Article V, Vii, And Viii Of The Augsburg Confession

Sometimes when we hear the word justification we find it accompanied by other “ation” words: sanctification, glorification, propitiation, regeneration and imputation. These words are from time to time used interchangeably. This can be confusing and needs to be clarified before continuing. Imputation is where credit has been given. It can also mean to lay responsibility on someone. With God, imputation is where He accounts righteousness to the believer. Sanctification is separate from justification. Justification is about one’s position with God; sanctification is about one’s spiritual condition. Propitiation is defined in “Reformation tradition as the satisfaction of divine wrath upon sin”. Regeneration is the creation of a new heart and new spirit. This change of heart and spirit is what allows us to live righteous lives. Glorification comes once we receive our heavenly reward. It is the completion of our salvation.

First, Bainton’s lack of numbered footnotes makes it difficult to follow his supported arguments. However, this is attributed to the publishers. Since, according to Harbison, the publishers “committed the unpardonable sin of forcing the reader to count lines on a page in order to attach the references to the text.” Next, while Bainton capably articulates Luther’s struggle with being forgiven by God in chapter three, he fails to clarify “that the true doctrine of confession as taught by the Catholic Church in Luther's time and in our own, is that even though the penitent should forget some sins these sins are, none the less, forgiven.” However, to point out that Luther had misunderstood this part of doctrine does not change Luther’s revelation of justification by faith. Finally, Clancy, a writer for The Catholic Historical Review, points out minor error in Bainton’s translation and information. First, he contends that there is “no substantial foundation for translating Salve Regina as "Save O Queen.” Additionally, Clancy notes that Bainton is unfamiliar with the Roman Catholic prayer book by stating that while Bainton was “obligated to say matins, terce, none, vespers, and compline.” He should have added lauds, prime, and sext.” Lastly, Clancy points out that “St. Augustine was not the founder of Luther's order.” However, none of these minor errors negate Bainton’s

In Martin Luther’s letter to Nicholas von Amsdorf, Luther states, “I am carrying out our intention to put together a few points on the matter of the reform of the Christian estate, to be laid before the Christian nobility of the German nation in the hope that God may help his church through the laity; since the clergy, to whom this task more properly belongs, have grown quite indifferent.” This sentence sets the tone and describes what Luther wants to address in his treatise. Luther is saying that he intends to address the problems within the church and bring attention to them. He is convinced the way to fix these problems is to give the task to people who are not a part of the clergy, like the German nobility.

DeVries argues, “It is not making ourselves righteous. It is not sanctification. It is not simply belonging to the Christian church because you profess Christ as Lord. Justification has to do with God as Judge. It is the declaration that you are free from guilt and condemnation in the sight of God. It is an anticipation of future judgment.” In his article “Justification: A Doctrine in Crisis,” Carl Henry asserts, “Justification is God’s declaration and implementation of his eternal will giving

Martin Luther wrestled over justification his whole life, it tore him apart and tore him away from the church. He set out to challenge the belief of the church at the time. He came to the opinion, from his study of the gospel and the early church, that justification comes from God’s gift of grace, that only must be accepted through faith.

The theme of Romans 5:1-5 Justification by Faith. When believers are justified and declared righteous, we have peace with God. Previously, we learned that the sinful nature of humankind provoked the wrath of God. Then Paul explained that the righteousness of God was needed. Additionally, through God’s grace, His righteousness was revealed to those who believed in Jesus Christ. Now Paul explains that through the death of Christ, believers find peace with God. Believers are no longer disobedient and God is no longer angry. Justification means believers are acquitted of guilt and have a right relationship with God. However, being in right relationship with God does not exempt us from suffering. Just as the grace of God is necessary for believers to be declared righteous, suffering is necessary to give us the strength to press on. Nevertheless, we can be sure that God is with us through our sufferings. Our sufferings give us strength and the glory of God helps us endure through the suffering.

• Be able to define “justification,” “sanctification,” and “glorification.” Justification – saved from the penlty of sin; the moment an individual is saved formt he pently of sin, we literally move from darkness to light, change course from hell to heaven and gain peace with God – pg. 26 Sanctification – Saved from the power of sin; 3. Glorification – saved from the presence of sin.

There were many reasons as for why the Reformation continued to develop after 1530 such as the Augsburg Confession and the formation and development of the Schmalkaldic League. The following sources are valuable to a historian studying the development of the Reformation as they offer reasons for why the Reformation continued to develop. For example, source A focuses on the development of the Reformation through the failings of Charles V as shown in Charles V’s Abdication Speech from 1556. Source A recounts Charles V’s individual thoughts and feelings of his failures during his reign as Holy Roman Emperor through a speech.

In document two an excerpt from The Religious Peace of Augsburg it states that the Augsburg Confession, let people enjoy their religious beliefs, liturgy, and ceremonies as well as their estates and other rights and privileges in peace.

The first one is that pope is not God. That the pope is comparing himself to God on the same level. According to document 1 the author states “that the bishop (the pope) is head of the holy church. And certainly the apostles of Jesus Christ never constrained any man to believe this concerning himself.” It means that the pope is saying that the head of the church and that he is teaching false things about god’s word. The next critical thing is the selling of indulgences.

The next important topic I want to talk about is condemnation. Now what is condemnation? Webster’s definition of condemnation is this: an act of judicially condemning. Condemnation to me means not only condemning someone, but also condemning ourselves, because of sins we have committed. Romans 8:1 says this “So now there is no condemnation for those who belong to Christ Jesus.” What is this saying? Through Jesus we do not have to feel guilty for the wrong we have done. Jesus has already paid for our sins through his sacrifice. Justification is a term that goes with both condemnation and grace. Justification is defined in the Praxis the assigned book for Theo 104. “Justification is an act of God’s free grace, wherein He pardoned all our sins, and accepted us as righteous in His sight, only for the righteousness

He communicates justification is by grace through faith as a qualified change in a person's conversion. Besides, he accentuates the real change that takes place in a person’s heart and life as a soul become new creatures in Christ. “I will make you a raw heart and place a young spirit in you; I will take away from you your heart of stone and give you a heart of flesh.” (Ezekiel 336:26 NIV) Salvation is not a static act of God is showing towards the past; Wesley understands salvation as a revitalizing procedure. It begins with justification and new birth and stays as the Christian matures in

Another way to think about this is how Wesley wrote in his sermon The Scripture Way of Salvation. On our journey to sanctification, he states, what keeps us going on the journey are the means of grace, whether they be for ourselves or done for others. His basic point was that once we are brought into awareness of the grace and our need to repent and turn from our sin, the means provide the nourishment our souls need to grow in grace. How else could one grow in grace than by means of grace?

Over the past years of my life I have seen many changes, some for the good and others not as good. Change can be demanding and also crucial. The early believers would encounter this. One can see that significant change happened, when reading through the gospels and the book of acts it is obvious to the reader that the believers who followed Jesus would never be the same again.

One is a faith that billions of people have worshiped for hundreds of years, and the other is a regime based on racist theories. Catholicism and Nazism. These two congregations have more in common than anyone could have imagined. Both had principles and theories. History shows that both parties shared hatred and sought out those they disapproved of for questioning, torture and even execution. The medieval Catholic Church and Nazi Party had common motives. However, those in disagreement argue that one is a faith and the other is politics. The actions of the Nazi Party were distinct replications of those of the medieval Roman Catholic Church, which is a reminder to all that any prevailing party, whether it be political or religious, can command a threatening power.