To be Lutheran means to adhere to the doctrines and confessions articulated in the Book of Concord, a collection of confessional documents that define the beliefs and teachings of the Lutheran Church.
Lots of Christian groups say they believe in the Bible.
The Book of Concord clarifies what we mean when we say, "We believe in the Bible."
It helps to know what someone really means when they say that, as it's very easy for a person or a group to claim they believe in the Bible and then ignore/reinterpret parts of it that don't fit in with their own ideas (and there are lots of people/groups doing that today.) You may access and read the Book of Concord for yourself HERE:
It is also worth noting that being Lutheran does not necessarily mean following Martin Luther as a personality but rather upholding the theological principles he and other reformers espoused. Originally, the group that is today called "Lutheran" simply called themselves "Evangelical", meaning "of the Gospel", as they were extremely "Gospel-focused". But over time, the group was referred to by outsiders as "Lutheran", and the label stuck. Martin Luther would be very unhappy to learn this, as it was never his desire to have a church with his name on it.
Lutherans emphasize the gospel - that salvation is a gift from God, received through faith in Jesus Christ, not by human works.
Additionally, the sacraments of Baptism and the Lord's Supper are central to Lutheran worship, viewed as means of grace through which God bestows forgiveness and works to strengthen faith.
More resources about Lutheranism have been compiled below for your assistance in learning more about what it means to be Lutheran. Most importantly, if you would like to get in contact with a Lutheran pastor or visit a Lutheran church, use the tool below.
Here are some helpful videos that provide brief overviews of Lutheranism. There are resources on more specific topics further down.
An Introduction to Lutheranism (w/ Pr. Bryan Wolfmueller) by Gospel Simplicity
Why Lutherans Don't Fit In by Bryan Wolfmueller
An Outsider Talks With a Lutheran Theologian (What do Lutherans Believe?) by Matt Whitman
5 Reasons I Am Lutheran by Jordan Cooper
Lutherans... ARE CATHOLIC! (But not Roman Catholic)
'Catholic' doesn't mean what you might think it means...
The word 'Catholic' simply means 'universal'. It has nothing to do with Rome or the Pope, although the 'Roman Catholic Church' has attempted to claim this word as their own. To call yourself a 'Catholic' Christian simply means acknowledging that you are a member of the one universal Church, or body of Christ, along with all of the other Christians in the world and throughout history. With this corrected definition of the word, everyone should want to be Catholic.
Lutherans often identify themselves as "Reformed Catholics" or "Evangelical Catholics," emphasizing their continuity with the historic Christian Church. This self-identification underscores that the Lutheran Reformation was not about creating a new church, but about reforming the One Holy Catholic and Apostolic Church. Martin Luther and the other reformers aimed to address doctrinal and moral abuses, returning the Church to the authority of Scripture and the early Church's teachings. They believed that by doing so, they were getting the Church back on track, not founding a new one.
The Lutheran Reformation was grounded in the conviction that the Church had drifted away from the foundational truths of the Gospel. Key to this was the recovery of the doctrine of justification by faith alone, as articulated in the Scriptures. Lutherans argued that many practices and doctrines of the Roman Catholic Church had obscured this central truth, leading to a reliance on human works and intermediaries rather than Christ's completed work. By returning to the authority of Scripture, Lutherans sought to realign the Church with its apostolic roots and the teachings of the early Church Fathers.
From this perspective, Lutherans see themselves as preserving the true catholicity of the Church. They hold to the creeds of the early Church, such as the Apostles' Creed, the Nicene Creed, and the Athanasian Creed, and maintain the sacraments of Baptism and the Lord's Supper as means of grace instituted by Christ. Their liturgical practices retain the essential elements of historic Christian worship, affirming their continuity with the broader Christian tradition.
Lutherans argue that it is the Roman Catholic Church that has deviated from the true catholic faith by adding doctrines and practices not grounded in Scripture. The Council of Trent, which solidified many Roman Catholic doctrines in response to the Reformation, is seen as a point where Rome further entrenched its positions contrary to the reformers' call for a return to biblical purity. Therefore, from the Lutheran viewpoint, it is Rome that is in schism from the true, universal or 'Catholic' Church, not those who follow the Reformation's principles.
In summary, Lutherans claim their identity as "Reformed Catholics" to highlight their commitment to the historic faith of the One Holy Catholic and Apostolic Church. They view the Reformation as a necessary corrective, bringing the Church back under the authority of Scripture and restoring its apostolic foundation. This perspective asserts that the schism lies with Rome's deviations, not with those who sought to reform and renew the Church according to its original, biblical mandate.
Is Lutheranism the True Catholic Church? (and other stuff with a Lutheran Theologian) By Matt Whitman
Distinction Between Law & Gospel
It has been said that "The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered." (Augsburg Confession, Article VII)
Also, "that the distinction between the Law and the Gospel is to be maintained in the Church with great diligence as an especially brilliant light, by which, according to the admonition of St. Paul, the Word of God is rightly divided." (Formula of Concord Epitome, Section V)
The Law has 3 primary functions, and none of these provide a way of salvation. Instead, the Law:
Limits sin (as a curb)
Reveals and condemns our sin (as a mirror)
Guides and directs us as we seek to love God and our neighbor (as a guide)
As Paul teaches in Romans, "by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin." (Romans 3:20).
It is only the Gospel, the "good news" of what Christ has done on our behalf - not what we must do - that speaks of salvation. "But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it - the righteousness of God through faith in Jesus Christ for all who believe." (Romans 3:21-22)
Lightboard: Law and Gospel By Bryan Wolfmueller
God's Truth: Law and Gospel by Jordan Cooper
Why Lutherans Strongly Emphasize This
During the Reformation, Martin Luther and other reformers saw the Roman Catholic Church as conflating Law and Gospel, leading to several theological errors: Works-Based Righteousness: The Roman Catholic Church taught that salvation involved a combination of faith and works, suggesting that human efforts contributed to one's justification. Lutherans argued that this mixed Law (human efforts) with Gospel (God's grace), undermining the assurance of salvation. They emphasized that justification is by faith alone (sola fide), apart from works, based solely on Christ's merit. Indulgences and Penance: The practice of selling indulgences and the sacrament of penance were seen as ways to mitigate the temporal punishment for sins through human actions. Lutherans viewed this as another example of mixing Law and Gospel, as it suggested that forgiveness could be earned or facilitated by human deeds, rather than being a free gift received through faith. Assurance of Salvation: By conflating Law and Gospel, the Roman Catholic Church left believers in doubt about their salvation, as they could never be certain if they had done enough to merit God's favor. In contrast, Lutherans taught that the Gospel provides full assurance of salvation, as it depends entirely on Christ's completed work, not on human achievement. Role of the Sacraments: The Roman Catholic Church viewed the sacraments as means of dispensing grace that required proper human participation to be effective. Lutherans, while also affirming the importance of the sacraments, emphasized that they are purely means of grace where God works through His promise, received by faith alone. This underscores the Gospel's assurance over the Law's demands.
By maintaining a clear distinction between Law and Gospel, Lutherans uphold the biblical teaching that while the Law convicts us of sin, the Gospel assures us of forgiveness and salvation through Jesus Christ. This distinction was foundational for the Reformation's critique of Roman Catholic doctrine and its return to the scriptural teachings on justification and grace.
Grace Alone
The doctrine of "grace alone" (Sola Gratia) is central to Lutheran theology, asserting that salvation is entirely the work of God's grace, independent of human effort. This belief stems from an Augustinian (as opposed to Pelagian or Semi-Pelagian) view of human depravity, which holds that humans are radically corrupted by sin and incapable of initiating their own salvation.
St. Augustine (following the teachings found in Scripture) taught that human nature is bound to sin due to original sin, making humans spiritually dead and unable to turn to God. Martin Luther (and the Lutherans after him) adopted this view, emphasizing that any movement towards God must originate from God Himself. Therefore, Lutherans assert a 'monergistic' view of conversion, meaning that God alone is responsible for bringing a person to faith.
In this understanding, the Holy Spirit works through the means of grace—namely, the Word and the Sacraments—to create and sustain faith in individuals. Ephesians 2:8-9 encapsulates this belief:
"For by grace you have been saved through faith, and this is not your own doing; it is the gift of God, not a result of works, so that no one may boast."
On the other hand, Lutherans are not Calvinists.
Unlike Calvinists, who believe that God only really desires the elect to be saved, and that Christ only died for the elect, Lutherans do not deny the plain meaning of passages such as 1 Timothy 2:4, which states that God "desires all people to be saved and to come to the knowledge of the truth."
In other words, Lutherans affirm God's universal grace and love for all of humanity.
If it is true that God desires all to be saved, and conversion is a purely monergistic act, then we arrive at a mysterious set of teachings in Scripture, especially as we also discover that some will not be saved, but will be condemned to hell. How Lutherans deal with these apparently irreconcilable truths is discussed in video below.
Why are some saved, and not others? By Bryan Wolfmueller
Faith Alone
Luther famously stated that justification by faith alone (Sola Fide) is "the doctrine upon which the church stands or falls."
Martin Luther emphasized that human efforts could never achieve the righteousness required by God's Law. As Romans 3:28 states, "For we hold that one is justified by faith apart from works of the law."
This doctrine was central to the Reformation's critique of the Roman Catholic Church, which taught that faith, combined with good works and the sacraments, contributed to one's justification. Lutherans argued that this conflation of faith and works obscured the Gospel's promise of free grace, "to the one who does not work but believes in him who justifies the ungodly," as Paul argues in Romans 4:5.
In response to the Reformation, the Roman Catholic Church famously condemned this view at the Council of Trent (1545-1563), stating: "If anyone says that the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification, and that it is not in any way necessary that he be prepared and disposed by the action of his own will, let him be anathema." (Council of Trent, Canon 9 on Justification).
Tragically, in doing so, the Roman Catholic Church essentially condemned the Gospel.
Oddly, their own Pope (Francis) recently stated that Luther was actually correct about justification by faith alone, demonstrating some of the inconsistency of the Roman Catholic Church.
Although it is nice that they seem to be coming around, they still officially maintain that the Council of Trent is an infallible teaching of the Church, meaning that regardless of what the Pope says, the Church still officially rejects justification by faith alone and condemns all who accept it.
Romans 3-4 contain some of the clearest examples of Paul teaching justification by faith alone, especailly starting with verse 3:27. These two chapters lead up to the beginning of chapter 5, where Paul says, "since we have been justified by faith, we have peace with God through our Lord Jesus Christ." (Romans 5:1)
Justification by Faith Alone: Foundations - An Overview of Systematic Theology with R.C. Sproul
Although R.C. Sproul is not Lutheran, he excellently explains the difference between the Lutheran and the Roman Catholic views of justification.
Does Paul Contradict James?
Inevitably, when discussing justification by faith alone, some will point out James 2:24 which says,
"You see that a person is justified by works and not by faith alone."
Meanwhile, as seen above, Paul says we are justified by faith, apart from works.
But here we must recognize that Paul and James are not discussing the exact same subject, and are using the term justification in different ways.
If we read that verse from James in context, we find that he is addressing the issue of "living faith" vs. "dead faith". He is exposing the foolishness of those who claim to have faith, and yet don't have good works.
James intends to communicate that a person who genuinely believes will also have good works. Since genuine faith always leads to good works, a person who truly possesses faith will also have good works that can be seen. Faith is always accompanied by good works - so in this sense, Christians never really possess a faith that is "alone".
The faith that justifies us, being a gift from God, always results in good works which God has prepared for believers to carry out. (See Ephesians 2:8-10)
As stated in the Epitome of the Formula of Concord: "But after man has been justified by faith, then a true living faith worketh by love, Gal. 5:6, so that thus good works always follow justifying faith, and are surely found with it, if it be true and living; for it never is alone, but always has with it love and hope."
So, while verses taken out of context can appear to be contradicitng each other, there is really no contradiction between Paul and James; both can really be found to be teaching the same thing.
Paul vs. James?: Justified by Faith Alone with R.C. Sproul
Scripture Alone
"Sola Scriptura," meaning "Scripture alone," is a foundational principle of Lutheran theology and the broader Protestant Reformation. It asserts that the Bible is the sole infallible source of authority for Christian faith and practice. This doctrine arose as a response to what reformers perceived as the overreach of church tradition and authority, which they believed had deviated from the teachings of Scripture.
When given the options to either take back his teachings or face condemnation by the Roman Catholic Church, Luther famously stated, "Since your most serene majesty and your highnesses require of me a simple, clear, and direct answer, I will give one, and it is this: I cannot submit my faith either to the pope or to the council, because it is clear that they have fallen into error and even into inconsistency with themselves. If, then, I am not convinced by proof from Holy Scripture, or by plain reason, if I am not satisfied by the very text I have cited, and if my judgment is not in this way brought into subjection to God's word, I neither can nor will retract anything; for it cannot be either safe or honest for a Christian to speak against his conscience. Here I stand. I cannot do otherwise. God help me. Amen."
Thus Luther challenged the authority of both the Pope and the Church, calling for everything to be subject to Scripture, since Scripture is held to be the very Word of God, while these other sources are fallible.
And contrary to what many Roman Catholics both then and today often assert, this was not a new approach!This is how the Church Fathers said we should determine our doctrine! (See the video below.)
The Tradition of Sola Scriptura By Bryan Wolfmueller
Still, The Bible Is Not The ONLY AUTHORITY
It's important to clarify a common misconception about sola scriptura. This doctrine does not imply that the Bible is the only authority or source of guidance for Christians. Rather, it means that Scripture is the ultimate and final authority, particularly in matters of doctrine and moral teachings. Other authorities, such as church councils, traditions, and teachings, are not dismissed outright but are considered subordinate to the Bible. They are to be respected and heeded insofar as they align with and are supported by Scripture.
In the context of Lutheranism and the Reformation, sola scriptura was a corrective measure against what the reformers saw as abuses and excesses within the Roman Catholic Church. The reformers argued that the Church had allowed non-biblical traditions and teachings to hold equal or even greater authority than Scripture, leading to practices and doctrines not grounded in the Bible. By upholding Scripture alone as the highest authority, the reformers sought to ensure that all teachings and practices within the Church were firmly rooted in the Bible.
Sola Scriptura Defended in 6 Minutes by Gavin Ortlund
Lutheran Understanding of the Sacraments (Baptism and Communion)
Baptism
Baptism: the Apex Predator of Doctrines by Bryan Wolfmueller
In this video, pastor Wolfmueller encourages us to look at the passages of Scripture that mention the word baptism, or refer to it in other ways, to help shape our understanding of baptism. As you read these passages, ask the questions: "Does baptism have something to do with salvation?" "Does baptism have something to do with the forgiveness of sins?" "Is baptism actually accomplishing something or is it simply a sign?" "Is baptism my work or God's work?" For convenience, these passages are listed below (This is not an exhaustive list, but only passages that are most relevant):
Matthew 28: 19-20 (The Words of Jesus)
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
Mark 16: 16 (The Words of Jesus)
Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.
John 3: 5 (The Words of Jesus)
"Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God."
Acts 2: 38
And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.
*Note: The book of Acts records many accounts of the gospel spreading to new people, and any time someone wishes to respond positively, they are commanded to be baptized. Some passages make it more clear than others that is connected to salvation, but it is unquestionable that baptism always goes hand-in-hand with faith and repentance.
It is also never spoken of as a mere symbol of faith.
Acts 22: 16
"And now why do you wait? Rise and be baptized and wash away your sins, calling on his name."
Romans 6: 1-6
"What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.
*Note: Here, as in other instances, Paul speaks of baptism as being the means by which God unites us to Christ. Knowing the rest of Paul's understanding of salvation, how union with Christ is so essential, makes it inconceivable that salvation is possible without being united to Christ.
So, baptism being the instrument that unites us to Christ, makes baptism connected to salvation.
1 Corinthians 12: 12-13
For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.
Galatians 3: 27
"For as many of you as were baptized into Christ have put on Christ."
Ephesians 4: 4-6
There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.
Ephesians 5: 25-27
Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.
*Note: Water and Word are significant concepts for understanding baptism. As Luther wrote in the Small Catechism:
"Question: What is Baptism?
Answer:Baptism is not simple water only, but it is the water comprehended in God's command and connected with God's Word."
Colossians 2: 11-12
In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.
*Note: Many objectors to the doctrine of baptismal regeneration will argue that it contradicts the doctrine of salvation by faith alone. In this passage, we see baptism placed alongside faith, showing that in the Apostle Paul's mind, there is no conflict between between the belief in baptismal efficacy (that baptism actually does something) and salvation by faith.
This is because baptism is not our work, but God's.
Titus 3: 5
"he (God) saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit"
*Note: Here we see very clearly that the washing of regeneration (which is baptism) is something God does to and for us. This is placed in contrast to "works done by us in righteousness", meaning baptism cannot be considered a work done by us, or an act of obedience in response to God's grace.
1 Peter 3: 21 "BAPTISM NOW SAVES YOU"
"Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ"
*Note: Many attempts have been made to explain this verse away, as it clearly states that baptism saves. Most will try to argue that the phrase, "which corresponds to this", somehow changes the meaning so that baptism is not what saves, but this is an elementary level grammatical mistake.
The phrase, "which corresponds to this" is a relative clause (a type of dependent clause), nested within the independent clause, "Baptism now saves you".
The relative clause does not change the meaning of the indepent clause, but simply adds some additional information about how baptism relates to the flood. (The flood was foreshadowing baptism, because it is an instance of God saving people through water).
Most people can understand the plain meaning of this verse, but teachers who do not want to admit that baptism saves will try to make this verse more confusing than it is.
Wait! Does this mean Baptism is Absolutely Necessary for Salvation!? (No Baptism = Hell?) NO!
God is not bound by baptism. He can save people without it. But this does not mean it is optional for us.
Infant Baptism?
Lutherans indeed baptize infants. Why? Here are 2 of the main reasons: 1. It's Biblical 2. It's what the Church has always done.
This doctrine is often a shock, and a hurdle, for people who were raised in the Baptist tradition, or similar traditions, as they begin to study Church history and consider other traditions outside of their own. This is because prior to the 1500s, practically everyone believed in infant baptism!
In order to be a credobaptist (one who believes only in "believer's baptism", you have to believe that as soon as the New Testament period ended, or very soon after, the Holy Spirit allowed the Church to drift into this error of infant baptism for at least 1400 years and remain in error before it was corrected.
This is a very difficult pill to swallow for those who believe Jesus' promise to build and guide his Church.
If infant baptism was an erroneous doctrine that developed later, we would also expect to see more resistance to it in Church history, but we don't. So, both Scripture and Church history point toward the validity of this practice.
Is infant baptism Biblical? By Bryan Wolfmueller
Can babies believe in Jesus? By Bryan Wolfmueller
Did The Early Church Baptize Babies? By Andy Wrasman
The Lord's Supper
Do We ACTUALLY Eat Jesus' Flesh and Drink His Blood?
Yes.
Jesus said,
"Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink." (John 6: 53-55)
And also,
“Take, eat; this is my body.” And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, for this is my blood of thec covenant, which is poured out for many for the forgiveness of sins." (Matthew 26:26-28).
Some contend that Jesus is speaking metaphorically, or that for other reasons we cannot take these words literally (such as the Reformed tradition having a Christology the precludes the possibility of Christ's human nature being present in multiple places). However, the Church has understood these words to be literal from the beginning, and this can be seen by looking at how Christians throughout the ages understood the Lord's Supper.
It was a strange and new teaching which suggested that we are not really receiving the flesh and blood of Christ, and for this reason the Lutherans could not allign themselves fully with other groups in the Reformation such as the Zwinglians or the Calvinists (Also called 'Reformed'.)
Unfortuantely, these non-literal or less-literal interpretations have been highly influential in modern American Christianity, and this causes many evangelicals to be surprised when Lutherans hold the bread and wine to be the true body and blood of Christ.
A Catholic and Evangelical talk about COMMUNION with a Lutheran Pastor?! w/ @PastorBryanWolfmueller
