher=CLC Book House |year=1996}}

* Confessional & Historical Perspective: Günther Gassmann & Scott Hendrix. Fortress Introduction to the Lutheran Confessions. Minneapolis: Fortress Press, 1999. ISBN 0-8006-3162-5.

* ELCA Perspective: {{cite book |last=Braaten |first=Carl E. |title= Principles of Lutheran Theology |location=Philadelphia |publisher= Fortress Press |year=1983}}

* General Council Historical Perspective: {{cite book |last=Krauth |first=Charles Porterfield |url=http://books.google.com/books?id=qiURAAAAIAAJ |title= The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Theology of the Evangelical Lutheran Church |page=840 |location=2nd ed. Philadelphia |publisher=J.P. Lippincott |year=1875}}

* LCMS Perspective: {{cite book |authorlink=Franz August Otto Pieper |last=Pieper |first=Franz |title= Christian Dogmatics |page=3 Volumes |location= Saint Louis, MO |publisher=Concordia Publishing House |year=1950–1957}}

* LCMS Perspective: {{cite book |last=Engelder |first=Theodore E.W. |url=http://www.archive.org/details/MN41551ucmf_1 |title=Popular Symbolics: The Doctrines of the Churches of Christendom and Of Other Religious Bodies Examined in the Light of Scripture |page=526 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1934}}

* LCMS Perspective: {{cite book |last=Graebner |first=Augustus Lawrence |url=http://showcase.netins.net/web/bilarson/graebner.html|title=Outlines Of Doctrinal Theology |page=250 |location=Saint Louis, MO |publisher=Concordia Publishing House |year=1910}}

* LCR Perspective: {{cite book |last=McLaughlin |first=Wallace H. |url=http://lutherantheology.com/uploads/works/wabiotg/index.html |title=We All Believe in One True God: A Summary of Biblical Doctrine |location=Midland, Michigan |publisher=Cross of Christ Press |year=1963}}

* Neo-Lutheran Historical Perspective: {{cite book |last=Schmid |first=Heinrich Friedrich Ferdinand |url=http://books.google.com/books?id=eK9ZAAAAMAAJ |title=The Doctrinal Theology of the Evangelical Lutheran Church |location=Philadelphia |publisher=Lutheran Publication Society |year=1876}}

* Slovak Synod Historical Perspective: {{cite book |last=Richter|first=V. W. |url=http://books.google.com/books?hl=en&id=OPL0XZG7j70C |title=Why Should a Lutheran Not Join Any Sectarian Church? |location=Streator, Illinois |publisher=Svedok Publishing House |year=1913}}

* WELS Perspective: {{cite book |last=Lange |first=Lyle W. |title=God So Loved the World: A Study of Christian Doctrine |publisher=Northwestern Publishing House |year=2006}}

==Footnotes==
{{reflist|2}}

==External links==
''International Bodies''
*[http://www.celc.info/ Confessional Evangelical Lutheran Conference (CELC)]
*[http://www.ilc-online.org/ International Lutheran Council (ILC)]
*[http://www.lutheranworld.org/ Lutheran World Federation (LWF)]

''Church Bodies''
*[http://home.sprintmail.com/~gallups/id2.html/ Augustana Evangelical Catholic Communion (AECC)]
*[http://www.taalc.org/ The American Association of Lutheran Churches (TAALC)]
*[http://www.augsburgchurches.org/ Augsburg Lutheran Churches (ALC)]
*[http://www.svenskakyrkan.se/default.aspx?di=37014 The Church of Sweden]
*[http://www.CLClutheran.org/ The Church of the Lutheran Confession (CLC)]
*[http://lutheranepc.com/The Lutheran Evangelical Protestant Church (LEPC, GCEPC)]
*[http://www.LutheranMissions.org/ CLC Lutheran Missions in Africa and India]
*[http://www.concordialutheranconf.com/clc/index.cfm Concordia Lutheran Conference]
*[http://www.ecclnet.org/ Evangelical Community Church-Lutheran (ECCL)]
*[http://www.lutheran-church.net The Old Lutheran Church (OLC)]
*[http://www.ekd.de Evangelical Church in Germany (EKD)]
*[http://www.elca.org/ The Evangelical Lutheran Church in America (ELCA)]
*[http://www.luteranos.com.br/ The Evangelical Lutheran Church in Brazil (IECLB)]
*[http://www.elcic.ca/ Evangelical Lutheran Church in Canada (ELCIC)]
*[http://www.evl.fi The Evangelical Lutheran Church of Finland]
*[http://www.evangelicallutheransynod.org/ Evangelical Lutheran Synod (ELS)]
*[http://www.forministry.com/USNYLUCMSLCCLC/ Lutheran Catholic Communion(LCC)]
*[http://www.lca.org.au/ Lutheran Church of Australia (LCA)]
*[http://www.lutheranchurch.ca/index.html Lutheran Church - Canada (LCC)]
*[http://www.lcmc.net/ Lutheran Churches in Mission for Christ (LCMC)]
*[http://www.lcms.org Lutheran Church -- Missouri Synod (LC-MS)]
*[http://www.lcrusa.org/ Lutheran Churches of the Reformation (LCR)]
*[http://www.lutheran.org.sg/ Lutheran Church in Singapore]
*[http://www.selk.de Independent Evangelical Lutheran Church (Germany)]
*[http://www.wels.net/ The Wisconsin Evangelical Lutheran Synod (WELS)]
*[http://www.saintpetersaintpaul.org/ Lutheran Church of St Peter and St Paul, Belgium]

''Other Links''
*[http://www.lutheran-resources.org/ Lutheran Resources]
*[http://www.lutheranblogs.blogspot.com/ The Lutheran Blog Directory]
*[http://www.elca.org/communication/famouslutherans.html Famous Living Lutherans]
*[http://www.famouswhy.com/Tags/Lutheran Famous Lutherans at Famous Why]
*[http://www.nndb.com/lists/866/000071653/ Famous Lutherans at NNDB]
*[http://www.todaysreformationpress.com/index-3.html History of Lutherans in Canada]
*[http://www.asia-lutheran.org/ Asia Lutheran News (ALN) and Lutheran Community in Asia]
*[http://www.lutheransonline.com/trinitybillings/divineservice Historic Worship of the Lutheran Church]
*[http://www.bookofconcord.org/ The Book of Concord Online]
*[http://scbreakup.blogspot.com/ History of the breakup of the Synodical Conference]
*[http://www.lutheranonline.org/ Interactive Guides to Lutheran teaching]

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[[Category:Protestant Reformation]]
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