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That Father, Son, and Holy Ghost, three distinct persons in one divine essence and nature, are one God, who has created heaven and earth.

There is but one living and true God, everlasting, without body or parts, of infinite power, wisdom, and goodness; the maker and preserver of all things, both visible and invisible. And in unity of this Godhead there are three persons, of one substance, power, and eternity—the Father, the Son, and the Holy Ghost.

We believe, teach, and confess that the sole rule and standard according to which all dogmas together with [all] teachers should be estimated and judged are the prophetic and apostolic Scriptures of the Old and of the New Testament alone, as it is written Ps. 119:105: Thy Word is a lamp unto my feet and a light unto my path.

While we acknowledge the primacy of Scripture in theological reflection, our attempts to grasp its meaning always involve tradition, experience, and reason. Like Scripture, these may become creative vehicles of the Holy Spirit as they function within the Church.

For through the Word and Sacraments, as through instruments, the Holy Ghost is given, who works faith; where and when it pleases God, in them that hear the Gospel, to wit, that God, not for our own merits, but for Christ’s sake, justifies those who believe that they are received into grace for Christ’s sake.

The Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation.

Other writings, however, of ancient or modern teachers, whatever name they bear, must not be regarded as equal to the Holy Scriptures, but all of them together be subjected to them, and should not be received otherwise or further than as witnesses, [which are to show] in what manner after the time of the apostles, and at what places, this [pure] doctrine of the prophets and apostles was preserved.

In the name of the Holy Scripture we do understand those canonical books of the Old and New Testament of whose authority was never any doubt in the church.

We teach that the Holy Scriptures differ from all other books in the world in that they are the Word of God. They are the Word of God because the holy men of God who wrote the Scriptures wrote only that which the Holy Ghost communicated to them by inspiration, 2 Tim. 3:16; 2 Pet. 1:21.

As we open our minds and hearts to the Word of God through the words of human beings inspired by the Holy Spirit, faith is born and nourished, our understanding is deepened, and the possibilities for transforming the world become apparent to us.

The Lutheran Church—Missouri Synod has not "adopted" nor does it officially promote any particular translation of the Bible. Each translation must be judged by its faithfulness to the original texts (Hebrew, Aramaic, Greek) in which Scripture was originally written, and by its helpfulness in communicating what the Bible actually says in language that people today (of various cultures, languages and dialects) can understand.

In practice, United Methodists affirm the usefulness of a number of translations and versions as being helpful for study, teaching, memorization and other purposes, since each sheds a slightly different light in translating or paraphrasing the original languages and manuscripts.

Since the Holy Scriptures are the Word of God, it goes without saying that they contain no errors or contradictions, but that they are in all their parts and words the infallible truth, also in those parts which treat of historical, geographical, and other secular matters, John 10:35.

We believe the Holy Bible, Old and New Testaments, reveals the Word of God so far as it is necessary for our salvation. It is to be received through the Holy Spirit as the true rule and guide for faith and practice.

We teach that God has created heaven and earth, and that in the manner and in the space of time recorded in the Holy Scriptures, especially Gen. 1 and 2, namely, by His almighty creative word, and in six days.

We affirm the value of science and reason in providing deeper understandings of the origins and functioning of the cosmos.

And I believe in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father and the Son; who with the Father and the Son together is worshiped and glorified; who spake by the Prophets.

The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God.

Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ’s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins.

We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings. Wherefore, that we are justified by faith, only, is a most wholesome doctrine, and very full of comfort.

They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost.

After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and, by the grace of God, rise again and amend our lives.

The predestination or eternal election of God, however, extends only over the godly, beloved children of God, being a cause of their salvation, which He also provides, as well as disposes what belongs thereto.

We believe salvation is God's response and offer of love, and that love does not compel people to accept it. We do not believe that God predestines some to salvation and others to condemnation.

Those who trust in Jesus as their Savior will rise to eternal life in heaven. Those who deny Jesus and live in their sin will be cast out of His presence to hell.

United Methodists affirm that through Jesus Christ God has made salvation available to all persons. That does not mean we believe that all persons will be saved.

Also they teach that since the fall of Adam all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Ghost.

Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually.

Of Free Will they teach that man’s will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God, 1 Cor. 2:14; but this righteousness is wrought in the heart when the Holy Ghost is received through the Word.

The condition of man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.

For although they are regenerate and renewed in the spirit of their mind, yet in the present life this regeneration and renewal is not complete, but only begun, and believers are, by the spirit of their mind, in a constant struggle against the flesh, that is, against the corrupt nature and disposition which cleaves to us unto death.

Entire sanctification is a state of perfect love, righteousness and true holiness which every regenerate believer may obtain by being delivered from the power of sin, by loving God with all the heart, soul, mind and strength, and by loving one's neighbor as one's self. Through faith in Jesus Christ this gracious gift may be received in this life both gradually and instantaneously, and should be sought earnestly by every child of God.

We believe, teach, and confess that the preaching of the Law is to be urged with diligence, not only upon the unbelieving and impenitent, but also upon true believers, who are truly converted, regenerate, and justified by faith.

Although the law given from God by Moses as touching ceremonies and rites doth not bind Christians, nor ought the civil precepts thereof of necessity be received in any commonwealth; yet notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral.

Lutherans have therefore held that the manner of Baptism (that is, immersion, pouring, sprinkling, etc.) does not determine whether a Baptism is valid, any more than the manner of distributing the Lord's Supper (common cup, individual glasses) affects the validity of this Sacrament. Only the Word of God and the “element” (water), according to divine institution, makes a Baptism valid.

In United Methodist tradition, the water of baptism may be administered by sprinkling, pouring, or immersion. However it is administered, water should be utilized with enough generosity to enhance our appreciation of its symbolic meanings.

The Holy Spirit creates faith through the proclamation of the Word of God and the administration of the Sacraments.

God bestows upon baptized persons the presence of the Holy Spirit, marks them with an identifying seal as God's own, and implants in their hearts the first installment of their inheritance as sons and daughters of God (2 Corinthians 1:21-22).

It is not possible in this brief format to address many other Mormon teachings that Lutherans regard as contrary to the Holy Scriptures (e.g., baptism for the dead, provisions in Joseph Smith’s “Word of Wisdom,” eternal marriage, millennial views, premortal existence of humans, etc.).

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about; but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation; but they that receive them unworthily, purchase to themselves condemnation, as St. Paul saith.

We believe, teach, and confess that in the Holy Supper the body and blood of Christ are truly and essentially present, and are truly distributed and received with the bread and wine.

The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the Supper is faith.

Members in good standing of the LCMS and her sister church bodies may commune at LCMS congregations. This practice, known variably as close, closed or close(d) Communion, stands in contrast to open Communion, whereby anyone who desires may commune regardless of profession of faith or member status.

As we say in our Invitation to the Table, "Christ our Lord invites to his table all who love him, who earnestly repent of their sin, and seek to be at peace with one another." If you can say you do or have done these three things, you are welcome to receive. Additionally, all baptized Christians, of any age (including infants) and any Christian denomination are welcome to the Lord's table.

In conclusion, we commend once more the Synod’s long-standing teaching that only bread and wine should be used in the Lord’s Supper, since “the use of an element other than wine is an alien practice in the churches of the Augsburg Confession and brings about doubt whether the Sacrament is offered or not” (2001 Res. 3-16).

Predecessor bodies of The United Methodist Church were deeply involved in the Temperance Movement. Grape juice was originally invented by Thomas Welch, a Methodist, so Methodists and others would not need to use wine for communion. Today, United Methodists still commend, but do not require, abstinence, and may continue to use grape juice in communion out of pastoral concern for people who may have problems with alcohol.

Therefore Baptism, the Lord’s Supper, and Absolution, which is the Sacrament of Repentance, are truly Sacraments. For these rites have God’s command and the promise of grace, which is peculiar to the New Testament.

There are two Sacraments ordained of Christ our Lord in the Gospel; that is to say, Baptism and the Supper of the Lord.

Each synod elects a bishop to oversee its ministry and administration. Together with the ELCA’s presiding bishop and secretary, these 65 bishops form the Conference of Bishops, offering leadership, counsel and vision for the whole church.

Clergy shall be appointed by the bishop, who is empowered to make and fix all appointments in the episcopal area of which the annual conference is a part.

It is also evident that in the ancient Church priests were married men. For Paul says, 1 Tim. 3:2, that a bishop should be chosen who is the husband of one wife.

The ministers of Christ are not commanded by God's law either to vow the estate of single life, or to abstain from marriage; therefore it is lawful for them, as for all other Christians, to marry at their own discretion, as they shall judge the same to serve best to godliness.

We believe that women may participate in offices and activities of the public ministry except where that work involves authority over men (1 Timothy 2:11,12). This means that women may not serve as pastors nor participate in assemblies of the church in ways that exercise authority over men (1 Corinthians 11:3; 14:33-35).

Although women were ordained in the Methodist tradition as early as the late 1800s, it was the May 4, 1956 General Conference vote for full clergy rights that forever changed the face of ordained clergy. The United Methodist Church continues to declare its belief in the full equality of women and the importance of women in decision-making and leadership positions at all levels of the church.

Of Confession they teach that Private Absolution ought to be retained in the churches, although in confession an enumeration of all sins is not necessary.

United Methodists understand that Jesus is our High Priest (Hebrews 3:1) and our confessions are made directly to God through Jesus Christ without the need of an additional mediator (1 Timothy 2:5-6).

The observance of Sunday and other church festivals is an ordinance of the Church, made by virtue of Christian liberty.

We believe the Lord's Day is divinely ordained for private and public worship, for rest from unnecessary work, and should be devoted to spiritual improvement, Christian fellowship and service. It is commemorative of our Lord's resurrection and is an emblem of our eternal rest.

Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added to teach the people.

The singing of hymns has been an important part of the Methodist tradition. Charles Wesley wrote a great many hymns that reflected the theology of the Wesleyan movement.

The Romish doctrine concerning purgatory, pardon, worshiping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God.

While Lutherans rejoice in the gracious promise that the gift of the Holy Spirit will be given to all generations of believers (Acts 2:39), neither the Scriptures nor the Lutheran Confessions support the view that this gift of the Spirit necessarily includes such extraordinary spiritual gifts as tongues, miracles, miraculous healings, and prophecy (1 Cor. 12).

When speaking in tongues occurs, seek to understand what it means to the speaker in his/her private devotional life and what it means when used for intercessory prayer, especially in group worship.

According to the pattern revealed in the Bible, God does not necessarily give His church in all ages the same special gifts. He bestows His blessings according to His good pleasure.

We believe the church needs to pray for a sensitivity to be aware of and to respond to manifestations of the Holy Spirit in our world today.

The Lutheran Church—Missouri Synod certainly believes in the existence of Satan and of demonic beings, and individual LCMS pastors have participated from time to time in rites of exorcism. The LCMS has no "official position" on "demonic possession," however, nor does it subscribe officially to any formal rite of exorcism or have "special clergy assigned to this task."

Careful study of Wesley's writings shows clearly that spiritual gifts, including healing and deliverance of the demonized, were clearly manifested in his ministry and that of his coworkers.

The custom of headcovering functioned as woman's acknowledgment of the principle of headship. Even in earliest times this practice was not universally followed by Christian congregations, and in modern Western society headcovering or veiling is generally devoid of the significance attached to it in Paul's time.

It is not necessary that rites and ceremonies should in all places be the same, or exactly alike; for they have been always different, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's Word.

Hence we believe, teach, and confess that Mary conceived and bore not a mere man and no more, but the true Son of God; therefore she also is rightly called and truly is the mother of God.

We believe in Jesus Christ, truly God and truly man, in whom the divine and human natures are perfectly and inseparably united. He is the eternal Word made flesh, the only begotten Son of the Father, born of the Virgin Mary by the power of the Holy Spirit.

But the Scripture teaches not the invocation of saints or to ask help of saints, since it sets before us the one Christ as the Mediator, Propitiation, High Priest, and Intercessor.

The Romish doctrine concerning purgatory, pardon, worshiping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God.

Lutherans believe that Scripture teaches that at the moment of death the souls of believers enter the joy of heaven (Luke 23:43; Acts 7:59; Rev. 14:13; Phil. 1:23-24), while the souls of unbelievers at death are consigned to “the prison” of everlasting judgment in hell (1 Peter 3:19-20; Acts 1:25).

While we may want a clear cut answer, United Methodists do not provide one in our doctrinal statements. This is because the scriptures themselves offer no one clear teaching on what happens to the dead between their death and the resurrection and judgment at the Last Day.

Therefore purgatory, and every solemnity, rite, and commerce connected with it, is to be regarded as nothing but a specter of the devil. For it conflicts with the chief article [which teaches] that only Christ, and not the works of men, are to help [set free] souls.

The Romish doctrine concerning purgatory, pardon, worshiping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God.

Also they teach that at the Consummation of the World Christ will appear for judgment, and will raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils He will condemn to be tormented without end.

We believe all men stand under the righteous judgment of Jesus Christ, both now and in the last day. We believe in the resurrection of the dead; the righteous to life eternal and the wicked to endless condemnation.

There is therefore no evidence that Scripture teaches a secret rapture. Nor does the book of Revelation teach a pre-tribulation rapture of Christians. Instead, it teaches that God will preserve His people in the face of persecution and suffering (Rev 3:10; 14:12).

You will not find any teaching about the Rapture and its related beliefs about a "Great Tribulation" that will befall all those "left behind" for some period of time before the "Great White Throne Judgment" and/or "The Millennial Reign" among the doctrinal standards of The United Methodist Church.

Scripture teaches that all Christians will endure varying degrees of "tribulation" until the last day, that Christ will return only once (visibly) to "catch up" ("rapture") all believers, living and dead, into heaven, and that all believers will reign forever with him in heaven.

Talk of a "rapture" or a "Great Tribulation" visited upon those not "raptured" is not found in our doctrinal standards. These are the products of speculations of later generations in other Protestant denominations, not part of our teaching as United Methodists.

Lutherans understand the "1,000 years" of Rev. 20:11-15 to be a figurative reference to Christ's reign here and now in the hearts and lives of believers, which will culminate in our reigning with Christ forever in heaven following his return on the last day.

Christ did truly rise again from the dead, and took again his body, with all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day.

The Bible does not support the teaching that God has a special plan for bringing Jews to faith in Christ. This is because when it comes to God’s plan of salvation there is no difference between Jew and Gentile, Israel and the church.

You will not find any teaching about the Rapture and its related beliefs about a "Great Tribulation" that will befall all those "left behind" for some period of time before the "Great White Throne Judgment" and/or "The Millennial Reign" among the doctrinal standards of The United Methodist Church.

Homosexual behavior is prohibited in the Old and New Testaments (Lev. 18:22, 24, 20:13; 1 Cor. 6:9–20; 1 Tim. 1:10) as contrary to the Creator’s design (Rom. 1:26–27). The LCMS affirms that such behavior is "intrinsically sinful" and that, “on the basis of Scripture, marriage [is] the lifelong union of one man and one woman (Gen. 2:2-24; Matt. 19:5-6)” (2004 Res. 3-05A).

Within the church, we affirm marriage as a sacred, lifelong covenant that brings two people of faith, an adult man and woman of consenting age, or two adult persons of consenting age into union with one another.

Sexual intercourse engaged in outside of the marriage relationship is forbidden by the Scriptures and must be condemned by the church (Gen. 2:24; 1 Thess. 4:2-5; cf. Gal. 5:19: Eph. 5:3; Col. 3:5; 1 Cor. 6:16-20).

We affirm human sexuality as a sacred gift and acknowledge that sexual intimacy contributes to fostering the emotional, spiritual, and physical well-being of individuals and to nurturing healthy sexual relationships that are grounded in love, care and respect.

The Lutheran Church—Missouri Synod believes divorce is contrary to God's original design and intention for marriage. While divorce can be justified scripturally in certain situations (adultery or desertion), it is always preferable for couples to forgive and work toward healing and strengthening their marriage.

We recognize that divorce may become a regrettable but necessary alternative when marital relationships are strained beyond repair or become destructive or when spouses become irrevocably estranged.

When a spouse commits fornication (i.e., is guilty of sexual unfaithfulness), which breaks the unity of the marriage, the offended party who endures such unfaithfulness has the right, though not the command, to obtain a legal divorce and remarry.

We urge pastors and congregations to provide ministries and programs that support divorced people in overcoming social and religious stigmas that they too often face. Divorce does not preclude remarriage.

Our thesis is that both God’s Word and practical considerations that arise counsel against voluntarily choosing not to conceive a child in marriage. We will not be arguing for this thesis on the grounds that contraception and family planning are in themselves wrong.

We support the provision of comprehensive, age-appropriate education for sexual health, as well as access to consistent, effective, and affordable contraception.

The Lutheran Church—Missouri Synod believes that abortion is contrary to God's Word and "is not a moral option, except as a tragically unavoidable byproduct of medical procedures necessary to prevent the death of another human being, viz., the mother" (1979 Res. 3-02A).

We recognize that these and other tragic conflicts of life with life may justify decisions to terminate the life of a fetus. In these limited circumstances, we support the legal option of abortion and insist that such procedures be performed by trained medical providers in clean and safe settings.

The Lutheran Church—Missouri Synod encourages organ donation as an act of Christian love, but this choice is entirely up to the individual and/or his or her family, and should not be a cause of guilt or regret no matter what decision is made.

We strongly support organ donation as an expression of Christ's admonition to love one's neighbor.

The Bible nowhere condemns the proper and responsible use (consumption) of alcoholic beverages, and neither does The Lutheran Church—Missouri Synod. Scripture does warn strongly and repeatedly against the abuse, misuse or excessive use of alcoholic beverages, and the LCMS has also repeatedly warned against such dangers.

Regarding the consumption of alcohol, we acknowledge the historic United Methodist stance on abstinence as a safeguard against mental, physical, and spiritual harms caused by excessive drinking. Consequently, we urge those who choose to consume alcoholic beverages, including wine and beer, to do so wisely and in moderation.

Of Civil Affairs they teach that lawful civil ordinances are good works of God, and that it is right for Christians to bear civil office, to sit as judges, to judge matters by the Imperial and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to make oath when required by the magistrates, to marry a wife, to be given in marriage.

We urge all United Methodists to examine their own consciences and earnestly seek God's guidance when it comes to matters of military service. We honor and offer support to those who choose military service as a result of personal conviction and urge that they perform their duties in harmony with the tenets of the Christian faith and in accordance with the laws of the Geneva Conventions.