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Sort of. The demand to "accept Jesus," as a traditionally-defined formal confession, or a stereotyped conversion experience, is on my list of cultic works. But in a broader sense a Christian is by definition a follower of Jesus, so Christians do have Jesus as Lord, and accept his call to be part of his kingdom.
For many of us this isn't a discrete conversion experience, because in the US most Christians grew up as Christians. For us, baptism was actually an entrance into the Kingdom. But still, even if it wasn't a separate decision, we are expected to acknowledge Christ as Lord, and ourselves as committed to living Kingdom lives.
Our theology has to fit both Jesus and Paul. Jesus calls people, and requires that we become his followers. He talks about judging people by their fruit.
I believe he doesn't separate faith and works as much of our theology does. Indeed I think Paul's "faith" actually includes both being a follower and the kind of life that bears fruit. Remember that "pistis" can also be "faithfulness."
My sense is that Paul is trying to distinguish Jesus' life based on love with the Pharisees' life based on checklists, whether cultic checklists like circumcision and the sabbath or moral checklists like the Pharisees' collection of rules to maintain purity.
Lutherans are right to reject Christian moralism. It's a pretty direct equivalent of the Pharisees' approach. But there's a tendency to take the faith / works distinction so far that it makes faith look like intellectual assent, and not a whole lifestyle that includes the direction of our lives.
As I've said elsewhere on this forum, being a Lutheran must involve being shaped by a genuinely sacramental and liturgical life formed by Law and Gospel, God's Word. It does no good to talk about doctrine in the abstract, it must be lived out by the community or it is little more than the sort of intellectual assent you describe. Unfortunately, some Lutheran scholastics at times ignore this reality and forgo emphasizing community and the sacraments.
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