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The Son of God, the second person in the Trinity, being very and eternal God, of one substance and equal with the Father, did, when the fullness of time was come, take upon him man’s nature, with all the essential properties, and common infirmities thereof, yet without sin

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

The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.

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.

The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.

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 books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture, and therefore are of no authority in the church of God, nor to be any otherwise approved, or made use of, than other human writings.

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.

We affirm that inspiration was the work in which God by His Spirit, through human writers, gave us His Word. The origin of Scripture is divine. The mode of divine inspiration remains largely a mystery to us.

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.

We affirm that inspiration, strictly speaking, applies only to the autographic text of Scripture, which in the providence of God can be ascertained from available manuscripts with great accuracy. We further affirm that copies and translations of Scripture are the Word of God to the extent that they faithfully represent the original.

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.

We affirm the divine inspiration, truthfulness and authority of both Old and New Testament Scriptures in their entirety as the only written word of God, without error in all that it affirms, and the only infallible rule of faith and practice.

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 affirm our belief in the one eternal God, Creator and Lord of the world, Father, Son and Holy Spirit, who governs all things according to the purpose of his will.

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.

In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.

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.

Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.

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.

They, whom God hath accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.

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

God having, out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a redeemer.

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.

Jesus Christ, being himself the only God-Man, who gave himself as the only ransom for sinners, is the only mediator between God and people. There is no other name by which we must be saved.

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.

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.

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.

Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.

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.

This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.

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.

Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly, holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated, under the new testament.

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.

Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring, or sprinkling water upon the person.

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.

The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

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

For we believe that the faithful, after bodily death, go directly to Christ, and, therefore, do not need the eulogies and prayers of the living for the dead and their services. Likewise we believe that unbelievers are immediately cast into hell from which no exit is opened for the wicked by any services of the living.

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.).

Worthy receivers, outwardly partaking of the visible elements, in this sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally but spiritually, receive, and feed upon, Christ crucified, and all benefits of his death

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.

Although ignorant and wicked men receive the outward elements in this sacrament; yet, they receive not the thing signified thereby; but, by their unworthy coming thereunto, are guilty of the body and blood of the Lord, to their own damnation.

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.

Likewise, in the Lord's Supper, the outward sign is bread and wine, taken from things commonly used for meat and drink; but the thing signified is the body of Christ which was given, and his blood which was shed for us, or the communion of the body and blood of the Lord.

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).

There be only two sacraments ordained by Christ our Lord in the Gospel; that is to say, baptism, and the Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully ordained.

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.

The Lord Jesus, as King and Head of his church, hath therein appointed a government, in the hand of church officers, distinct from the civil magistrate.

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.

Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called.

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.

We recognize that there are different views sincerely held by those who seek to be faithful and obedient to Scripture. Some interpret apostolic teaching to imply that women should not teach or preach, or that they may do so but not in sole authority over men.

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).

Moreover, the prodigal son and the publican in the Gospel, when compared with the Pharisee, present us with the most suitable pattern of how our sins are to be confessed to God.

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.

Hence we see that in the ancient churches there were not only certain set hours in the week appointed for meetings, but that also the Lord's Day itself, ever since the apostles' time, was set aside for them and for a holy rest, a practice now rightly preserved by our Churches for the sake of worship and love.

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

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.

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.

Since God as Spirit is in essence invisible and immense, he cannot really be expressed by any art or image. For this reason we have no fear pronouncing with Scripture that images of God are mere lies.

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).

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 that we are engaged in constant spiritual warfare with the principalities and powers of evil, who are seeking to overthrow the Church and frustrate its task of world evangelization.

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."

It is not necessary that Traditions and Ceremonies be in all places one, and utterly like; for at all times they have been divers, and may be changed according to the diversities of countries, times, and men's manners, so that nothing be ordained against God's Word.

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.

We also believe and teach that the eternal Son of the eternal God was made the Son of man, from the seed of Abraham and David, not from the coitus of a man, as the Ebionites said, but was most chastely conceived by the Holy Spirit and born of the ever virgin Mary, as the evangelical history carefully explains to us (Matt., ch. 1).

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.

Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit.

Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone; not to angels, saints, or any other creature: and, since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.

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 souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection.

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).

the souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God, in light and glory, waiting for the full redemption of their bodies. And the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none.

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.

All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell forever.

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 that Jesus Christ will return personally and visibly, in power and glory, to consummate his salvation and his judgment.

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).

We also remember his warning that false Christs and false prophets will arise as precursors of the final Antichrist.

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.

We further condemn Jewish dreams that there will be a golden age on earth before the Day of Judgment, and that the pious, having subdued all their godless enemies, will possess all the kingdoms of the earth.

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.

There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.

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.

Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband, at the same time.

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).

We long that all pastors should set an example of sexual chastity and faithfulness, as Paul commanded, and teach clearly and often that marriage is the exclusive place for sexual union.

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).

Although the corruption of man be such as is apt to study arguments unduly to put asunder those whom God hath joined together in marriage: yet, nothing but adultery, or such willful desertion as can no way be remedied by the church, or civil magistrate, is cause sufficient of dissolving the bond of marriage: wherein, a public and orderly course of proceeding is to be observed; and the persons concerned in it not left to their own wills, and discretion, in their own case.

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.

In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce: and, after the divorce, to marry another, as if the offending party were dead.

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.

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.

The NAE actively, ardently and unwaveringly opposes abortion on demand. However, we do not dismiss those who advocate for legal access to abortion as unconcerned for human life or unworthy of our respect and attention.

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).

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.

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.

It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the new testament, wage war, upon just and necessary occasion.

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.