If any article should be considered... (Article IV.)

(#3) in the series:
What implications or applications may be drawn

from a quia subscription to the Book of Concord?

If any article should be considered for its applications and implications, it is Article IV. Within the Augsburg Confession itself, there are several foundational references to the article that we "obtain remission of sins and are justified before God by grace, for Christ's sake, through faith, if we believe that Christ suffered for us, etc."

* This doctrine undergirds Article VI. , which upholds the necessity of "good works" ("because of God's requirement and command"), though "we must not put any confidence in these works, as meriting favor in the sight of God: for we receive forgiveness of sins and justification through faith in Christ, as Christ himself says, Luke 17, 10, etc." (emphasis added). St. Ambrose is quoted: “Thus it has been ordained of God, that whosoever believes in Christ shall be saved; not through works, but without merit through faith alone, he has forgiveness of sins.”

* We also see the doctrine of Article IV. applied in Article XII. on repentance. Forgiveness of sins may at all times be obtained by those who repent and "have faith in the Gospel or absolution,– namely that sins are forgiven and grace is obtained through Christ, – a faith which consoles and imparts peace to the heart" (emphasis added). We also see Article IV. brought to bear in the condemnations in Article XII.:

On the other hand, the Novatians also are here condemned, who refused absolution to those who had sinned after baptism.

Those in like manner are condemned who teach, that forgiveness of sin is obtained, not through faith, but through our own merits (emphasis added).

* Article XX. returns to the theme of good works, highlighted in Article VI., when it says:

First, that our works cannot reconcile us to God and merit grace, but these things are effected through faith alone, if we believe that our sins are forgiven us for Christ’s sake, who alone is the Mediator reconciling the Father. He, therefore, that expects to effect this reconciliation by works, and to merit grace, contemns Christ and seeks a way of his own to God, contrary to the Gospel (emphasis added).

Citations are added of Ephesians 2:8-9, Romans 5:1, and St. Augustine, in an effort to show that "a new signification is not introduced here". Augustine's “De Spiritu et Litera” is referenced as clear testimony that "we obtain grace and are justified before God, through faith in Christ, and not by works".

Article XX. adds, on account of the monastic teachings about good works and meriting grace and making satisfaction for sins: "It was, for this reason, necessary to preach and enforce with diligence this doctrine of faith in Christ, that it might be known that through faith alone, without merit, the grace of God is secured" (emphasis added).

Article XX. speaks further on the themes of good works and grace:

It is taught further, that good works should and must be performed, not with a view of placing confidence in them as meriting grace, but in accordance with his will, and for the glory of God. Faith alone constantly secures grace and forgiveness of sins. And because the Holy Spirit is given through faith, the heart becomes qualified to perform good works (emphasis added).

* When we turn to Article XXI., we see that the proper remembrance of the saints is to have our faith strengthened when we see "how grace was conferred on them, and how assistance was afforded them through faith; and also to derive examples from their good works for every vocation". The saints ought not to be worshipped;

from Scripture it cannot be shown, that we should invoke the saints, or seek help from them. For there is but one Reconciler and Mediator appointed between God and man, Jesus Christ, 1 Tim. 2, 5, who is the only Savior, High Priest, Propitiator, and Intercessor before God, Rom. 3, 25, and 8, 34. He alone has promised to hear our prayers; and the highest worship according to the Scripture is to seek and call on Jesus Christ from the heart, in every necessity and affliction; 1 John 2, 1: “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous” (emphasis added).

* The abuse of the Mass which is spoken against in Article XXIV. is the understanding that the Mass is a marketable propiation for sins and "an oblation for the living and the dead, in order to take away sins, and to reconcile God." The teaching of St. Paul in Romans 3:25 is cited,

that we obtain grace before God, through faith, and not by works. Such abuse of the mass is evidently opposed to this doctrine if by that means we expect to obtain grace; as it is well known that the mass has been used for the purpose of removing sins, and of obtaining grace and favor before God, not only in behalf of the priest for himself, but also for the whole world, for the living and the dead (emphasis added).

* A similar theme is heard in Article XXVI., which talks about ceremonies, fasts, and orders "instituted by men... in order to merit grace, and to make satisfaction for sin."

In the first place, the grace of Christ and the doctrine concerning faith were by this means obscured, which doctrine with great solemnity the Gospel inculcates, and it insists with earnestness that the merits of Christ should be highly and dearly esteemed, and that it should be known that faith in Christ is to be placed far above all works. St. Paul, for this reason, inveighs bitterly against the Mosaic law and human traditions, in order to teach us, that we are not justified before God by our works, but alone through faith in Christ, and that we obtain grace for Christ’s sake. This doctrine was almost entirely suppressed, by teaching that grace must be merited by the observance of laws, by fasts, and by diversities of meats and dress (emphasis added).

* Article XXVII. returns to a theme introduced in Article XX., addressing a little more specifically the issue of monastic confusion on grace and good works.

For formerly they assembled in monasteries with a view to learn the Scripture, but now they falsely pretend that monastic life is of such a nature, that men merit the grace of God and holiness before God by it; yea, that it is a state of perfection, and they exalt it far above other states which God has instituted (emphasis added).

For every species of worship, chosen and instituted by men without the precept and command of God, in order to obtain righteousness and divine grace, is repugnant to him, and in opposition to his command and to the Gospel (emphasis added).

So St. Paul also teaches every where, that men should not seek righteousness from religious services devised by men, but that righteousness and holiness in the sight of God, come from the faith and confidence that God accepts us graciously for the sake of Christ his own Son. Now, it is clear, that the monks have taught and preached that their assumed piety atones for sin, and obtains righteousness and the grace of God (emphasis added).

Therefore those also who wish to be justified by vows, are separated from Christ, and fail to obtain the grace of God. For these rob Christ of his honor, who alone justifies, and thus they bestow such honor on their vows and monastic life.

* All of this comes to a conclusion in Article XXVIII., where the "power of the bishops or clergy" does not give them an authority to make up ordinances that are necessary in order to "reconcile God and to merit grace".

For the doctrine of Christian liberty must be retained in the church, namely, that the servitude of the law is not necessary to justification, as St. Paul writes to the Galatians: “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage,” Gal. 5, 1. For the chief article of the Gospel, that without our merit we obtain the grace of God through faith in Christ, must be maintained, and that we do not merit it in consequence of rites instituted by men (emphasis added).

The article clarifies this elsewhere:

(B)ishops or pastors may make regulations, so that things may be carried on orderly in the church, – not to obtain the grace of God, nor yet to atone for sins, or to bind the consciences of men to hold these regulations as necessary services of God, and to regard them, as if those commit sin, who break them without offence to others.