Return to
ALC Home Page

from the district pastor ...

Rev. Mark Jamison

Article 6 of the Augsburg Confession

Article VI of the Augsburg Confession is entitled "The New Obedience." The Article states that good works will come from faith like good fruit comes from a good tree. These works are also necessary, not because we earn salvation by doing them, but because God has commanded us to do them. Melancthon, the author of the "Augsburg Confession" concludes the Article by citing proof from Christ's words in Luke 17:10, and a quote from the ancient church father, Ambrosiaster.

The historical background of the Article were the irreconcilable differences in notions about faith and grace between the Lutheran Reformers, and the Roman Catholic Church of that time, heavily influenced by the teachings of Thomas Aquinas. For the Roman Catholic Church, faith alone was insufficient to justify sinners before God. Their motto was faith formed by love. In other words, love or good works was what actually made faith in a person, and therefore necessary for justification. Grace was a supernatural power that was injected into a person so there would be the ability to love. Often, the good works that were dictated by the Roman Catholic Church were not those prescribed by God in the Scriptures, but of human invention. That is why Article VI inserted the phrase about only those good works commanded by God could actually be designated as good works. For Lutherans grace was God's mercy in Christ to sinners. It was a relational term, not a supernatural power as it was for the Roman Catholics. That meant sinners were made righteous (in a right relationship) before God by Christ in faith. In Roman Catholic thinking righteousness was no longer equated with Christ's righteousness, but by adding good works to faith.

Perhaps the biggest difference in the understanding of the relationship between faith and good works among the Lutherans and the Roman Catholics was the motivation for doing them. The Roman Catholics saw good works as necessary to add to faith to be justified. Therefore, the motivation was for personal gain, namely one's salvation by increasing one's own righteousness. On the other hand, the Lutherans maintained that in Christ and faith you get all you need to satisfy God. The motivation then becomes selfless, solely for the good of the neighbor. In addition the motivation is an organic one, like fruit trees bearing fruit. It is a natural thing, and the Christian does good works without even always being aware or conscious of the fact they are being done.

Lutheran Reformers based this organic understanding of good works naturally springing forth from faith like fruit from fruit trees on Chirst's words in the Gospels (Matt. 7:17, 12:33, etc.). In faith one is in united with Christ. In Christ you become a new creation ( 2 Cor. 5:17), which means that Christ gives a new, ego, heart, mind, will, and any other term used to describe the self today. St. Paul said that it is Christ who is living in us (Gal. 2:20) that brings forth the new life of good works. The reformers also held that both Christ and St. Paul were in direct opposition to the great Greek philosopher Artistotle's teaching about our being and doing. Aristotle, who heavily influenced Thomas Aquinas, insisted that you only become something by the practice of virtues and habits that will turn you into that something you want to become. Our actions then create the kind of person we are, our character, or our being. Doing leads to being in Aristotle's mind.

As far as self improvement is concerned or developing skills and competencies, Aristotle is right. Football players become football players through the repetition of drills and practices. Of course how good a player one becomes might also depend on natural ability. Typists become typists through practice drills. You might even want to concede to the great philosopher, that if you practice showing respect to your elders, it becomes a habit. But Luther and the Reformers, following Jesus and St. Paul, rightly objected that when it comes to our relationship with God and God's perspective on good works, Aristotle is wrong. In Christ and in faith our being, what Christ is working in us through the power of the Holy Spirit, creates our doing or our good works. For them, there was no split or separation between justification, being saved, and sanctification, our holiness and good works. It is unfortunate though that Article IV, "Justification," and Article VI, "The New Obedience," were separated from each other in the writing of the Augsburg Confession. That may have contributed to Lutherans in later centuries, separating justification and sanctification, and straying away from the theology of the original reformers.

Next month we will discuss the contemporary relevance of Article VI for both the church and the culture. But for now, see the discussion questions listed below.

1. What is the difference for you when you have to tell or ask someone for help as opposed to when people naturally help you without your asking them?
    

2. When have you seen a Christian do a good work for someone, and not even be aware it was a good work or were surprised someone thought it was a good work?
    

3. What has felt better for you? Doing something to gain someone's approval or for a favor or doing it because you cared about that other person, and you didn't expect anything in return?
    

4. What is comforting and appealing to you about the Lutheran understanding of good works flowing naturally from faith ,and not from having to satisfy God and earning salvation? How does that free you up to pay attention to your neighbor's needs?

To top of page      

Home  |  Mission  | Library  |  Resources  | Discussions  
Constitution  |  Teaching Documents  |  Contacts

© 2001 Augsburg Lutheran District.  All rights reserved.
Website Comments:  webmaster@augsburgchurches.org