The Apology of the Augsburg Confession

Article IV (II) Justification

[1] In Articles IV, V, VI, and XX, they condemn us for teaching that “people obtain forgiveness of sins not because of their own merits, but freely for Christ’s sake, through faith in Christ.” They condemn us both for denying that people obtain forgiveness of sins because of their own merits and for affirming that—through faith—people obtain forgiveness of sins and are justified through faith in Christ. [2] But in this controversy, the chief topic of Christian doctrine is treated. When it is understood correctly, it illumines and amplifies Christ’s honor ‹which is especially useful for the clear, correct understanding of the entire Holy Scriptures, and alone shows the way to the unspeakable treasure and right knowledge of Christ, and alone opens the door to the entire Bible›. It brings necessary and most abundant consolation to devout consciences. Therefore, we ask His Imperial Majesty to hear us with patience in matters of such importance. [3] For the adversaries do not understand what the forgiveness of sins or faith or grace or righteousness is. Therefore, they sadly corrupt this topic, hide Christ’s glory and benefits, and rob devout consciences of the consolation offered in Christ. [4] In order that we may strengthen the position of our Confession, and also remove the charges that the adversaries advance against us, certain points are to be set forth in the beginning. Then the sources of both kinds of doctrine (that of our adversaries and our own) may be known.

[5] All Scripture ought to be distributed into these two principal topics: the Law and the promises. For in some places Scripture presents the Law, and in others the promises about Christ. In other words, in the Old Testament, Scripture promises that Christ will come, and it offers, for His sake, the forgiveness of sins, justification, and life eternal. Or in the Gospel, in the New Testament, Christ Himself (since He has appeared) promises the forgiveness of sins, justification, and life eternal. [6] Furthermore, in this discussion, by Law we mean the Ten Commandments, wherever they are read in the Scriptures. We say nothing at present about the ceremonies and judicial laws of Moses.

[7] Of these two parts of Scripture the adversaries choose the Law, because in some way human reason naturally understands the Law (for it has the same judgment divinely written in the mind). By the Law they seek the forgiveness of sins and justification. [8] The Ten Commandments require outward civil works, which reason can in some way produce. But they also require other things placed far above reason: truly to fear God, truly to love God, truly to call upon God, truly to be convinced that God hears us, and to expect God’s aid in death and in all afflictions. Finally, the Law requires obedience to God, in death and all afflictions, so that we may not run from these commandments or refuse them when God lays them upon us.

[9] Here the Scholastics have followed the philosophers. They teach only a righteousness of reason. That is, they teach civil works. Besides that, they imagine reason can love God above all things without the Holy Spirit. For, as long as the human mind is at ease, and does not feel God’s wrath or judgment, it can imagine that it wants to love God, that it wants to do good for God’s sake. In this way, they teach that people merit forgiveness of sins by doing what is in them, namely, when reason produces an act of love toward God by grieving over sin or when reason is active in doing what is good for God’s sake. [10] Because this notion naturally flatters people, it has brought forth and multiplied in the Church many services, monastic vows, and abuses of the Mass. In the course of time with this opinion, someone has come up with one act of worship and observances, and someone else, others. [11] To nourish and increase confidence in such works, the Scholastics have asserted that God must give grace to a person who does such works, not that He is forced to, but that God will not change ‹what He ordered›.

[12] In this opinion there are many great and deadly errors, which would be too boring to list. Let the careful reader think only about this: If this is Christian righteousness, what difference is there between philosophy and Christ’s teaching? If we merit forgiveness of sins by these acts, of what benefit is Christ? If we can be justified by reason and the works of reason, what need is there of Christ or regeneration [1 Peter 1:18–21]? [13] From these opinions the matter has now reached the point that many ridicule us because we teach that a righteousness different from philosophic righteousness must be sought. [14] We have heard that some preachers, after setting aside the Gospel, have explained Aristotle’s ethics instead of a sermon. Not that such men err if those things the adversaries defend are true. For Aristotle wrote about civil morals in such a learned way that nothing further about the topic needs to be demanded. [15] We see books published in which certain sayings of Christ are compared with the sayings of Socrates, Zeno, and others. It’s as though Christ had come to deliver certain laws through which we might merit forgiveness of sins, as though we did not receive this freely because of His merits. [16]Therefore, if we here accept the teaching of the adversaries—that by the works of reason we merit forgiveness of sins and justification—there will be no difference between righteousness of philosophers (or certainly of Pharisees) and of Christians.

[17] Yet the adversaries do not pass by Christ completely. They require a knowledge of the history about Christ. They credit Him by writing that from His merit a way of life is given to us or, as they say, “first grace” (prima gratia). They understand this as a habit, inclining us to love God more readily. Yet, what they credit to this habit is of little importance. For they imagine that the human will’s acts are the same before and after this habit. They imagine that the will can love God; but, nevertheless, this habit stimulates it to love more cheerfully. They tell us, “First, merit this habit by your earlier merits.” Then they tell us we should merit an increase of this habit and life eternal by the works of the Law. [18] In this way they bury Christ, so that people may not benefit from Him as a Mediator and believe that they freely receive forgiveness of sins and reconciliation for His sake. They let people dream that by their own fulfillment of the Law, they merit forgiveness of sins, that by their own fulfillment of the Law, they are counted righteous before God. However, the Law is never satisfied since reason does nothing except certain civil works. In the meantime, a person neither fears God nor truly believes that God cares. Although they speak about this habit, God’s love cannot exist in a person without the righteousness of faith, nor can His love be understood.

[19] They make up a distinction between due merit and true, complete merit (meritum congrui and meritum condigni). This is only a tactic, so that they do not appear to agree openly with the Pelagians. If God must give grace for the due merit, it is no longer due merit, but a true duty and complete merit. They do not know what they are saying. After this habit of love is in a person, they imagine that such a person can gain merit in a wholly deserving way (de condigno). Yet they tell us to doubt whether there is a habit present. Therefore, how do they know whether they gain merit in a merely agreeable way or a wholly deserving way (de congruo or de condigno)? [20] This whole matter was made up by idle men. They did not know how forgiveness of sins happens and how, by God’s judgment and the terrors of conscience, trust in works is driven out of us. Secure hypocrites always judge that they gain merit in a wholly deserving way, whether the habit is present or is not present, because people naturally trust in their own righteousness. But terrified consciences waver and hesitate. Then they seek and heap up other works in order to find peace. Such consciences never think that they gain merit in a wholly deserving way, and they rush into despair unless they hear—in addition to the teaching of the Law—the Gospel about free forgiveness of sins and righteousness of faith.

[21] So the adversaries teach nothing but righteousness of reason, or certainly about the Law. They see the Law just like the Jewish people see Moses’ veiled face. In self-secure hypocrites, who think that they fulfill the Law, they stir up assumptions and empty confidence in works and cause them to have contempt for the grace of Christ. On the other hand, they also drive timid consciences to despair. The timid labor with doubt. They can never experience what faith is and how effective it is. So at last they completely despair.

[22] We think about the righteousness of reason like this: God requires it. Because of God’s commandment, the honorable works commanded by the Ten Commandments must be done, according to Galatians 3:24, “The law was our guardian.” Likewise, 1 Timothy 1:9 says, “The law is not laid down for the just but for the lawless.” For God wants wild sinners to be restrained by civil discipline. To maintain discipline, He has given laws, letters, doctrine, rulers, and penalties. [23] To a certain extent reason can, by its own strength, perform this civil righteousness. Yet it is often overcome by natural weakness and by the devil pushing it to do obvious crimes. [24] We cheerfully credit this righteousness of reason with the praises that are due it. (This corrupt nature has no greater good.) Aristotle rightly says, “Neither the evening star nor the morning star is more beautiful than righteousness,” and God also honors it with bodily rewards. However, it ought not to be praised by dishonoring Christ.

[25] So it is false that we merit forgiveness of sins by our works.

[26] It is false that people are counted righteous before God because of the righteousness of reason.

[27] It is false that reason, by its own strength, is able to love God above all things and to fulfill God’s Law. In other words, reason cannot truly fear God, be truly confident that God hears prayer, be willing to obey God in death and other divine matters, not covet what belongs to others, and so on. Yet reason can do civil works.

[28] The following is also false and dishonoring to Christ: people do not sin who, without grace, do God’s commandments.

[29] We have testimonies in favor of our belief not only from the Scriptures, but also from the Fathers. For in opposition to the Pelagians, Augustine argues at great length that grace is not given because of our merits. In On Nature and Grace, he says:

[31] John 8:36 says, “If the Son sets you free, you will be free indeed.” Therefore, by reason we cannot be freed from sins and merit forgiveness of sins. In John 3:5, it is written, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” But if it is necessary to be born again of the Holy Spirit, the righteousness of reason does not justify us before God and does not fulfill the Law. [32] Romans 3:23 says, “All have sinned and fall short of the glory of God.” They totally lack the wisdom and righteousness of God, which acknowledges and glorifies God. Likewise, Romans 8:7–8 says, “For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.” [33] These testimonies are so clear that, to use Augustine’s words in this case, they do not need a keen understanding, but only an attentive hearer. If the carnal mind is hostile against God, the flesh certainly does not love God. If it cannot be subject to God’s Law, it cannot love God. If the carnal mind is hostile against God, the flesh sins, even when we do outward civil works. If it cannot be subject to God’s Law, it certainly sins even when it has deeds that are excellent and praiseworthy according to human judgment. [34] The adversaries consider only the teachings of the Second Table, which contain civil righteousness that reason understands. Content with this, they think that they fulfill God’s Law. In the meantime, they do not see the First Table, which commands that we love God, that we declare God is certainly angry with sin, that we truly fear God, that we declare God certainly hears prayer. But the human heart without the Holy Spirit either feels secure and despises God’s judgment, or in punishment flees from God and hates Him when He judges. [35] Therefore, it does not obey the First Table. So, contempt for God, doubt about God’s Word, and doubt about the threats and promises dwell in human nature. People truly sin, even when—without the Holy Spirit—they do virtuous works. This is because they act with a wicked heart according to Romans 14:23: “Whatever does not proceed from faith is sin.” For such people do their works with contempt for God, just as Epicurus does not believe that God cares for him or that he is regarded or heard by God. This contempt ruins works that seem virtuous because God judges the heart.

[36] Lastly, it was very foolish for the adversaries to write that people who are under eternal wrath merit forgiveness of sins by an act of love, which springs from their mind. For it is impossible to love God unless forgiveness of sins is received first by faith. The heart, truly feeling that God is angry, cannot love God unless He is shown to have been reconciled. As long as He terrifies us and seems to cast us into eternal death, human nature is not able to take courage. It cannot love a wrathful, judging, and punishing God. [37] It is easy for idle men to invent such dreams about love, such as a person guilty of mortal sin can love God above all things, because they do not feel what God’s wrath or judgment is. But in agony of conscience and in conflicts ‹with Satan›, conscience experiences the emptiness of these philosophical speculations. [38] Paul says in Romans 4:15, “The law brings wrath.” He does not say that by the Law people merit forgiveness of sins. For the Law always accuses and terrifies consciences. Therefore, it does not justify, because a conscience terrified by the Law runs from God’s judgment. They err who assume that by the Law—by their own works—they merit forgiveness of sins. [39] It is enough for us to have said these things about the righteousness of reason or of the Law, which the adversaries teach. Later, when we will declare our belief about the righteousness of faith, the subject itself will drive us to present more testimonies. These also will be of service in overthrowing the adversaries’ errors that we have reviewed so far.

[40] By their own strength, people cannot fulfill God’s Law. They are all under sin, subject to eternal wrath and death. Because of this, we cannot be freed by the Law from sin and be justified. But the promise of forgiveness of sins and of justification has been given us for Christ’s sake, who was given for us in order that He might make satisfaction for the sins of the world. He has been appointed as the Mediator and Atoning Sacrifice. [41] This promise does not depend on our merits, but freely offers forgiveness of sins and justification, as Paul says in Romans 11:6, “But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.” And in another place, Romans 3:21, “The righteousness of God has been manifested apart from the law.” In other words, forgiveness of sins is freely offered. Nor does reconciliation depend on our merits. [42] Because if forgiveness of sins were to depend on our merits, and reconciliation were from the Law, it would be useless. Since we do not fulfill the Law, it would also follow that we would never gain the promise of reconciliation. Paul reasons this way in Romans 4:14, “For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void.” If the promise would depend on our merits and the Law, which we never fulfill, it would follow that the promise would be useless.

[43] Since justification is gained through the free promise, it follows that we cannot justify ourselves. Otherwise, why would there be a need to promise? Since the promise can only be received by faith, the Gospel (which is properly the promise of forgiveness of sins and of justification for Christ’s sake) proclaims the righteousness of faith in Christ. The Law does not teach this, nor is this the righteousness of the Law. [44] For the Law demands our works and our perfection. But, for Christ’s sake, the Gospel freely offers reconciliation to us, who have been vanquished by sin and death. This is received not by works, but by faith alone. This faith does not bring to God confidence in one’s own merits, but only confidence in the promise, or the mercy promised in Christ. [45] This special faith (by which an individual believes that for Christ’s sake his sins are forgiven him, and that for Christ’s sake God is reconciled and sees us favorably) gains forgiveness of sins and justifies us. In repentance, namely, in terrors, this faith comforts and encourages hearts. It regenerates us and brings the Holy Spirit so that we may be able to fulfill God’s Law: to love God, truly fear God, truly be confident that God hears prayer, and obey God in all afflictions. This faith puts to death concupiscence and the like. [46] So faith freely receives forgiveness of sins. It sets Christ, the Mediator and Atoning Sacrifice, against God’s wrath. It does not present our merits or our love. This faith is the true knowledge of Christ and helps itself to the benefits of Christ. This faith regenerates hearts and comes before the fulfilling of the Law. [47] Not a syllable exists about this faith in the teaching of our adversaries. Therefore, we find equal fault with the adversaries because (a) they teach only the righteousness of the Law, and (b) they do not teach the righteousness of the Gospel, which proclaims the righteousness of faith in Christ.

What Is Justifying Faith?

[48] The adversaries imagine that faith is only a knowledge of the history of Christ. Therefore, they teach that it can coexist with mortal sin. They say nothing about faith, by which Paul so frequently says that people are justified. For those who are counted as righteous before God do not live in mortal sin. But the faith that justifies is not merely a knowledge of history. It is to believe in God’s promise. In the promise, for Christ’s sake, forgiveness of sins and justification are freely offered. And so that no one may suppose that this is mere knowledge, we will add further: it is to want and to receive the offered promise of forgiveness of sins and of justification.

[49] The difference between this faith and the righteousness of the Law can be easily discerned. Faith is the divine service (latreia) that receives the benefits offered by God. The righteousness of the Law is the divine service (latreia) that offers to God our merits. God wants to be worshiped through faith so that we receive from Him those things He promises and offers.

[50] Faith means not only a knowledge of the history, but the kind of faith that believes in the promise. Paul plainly testifies about this when he says in Romans 4:16, “That is why it depends on faith, in order that the promise may rest on grace and be guaranteed.” He judges that the promise cannot be received unless it comes through faith. Therefore, he puts them together as things that belong to one another. He connects the promise and faith. [51] It will be easy to decide what faith is if we consider the Creed, where this article certainly stands: the forgiveness of sins. It is not enough to believe that Christ was born, suffered, was raised again, unless we add also this article, which is the purpose of the history: the forgiveness of sins. To this article the rest must be referred, namely, that for Christ’s sake, and not because of our merits, forgiveness of sins is given to us. [52] For what need was there that Christ was given for our sins if our merits can make satisfaction for our sins?

[53] Whenever we speak of justifying faith, we must keep in mind that these three objects belong together: the promise, grace, and Christ’s merits as the price and atonement. The promise is received through faith. Grace excludes our merits and means that the benefit is offered only through mercy. Christ’s merits are the price, because there must be a certain atonement for our sins. [54] Scripture frequently cries out for mercy; the Holy Fathers often say that we are saved by mercy. [55] Therefore, whenever mercy is mentioned, we must keep in mind that faith, which receives the promise of mercy, is required there. Again, whenever we speak about faith, we want an object of faith to be understood, namely, the promised mercy. [56] For faith justifies and saves, not because it is a worthy work in itself, but only because it receives the promised mercy.

[57] Throughout the Prophets and the Psalms this worship (this latreia) is highly praised, even though the Law does not teach the free forgiveness of sins. The Old Testament Fathers knew the promise about Christ, that God for Christ’s sake wanted to forgive sins. They understood that Christ would be the price for our sins. They knew that our works are not a price for so great a matter. So they received free mercy and forgiveness of sins by faith, just as the saints in the New Testament. [58] To this point belong those frequent repetitions about mercy and faith that appear in the Psalms and the Prophets. For example, Psalm 130:3 says, “If You, O Lord, should mark iniquities, O LORD, who could stand?” Here David confesses his sins and does not list his merits. He adds, “But with You there is forgiveness” (v. 4). Here he comforts himself by his trust in God’s mercy, and he refers to the promise, “I wait for the Lord, my soul waits, and in His word I hope” (v. 5). This means, “Because You have promised the forgiveness of sins, I am sustained by Your promise.” [59] Therefore, the Fathers also were justified, not by the Law, but by the promise and faith. It is amazing that the adversaries diminish faith to such a degree, even though they see that it is everywhere praised as a great service. For example, Psalm 50:15 says, “Call upon Me in the day of trouble; I will deliver you.” [60] God wants Himself to be known, He wants Himself to be worshiped, so that we receive benefits from Him and receive them because of His mercy, not because of our merits. This is the richest consolation in all afflictions. The adversaries ban such consolation when they diminish and disparage faith and teach only that by means of works and merits people interact with God.

Faith in Christ Justifies

[61] In the first place, lest anyone think that we speak about an idle knowledge of history, we must state how faith is obtained. Afterward, we will show both that faith justifies and how this ought to be understood. We will also explain the objections of the adversaries. [62] Christ, in the last chapter of Luke, commands “that repentance and forgiveness of sins should be proclaimed in His name” (24:47). The Gospel convicts all people that they are under sin, that they are subject to eternal wrath and death. It offers, for Christ’s sake, forgiveness of sin and justification, which is received through faith. The preaching of repentance (which accuses us) terrifies consciences with true and grave terrors. In these matters, hearts ought to receive consolation again. This happens if they believe Christ’s promise, that for His sake we have forgiveness of sins. This faith, encouraging and consoling in these fears, receives forgiveness of sins, justifies, and gives life. For this consolation is a new ‹birth› and spiritual life. [63] These things are plain and clear and can be understood by the pious. They also have testimonies of the Church. The adversaries cannot say how the Holy Spirit is given. They imagine that the Sacraments give the Holy Spirit by the outward act (ex opere operato), without a good emotion in the one receiving them, as though, indeed, the gift of the Holy Spirit were a useless matter.

[64] We speak of the kind of faith that is not an idle thought, but that liberates from death and produces a new life in hearts. This is the work of the Holy Spirit. This does not coexist with mortal sin. As long as faith is present, it produces good fruits, as we will explain later. [65] About the conversion of the wicked, or about the way of regeneration, what can be said that is simpler and clearer? Let the Scholastics, from so great a host of writers, produce a single commentary upon the Sentences that speaks about the way of regeneration. [66] When they speak of the habit of love, they imagine that people merit it through works. They do not teach that it is received through the Word. They teach just like the Anabaptists teach at this time. [67] But God cannot be interacted with, God cannot be grasped, except through the Word. So justification happens through the Word, just as Paul says in Romans 1:16, “[The Gospel] is the power of God for salvation to everyone who believes.” Likewise, he says in 10:17, “Faith comes from hearing.” Proof can be derived even from this: faith justifies because, if justification happens only through the Word, and the Word is understood only by faith, it follows that faith justifies. [68] There are other and more important reasons. We have said these things so far in order that we might show the way of regeneration and that the nature of faith ‹what faith is or is not›, about which we speak, might be understood.

[69] Now we will show that faith justifies ‹and nothing else›. Here, in the first place, readers must be taught about this point: Just as it is necessary to keep this statement—Christ is Mediator—so is it necessary to defend that faith justifies. For how will Christ be Mediator if we do not use Him as Mediator in justification, if we do not hold that we are counted righteous for His sake? To believe is to trust in Christ’s merits, that for His sake God certainly wishes to be reconciled with us. [70] Here is a similar point: Just as we should defend that the promise of Christ is necessary apart from the Law, so also we should defend that faith justifies. For the Law cannot be performed unless the Holy Spirit is received first. It is, therefore, necessary to defend that the promise of Christ is necessary. But this cannot be received except through faith. Therefore, those who deny that faith justifies teach nothing but the Law, both Christ and the Gospel being set aside.

[71] When it is said that faith justifies, some perhaps understand it to mean that faith is the beginning of justification or the preparation for justification. Then it is not faith through which we are accepted by God, but the works that follow. So they dream that faith is highly praised because it is the beginning. For great is the importance of the beginning, as they commonly say, “The beginning is half of everything.” They speak as if one would say that grammar makes the teachers of all arts, because it prepares for other arts. (In fact, it is one’s own art that makes everyone an artist.) We do not believe like this about faith, but we hold—properly and truly—we are for Christ’s sake counted righteous, or are acceptable to God through faith itself. [72] “To be justified” means that just people are made out of unjust people, or born again. It also means that they are pronounced, or counted, as just. For Scripture speaks in both ways. So we wish to show this first: Faith alone makes a just person out of an unjust person; in other words, that person receives forgiveness of sins.

[73] The term alone [sola] offends some people, even though Paul says in Romans 3:28, “For we hold that one is justified by faith apart from works of the law.” He says in Ephesians 2:8–9, “It is the gift of God, not a result of works, so that no one may boast.” He says in Romans 3:24, “justified by His grace as a gift.” If the exclusive term alone displeases, let them remove from Paul also the exclusives freely, not of works, it is the gift, and so on. For these also are exclusives. It is, however, the notion of merit that we exclude. We do not exclude the Word or Sacraments, as the adversaries falsely charge against us. We have said earlier that faith is conceived from the Word. We honor the ministry of the Word ‹Preaching Office and Word› in the highest degree. [74] Love and works must also follow faith. Therefore, they are not excluded so that they do not follow faith, but confidence in the merit of love or of works is excluded in justification. We will clearly show this.

We Obtain Forgiveness of Sins through Faith Alone in Christ

[75] We think even the adversaries acknowledge that the forgiveness of sins is necessary first in justification. We are all under sin. Therefore, we reason as follows:

[76] To receive the forgiveness of sins is to be justified, according to Psalm 32:1, “Blessed is the one whose transgression is forgiven.” [77] By faith alone in Christ—not through love, not because of love or works—we receive the forgiveness of sins, although love follows faith. [78] Therefore, by faith alone we are justified. We understand justification as the making of a righteous person out of an unrighteous one, or that a person is regenerated.

[79] It will become easy to state the minor premise ‹that we receive forgiveness of sin by faith, not by love› if we know how forgiveness of sins happens. With great indifference the adversaries dispute whether forgiveness of sins and infusion of grace are the same change. Being useless men, they did not know how to answer this question. In the forgiveness of sins, the terrors of sin and of eternal death must be overcome in the heart. Paul testifies about this in 1 Corinthians 15:56–57, “The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.” In other words, sin terrifies consciences. This happens through the Law, which shows God’s wrath against sin. But we gain the victory through Christ. How? Through faith, when we comfort ourselves by confidence in the mercy promised for Christ’s sake. [80] Therefore, we prove the minor premise. God’s wrath cannot be appeased if we set our own works against it. For Christ has been set forth as an Atoning Sacrifice so, that for His sake, the Father may be reconciled to us. But Christ is not received as a Mediator except by faith. Therefore, by faith alone we receive forgiveness of sins when we comfort our hearts with confidence in the mercy promised for Christ’s sake. [81] Likewise, Paul says in Romans 5:2, “Through Him we have also obtained access” and adds, “by faith.” Therefore, we are reconciled to the Father and receive forgiveness of sins when we are comforted with confidence in the mercy promised for Christ’s sake. The adversaries regard Christ as Mediator and Atoning Sacrifice for this reason: He has merited the habit of love. They do not encourage us to use Him now as Mediator. They act as though Christ were certainly in the grave. They imagine that we have access to God through our own works. They think they merit this habit through these, and afterward, by this love, come to God. Is this not to bury Christ altogether and to take away the entire teaching of faith? Paul, on the contrary, teaches that we have access to God (that is, reconciliation) through Christ. To show how this happens, he adds that we have access by faith. By faith, for Christ’s sake, we receive forgiveness of sins. We cannot set up our own love and our own works against God’s wrath.

[82] Second. It is certain that sins are forgiven for the sake of Christ as our Atoning Sacrifice, “whom God put forward as a propitiation” (Romans 3:25). Furthermore, Paul adds, “by faith.” Therefore, this atonement benefits us in this way: We receive the mercy promised in Him by faith and set it against God’s wrath and judgment. To the same effect, it is written in Hebrews 4:14, 16, “Since then we have a great high priest … let us then with confidence draw near.” The apostle tells us to come to God, not with confidence in our own merits, but with confidence in Christ as the High Priest. The apostle requires faith.

[83] Third. Peter says in Acts 10:43, “To Him all the prophets bear witness that everyone who believes in Him receives forgiveness of sins through His name.” How could this be said more clearly? Peter says we receive forgiveness of sins through Christ’s name, that is, for His sake. It is not for the sake of our merits, not for the sake of our contrition, attrition, love, worship, or works. He adds: When we believe in Him. Peter requires faith. For we cannot receive Christ’s name except by faith. Besides, he refers to the agreement of all the prophets. This is truly to cite the authority of the Church. We will speak again later on this topic, when describing “repentance.”

[84] Fourth. Forgiveness of sins is something promised for Christ’s sake. It cannot be received except through faith alone. For a promise cannot be received except by faith alone. Romans 4:16 says, “That is why it depends on faith, in order that the promise may rest on grace and be guaranteed.” It is as though he says, “If the matter were to depend on our merits, the promise would be uncertain and useless. For we never could determine when we would have enough merit.” Experienced consciences can easily understand this. So Paul says in Galatians 3:22, “But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.” He takes merit away from us because he says that all are guilty and included under sin. Then he adds that the promise (namely, forgiveness of sins and justification) is given, and he shows how the promise can be received—by faith. This reasoning, derived from the nature of a promise, is the chief reasoning in Paul and is often repeated. Nor can anything be devised or imagined by which Paul’s argument can be overthrown. [85] Therefore, let not good minds allow themselves to be forced from the conviction that we receive forgiveness of sins for Christ’s sake, through faith alone. In this they have sure and firm consolation against the terrors of sin, against eternal death, and against all the gates of hell.

[Scripture Affirms This Teaching]

[86] Since we receive forgiveness of sins and the Holy Spirit through faith alone, faith alone justifies. For those reconciled are counted as righteous and as God’s children. This is not because of their own purity, but through mercy for Christ’s sake, provided only that they receive this mercy through faith. So Scripture testifies that by faith we are accounted righteous (Romans 3:26). We will add testimonies that clearly declare that faith is that very righteousness through which we are accounted righteous before God. This is not because faith is a work that is worthy in itself. It is because faith receives the promise by which God has declared that, for Christ’s sake, He wishes to show favor to those believing in Him, or because God knows that Christ Jesus was “made our wisdom and our righteousness and sanctification and redemption” (1 Corinthians 1:30).

[87] In the Epistle to the Romans, Paul discusses this topic specifically. He declares that when we believe God (for Christ’s sake) is reconciled to us, we are justified freely through faith. This point, which contains the statement of the entire discussion, Paul sets forth in the third chapter: “For we hold that one is justified by faith apart from works of the law” (Romans 3:28). The adversaries conclude that this passage refers to Levitical ceremonies. But Paul speaks not only of the ceremonies, but of the whole Law. For he quotes afterward (7:7) from the Ten Commandments: “You shall not covet.” If moral works would merit the forgiveness of sins and justification, there would also be no need for Christ and the promise. All that Paul says about the promise would be overthrown. He would also have been wrong in writing to the Ephesians, “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” (2:8–9). Paul, likewise, refers to Abraham and David in Romans 4:1, 6. But they had God’s command for circumcision. Therefore, if any works justified, these works must also have justified at the time that they had a command. But Augustine teaches correctly that Paul speaks of the entire Law, as he discusses at length in his book On the Spirit and the Letter, where he finally says:

[88] Lest we may decide that “faith justifies” came from Paul without consideration, he fortifies and confirms this teaching by a long discussion in Romans 4. Afterward, he repeats it in all his letters. [89] So he says in Romans 4:4–5:

Here he clearly says that faith itself is credited for righteousness. Faith is that thing God declares to be righteousness. Paul adds that righteousness is credited freely. He says that it could not be credited freely if it were due because of works. Therefore, he excludes also the merit of moral works. For if justification before God were due to these moral works, faith would not be credited for righteousness without works. [90] Afterward, in Romans 4:9, “We say that faith was counted to Abraham as righteousness.” [91] Romans 5:1 says, “Since we have been justified by faith, we have peace with God.” This means we have consciences that are peaceful and joyful before God. [92] Romans 10:10 says, “With the heart one believes and is justified.” Here he declares that faith is the righteousness of the heart.

How could the office of Christ and justification be declared more clearly? Paul says that the Law does not justify. Therefore, Christ was given, that we may believe that for His sake we are justified. He plainly denies justification by the Law. So for Christ’s sake we are accounted righteous when we believe that God, for His sake, has been reconciled to us.

Christ’s name is received only by faith. Therefore, we are saved by confidence in Christ’s name, and not by confidence in our works. For “the name” here means the cause that is mentioned, because of which salvation is gained. To call upon Christ’s name is to trust in His name as the cause, or price, because of which we are saved. [99] Acts 15:9 says, “cleansed their hearts by faith.” Therefore, the faith that the apostles speak about is not useless knowledge, but a reality. It receives the Holy Spirit and justifies us.

[100] Habakkuk 2:4 says, “The righteous shall live by his faith.” Here he says, first, that people are just by faith. By faith they believe that God is favorable, and he adds that the same faith gives life because this faith produces peace and joy in the heart and eternal life.

[101] Isaiah 53:11 says, “By His knowledge shall the righteous one, My servant, make many to be accounted righteous.” What is Christ’s knowledge unless it means to know Christ’s benefits, the promises He has scattered throughout the world by the Gospel? To know these benefits is properly and truly to believe in Christ, to believe that He will certainly fulfill what God has promised for Christ’s sake.

[102] Scripture is full of such testimonies. For in some places it presents the Law, and in others it presents the promises about Christ, forgiveness of sins, and free acceptance of the sinner for Christ’s sake.

[The Church Fathers Affirm This Teaching]

[103] Here and there among the Fathers similar testimonies exist. For Ambrose says in his letter to a certain Irenaeus:

[104] These are the words of Ambrose, which clearly favor our doctrine. He denies justification to works and teaches that faith sets us free through the blood of Christ. [105] Let all the commentators on the Sentences, who are adorned with magnificent titles, be collected into one heap. For some are called “angelic,” others “subtle,” and others “unanswerable” ‹that is, doctors who cannot err›. When all these have been read and reread, they will not be worth half as much for understanding Paul as is this one passage of Ambrose.

[106] In the same way, Augustine writes many things against the Pelagians. In On the Spirit and the Letter, he says:

Here Augustine clearly says that the Justifier is reconciled by faith and that justification is received by faith. A little after:

Here he teaches that hearts are terrified by the Law, but they receive consolation by faith. He also teaches us to receive mercy by faith, before we try to fulfill the Law. We will quote certain other passages shortly.

[The Adversaries Reject This Teaching]

[107] Truly, it is amazing that the adversaries are in no way moved by so many passages of Scripture, which clearly credit justification to faith. Indeed, Scripture denies this ability to works. [108] Do they think that the same point is repeated so often for no purpose? Do they think that these words fell thoughtlessly from the Holy Spirit? [109] But they have also come up with sophisticated tricks by which they escape these passages. They say that these passages of Scripture (that speak of faith) ought to be received as referring to faith that has been formed (fides formata). This means they do not credit justification to faith except on account of love. Yes, they do not credit justification to faith in any way, but only to love, because they dream that faith can coexist with mortal sin.

[110] Where does this go? They again abolish the promise and return to the Law. If faith receives forgiveness of sins because of love, forgiveness of sins will always be uncertain, because we never love as much as we ought to. Indeed, we do not love unless our hearts are firmly convinced that forgiveness of sins has been granted to us. So the adversaries, in forgiveness of sins and justification, require confidence in one’s own love. In this way, they completely abolish the Gospel about the free forgiveness of sins; although, at the same time, they do not offer this love or understand it, unless they believe that forgiveness of sins is freely received.

[111] We also say that love ought to follow faith, as Paul also says in Galatians 5:6: “For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.”

[112] Yet, we must not think that by confidence in this love, or because of this love, we receive forgiveness of sins and reconciliation, just as we do not receive forgiveness of sins because of other works that follow. But forgiveness of sins is received by faith alone. Indeed, this is properly called faith because the promise cannot be received except by faith. [113] Faith, properly called, is what believes this promise. Scripture speaks of this faith. [114] Because faith receives forgiveness of sins and reconciles us to God, we are ‹like Abraham› counted as righteous for Christ’s sake before we love and before we do the works of the Law, although love necessarily follows.

[115] Nor, indeed, is this faith an idle knowledge, neither can it coexist with mortal sin. It is a work of the Holy Spirit, by which we are freed from death and terrified minds are encouraged and brought to life. [116] Because this faith alone receives forgiveness of sins, makes us acceptable to God, and brings the Holy Spirit, it could be more correctly called “grace making one pleasing to God” (gratia gratum faciens). It could not be called an effect following faith (i.e., love).

[117] In order that the subject might be made quite clear, we have shown well enough so far, both from testimonies of Scripture and arguments derived from Scripture, that we receive forgiveness of sins for Christ’s sake through faith alone. We have shown that through faith alone we are justified, that is, unrighteous people are made righteous, or regenerated. [118] How necessary the knowledge of this faith is can be easily judged. Because Christ’s office is recognized in this alone, we receive Christ’s benefits by this alone. Only this teaching brings sure and firm consolation to pious minds. [119] In the Church there must be the teaching by which the pious may receive the sure hope of salvation. For the adversaries give people bad advice when they tell them to doubt whether they receive forgiveness of sins. How will such persons sustain themselves in death who have heard nothing of this faith and think that they ought to doubt whether they receive forgiveness of sins? [120] Besides, it is necessary that the Gospel be kept in Christ’s Church, namely, the promise that sins are freely forgiven for Christ’s sake. Those who teach nothing of this faith we speak about, completely abolish the Gospel. [121] But the Scholastics mention not even a word about this faith. Our adversaries follow them and reject this faith. Nor do they see that by rejecting this faith they abolish the entire promise about the free forgiveness of sins and the righteousness of Christ.