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| Our Lutheran Heritage |
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The Lutheran Church emerged in the 16th century as theologians called for reform in the Catholic Church. With Martin Luther’s posting of the 95 Theses in the University community of Wittenberg, unrest with the religious establishment that had been brewing for a century was released in a dramatic way. The result was writings, condemnations, councils, edicts, revolts, and a split in the Church. That period of history resulted in the production of many documents that have become an important part of our Lutheran heritage and reflect the understanding of the Gospel that inspired the reform efforts. In the generation following the death of Martin Luther, theologians published theBook of Concord that assembled the documents deemed to be essential in articulating the theological foundation of the Lutheran movement.
Book of Concord – Summary of Documents
The Symbols (ancient Creeds of the Church):
The Apostles’ Creed:
This Creed was developed as a Baptismal Creed. It reflects the witness of the apostles of Jesus and their proclamation about him, but it came into being in Rome in the second century, circa 150 AD.
The Nicene Creed:
This Creed goes back to the earliest Church Council, held in Nicea in 325 AD after the Roman Emperoe Constantine converted to Christianity and lifted all the bans against Christianity. A later Church Council, meeting in 381 AD in Constantinople, gave the Creed its present form.
The Anthansian Creed:
This Creed takes its name from a fourth century Church theologian, Anthanasius, who was active in early discussions about the nature of God and the Trinity. The Creed most likely developed after his death possibly 5th century. It can be found on pages 54 and 55 of the Lutheran Book of Worship. As you read this bold confession, you might try to imagine what situation or crisis in the Church precipitated its formulation.
The Augsburg Confession (1530)
The Church, and possibly the Empire, (there was a close connection in the 16th century), was threatened by the reform movement that started with Luther in Germany. In 1530, Holy Roman Emperor, Charles V, called for theologians from both sides to hear a presentation by the reformers and end the disunity in the church.
An imperial diet was set for Augsburg, Germany. Philip Melanchton, a colleague of Luther, prepared a statement of the reformers beliefs. Luther, had been banned from the Empire and was not able to be present in Augsburg. Melancthon approached the task with a tone of reconciliation; he wrote in the preface:
Thus, the matters at issue between us may be presented in writing on both sides, they may be discussed amicably and charitably, our differences may be reconciled, and we may be united in one, true religion, even as we are all under on Christ and should confess and contend for Christ.
Melancthon divided his presentation into 28 articles. The first 21, Melancthon believed, represented “agreement” between both sides. The last 7 were “in dispute.” Melancthon overestimated the agreement, and it turned out that Article 4, Justification, was a major sticking point:
It is also taught among us that we cannot obtain forgiveness of sin and righteousness before God by our own merits, works, or satisfactions, but that we receive forgiveness of sin and become righteous before God by grace, for Christ’s sake, through faith, when we believe that Christ suffered for us and that for his sake our sin is forgiven and righteousness and eternal life are given to us.
This major “sticking point” became the major theological point for the reformers and it was through the lens of this article on justification that all church ministry and practice would be scrutinized during the Reformation.
Apology to the Augsburg Confession (1532)
The Augsburg Confession did not lead to the unity and agreement that Melancthon had imagined. It was attacked as new and heretical) teaching. Melancthon published an Apology (explanation) in 1531. The Apology cited scripture, church fathers, and church history to support its theological points. The Apology is almost eight times as long as the original Augsburg Confession.
Smalcald Articles (1537):
By the mid-1530s, Luther was back from banishment and was active in the reform movement. The Pope called for a general Church Council to discuss the issues raised by the reform movement. In preparation, Luther and others (Smalcald League) met to plan for a theological response. Luther was asked to prepare a draft. In the preface, Luther explains the purpose, (Note: He is no longer as reconciliatory in tone):
I was therefore instructed to draft and assemble articles of faith to serve as a basis for possible deliberations and to indicate, what and how far we are willing and able to yield to the papists and what we intended to hold fast and persevere in.
Melanchton signed on to the Articles with this reservation:
I regard the above articles as right and Christian. However, concerning the pope I hold that, if he would allow the Gospel, we, too, may concede to him that superiority over the bishops which he possesses by human right, making this concession for the sake of peace and general unity among Christians who are now under him and who may be in the future.
The Articles were never formally adopted, but over the years they were considered to be a valid and valuable witness to the faith of the reformers.
Treatise on the Power and Primacy of the Pope(1537):
The Smalcald League did not approve the articles, but they did want to say something about the Pope and his power in light of the Council that was being called. Luther was ill during some of this time, and the assignment was given to Melancthon to prepare a statement on the Papacy. Despite Melanchthon’s reservation in signing the Articles, Melancthon speaks strongly against the papacy as practiced in the 16th century:
… the pope is unwilling to be judged by the church or by anybody, and he exalts his authority above the decisions of councils and the whole church. Such unwillingness to be judged by the church or by anybody is to make himself out to be God.
This Treatise was signed and approved by the Smalcald League. Because of his illness, Luther did not sign.
The Formula of Concord (1577):
Luther died in 1546. Within years after his death, there were different parties emerging among the Lutheran reformers. Some claimed to adhere to the “original” teaching of Luther. Others were followers of Melancthon and advocated his positions and insights. Beginning in the late 1550s and continuing through the 1570s, many leaders and theologians met, discussed, and drafted documents that would help bring the Lutherans together.
Two of the principal theologians were James Andrea and Martin Chemnitz. All the efforts led the drafting of the Formula of Concord with two parts: the Epitome and the Solid Declaration. The book was published 50 years after the reading of the Augsburg Confession, June 25, 1580. The introductory words read:
A thorough, pure, correct, and final restatement and explanation of a number of articles of the Augsburg Confession on which for some time there has been disagreement among some of the theologians adhering to this Confession, resolved and reconciled under the guidance of the Word of God and the comprehensive summary of our Christian teaching.
16th Century Lutheran Heritage Dates
1517 Luther posts the 95 These attacking the sale of indulgence
1521 Luther defends views at the Diet of Worms, holds on to views he believes are grounded in Scriptures, saying: “I must be true to scripture and conscience. I can do nothing else.”
1525 Luther marries Katherine Von Bora
1529 Reformers, protesting Diet of Speyer, are called Protestants
1545 Rome calls Council of Trent to respond to the reform movement
1546 Luther dies
1555 Peace of Augsburg, territories in Germany become either Catholic or Protestant, princes decide, people are “free” to go to another territory where the prince believes as they do
1580 Book of Concord published
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