The Spirit of Christ: The Holy Spirit in the Lutheran

Tradition 
Wednesday, May 17, 2023  11:23 AM 

Recortado de: https://www.logos.com/grow/hall-the-holy-spirit-in-lutheran-

tradition/ 

In her article, “The Holy Spirit: Lutheran Perspectives,” Cheryl Peterson

observes that, due to their historic emphasis on the doctrine of justification
by faith on account of Christ as the chief article of Christian teaching,
Lutherans are generally known for their focus on the second article of the
creed, especially Christology and justification. However, if one looks deeper
into the Lutheran tradition, there are a surprising number of contributions to
the theology of the third article.1 The following article describes some contributions of
the Lutheran tradition toward the study of the Holy Spirit through a survey of Martin Luther
(1483–1546), the Lutheran Confessions (condensed in the Book of Concord of 1580),
and selected contemporary Lutheran writers. 

Martin Luther on the Holy Spirit 

In her article “Martin Luther and the Holy Spirit,” Lois Malcolm lays out key
teachings in the Reformer’s pneumatology based on a review of selected
writings. She argues that Luther’s teaching on the Holy Spirit relates
significantly to the theologian’s reflections on the interrelated themes of
justification and sanctification. Malcolm illustrates the link between
pneumatology and justification in sections of Luther’s early commentaries on
the Psalms (1513–15) and Romans (1515–16), and in his treatise on the
The Freedom of a Christian (1520) and Lectures on Galatians (1535). She
points especially to Luther’s discussion of the Spirit and sanctification in
selections from his catechisms, Confession of 1528, Lectures on Genesis
(1535), and Sermons on John (1537).2  

The common criticism leveled against Luther and Lutherans that they shout
justification but whisper sanctification does not account properly for how the
Lutheran tradition speaks to the unity of these divine works in the Christian
life.3 Malcolm’s survey stresses how Luther’s approach to the Holy Spirit assumes both the
proper distinction and indissoluble link between faith in Christ which justifies before God and the
holiness of life in Christ that bears fruit in inner renewal and good works. As she puts it, “For
Luther, the righteousness of God as a gift we receive in passive faith was inseparable from the
Spirit’s work of sanctifying us.”4  

Luther’s pneumatology can be rightly understood according to his distinction

between two kinds of righteousness, which avoids confusing faith and works
while relating them to one another. In the preface to his Lectures on
Galatians (1535), Luther distinguishes the alien righteousness of God
received as a gift by faith in Christ (also known as passive righteousness
because it is received apart from our activity) and the proper righteousness
of the justified lived out in service to the neighbor (known as active
righteousness because it involves faith active in love). Luther’s distinction
between both kinds of righteousness avoids confusing faith with works and
warns against the idea that we are justified by our merits. Luther explains: 

As the earth itself does not produce rain and is unable to acquire it by its
own strength, worship, and power but receives it only by a heavenly gift
from above, so this heavenly righteousness is given to us by God without
our work or merit.5 
At the same time, the two kinds of righteousness relate to one another as
the rain makes the earth fertile: 

When I have this righteousness within me, I descend from heaven like the
rain that makes the earth fertile. That is, I come forth into another kingdom,
and I perform good works whenever the opportunity arises.6 

Luther’s pneumatology must also be seen in the broader context of his

theology of the Word (spoken, written, sacramental), according to which the
Spirit works through means to justify and sanctify. Moreover, because
Luther’s writings are occasioned by different pastoral issues and theological
controversies, he can contextualize his teaching on the Holy Spirit to warn
against works-righteousness (justification by works), enthusiasm (seeking
the Spirit apart from the Word), or antinomianism (the idea that the justified
do not need to be guided by the law as a guide in sanctification). In his
Lectures on Galatians, Luther speaks against those who seek justification by
works by highlighting the apostolic teaching that the Holy Spirit is received
not by works of the law but by faith in the hearing of the gospel promise.7  

In response to the enthusiasts or fanatical spirits who seek the Spirit and
judge spiritual matters apart from the external Word (Scripture and
preaching), the apostle shows that the Holy Spirit, through the spoken
Word, purifies the heart by faith and dwells in us to give us spiritual
motivations, right judgment, and a desire to avoid sin.8 Moreover, in On the
Councils and the Church (1539), Luther criticizes “fine Easter preachers”
who are nevertheless “very poor Pentecost preachers” because they only
proclaim Christ’s redemption but not the Spirit’s work of sanctification. He
observes that “Christ did not earn only gratia, ‘grace,’ for us, but also
donum, ‘the gift of the Holy Spirit,’ so that we might have not only
forgiveness of, but also cessation of, sin.”9  

Malcolm tracks Luther’s teaching on the Spirit as sanctifier in various

writings, including his catechisms.10 In the Small Catechism (1529), the
Reformer highlights the Holy Spirit’s calling and preserving us in the faith
through the gospel in the community of the church, and thus apart from our
human reason and power. In the Large Catechism (1529), Luther observes
that the Holy Spirit creates and daily increases holiness in the church
through the Word, making faith and its fruits strong in the lives of the saints.
The Spirit’s work of sanctification will come to fulfillment in the resurrection
and glorification of the body. In the meantime, the Spirit works in us daily to
put sin to death and raise us with Christ to new life through the forgiveness
of sins. 

Because Luther frames his catechetical teaching on the Spirit in the context
of the creed, which tells us not what we should do (as in the Ten
Commandments), but what God does for us in creation, redemption, and
sanctification, his focus on the divine “giftedness” or “undeserved
generosity” of the Spirit comes through strongly in his exposition.11 Luther also
expresses a Christological understanding of the Spirit’s sanctifying work. Christ’s work of
redemption from sin, death, and the devil remains a hidden treasure unless the Spirit unveils it
to us so that it can be received by faith.12 The Spirit is “the Church’s abiding preacher and
teacher of Christ” in two senses. Through the Word, the Spirit brings us to faith in Christ
(justification) and “shapes us to be Christlike” (sanctification).13 The Spirit unites us to Christ in
his death and resurrection through a life of repentance, in his fight against the evil through the
Word and prayer, and in his sacrificial service to others through various gifts.14  

The Holy Spirit in the Lutheran Confessions 

Except for Luther’s teaching on the Holy Spirit’s work in his catechisms, the
Lutheran Confessions do not present articles specifically dealing with the
Holy Spirit. Instead, the Confessions offer a comprehensive view of the Spirit
in a variety of articles dealing with various doctrinal topics.15 The Augsburg
Confession (1530), composed by Philip Melanchthon (1497–1560), points to
the Spirit’s work in articles dealing with God, original sin, the Son of God,
the office of preaching, repentance, free will, faith and good works, and the
power of bishops. It confesses the Holy Spirit as a person of the Trinity and
rejects the Arian teaching that the Spirit is “a created motion in all
creatures” (I, 6).16 All humans are born in original sin and under God’s wrath unless they
are “born again through baptism and the Holy Spirit” (II, 3). Sitting at the right hand of the
Father, Christ rules over all creation “so that through the Holy Spirit he may make holy, purify,
strengthen, and comfort all who believe in him, also distribute to them life and various gifts and
benefits, and shield and protect them against the devil and sin” (III, 5–6). Through the means of
the gospel and the sacraments, God “gives the Holy Spirit who produces faith, where and when
he wills, in those who hear the gospel” (V, 1–3). Rejected is the teaching that “we obtain the
Holy Spirit without the external Word of the gospel through our own preparation, thoughts, and
works” (V, 4). 

The Augsburg Confession rejects the denial that “those who have once been
justified can lose the Holy Spirit” because such teaching does not promote
contrition from sin, the forgiveness of sin, and fruits of repentance (XII, 7–8,
Latin Text). Against the Pelagian teaching that humans have the free will to
keep God’s commandments “without grace and the Holy Spirit” (XVIII, 8),
the confessors teach that without the Spirit’s work “a human being cannot
become pleasing to God, fear or believe in God with the whole heart, or
expel innate evil lusts from the heart” (XVIII, 2–3). Although faith alone
saves, faith is never without good works: “Because the Holy Spirit is given
through faith, the heart is also moved to do good works” (XX, 31). Against
the claim that bishops have secular power to establish civil laws, the
confessors distinguish between spiritual and secular power. To comfort
consciences with the gospel and based on John 20 where Jesus gives the
apostles the Holy Spirit to remit and retain sins, bishops must exercise “the
power of the keys … to preach the gospel, to forgive and retain sin, and to
administer and distribute the sacraments” (XXVIII, 5–6). 

The Apology of the Augsburg Confession (1530), also composed by Philip

Melanchthon, elaborates on the Spirit’s role in justifying us to fulfill the law
by loving God and neighbor, constituting the church, making baptism
effective, and making us living sacrifices acceptable to God. Without the Holy
Spirit, it is impossible to love God. However, having been justified by faith,
we have received the Holy Spirit and “spiritual impulses in our hearts” so
that “we begin to fear and love God, to pray for and expect help from him,
to thank and praise him, and to obey him in our afflictions. We also begin to
love our neighbor because our hearts have spiritual and holy impulses” (IV,
125). The church is not ultimately an external civic organization or
institution, it is “principally an association of faith and the Holy Spirit in the
hearts of persons” (VII, 5). In a brief argument for infant baptism, the
Apology observes that if their baptisms had been “ineffectual,” the Holy
Spirit would not have been given to anyone, no one could be saved, and
there would be no church (IX, 3). The work of the Holy Spirit in us produces
“eucharistic sacrifices,” such as “the preaching of the gospel, faith, prayer,
thanksgiving, confession, the afflictions of the saints, and indeed, all the
good works of the saints” (XXIV, 25). 

The Smalcald Articles (1537), composed by Martin Luther with the

assistance of a group of theologians including Melanchthon, lay out
especially the Spirit’s work through the Word in bringing about repentance
against the problem of carnal security. The text’s first and third sections
contain pneumatological teaching. The first one briefly deals with Trinitarian
theology and, in accordance with the Athanasian Creed, teaches the Western
filioque, namely, that the Holy Spirit proceeds from the Father and the Son
(I, 2). The third section refers to the Spirit when speaking about sin,
repentance, and confession. Regarding the teaching of scholastic theologians
who claim that the human will has the natural capacity to do the works that
God commands without the help of the Holy Spirit, the confessors reject the
claim “that there is no basis in Scripture that the Holy Spirit with his grace is
necessary for performing a good work” (III, 1:7). The article on repentance
teaches that the Holy Spirit, through the “hammer” of the law, convicts of
sin or “destroys both the open sinner and the false saint,” so that they may
be led to true repentance or “‘passive contrition,’ true affliction of the heart,
suffering, and the pain of death” (III, 3:2). Open sinners are those who,
fearing no punishment, publicly go about breaking God’s commands. False
saints are those who, presuming a high view of their human capacities to
fulfill God’s law, become blind to the power of sin in their lives (cf. III, 2:2–
3). 

The text singles out “fanatical spirits” who downplay the seriousness of sin
and their need for the Spirit’s intervention in their lives. Through the
forgiveness of sins, sinners receive “the gift of the Holy Spirit,” who “daily
cleanses and sweeps away the sins that remain and works to make people
truly pure and holy” (III, 3:40). Because one is never without sin, and thus
one is always in need of the Spirit, the confessors reject the argument that
those who “have received the Spirit … should they sin after that, would still
remain in the faith, and such sin would not harm them” (III, 3:42). To avoid
this error, which leads to unrepentance, they teach that “when holy people …
fall into a public sin (such as David, who fell into adultery, murder, and
blasphemy against God), at that point faith and the Spirit have departed”
(III, 3:43). Instead, true repentance does not justify sin but leads us to
struggle against sin daily with the help of the Holy Spirit, who “does not
allow sin to rule and gain the upper hand … but … controls and resists so
that sin not able to do whatever it wants” (III, 3:44). 
In the context of a discussion on the comfort of the practice of confession
and absolution, the Smalcald Articles level a critique against the
“enthusiasts” (meaning, “those looking for god within”) who instead of
seeking the Spirit in the proclamation of “the spoken, external Word” (III,
8:3) move “from the external Word of God to ‘spirituality’ and their own
presumption” (III, 8:5). Against the enthusiasts, the confessors assert that
“God gives no one his Spirit or grace apart from the external Word which
goes before” (III, 8:3). An “external” Word comes from “outside of us”
(extra nos) and includes the spoken Word of absolution heard and received
in confession, but also the written Scripture, and the sacramental Word in
baptism and the Lord’s Supper. Because the Spirit ordinarily speaks through
his Word to forgive our sins and thus comfort our consciences with the
gospel, the confessors note that “everything that boasts of being from the
Spirit apart from such a Word and sacrament is of the devil” (III, 8:10). 

The treatment of the Spirit in the creedal section of Luther’s catechisms has
already been discussed. Outside the creed, the Spirit comes up a few times.
In the Small Catechism, Luther interprets the second petition of the Lord’s
Prayer, “Thy kingdom come,” to mean that “our heavenly Father gives us his
Holy Spirit, so that through his grace we believe his Holy Word and live
godly lives here in time and hereafter in entirety” (“The Lord’s Prayer,” 8).
Introduced in the second edition of the Small Catechism, Luther’s “Baptismal
Booklet” includes a prayer for the baptized in the language of spiritual
warfare: “Depart, you unclean spirit, and make room for the Holy Spirit”
(11). The Apology’s passing argument for infant baptism receives more
attention in the Large Catechism, where Luther states that “the best and
strongest proof for the simple and unlearned” of infant baptism is that
baptized children’s “teaching and life attest that they have the Holy Spirit”
and that they “have been given the power to interpret the Scriptures and to
know Christ, which is impossible without the Holy Spirit” (“Infant Baptism,”
49–50). 

Seeing itself in continuity with the writings discussed above, the Formula of
Concord (1580), composed by the second generation of Luther’s disciples,
including Jacob Andreae (1528–1590), Martin Chemnitz (1522–1586), David
Chytraeus (1531–1600), and Nicholas Selnecker (1528/30–1592) lays out
the Lutheran teaching in response to theological disagreements among
Lutherans. On the question of whether humans after the fall have free will to
be born anew through the Holy Spirit, the Formula expands on the Augsburg
Confession’s critique of “crass Pelagians,” “semi-Pelagians,” and “Synergists”
who attribute to the human will the ability to merit forgiveness of sins,
respectively, without the grace of the Spirit, with the Spirit’s help after
humans initiate the process, or with some small human cooperation after the
Spirit initiates the process (Epitome, II, 9–11; cf. Solid Declaration, II, 24,
42, 75­­–78). 

As in the Smalcald Articles, they reject the “enthusiasts” who assert the
Spirit’s work of conversion happens “without means, without hearing God’s
Word, even without the use of the holy sacraments” (Epitome, II, 13, cf. 4;
cf. XII, 22; cf. SD, II, 46, 48, 54–56). When in doubt about the Spirit’s work
amidst one’s weaknesses (SD, II, 47), one must not assess the Spirit’s
presence “‘ex sensu,’ as a person feels it in the heart” but rather seek the
certainty of his work in our hearts “on the basis of and according to the
promise, that the Word of God, when preached and heard, is a function and
work of the Holy Spirit” (SD, II, 56). Because the Spirit works through
means, he can be resisted (SD, II, 57–60). If the baptized give sin free reign
in their lives, they “grieve the Holy Spirit in themselves and lose him” (SD,
II, 69, cf. 72, 83; cf. SD IV, 33). When penitent believers doubt or despair
over their election, they must rely on God’s Word through which the Spirit
converts and be assured that the Spirit will testify in their hearts that they
are God’s children (SD, XI, 29–31, 33, 56). When impenitent believers use
their election to justify sin, they must be warned not to resist the Holy Spirit
who comes through the Word (SD, XI, 39–42). Instead, “they should abstain
from sin, repent, trust the promise, and rely completely upon Christ,”
trusting that the Spirit will effect repentance through the Word (SD, XI, 71–
72). 

The Formula speaks about the believer’s “cooperation” with God in

sanctification. After conversion, “the reborn human will is not idle in the
daily exercise of repentance, but cooperates in all the works of the Holy
Spirit which he performs in us” (Epitome, II, 17; cf. SD, II, 88). The
regenerated human will becomes “an instrument and tool of God the Holy
Spirit, in that the human will not only accepts grace but also cooperates with
the Holy Spirit in the works that proceed from it” (Epitome, II, 18). Such
cooperation must be understood in the sense that “the converted do good to
the extent that God rules, leads, and guides them with his Holy Spirit,” but
not as if the Spirit and the converted are equal partners “in the way two
horses draw a wagon together” (SD, II, 66). 
Several statements deal with the relationship between the righteousness of
faith before God and good works. We are not justified before God because of
“the love and virtues which are infused by the Holy Spirit and through the
works which result from this infusion” (Epitome, III, 15; cf. SD, III, 47). At
the same time, the justified who are “reborn and renewed through the Holy
Spirit, are obligated to do good works” (Epitome, IV, 8; cf. SD, IV, 38). The
Spirit alone justifies and preserves us in the faith “working through faith,”
and “good works are a testimony of his presence and indwelling” (Epitome,
IV, 15; SD, III, 20). Because the believer is never fully pure in this life on
account of the sinful flesh, his love, renewal, sanctification, and good works
by the Spirit are a work in progress and cannot be the cause of justification
which is given freely by faith on account of Christ (SD, III, 28). The Spirit
brings about both justification and sanctification, but the logical order of
these works remains. The Spirit first “kindles faith in us through the hearing
of the gospel,” and “thereafter, once people are justified, the Holy Spirit also
renews and sanctifies them” (SD, III, 41). Similarly, the indwelling of the
Spirit (or the Trinity) in the believer is a blessing of justification but not its
cause (SD, III, 47, 54). 

The Formula also speaks to the Holy Spirit’s work through law and gospel.
Through the Word, the Spirit undertakes a twofold work in relationship to
sinners. First, the Spirit does his “alien work” by convicting the world of sin,
“until he comes to his proper work—which is to comfort and to proclaim
grace” (SD, V, 11). Although believers are empowered by the Spirit through
the gospel to delight in the law by bearing fruits of the Spirit, they still need
the Spirit to guide or instruct them through the law as a rule for discerning
what God’s will is for their lives (SD, VI, 11–14, 17). The reborn need the
law as a guide for God-pleasing behavior because in this life the Spirit in
them still struggles against the sinful flesh (SD, VI, 6–9, 18–19). Moreover,
the Spirit, working through the law, instructs them so that they do not come
up with their own self-designed forms of “holiness and piety” and “service to
God … without God’s Word or command” (SD, VI, 20). 

Contemporary themes in Lutheran pneumatology 

Malcolm’s and Peterson’s surveys of historical developments and
contemporary issues in Lutheran pneumatology show, with very few
exceptions, a dearth of focused studies on the Holy Spirit from the
seventeenth through the early twentieth century. Their surveys provide brief
but helpful summaries of the works of contemporary Lutheran authors who
have written on the Spirit as part of larger systematic theologies (e.g.,
Wolfhart Pannenberg and Robert W. Jenson, who share eschatologically
oriented views of the Spirit’s person and work), or as part of works in other
areas of systematic theology (e.g., the Finnish school on justification and
theosis, Paul R. Hinlicky on the church after Christendom, and Christine
Helmer on the Trinitarian theme of glory, to name a few). Peterson in
particular highlights ecumenical interactions between Lutherans and
Pentecostal/charismatic Christians on questions related to the experience
and gifts of the Spirit.17 An important addition to update these surveys, Simeon Zahl’s
study on the pneumatological basis for experience and emotion argues that early Protestants
(i.e., Luther and Melanchthon) offer an “affective Augustinianism” that describes salvation as an
affective participation of the believer in the Spirit, grace as an affective pedagogy that the Spirit
works in the believer through law and gospel, and sanctification as the Spirit’s habituation of
believers in holiness in a way that accounts for sin in their lives.18  

In Luther studies, the most significant shift towards a pneumatological

renewal takes place with the publication in 1946 of Regin Prenter’s
treatment of Luther’s pneumatology—the most comprehensive account on
the topic to date.19 Through a historical–systematic study of texts, Prenter concludes that
Luther’s pneumatology, whether in his early response to the scholastics or later to the
enthusiasts, shows a continuity of teaching grounded in a “biblical realism of revelation.”20
Prenter emphasizes four major themes. First, based on Romans 8:26, Luther describes the
experience of the Spirit’s work in the heart as an “inner conflict,” through which the Spirit groans
in the believer for Christ’s victory over sin because the Spirit first leads him to feel God’s wrath
against sin and despair of his own sin. Luther associates this experience of inner struggle with
God’s infusion of love in the heart by the Spirit (Rom 5:5), but it differs from the scholastic
interpretation of such love as a supernatural aid to a natural human urge to love God (known as

caritas idealism).21  

Second, the Holy Spirit’s work in inner conflict consists in making the risen
Christ present redemptively in the believer, and the Holy Spirit brings this
about by conforming him to Christ who in his own groanings suffered and
conquered sin and death. The Spirit conforms us to Christ in his death
through the preaching of the law (the Spirit’s alien work or opus alienum in
inner struggle) and in his resurrection through the preaching of the gospel
(the Spirit’s proper work or opus proprium as gift or donum). This
conformation (conformitas) theology is different from imitation (imitatio)
piety, which first requires humans to do the work of repentance and self-
mortification before the Spirit works justification and sanctification in their
lives.22  
Third, as the first fruits of the coming resurrection, the Spirit works in the
believer in the struggle against the flesh to bring him into the realm of
Christ’s living presence through a “double motion” of faith and love. By the
Spirit’s work, faith looks away from the believer’s own righteousness and
holds to Christ’s alien righteousness for forgiveness; moreover, love looks
away from the believer’s own piety and directs him to serve neighbors
through callings or vocations in everyday life.23  

Finally, Luther’s pneumatology reveals a “theocentric” perspective, which

sees the Spirit alone as God himself, Creator Spirit, working through the
Word to redeem and sanctify persons. Thus the Spirit is not a supernatural
spiritual “power” that aids or is a “means” to human piety in its natural
striving for redemption and sanctification.24  

Full-length works dealing with classic theological areas from a

pneumatological perspective, which are ecumenical in scope but significantly
informed by the Lutheran tradition, include Cheryl M. Peterson’s Spirit-
oriented narrative ecclesiology for exploring the church’s identity in post-
Christendom, and Leopoldo A. Sánchez M.’s works in Spirit Christology and
its implications for theology and life. Although appreciative of neo-Protestant
word-oriented and ecumenical communion ecclesial paradigms, which
Peterson associates in part with Lutheran theologians such as Gerhard Forde
and Robert Jenson respectively, she notes that their emphasis on God’s
gathering of the church through word and sacrament assumes the cultural
situation of Christendom.25 The author builds more directly on the missio Dei
paradigm, whose focus on God’s sending of the church into the world aligns
best with the context of post-Christendom and is amenable to her own
narrative missional ecclesiology of the church as a “Spirit-breathed”
community in the world. Drawing especially from the book of Acts and
Luther’s Large Catechism, Peterson offers a “story arc” that portrays the
Spirit as the divine agent who breathes life into the church through the gift
of faith lived out in witness to the world in proclamation and in relationships
transformed by repentance and the forgiveness of sins. 

Seeing a partial eclipse of the Holy Spirit’s role in the life and mission of
Jesus in the history of doctrine, Leopoldo Sánchez has developed a Nicene
(or Chalcedonian) Spirit Christology as a complement to the classic Logos
(one person, two natures) Christology of the ecumenical councils.26 Sánchez
proposes his own pneumatological reading of sixteenth-century Lutheran theologian Martin
Chemnitz’s Christology, arguing for a way to talk about the presence, activity, and supernatural
gifts of the Holy Spirit inherent in the humanity of the Logos—what Sánchez calls a genus
pneumatikon, or genus habitualis. The author shows the implications of this
genus of the Spirit for speaking about events in Jesus’ life and mission
(Christology), salvation through Christ (atonement theories), models of the
Trinity, and Christian practices such as prayer, proclamation, and
sanctification. Parting from the thesis that Christ gives the same Spirit who
dwells in him to the members of his body, Sánchez depicts five ways in
which Scripture, early church fathers, Martin Luther, and contemporary
theologians speak about the Christlike life that the Sculptor Spirit shapes in
the saints.27 The Spirit sculpts the saints to share in Christ’s death and resurrection (renewal
model), his fight against the evil one (dramatic model), his servanthood and life of sharing
(sacrificial), his marginality and welcoming of strangers into the kingdom (hospitality), and his
life of work, prayer, and rest (devotional). 

Related resources 

1. Cheryl M. Peterson, “The Holy Spirit: Lutheran Perspectives,” in the T&T

Clark Handbook on Pneumatology, eds. Daniel Castelo and Kenneth M.
Loyer (London: T&T Clark, 2020), 197. 
 2. Lois Malcolm, “Martin Luther and the Holy Spirit,” in the Oxford
Research Encyclopedia of Religion (New York: Oxford University Press,
2017), 1, https://doi.org/10.1093/acrefore/9780199340378.013.328. 
3. See Carter Lindberg, “Do Lutherans Shout Justification but Whisper
Sanctification?,” Lutheran Quarterly 13 (1999): 1–20. 
4. Malcolm, “Martin Luther and the Holy Spirit,” 8. 
5. Martin Luther, Luther’s Works, Vol. 26: Lectures on Galatians, 1535,
Chapters 1–4, eds. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut
T. Lehmann (Saint Louis: Concordia Publishing House, 1999), 6. 
6. Luther, Luther’s Works, 26:11. 
7. Luther, Luther’s Works, 26:213–14. 
8. Luther, Luther’s Works, 26:375. 
9. Martin Luther, Luther’s Works, Vol. 41: Church and Ministry III, eds.
Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann
(Philadelphia: Fortress Press, 1999), 114. Cited in Malcolm, “Martin
Luther and the Holy Spirit,” 8–9, and Peterson, “The Holy Spirit:
Lutheran Perspectives,” 201. 
10. Malcolm, “Martin Luther and the Holy Spirit,” 9–11. 
11. Leopoldo A. Sánchez M., “The Person and Work of the Holy Spirit,” in
Luther’s Large Catechism with Annotations and Contemporary
Applications, eds. John T. Pless and Larry M. Vogel (St. Louis, MO:
Concordia, 2022), 425. 
12. Sánchez, “Person and Work of the Holy Spirit,” 426. 
13. Sánchez, “Person and Work of the Holy Spirit,” 427–28. 
14. Sánchez, “Person and Work of the Holy Spirit,” 427–29. 
15. Peterson, “Holy Spirit: Lutheran Perspectives,” 198. 
16. All references to the Confessions in this section are from Robert Kolb,
Timothy J. Wengert, and Charles P. Arand, eds., The Book of Concord:
The Confessions of the Evangelical Lutheran Church (Minneapolis, MN:
Fortress Press, 2000). 
17. Peterson, “Holy Spirit: Lutheran Perspectives,” 202–204; see also Carter
Lindberg, The Third Reformation? Charismatic Movements and the
Lutheran Tradition (Macon, Georgia: Mercer University Press, 1983). 
18. Simeon Zahl, The Holy Spirit and Christian Experience (New York:
Oxford, 2020). 
19. Regin Prenter, Spiritus Creator, trans. John M. Jensen (Philadelphia, PA:
Muhlenberg, 1953). 
20. Prenter, Spiritus Creator, xx. 
21. Prenter, Spiritus Creator, 205–09, cf. 3–8, 55–64. 
22. Prenter, Spiritus Creator, 209–23, cf. 8­–55. 
23. Prenter, Spiritus Creator, 224–38, cf. 64­–100. 
24. Prenter, Spiritus Creator, 238–46, cf. 173–202. 
25. Cheryl M. Peterson, Who Is the Church? An Ecclesiology for the Twenty-
First Century (Minneapolis, MN: Fortress, 2013). 
26. Leopoldo A. Sánchez M., Receiver, Bearer, and Giver of God’s Spirit:
Jesus’ Life in the Spirit as Lens for Theology and Life (Eugene, OR:
Pickwick, 2015), and T&T Clark Introduction to Spirit Christology
(London: T&T Clark, 2022). 
27. Leopoldo A. Sánchez M., Sculptor Spirit: Models of Sanctification from
Spirit Christology (Downers Grove, IL: IVP Academic, 2019).