10. Teachings from the Formula of Concord on original sin:

(a) Since the fall of Adam, all human beings who are propagated according to nature are born with sin, which condemns and brings eternal death to those who are not born anew. The merit of Christ is the sole means and instrument through which we are reborn, and therefore the only remedy by which we are healed (pages 9, 10, 52, 53, 55, 317, 641, 644, and the appendix, pages 138, 139).

(b) Original sin is a corruption of our nature at such a deep level that there is nothing spiritually sound left in the human body or soul or in their powers (page 574).

(c) It is the source of all other, actual sins (pages 317, 577, 639, 640, 942; appendix, page 139).

(d) It is the complete absence or lack of the image of God (page 640).

(e) A distinction must be maintained between our nature, as it was created by God, and the original sin that resides within our nature (page 645).

(f) The volume refers to original sin as the Devil’s work, spiritual poison, and the root of all evils, and says it is an “accident” and a “quality.” Our nature, on the other hand, is there referred to as the work and the creation of God; it is our person, substance, and essence. The volume gives as a comparison the distinction between the person who is infected with a disease and the disease itself.

14. Teachings from the Formula of Concord on merit:

(a) It is false that we merit the forgiveness of sins through our works. It is false that we are counted righteous because of the righteousness of our reason. It is false that reason by its own powers is able to love God above all things and to fulfill God’s law (page 64).

(b) Faith does not make people righteous because it is such a good work or such a fine virtue, but because it lays hold of and accepts the merit of Christ in the promise of the holy gospel (pages 76, 684).

(c) The promise of the forgiveness of sins and of being made righteous on account of Christ is not conditional upon our merits; it is offered for free (page 67).

(d) We sinful people are justified before God, that is, absolved of our sins and of the judgment of damnation that we deserve, and we are accepted as children and heirs of God, without the least bit of our own merit, apart from all preceding, present, or subsequent works that we do. We are justified on the basis of sheer grace, because of the sole merit of Christ, which is reckoned to us as righteousness (page 684).

(e) Good works follow faith, forgiveness of sins, and regeneration. Whatever in these works is still sinful or imperfect should not even be counted as sin or imperfection, precisely for the sake of this same Christ. Instead, we should be called, and should be, completely righteous and holy — both we ourselves and the works we do — by the pure grace and mercy that have been poured and spread over us in Christ. Therefore we cannot boast about our merit (pages 74, 92, 93, 336).

(f) Those who trust that they merit grace by works despise the merit and grace of Christ and seek a way to heaven through human powers alone without Christ (pages 16, 17, 18, 19).

(g) If people want to mix good works up with the article on justification and want to merit God’s grace through them, works are not only useless for such people but even harmful (page 708).

(h) The works of the Ten Commandments are listed, and many other things that must be done; God honors these works with rewards (pages 176, 198).

(i) We concede that works are truly meritorious, but not for the forgiveness of sins, for grace, or for justification. Works are meritorious for other bodily and spiritual rewards, which are bestowed both in this life and in the life to come. According to the passage in Paul, “Each will receive wages according to the labor of each”; and Christ says, “Your reward will be great in heaven.” Christ often says that he will repay according to each one’s deeds. We confess, therefore, that eternal life is a reward, because it is owed to the justified on account of the promise, and because God crowns his gifts, but not because of our merit (pages 96, 133, 134, 135, 136, 137, 138).

(j) Good works in believers are an indication of their eternal salvation when these are done for the right reasons and the right purposes (that is, in the way God demands the reborn to do them). God the Father holds these works as well received and pleasing for Christ’s sake and promises a glorious reward for them in this life and in the life to come (page 708).

(k) Although good works deserve rewards, nevertheless neither by merit of fitness nor by merit of agreement do they earn us forgiveness of sins or the glory of eternal life (pages 96, 135, 139 and following; appendix, page 174).

(l) In the Last Judgment, Christ is going to hand down a sentence regarding which works were good or evil depending on whether those works were the genuine result of, and are evidence for, people’s faith (page 134; appendix, page 187).

(m) God does reward good works, but it is because of his grace that he crowns them, since they were actually gifts from him (Belgic Confession [24]).