It requires little proof to show that the article of justification by faith is the central doctrine (articulus fundamentalissimus, articulus stantis et cadentis ecclesiae) of the entire Christian religion; for it is the preeminent teaching of Holy Scripture, to which all the sacred truths of the Gospel converge. What the Word of God tells us of Christ’s incarnation, suffering, death, resurrection, etc., is only the foundation of this paramount doctrine; for Christ became incarnate, suffered, died, rose again, etc., in order that sinners, who could not be saved by their own efforts, might be justified by grace, through faith in His vicarious atonement. Hence those who deny the Scriptural doctrine of justification by faith deny the entire Christian religion; for they are compelled to teach the paganistic way of salvation by works, by which the Gospel of Christ is annulled.
It is for this reason that Scripture so emphatically insists upon the clear and unadulterated proclamation of salvation by faith in Christ, John 3, 16; Rom. 3, 23—28; 1 Cor. 2, 2 ff.; Gal. 2, 21; 5, 4; Eph. 2, 8. 9; Phil. 3, 8. 9; Gal. 1, 8. 9; 3, 1—3; 5, 4; etc. The entire polemics of Scripture culminates in the refutation of all heresies that pervert the article of justification through faith in Christ, John 8, 24; Acts 10, 42. 43; Gal. 1, 6—10; Phil. 3, 2—9, etc. Its supreme warnings and exhortations to the believer center in the appeal to continue in the faith of the Lord Jesus Christ, 2 Tim. 3, 8; Titus 2, 1—15; Heb. 4, 14—16; 1 Pet. 4, 1—5; 1 John 5, 10 ff., etc. All its teachings either point forward to it (articuli antecedentes), Luke 24, 25—27, or back to it (articuli consequentes). Rev. 5, 9—14. It is the paramount theme of the Old Testament, Is. 53, 4—6, and of the New Testament, 2 Cor. 5, 19—21.
In short, the doctrine of justification by faith in the crucified and risen Christ is the entire Gospel. Wherever it is believed, there the Church of Christ, the communion of saints, exists; wherever it is not believed, there can be no Christian Church, since this has for its members only those who believe that Christ died for them and rose again, Mark 16, 15. 16; 1 Cor. 15, 3. 4. Hence the Christian pastor must so administer his office that unfailingly he teaches this doctrine in its truth and purity and exposes and rejects all errors that are contrary to it. Acts 26, 22. 23; Titus 1, 9.
This is the clear demand which our Lutheran Confessions make of all who would serve as ministers of Christ’s holy Gospel. Thus the Smalcald Articles (II, 4. 5) declare:
“Since it is necessary to believe this and it cannot be otherwise acquired or apprehended by any work, law, or merit, it is clear and certain that this faith alone justifies us, as St. Paul says, Rom. 3, 26. 28. Of this article nothing can be yielded or surrendered (nor can anything be granted or permitted contrary to the same), even though heaven and earth, and whatever will not abide, should sink to ruin. For there is none other name under heaven given among men whereby we must be saved, says Peter, Acts 4, 12. And with His stripes we are healed. Is. 53, 5. And upon this article all things depend which we teach and practise in opposition to the Pope, the devil, and the (whole) world. Therefore we must be sure concerning this doctrine and not doubt; for otherwise all is lost, and the Pope and devil and all things gain the victory and suit over us.”
Cp. also Art. II, 1:
“Of this article nothing is to be surrendered or conceded because the first article does not allow it.”
The Formula of Concord writes in the same vein Art. III, 6:
“This article concerning justification by faith, as the Apology says, is the chief article in the entire Christian doctrine, without which no poor conscience can have any firm consolation or can truly know the riches of the grace of Christ, as Dr. Luther also has written: ‘If this only article remains pure on the battle-field, the Christian Church also remains pure and in goodly harmony and without any sects; but if it does not remain pure, it is not possible that any error or fanatical spirit can be resisted.’ ”
This firm stand of our Lutheran Confessions on the doctrine of justification by faith is taken also by our Lutheran dogmaticians, of whom Chemnitz, for example, writes (Loc. Th., II, 216):
“This one point mainly distinguishes the Church from all heathen and superstitions, as Augustine says: ‘The Church distinguishes the just from the unjust, not by the law of works, but by the law of faith.’ Yes, this article is, as it were, the citadel and chief bulwark of the entire Christian doctrine and religion, which being either obscured or adulterated or subverted, it is impossible to retain the purity of the doctrine in other points. But if this doctrine remains untouched, all idolatries, superstitions, and perversions in all the other doctrines destroy themselves.” Doctr . Theol., p. 440.
Actually all true Christians, no matter how much they may be lacking in Christian knowledge and discernment on other points, hold to the doctrine of justification by faith, since all “are children of God by faith in Christ Jesus,” Gal. 3, 26—28; cp. also 3,7. Those who repudiate this article are extra ecclesiam Gal. 3, 10, or, as Luther says, “either Jews or Turks, papists or heretics.” Every true Christian confesses with Luther: “I believe that Jesus Christ, true God . . . and also true man, ... is my Lord, who has redeemed me, a lost and condemned creature,” etc. This truth we find attested especially in the many Christian hymns, which are the expressions of the personal faith of hundreds of Christians, who, though living at different places and times and belonging outwardly to different denominations, repeat the same joyous refrain: “By grace are ye saved, through faith,” Eph. 2, 8.