III. The Righteousness of Faith before God

Originally published at: https://concordia.confident.faith/formula-of-concord-epitome/article-iii/





STATUS CONTROVERSIAE.



The Principal Question In This Controversy.



1 Since it is unanimously confessed in our churches, in accordance with God’s Word and the sense of the Augsburg Confession, that we poor sinners are justified before God and saved alone by faith in Christ, and thus Christ alone is our Righteousness, who is true God and man, because in Him the divine and human natures are personally united with one another, Jer. 23:6; 1 Cor. 1:30; 2 Cor. 5:21, the question has arisen: According to which nature is Christ our Righteousness? and thus two contrary errors have arisen in some churches.



2 For the one side has held that Christ according to His divinity alone is our Righteousness, if He dwell in us by faith; contrasted with this divinity, dwelling in us by faith, the sins of all men must be regarded as a drop of water compared to the great ocean. Others, on the contrary, have held that Christ is our Righteousness before God according to the human nature alone.



Affirmative Theses.

Pure Doctrine of the Christian Churches against Both Errors Just Mentioned.



3 1. Against both the errors just recounted, we unanimously believe, teach, and confess that Christ is our Righteousness neither according to the divine nature alone nor according to the human nature alone, but that it is the entire Christ according to both natures, in His obedience alone, which as God and man He rendered to the Father even unto death, and thereby merited for us the forgiveness of sins and eternal life, as it is written: As by one man’s disobedience many were made sinners, so by the obedience of One shall many be made righteous, Rom. 5:19.



4 2. Accordingly, we believe, teach, and confess that our righteousness before God is (this very thing], that God forgives us our sins out of pure grace, without any work, merit, or worthiness of ours preceding, present, or following, that He presents and imputes to us the righteousness of Christ’s obedience, on account of which righteousness we are received into grace by God, and regarded as righteous.



5 3. We believe, teach, and confess that faith alone is the means and instrument whereby we lay hold of Christ, and thus in Christ of that righteousness which avails before God, for whose sake this faith is imputed to us for righteousness, Rom. 4:5.



6 4. We believe, teach, and confess that this faith is not a bare knowledge of the history of Christ, but such a gift of God by which we come to the right knowledge of Christ as our Redeemer in the Word of the Gospel, and trust in Him that for the sake of His obedience alone we have, by grace, the forgiveness of sins, are regarded as holy and righteous before God the Father, and eternally saved.



7 5. We believe, teach, and confess that according to the usage of Holy Scripture the word justify means in this article, to absolve, that is, to declare free from sins. Prov. 17:15: He that justifieth the wicked, and he that condemneth the righteous, even they both are abomination to the Lord. Also Rom. 8:33: Who shall lay anything to the charge of God’s elect? It is God that justifieth.



8 And when, in place of this, the words regeneratio and vivificatio, that is, regeneration and vivification, are employed, as in the Apology, this is done in the same sense. By these terms, in other places, the renewal of man is understood, and distinguished from justification by faith.



9 6. We believe, teach, and confess also that notwithstanding the fact that many weaknesses and defects cling to the true believers and truly regenerate, even to the grave, still they must not on that account doubt either their righteousness which has been imputed to them by faith, or the salvation of their souls, but must regard it as certain that for Christ’s sake, according to the promise and [immovable] Word of the holy Gospel, they have a gracious God.



10 7. We believe, teach, and confess that for the preservation of the pure doctrine concerning the righteousness of faith before God it is necessary to urge with special diligence the particulae exclusivae, that is, the exclusive particles, i. e., the following words of the holy Apostle Paul, by which the merit of Christ is entirely separated from our works, and the honor given to Christ alone, when the holy Apostle Paul writes: Of grace, without merit, without Law, without works, not of works. All these words together mean as much as that we are justified and saved alone by faith in Christ. Eph. 2:8; Rom. 1:17; 3:24; 4:3ff.; Gal. 3:11; Heb. 11.



11 8. We believe, teach, and confess that, although the contrition that precedes, and the good works that follow, do not belong to the article of justification before God, yet one is not to imagine a faith of such a kind as can exist and abide with, and alongside of, a wicked intention to sin and to act against the conscience. 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.



Antitheses: Contrary Doctrines Rejected.



12 Therefore we reject and condemn all the following errors:



13 1. That Christ is our Righteousness according to His divine nature alone.



14 2. That Christ is our Righteousness according to His human nature alone.



15 3. That in the sayings of the prophets and apostles where the righteousness of faith is spoken of the words justify and to be justified are not to signify declaring or being declared free from sins, and obtaining the forgiveness of sins, but actually being made righteous before God, because of love infused by the Holy Ghost, virtues, and the works following them.



16 4. That faith looks not only to the obedience of Christ, but to His divine nature, as it dwells and works in us, and that by this indwelling our sins are covered.



17 5. That faith is such a trust in the obedience of Christ as can exist and remain in a man even when he has no genuine repentance, in whom also no love follows, but who persists in sins against his conscience.



18 6. That not God Himself, but only the gifts of God, dwell in believers.



19 7. That faith saves on this account, because by faith the renewal, which consists in love to God and one’s neighbor, is begun in us.



20 8. That faith has the first place in justification, nevertheless also renewal and love belong to our righteousness before God in such a manner that they [renewal and love] are indeed not the chief cause of our righteousness, but that nevertheless our righteousness before God is not entire or perfect without this love and renewal.



21 9. That believers are justified before God and saved jointly by the imputed righteousness of Christ and by the new obedience begun in them, or in part by the imputation of Christ’s righteousness, but in part also by the new obedience begun in them.



22 10. That the promise of grace is made our own by faith in the heart, and by the confession which is made with the mouth, and by other virtues.



23 11. That faith does not justify without good works; so that good works are necessarily required for righteousness, and without their presence man cannot be justified.