How does Christ govern and lead his church? From Scripture, we see that he has given the church three offices, pastors, elders, and deacons. The pastors teach, the elders protect, and deacons to give. Article 30: The Government of the Church We believe that this true church ought to be governed according to the spiritual order that our Lord has taught us in his Word. There should be ministers or pastors to preach the Word of God and administer the sacraments. There should also be elders and deacons, along with the pastors, to make up the council of the church. By this means true religion is preserved; true doctrine is able to take its course; and evil people are corrected spiritually and held in check, so that also the poor and all the afflicted may be helped and comforted according to their need. By this means everything will be done well and in good order in the church, when such persons are elected who are faithful and are chosen according to the rule that Paul gave to Timothy.

What is a church? Certainly every group that has "church" on their front sign would not qualify! Instead, we need to see the faithful implementation of at least three marks, in an ongoing manner. Article 29: The Marks of the True Church We believe that we ought to discern diligently and very carefully, by the Word of God, what is the true church— for all sects in the world today claim for themselves the name of “the church.” We are not speaking here of the company of hypocrites who are mixed among the good in the church and who nonetheless are not part of it, even though they are physically there. But we are speaking of distinguishing the body and fellowship of the true church from all sects that call themselves “the church.” The true church can be recognized if it has the following marks: The church engages in the pure preaching of the gospel; it makes use of the pure administration of the sacraments as Christ instituted them; it practices church discipline for correcting faults. In short, it governs itself according to the pure Word of God, rejecting all things contrary to it and holding Jesus Christ as the only Head. By these marks one can be assured of recognizing the true church— and no one ought to be separated from it. As for those who can belong to the church, we can recognize them by the distinguishing marks of Christians: namely by faith, and by their fleeing from sin and pursuing righteousness, once they have received the one and only Savior, Jesus Christ. They love the true God and their neighbors, without turning to the right or left, and they crucify the flesh and its works. Though great weakness remains in them, they fight against it by the Spirit all the days of their lives, appealing constantly to the blood, suffering, death, and obedience of the Lord Jesus, in whom they have forgiveness of their sins, through faith in him. As for the false church, it assigns more authority to itself and its ordinances than to the Word of God; it does not want to subject itself to the yoke of Christ; it does not administer the sacraments as Christ commanded in his Word; it rather adds to them or subtracts from them as it pleases; it bases itself on humans, more than on Jesus Christ; it persecutes those who live holy lives according to the Word of God and who rebuke it for its faults, greed, and idolatry. These two churches are easy to recognize and thus to distinguish from each other.

Does a Christian need to be a member of a Church? Isn't salvation based on our relationship to Jesus? While that is the root of our salvation, God still expects His people to gather together! Article 28: The Obligations of Church Members We believe that since this holy assembly and congregation is the gathering of those who are saved and there is no salvation apart from it, people ought not to withdraw from it, content to be by themselves, regardless of their status or condition. But all people are obliged to join and unite with it, keeping the unity of the church by submitting to its instruction and discipline, by bending their necks under the yoke of Jesus Christ, and by serving to build up one another, according to the gifts God has given them as members of each other in the same body. And to preserve this unity more effectively, it is the duty of all believers, according to God’s Word, to separate themselves from those who do not belong to the church, in order to join this assembly wherever God has established it, even if civil authorities and royal decrees forbid and death and physical punishment result. And so, all who withdraw from the church or do not join it act contrary to God’s ordinance.

When did the church begin? Who decides who is in or out? Article 27 teaches that God has one united people, all saved in Jesus, from all times, places, and social and ethnic backgrounds included. Article 27: The Holy Catholic Church We believe and confess one single catholic or universal church— a holy congregation and gathering of true Christian believers, awaiting their entire salvation in Jesus Christ, being washed by his blood, and sanctified and sealed by the Holy Spirit. This church has existed from the beginning of the world and will last until the end, as appears from the fact that Christ is eternal King who cannot be without subjects. And this holy church is preserved by God against the rage of the whole world, even though for a time it may appear very small to human eyes— as though it were snuffed out. For example, during the very dangerous time of Ahab the Lord preserved for himself seven thousand who did not bend their knees to Baal. And so this holy church is not confined, bound, or limited to a certain place or certain people. But it is spread and dispersed throughout the entire world, though still joined and united in heart and will, in one and the same Spirit, by the power of faith.

Prayers and petitions calling upon dead saints, or Mary? While they shared our humanity, why would we think they hear us, or care more than He who demonstrated His love by laying down His life for us? Article 26: The Intercession of Christ We believe that we have no access to God except through the one and only Mediator and Intercessor, “Jesus Christ the righteous,” who therefore was made human, uniting together the divine and human natures, so that we human beings might have access to the divine Majesty. Otherwise we would have no access. But this Mediator, whom the Father has appointed between himself and us, ought not terrify us by his greatness, so that we have to look for another one, according to our fancy. For neither in heaven nor among the creatures on earth is there anyone who loves us more than Jesus Christ does. Although he was “in the form of God,” Christ nevertheless “emptied himself,” taking “human form” and “the form of a slave” for us; and he made himself “like his brothers and sisters in every respect.” Suppose we had to find another intercessor. Who would love us more than he who gave his life for us, even though “we were enemies”? And suppose we had to find one who has prestige and power. Who has as much of these as he who is seated at the right hand of the Father, and who has “all authority in heaven and on earth”? And who will be heard more readily than God’s own dearly beloved Son? So, the practice of honoring the saints as intercessors in fact dishonors them because of its misplaced faith. That was something the saints never did nor asked for, but which in keeping with their duty, as appears from their writings, they consistently refused. We should not plead here that we are unworthy— for it is not a question of offering our prayers on the basis of our own dignity but only on the basis of the excellence and dignity of Jesus Christ, whose righteousness is ours by faith. Since the apostle for good reason wants us to get rid of this foolish fear— or rather, this unbelief— he says to us that Jesus Christ was made like “his brothers and sisters in every respect, so that he might be a merciful and faithful high priest” to purify the sins of the people. For since he suffered, being tempted, he is also able to help those who are tempted. And further, to encourage us more to approach him he says, “Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.” The same apostle says that we “have confidence to enter the sanctuary by the blood of Jesus.” “Let us approach with a true heart in full assurance of faith….” Likewise, Christ “holds his priesthood permanently…. Consequently, he is able for all time to save those who approach God through him, since he always lives to make intercession for them.” What more do we need? For Christ himself declares: “I am the way, and the truth, and the life. No one comes to the Father except through me.” Why should we seek another intercessor? Since it has pleased God to give us the Son as our Intercessor, let us not leave him for another— or rather seek, without ever finding. For, when giving Christ to us, God knew well that we were sinners. Therefore, in following the command of Christ we call on the heavenly Father through Christ, our only Mediator, as we are taught by the Lord’s Prayer, being assured that we shall obtain all we ask of the Father in his name.

Is God's ceremonial law still important? Should Christians keep all of these commands? Are these laws now purposeless, and to be ignored? Christ has fulfilled these laws, but they still point to Him! Article 25: The Fulfillment of the Law We believe that the ceremonies and symbols of the law have ended with the coming of Christ, and that all foreshadowings have come to an end, so that the use of them ought to be abolished among Christians. Yet the truth and substance of these things remain for us in Jesus Christ, in whom they have been fulfilled. Nevertheless, we continue to use the witnesses drawn from the law and prophets to confirm us in the gospel and to regulate our lives with full integrity for the glory of God, according to the will of God.

The process of Sanctification can not be stopped in those who have been given the Holy Spirit, and yet not all are growing at the same rate. Article 24 challenges us to strive to grow in God's ways. Article 24: The Sanctification of Sinners We believe that this true faith, produced in us by the hearing of God’s Word and by the work of the Holy Spirit, regenerates us and makes us new creatures, causing us to live a new life and freeing us from the slavery of sin. Therefore, far from making people cold toward living in a pious and holy way, this justifying faith, quite to the contrary, so works within them that apart from it they will never do a thing out of love for God but only out of love for themselves and fear of being condemned. So then, it is impossible for this holy faith to be unfruitful in a human being, seeing that we do not speak of an empty faith but of what Scripture calls “faith working through love,” which moves people to do by themselves the works that God has commanded in the Word. These works, proceeding from the good root of faith, are good and acceptable to God, since they are all sanctified by God’s grace. Yet they do not count toward our justification— for by faith in Christ we are justified, even before we do good works. Otherwise they could not be good, any more than the fruit of a tree could be good if the tree is not good in the first place. So then, we do good works, but not for merit— for what would we merit? Rather, we are indebted to God for the good works we do, and not God to us, since God “is at work in [us], enabling [us] both to will and to work for his good pleasure” —thus keeping in mind what is written: “When you have done all that you were ordered to do, say, ‘We are worthless slaves; we have done only what we ought to have done.’“ Yet we do not wish to deny that God rewards good works— but it is by grace that God crowns these gifts. Moreover, although we do good works we do not base our salvation on them; for we cannot do any work that is not defiled by our flesh and also worthy of punishment. And even if we could point to one, memory of a single sin is enough for God to reject that work. So we would always be in doubt, tossed back and forth without any certainty, and our poor consciences would be tormented constantly if they did not rest on the merit of the suffering and death of our Savior.

This article reminds us of the absolute necessity of our Salvation and Justification being based solely upon God's work! If we trusted or relied upon our own works at all, Alas, we would be undone. Article 23: The Justification of Sinners We believe that our blessedness lies in the forgiveness of our sins because of Jesus Christ, and that in it our righteousness before God is contained, as David and Paul teach us when they declare those people blessed to whom God grants righteousness apart from works. And the same apostle says that we are “justified by his grace as a gift, through the redemption that is in Christ Jesus.” And therefore we cling to this foundation, which is firm forever, giving all glory to God, humbling ourselves, and recognizing ourselves as we are; not claiming a thing for ourselves or our merits and leaning and resting on the sole obedience of Christ crucified, which is ours when we believe in him. That is enough to cover all our sins and to make us confident, freeing the conscience from the fear, dread, and terror of God’s approach, without doing what our first parents, Adam and Eve, did, who trembled as they tried to cover themselves with fig leaves. In fact, if we had to appear before God relying—no matter how little—on ourselves or some other creature, then, alas, we would be swallowed up. Therefore everyone must say with David: “[Lord,] do not enter into judgment with your servant, for no one living is righteous before you.”

Today we focus on our Justification, how God can now treat us just as if we had never sinned nor been a sinner! How? Not by works, but through the gift of Faith! Article 22: The Righteousness of Faith We believe that for us to acquire the true knowledge of this great mystery the Holy Spirit kindles in our hearts a true faith that embraces Jesus Christ, with all his merits, and makes him its own, and no longer looks for anything apart from him. For it must necessarily follow that either all that is required for our salvation is not in Christ or, if all is in him, then those who have Christ by faith have his salvation entirely. Therefore, to say that Christ is not enough but that something else is needed as well is a most enormous blasphemy against God— for it then would follow that Jesus Christ is only half a Savior. And therefore we justly say with Paul that we are justified “by faith alone” or “by faith apart from works.” However, we do not mean, properly speaking, that it is faith itself that justifies us— for faith is only the instrument by which we embrace Christ, our righteousness. But Jesus Christ is our righteousness in making available to us all his merits and all the holy works he has done for us and in our place. And faith is the instrument that keeps us in communion with him and with all his benefits. When those benefits are made ours, they are more than enough to absolve us of our sins.

In contrast to the never ending sacrifices of the Old Testament, in Jesus atonement, we learn how our Lord, by his precious blood, provided the effective and once for all sacrifice for my sins! Article 21: The Atonement We believe that Jesus Christ is a high priest forever according to the order of Melchizedek—made such by an oath—and that he presented himself in our name before his Father, to appease his Father’s wrath with full satisfaction by offering himself on the tree of the cross and pouring out his precious blood for the cleansing of our sins, as the prophets had predicted. For it is written that “the punishment that made us whole” was placed on the Son of God and that “by his bruises we are healed.” He was “like a lamb that is led to the slaughter”; he was “numbered with the transgressors” and condemned as a criminal by Pontius Pilate, though Pilate had declared that he was innocent. So he paid back what he had not stolen, and he suffered—“the righteous for the unrighteous,” in both his body and his soul—in such a way that when he sensed the horrible punishment required by our sins “his sweat became like great drops of blood falling down on the ground.” He cried, “My God, my God, why have you forsaken me?” And he endured all this for the forgiveness of our sins. Therefore we rightly say with Paul that we know nothing “except Jesus Christ, and him crucified”; we “regard everything as loss because of the surpassing value of knowing Christ Jesus [our] Lord.” We find all comforts in his wounds and have no need to seek or invent any other means to reconcile ourselves with God than this one and only sacrifice, once made, which renders believers perfect forever. This is also why the angel of God called him Jesus—that is, “Savior”—because he would save his people from their sins.