#Book of Concord Updates
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The Lutheran Confessions
- About the translation
- Abbreviations / Citations
+ Preface to the Book of Concord
+ The Ecumenical Creeds
- The Augsburg Confession
- Preface to Emperor Charles V
- The Chief Articles of Faith
- God
- Original Sin
- The Son of God
- Justification
- The Ministry
- New Obedience
- The Church
- What the Church Is
- Baptism
- The Lord's Supper
- Confession
- Repentance
- The Use of the Sacraments
- Ecclesiastical Order
- Ecclesiastical Usages
- Civil Affairs
- Christ's Return to Judgment
- Free Will
- The Cause of Sin
- Good Works
- The Worship of the Saints
- Abuses Corrected
- Both Kinds in the Sacrament
- The Marriage of Priests
- The Mass
- Confession
- Distinction of Foods
- Monastic Vows
- Ecclesiastical Power
- Conclusion
+ The Defense of the Augsburg Confession
+ The Smalcald Articles
+ The Treatise on the Power and Primacy of the Pope
+ The Small Catechism
+ The Large Catechism
+ The Epitome of the Formula of Concord
+ The Solid Declaration of the Formula of Concord
- Catalog of Testimonies
+ German Book of Concord
+ German/Latin BoC (PDF)
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The Augsburg Confession
The Confession of Faith which was submitted to His Imperial Majesty
Charles V at the Diet of Augsburg in the year 1530 by certain princes
and cities
I will speak of thy testimonies before kings, and will not be put to
shame. -- Psalm 119:46
Editor's Introduction: Click here for background information on the
Augsburg Confession from Bente's Historical Introduction to the Book of
Concord. Click here for information on Melanchthon's Alterations to the
Augsburg Confession
Preface to the Emperor Charles V.
1] Most Invincible Emperor, Caesar Augustus, Most Clement Lord:
Inasmuch as Your Imperial Majesty has summoned a Diet of the Empire
here at Augsburg to deliberate concerning measures against the Turk,
that most atrocious, hereditary, and ancient enemy of the Christian
name and religion, in what way, namely, effectually to withstand his
furor and assaults by strong and lasting military provision; 2] and
then also concerning dissensions in the matter of our holy religion and
Christian Faith, that in this matter of religion the opinions and
judgments of the parties might be heard in each other's presence; and
considered and weighed 3] among ourselves in mutual charity, leniency,
and kindness, in order that, after the removal and correction of such
things as have been treated and understood in a different manner in the
writings on either side, these matters may be settled and brought back
to one simple truth and Christian concord, 4] that for the future one
pure and true religion may be embraced and maintained by us, that as we
all are under one Christ and do battle under Him, so we may be able
also to live in unity and concord in the one Christian Church.
And inasmuch as we, the undersigned Elector and 5] Princes, with others
joined with us, have been called to the aforesaid Diet the same as the
other Electors, Princes, and Estates, in obedient compliance with the
Imperial mandate, we have promptly come to Augsburg, and--what we do
not mean to say as boasting--we were among the first to be here.
6] Accordingly, since even here at Augsburg at the very beginning of
the Diet, Your Imperial Majesty caused to be proposed to the Electors,
Princes, and other Estates of the Empire, amongst other things, that
the several Estates of the Empire, on the strength of the Imperial
edict, should set forth and submit their opinions and judgments in the
German and the Latin 7] language, and since on the ensuing Wednesday,
answer was given to Your Imperial Majesty, after due deliberation, that
we would submit the Articles of our Confession for our side on next
Wednesday, therefore, in obedience to Your Imperial Majesty's 8]
wishes, we offer, in this matter of religion, the Confession of our
preachers and of ourselves, showing what manner of doctrine from the
Holy Scriptures and the pure Word of God has been up to this time set
forth in our lands, dukedoms, dominions, and cities, and taught in our
churches.
9] And if the other Electors, Princes, and Estates of the Empire will,
according to the said Imperial proposition, present similar writings,
to wit, in Latin and German, giving their opinions in this 10] matter
of religion, we, with the Princes and friends aforesaid, here before
Your Imperial Majesty, our most clement Lord are prepared to confer
amicably concerning all possible ways and means, in order that we may
come together, as far as this may be honorably done, and, the matter
between us on both sides being peacefully discussed without offensive
strife, the dissension, by God's help, may be done away and brought
back to one true accordant 11] religion; for as we all are under one
Christ and do battle under Him, we ought to confess the one Christ,
after the tenor of Your Imperial Majesty's edict, and everything ought
to be conducted according to the truth of God; and this it is what,
with most fervent prayers, we entreat of God.
12] However, as regards the rest of the Electors, Princes, and Estates,
who constitute the other part, if no progress should be made, nor some
result be attained by this treatment of the cause of religion after the
manner in which Your Imperial Majesty has wisely held that it should be
dealt with and treated namely, by such mutual presentation of writings
and calm conferring together among ourselves, 13] we at least leave
with you a clear testimony, that we here in no wise are holding back
from anything that could bring about Christian concord,--such as could
be effected with God and a good conscience,--as 14] also Your Imperial
Majesty and, next, the other Electors and Estates of the Empire, and
all who are moved by sincere love and zeal for religion, and who will
give an impartial hearing to this matter, will graciously deign to take
notice and to understand this from this Confession of ours and of our
associates.
15] Your Imperial Majesty also, not only once but often, graciously
signified to the Electors Princes, and Estates of the Empire, and at
the Diet of Spires held A.D. 1526, according to the form of Your
Imperial instruction and commission given and prescribed, caused it to
be stated and publicly proclaimed that 16] Your Majesty, in dealing
with this matter of religion, for certain reasons which were alleged in
Your Majesty's name, was not willing to decide and could not determine
anything, but that Your Majesty would diligently use Your Majesty's
office with the Roman Pontiff for the convening of a General Council.
17] The same matter was thus publicly set forth at greater length a
year ago at the last Diet which met at Spires. 18] There Your Imperial
Majesty, through His Highness Ferdinand, King of Bohemia and Hungary,
our friend and clement Lord, as well as through the Orator and Imperial
Commissioners caused this, among other things, to be submitted: that
Your Imperial Majesty had taken notice of; and pondered, the resolution
of Your Majesty's Representative in the Empire, and of the President
and Imperial Counselors, and the Legates from other Estates convened at
Ratisbon, 19] concerning the calling of a Council, and that your
Imperial Majesty also judged it to be expedient to convene a Council;
and that Your Imperial Majesty did not doubt the Roman Pontiff could be
induced to 20] hold a General Council, because the matters to be
adjusted between Your Imperial Majesty and the Roman Pontiff were
nearing agreement and Christian reconciliation; therefore Your Imperial
Majesty himself signified that he would endeavor to secure the said
Chief Pontiff's consent for convening, together with your Imperial
Majesty such General Council, to be published as soon as possible by
letters that were to be sent out.
21] If the outcome, therefore, should be such that the differences
between us and the other parties in the matter of religion should not
be amicably and in charity settled, then here, before Your Imperial
Majesty we make the offer in all obedience, in addition to what we have
already done, that we will all appear and defend our cause in such a
general, free Christian Council, for the convening of which there has
always been accordant action and agreement of votes in all the Imperial
Diets held during Your Majesty's reign, on the part of the Electors,
Princes, and other Estates of the Empire. 22] To the assembly of this
General Council, and at the same time to Your Imperial Majesty, we
have, even before this, in due manner and form of law, addressed
ourselves and made appeal in this matter, by far the greatest and
gravest. To this 23] appeal, both to Your Imperial Majesty and to a
Council, we still adhere; neither do we intend nor would it be possible
for us, to relinquish it by this or any other document, unless the
matter between us and the other side, according to the tenor of the
latest Imperial citation should be amicably and charitably settled,
allayed, and brought to Christian concord; 24] and regarding this we
even here solemnly and publicly testify.
Chief Articles of Faith
Article I: Of God.
1] Our Churches, with common consent, do teach that the decree of the
Council of Nicaea concerning the Unity of the Divine Essence and
concerning the Three Persons, is true and to be believed without any
doubting; 2] that is to say, there is one Divine Essence which is
called and which is God: eternal, without body, without parts, of
infinite power, wisdom, and goodness, the Maker and Preserver of all
things, visible and invisible; and 3] yet there are three Persons, of
the same essence and power, who also are coeternal, the Father, the
Son, and the Holy Ghost. And the term "person" 4] they use as the
Fathers have used it, to signify, not a part or quality in another, but
that which subsists of itself.
5] They condemn all heresies which have sprung up against this article,
as the Manichaeans, who assumed two principles, one Good and the other
Evil: also the Valentinians, Arians, Eunomians, Mohammedans, and all
such. 6] They condemn also the Samosatenes, old and new, who,
contending that there is but one Person, sophistically and impiously
argue that the Word and the Holy Ghost are not distinct Persons, but
that "Word" signifies a spoken word, and "Spirit" signifies motion
created in things.
? - Confession - Confutation - Defense
Article II: Of Original Sin.
1] 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 2] 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.
3] They condemn the Pelagians and others who deny that original
depravity is sin, and who, to obscure the glory of Christ's merit and
benefits, argue that man can be justified before God by his own
strength and reason.
? - Confession - Confutation - Defense
Article III: Of the Son of God.
1] Also they teach that the Word, that is, the Son of God, did assume
the human nature in 2] the womb of the blessed Virgin Mary, so that
there are two natures, the divine and the human, inseparably enjoined
in one Person, one Christ, true God and true man, who was born of the
Virgin Mary, truly suffered, was crucified, dead, and 3] buried, that
He might reconcile the Father unto us, and be a sacrifice, not only for
original guilt, but also for all actual sins of men.
4] He also descended into hell, and truly rose again the third day;
afterward He ascended into heaven that He might sit on the right hand
of the Father, and forever reign and have dominion over all creatures,
and sanctify 5] them that believe in Him, by sending the Holy Ghost
into their hearts, to rule, comfort, and quicken them, and to defend
them against the devil and the power of sin.
6] The same Christ shall openly come again to judge the quick and the
dead, etc., according to the Apostles' Creed.
? - Confession - Confutation - Defense
Article IV: Of Justification.
1] Also they teach that men cannot be justified before God by their own
strength, merits, or works, but are freely justified for 2] 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. 3] This faith God imputes
for righteousness in His sight. Rom. 3 and 4.
? - Confession - Confutation - Defense
Article V: Of the Ministry.
1] That we may obtain this faith, the Ministry of Teaching the Gospel
and administering the Sacraments was instituted. For through the Word
and Sacraments, as through instruments, 2] the Holy Ghost is given, who
works faith; where and when it pleases God, in them that hear 3] 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.
4] They condemn the Anabaptists and others who think that the Holy
Ghost comes to men without the external Word, through their own
preparations and works.
? - Confession - Confutation - Defense
Article VI: Of New Obedience.
1] Also they teach that this faith is bound to bring forth good fruits,
and that it is necessary to do good works commanded by God, because of
God's will, but that we should not rely on those works to merit
justification 2] before God. For remission of sins and justification is
apprehended by faith, as also the voice of Christ attests: When ye
shall have done all these things, say: We are unprofitable servants.
Luke 17:10. The same is also taught by 3] the Fathers. For Ambrose
says: It is ordained of God that he who believes in Christ is saved,
freely receiving remission of sins, without works, by faith alone.
? - Confession - Confutation - Defense
Article VII: Of the Church.
1] Also they teach that one holy Church is to continue forever. The
Church is the congregation of saints, in which the Gospel is rightly
taught and the Sacraments are rightly administered.
2] And to the true unity of the Church it is enough to agree concerning
the doctrine of the Gospel and 3] the administration of the Sacraments.
Nor is it necessary that human traditions, that is, rites or
ceremonies, instituted by men, should be everywhere alike. 4] As Paul
says: One faith, one Baptism, one God and Father of all, etc. Eph.
4:5-6.
? - Confession - Confutation - Defense
Article VIII: What the Church Is.
1] Although the Church properly is the congregation of saints and true
believers, nevertheless, since in this life many hypocrites and evil
persons are mingled therewith, it is lawful to use Sacraments
administered by evil men, according to the saying of Christ: The
Scribes and 2] the Pharisees sit in Moses' seat, etc. Matt. 23:2. Both
the Sacraments and Word are effectual by reason of the institution and
commandment of Christ, notwithstanding they be administered by evil
men.
3] They condemn the Donatists, and such like, who denied it to be
lawful to use the ministry of evil men in the Church, and who thought
the ministry of evil men to be unprofitable and of none effect.
? - Confession - Confutation - Defense
Article IX: Of Baptism.
1] Of Baptism they teach that it is necessary 2] to salvation, and that
through Baptism is offered the grace of God, and that children are to
be baptized who, being offered to God through Baptism are received into
God's grace.
3] They condemn the Anabaptists, who reject the baptism of children,
and say that children are saved without Baptism.
? - Confession - Confutation - Defense
Article X: Of the Lord's Supper.
1] Of the Supper of the Lord they teach that the Body and Blood of
Christ are truly present, and are distributed 2] to those who eat the
Supper of the Lord; and they reject those that teach otherwise.
? - Confession - Confutation - Defense
Article XI: Of Confession.
1] Of Confession they teach that Private Absolution ought to be
retained in the churches, although in confession 2] an enumeration of
all sins is not necessary. For it is impossible according to the Psalm:
Who can understand his errors? Ps. 19:12.
? - Confession - Confutation - Defense
Article XII: Of Repentance.
1] Of Repentance they teach that for those who have fallen after
Baptism there is remission of sins whenever they are converted 2] and
that the Church ought to impart absolution to those thus returning to
repentance. Now, repentance consists properly of these 3] two parts:
One is contrition, that is, 4] terrors smiting the conscience through
the knowledge of sin; the other is faith, which is born of 5] the
Gospel, or of absolution, and believes that for Christ's sake, sins are
forgiven, comforts 6] the conscience, and delivers it from terrors.
Then good works are bound to follow, which are the fruits of
repentance.
7] They condemn the Anabaptists, who deny that those once justified can
lose the Holy Ghost. Also those who contend that some may attain to
such 8] perfection in this life that they cannot sin.
9] The Novatians also are condemned, who would not absolve such as had
fallen after Baptism, though they returned to repentance.
10] They also are rejected who do not teach that remission of sins
comes through faith but command us to merit grace through satisfactions
of our own.
? - Confession - Confutation - Defense
Article XIII: Of the Use of the Sacraments.
1] Of the Use of the Sacraments they teach that the Sacraments were
ordained, not only to be marks of profession among men, but rather to
be signs and testimonies of the will of God 2] toward us, instituted to
awaken and confirm faith in those who use them. Wherefore we must so
use the Sacraments that faith be added to believe the promises which
are offered and set forth through the Sacraments.
3] They therefore condemn those who teach that the Sacraments justify
by the outward act, and who do not teach that, in the use of the
Sacraments, faith which believes that sins are forgiven, is required.
? - Confession - Confutation - Defense
Article XIV: Of Ecclesiastical Order.
Of Ecclesiastical Order they teach that no one should publicly teach in
the Church or administer the Sacraments unless he be regularly called.
? - Confession - Confutation - Defense
Article XV: Of Ecclesiastical Usages.
1] Of Usages in the Church they teach that those ought to be observed
which may be observed without sin, and which are profitable unto
tranquillity and good order in the Church, as particular holy days,
festivals, and the like.
2] Nevertheless, concerning such things men are admonished that
consciences are not to be burdened, as though such observance was
necessary to salvation.
3] They are admonished also that human traditions instituted to
propitiate God, to merit grace, and to make satisfaction for sins, are
opposed to the Gospel and the doctrine of faith. Wherefore vows and
traditions concerning meats and 4] days, etc., instituted to merit
grace and to make satisfaction for sins, are useless and contrary to
the Gospel.
? - Confession - Confutation - Defense
Article XVI: Of Civil Affairs.
1] Of Civil Affairs they teach that lawful civil ordinances are good
works of God, and that 2] 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.
3] They condemn the Anabaptists who forbid these civil offices to
Christians.
4] They condemn also those who do not place evangelical perfection in
the fear of God and in faith, but in forsaking civil offices, for 5]
the Gospel teaches an eternal righteousness of the heart. Meanwhile, it
does not destroy the State or the family, but very much requires that
they be preserved as ordinances of God, and that charity be practiced
in such 6] ordinances. Therefore, Christians are necessarily bound to
obey their own magistrates 7] and laws save only when commanded to sin;
for then they ought to obey God rather than men. Acts 5:29.
? - Confession - Confutation - Defense
Article XVII: Of Christ's Return to Judgment.
1] Also they teach that at the Consummation of the World Christ will
appear for judgment, and 2] will raise up all the dead; He will give to
the godly and elect eternal life and everlasting joys, 3] but ungodly
men and the devils He will condemn to be tormented without end.
4] They condemn the Anabaptists, who think that there will be an end to
the punishments of condemned men and devils.
5] They condemn also others who are now spreading certain Jewish
opinions, that before the resurrection of the dead the godly shall take
possession of the kingdom of the world, the ungodly being everywhere
suppressed.
? - Confession - Confutation - Defense
Article XVIII: Of Free Will.
1] Of Free Will they teach that man's will has some liberty to choose
civil righteousness, and to work 2] 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 3] 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
4] through the Word. These things are said in as many words by
Augustine in his Hypognosticon, Book III: We grant that all men have a
free will, free, inasmuch as it has the judgment of reason; not that it
is thereby capable, without God, either to begin, or, at least, to
complete aught in things pertaining to God, but only in works of this
life, whether good 5] or evil. "Good" I call those works which spring
from the good in nature, such as, willing to labor in the field, to eat
and drink, to have a friend, to clothe oneself, to build a house, to
marry a wife, to raise cattle, to learn diverse useful arts, or
whatsoever good 6]pertains to this life. For all of these things are
not without dependence on the providence of God; yea, of Him and
through Him they are and have their being. "Evil" 7] I call such works
as willing to worship an idol, to commit murder, etc. 8] They condemn
the Pelagians and others, who teach that without the Holy Ghost, by the
power of nature alone, we are able to love God above all things; also
to do the commandments of God as touching "the substance of the act."
For, although nature is able in a manner to do the outward work, 9]
(for it is able to keep the hands from theft and murder,) yet it cannot
produce the inward motions, such as the fear of God, trust in God,
chastity, patience, etc.
? - Confession - Confutation - Defense
Article XIX: Of the Cause of Sin.
Of the Cause of Sin they teach that, although God does create and
preserve nature, yet the cause of sin is the will of the wicked, that
is, of the devil and ungodly men; which will, unaided of God, turns
itself from God, as Christ says John 8:44: When he speaketh a lie, he
speaketh of his own.
? - Confession - Confutation - Defense
Article XX: Of Good Works.
1] Our teachers are falsely accused of forbidding Good Works. 2] For
their published writings on the Ten Commandments, and others of like
import, bear witness that they have taught to good purpose concerning
all estates and duties of life, as to what estates of life and what
works in every calling be pleasing to God. 3] Concerning these things
preachers heretofore taught but little, and urged only childish and
needless works, as particular holy-days, particular fasts,
brotherhoods, pilgrimages, services in honor of saints, the use of
rosaries, monasticism, and such like. 4] Since our adversaries have
been admonished of these things, they are now unlearning them, and do
not preach these unprofitable works as heretofore. 5] Besides, they
begin to mention faith, of which there was heretofore marvelous
silence. 6] They teach that we are justified not by works only, but
they conjoin faith and works, and say that we are justified by faith
and works. 7] This doctrine is more tolerable than the former one, and
can afford more consolation than their old doctrine.
8] Forasmuch, therefore, as the doctrine concerning faith, which ought
to be the chief one in the Church, has lain so long unknown, as all
must needs grant that there was the deepest silence in their sermons
concerning the righteousness of faith, while only the doctrine of works
was treated in the churches, our teachers have instructed the churches
concerning faith as follows:--
9] First, that our works cannot reconcile God or merit forgiveness of
sins, grace, and justification, but that we obtain this only by faith
when we believe that we are received into favor for Christ's sake, who
alone has been set forth the Mediator and Propitiation, 1 Tim. 2:5, in
order that the Father may be reconciled through Him. 10] Whoever,
therefore, trusts that by works he merits grace, despises the merit and
grace of Christ, and seeks a way to God without Christ, by human
strength, although Christ has said of Himself: I am the Way, the Truth,
and the Life. John 14:6.
11] This doctrine concerning faith is everywhere treated by Paul, Eph.
2:8: By grace are ye saved through faith; and that not of your selves;
it is the gift of God, not of works, etc.
12] And lest any one should craftily say that a new interpretation of
Paul has been devised by us, this entire matter is supported by the
testimonies of the Fathers. For 13] Augustine, in many volumes, defends
grace and the righteousness of faith, over against the merits of works.
14] And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to
like effect. For in his De Vocatione Gentium he says as follows:
Redemption by the blood of Christ would become of little value, neither
would the preeminence of man's works be superseded by the mercy of God,
if justification, which is wrought through grace, were due to the
merits going before, so as to be, not the free gift of a donor, but the
reward due to the laborer.
15] But, although this doctrine is despised by the inexperienced,
nevertheless God-fearing and anxious consciences find by experience
that it brings the greatest consolation, because consciences cannot be
set at rest through any works, but only by faith, when they take the
sure ground that for Christ's sake they have a reconciled God. As Paul
teaches Rom. 5:1: 16]Being justified by faith, we have peace with God.
17] This whole doctrine is to be referred to that conflict of the
terrified conscience, neither can it be understood apart from that
conflict. Therefore 18] inexperienced and profane men judge ill
concerning this matter, who dream that Christian righteousness is
nothing but civil and philosophical righteousness.
19] Heretofore consciences were plagued with the doctrine of works,
they did not hear the consolation from the Gospel. 20] Some persons
were driven by conscience into the desert, into monasteries hoping
there to merit grace by a monastic life. 21] Some also devised other
works whereby to merit grace and make satisfaction for sins. 22] Hence
there was very great need to treat of, and renew, this doctrine of
faith in Christ, to the end that anxious consciences should not be
without consolation but that they might know that grace and forgiveness
of sins and justification are apprehended by faith in Christ.
23] Men are also admonished that here the term "faith" does not signify
merely the knowledge of the history, such as is in the ungodly and in
the devil, but signifies a faith which believes, not merely the
history, but also the effect of the history--namely, this article: the
forgiveness of sins, to wit, that we have grace, righteousness, and
forgiveness of sins through Christ.
24] Now he that knows that he has a Father gracious to him through
Christ, truly knows God; he knows also that God cares for him, and
calls upon God; in a word, he is not 25] without God, as the heathen.
For devils and the ungodly are not able to believe this article: the
forgiveness of sins. Hence, they hate God as an enemy, call not upon
Him, 26] and expect no good from Him. Augustine also admonishes his
readers concerning the word "faith," and teaches that the term "faith"
is accepted in the Scriptures not for knowledge such as is in the
ungodly but for confidence which consoles and encourages the terrified
mind.
27] Furthermore, it is taught on our part that it is necessary to do
good works, not that we should trust to merit grace by them, but
because it is the will of God. 28] It is only by faith that forgiveness
of sins is apprehended, and that, for nothing. 29] And because through
faith the Holy Ghost is received, hearts are renewed and endowed with
new affections, so as to be able to bring forth good works. 30] For
Ambrose says: Faith is the mother of a good will and right doing. 31]
For man's powers without the Holy Ghost are full of ungodly affections,
and are too weak to do works which are good in God's sight. 32]
Besides, they are in the power of the devil who impels men to divers
sins, 33] to ungodly opinions, to open crimes. This we may see in the
philosophers, who, although they endeavored to live an honest life
could not succeed, 34] but were defiled with many open crimes. Such is
the feebleness of man when he is without faith and without the Holy
Ghost, and governs himself only by human strength.
35] Hence it may be readily seen that this doctrine is not to be
charged with prohibiting good works, but rather the more to be
commended, because it shows how we are enabled to do good works. 36]
For without faith human nature can in no wise do the works of the First
or of the Second Commandment. 37] Without faith it does not call upon
God, nor expect anything from God, nor bear the cross, but seeks, and
trusts in, man's help. 38] And thus, when there is no faith and trust
in God all manner of lusts and human devices rule in the heart. 39]
Wherefore Christ said, John 15:5: Without Me ye can do nothing; 40] and
the Church sings:
Lacking Thy divine favor,
There is nothing found in man,
Naught in him is harmless.
? - Confession - Confutation - Defense
Article XXI: Of the Worship of the Saints.
1] Of the Worship of Saints they teach that the memory of saints may be
set before us, that we may follow their faith and good works, according
to our calling, as the Emperor may follow the example of David in
making war to drive away the Turk from his country. 2] For both are
kings. 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. 3] He is to be prayed to,
and has promised that He will hear our prayer; and this worship He
approves above all, to wit, that in all afflictions He be called upon,
1 John 2:1: 4] If any man sin, we have an Advocate with the Father,
etc.
5] This is about the Sum of our Doctrine, in which, as can be seen,
there is nothing that varies from the Scriptures, or from the Church
Catholic, or from the Church of Rome as known from its writers. This
being the case, they judge harshly who insist that our teachers be
regarded as heretics. 6] There is, however, disagreement on certain
abuses, which have crept into the Church without rightful authority.
And even in these, if there were some difference, there should be
proper lenity on the part of bishops to bear with us by reason of the
Confession which we have now reviewed; because even the Canons are not
so severe as to demand the same rites everywhere, neither, at any time,
have the rites of all churches been the same; 7] although, among us, in
large part, the ancient rites are diligently observed. 8] For it is a
false and malicious charge that all the ceremonies, all the things
instituted of old, are abolished in our churches. 9] But it has been a
common complaint that some abuses were connected with the ordinary
rites. These, inasmuch as they could not be approved with a good
conscience, have been to some extent corrected.
ARTICLES IN WHICH ARE REVIEWED THE ABUSES WHICH HAVE BEEN CORRECTED.
10] Inasmuch, then, as our churches dissent in no article of the faith
from the Church Catholic, but only omit some abuses which are new, and
which have been erroneously accepted by the corruption of the times,
contrary to the intent of the Canons, we pray that Your Imperial
Majesty would graciously hear both what has been changed, and what were
the reasons why the people were not compelled to observe those abuses
against their conscience. 11] Nor should Your Imperial Majesty believe
those who, in order to excite the hatred of men against our part,
disseminate strange slanders among the people. 12] Having thus excited
the minds of good men, they have first given occasion to this
controversy, and now endeavor, by the same arts, to increase the
discord. 13] For Your Imperial Majesty will undoubtedly find that the
form of doctrine and of ceremonies with us is not so intolerable as
these ungodly and malicious men represent. 14] Besides, the truth
cannot be gathered from common rumors or the revilings of enemies. 15]
But it can readily be judged that nothing would serve better to
maintain the dignity of ceremonies, and to nourish reverence and pious
devotion among the people than if the ceremonies were observed rightly
in the churches.
? - Confession - Confutation - Defense
Article XXII: Of Both Kinds in the Sacrament.
1] To the laity are given Both Kinds in the Sacrament of the Lord's
Supper, because this usage has the commandment of the Lord in Matt.
26:27: Drink ye all of it, 2] where Christ has manifestly commanded
concerning the cup that all should drink. 3] And lest any man should
craftily say that this refers only to priests, Paul in 1 Cor. 11:27
recites an example from which it appears that the whole congregation
did use both kinds. 4] And this usage has long remained in the Church,
nor is it known when, or by whose authority, it was changed; although
Cardinal Cusanus mentions the time 5] when it was approved. Cyprian in
some places testifies that the blood was given to the people. 6] The
same is testified by Jerome, who says: The priests administer the
Eucharist, and distribute the blood of Christ to the people. Indeed,
Pope Gelasius 7] commands that the Sacrament be not divided (dist. II.,
De Consecratione, cap. Comperimus). 8] Only custom, not so ancient, has
it otherwise. But it is evident 9] that any custom introduced against
the commandments of God is not to be allowed, as the Canons witness
(dist. III., cap. Veritate, and the following chapters). 10] But this
custom has been received, not only against the Scripture, but also
against the old Canons 11] and the example of the Church. Therefore, if
any preferred to use both kinds of the Sacrament, they ought not to
have been compelled with offense to their consciences to do otherwise.
And because the division 12] of the Sacrament does not agree with the
ordinance of Christ, we are accustomed to omit the procession, which
hitherto has been in use.
? - Confession - Confutation - Defense
Article XXIII: Of the Marriage of Priests.
1] There has been common complaint concerning the examples of priests
who were not chaste. 2] For that reason also Pope Pius is reported to
have said that there were certain causes why marriage was taken away
from priests, but that there were far weightier ones why it ought to be
given back; for so Platina writes. 3] Since, therefore, our priests
were desirous to avoid these open scandals, they married wives, and
taught that it was lawful for them to contract matrimony. First,
because 4] Paul says, 1 Cor. 7:2,9: To avoid fornication, let every man
have his own wife. Also: It is better to marry than to burn. Secondly
5] Christ says, Matt. 19:11: All men cannot receive this saying, where
He teaches that not all men are fit to lead a single life; for God
created man for procreation, Gen. 1:28. 6] Nor is it in man's power,
without a singular gift and work of God, to alter this creation. [For
it is manifest, and many have confessed that no good, honest, chaste
life, no Christian, sincere, upright conduct has resulted (from the
attempt), but a horrible, fearful unrest and torment of conscience has
been felt by many until the end.] Therefore, 7] those who are not fit
to lead a single life ought to 8] contract matrimony. For no man's law,
no vow, can annul the commandment and ordinance of God. For these
reasons 9] the priests teach that it is lawful for them to marry wives.
10] It is also evident that in the ancient Church priests were married
men. 11] For Paul says, 1 Tim. 3:2, that a bishop should be chosen who
is the husband of one wife. 12] And in Germany, four hundred years ago
for the first time, the priests were violently compelled to lead a
single life, who indeed offered such resistance that the Archbishop of
Mayence, when about to publish the Pope's decree concerning this
matter, was almost killed in the tumult raised by the enraged priests.
13] And so harsh was the dealing in the matter that not only were
marriages forbidden for the future, but also existing marriages were
torn asunder, contrary to all laws, divine and human, contrary even to
the Canons themselves, made not only by the Popes, but by most
celebrated Synods. [Moreover, many God-fearing and intelligent people
in high station are known frequently to have expressed misgivings that
such enforced celibacy and depriving men of marriage (which God Himself
has instituted and left free to men) has never produced any good
results, but has brought on many great and evil vices and much
iniquity.]
14] Seeing also that, as the world is aging, man's nature is gradually
growing weaker, it is well to guard that no more vices steal into
Germany.
15] Furthermore, God ordained marriage to be a help against human
infirmity. 16] The Canons themselves say that the old rigor ought now
and then, in the latter times, to be relaxed because of the weakness of
men; which it is to be wished were done also in this matter. 17] And it
is to be expected that the churches shall at some time lack pastors if
marriage is any longer forbidden.
18] But while the commandment of God is in force, while the custom of
the Church is well known, while impure celibacy causes many scandals,
adulteries, and other crimes deserving the punishments of just
magistrates, yet it is a marvelous thing that in nothing is more
cruelty exercised than against 19] the marriage of priests. God has
given commandment to honor marriage. By the laws of all 20]
well-ordered commonwealths, even among the heathen, marriage is most
highly honored. 21] But now men, and that, priests, are cruelly put to
death, contrary to the intent of the Canons, for no other cause than
22] marriage. Paul, in 1 Tim. 4:3, calls that a doctrine of devils
which forbids marriage. 23] This may now be readily understood when the
law against marriage is maintained by such penalties.
24] But as no law of man can annul the commandment of God, so neither
can it be done by any vow. 25] Accordingly, Cyprian also advises that
women who do not keep the chastity they have promised should marry. His
words are these (Book I, Epistle XI): But if they be unwilling or
unable to persevere, it is better for them to marry than to fall into
the fire by their lusts; they should certainly give no offense to their
brethren and sisters.
26] And even the Canons show some leniency toward those who have taken
vows before the proper age, as heretofore has generally been the case.
? - Confession - Confutation - Defense
Article XXIV: Of the Mass.
1] Falsely are our churches accused of abolishing the Mass; for the
Mass is retained among 2] us, and celebrated with the highest
reverence. 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 3] to teach the people. For
ceremonies are needed to this end alone that the unlearned 4] be taught
[what they need to know of Christ]. And not only has Paul commanded to
use in the church a language understood by the people 1 Cor. 14:2-9,
but it has also been so ordained by man's law. 5] The people are
accustomed to partake of the Sacrament together, if any be fit for it,
and this also increases the reverence and devotion of public 6]
worship. For none are admitted 7] except they be first examined. The
people are also advised concerning the dignity and use of the
Sacrament, how great consolation it brings anxious consciences, that
they may learn to believe God, and to expect and ask of Him all that is
good. 8] [In this connection they are also instructed regarding other
and false teachings on the Sacrament.] This worship pleases God; such
use of the Sacrament nourishes true devotion 9] toward God. It does
not, therefore, appear that the Mass is more devoutly celebrated among
our adversaries than among us.
10] But it is evident that for a long time this also has been the
public and most grievous complaint of all good men that Masses have
been basely profaned and applied to purposes of lucre. 11] For it is
not unknown how far this abuse obtains in all the churches by what
manner of men Masses are said only for fees or stipends, and how many
celebrate them contrary to the Canons. 12] But Paul severely threatens
those who deal unworthily with the Eucharist when he says, 1 Cor.
11:27: Whosoever shall eat this bread, and drink this cup of the Lord,
unworthily, shall be guilty of the body and blood of the Lord. 13]
When, therefore our priests were admonished concerning this sin,
Private Masses were discontinued among us, as scarcely any Private
Masses were celebrated except for lucre's sake.
14] Neither were the bishops ignorant of these abuses, and if they had
corrected them in time, there would now be less dissension. Heretofore,
15] by their own connivance, they suffered many corruptions to creep
into the Church. Now, when it is too late, they begin to complain 16]
of the troubles of the Church, while this disturbance has been
occasioned simply by those abuses which were so manifest that they
could be borne no longer. There have been great 17] dissensions
concerning the Mass, concerning the Sacrament. 18] Perhaps the world is
being punished for such long-continued profanations of the Mass as have
been tolerated in the churches for so many centuries by the very men
who 19] were both able and in duty bound to correct them. For in the
Ten Commandments it is written, Ex. 20:7: The Lord will not hold him
guiltless that taketh His name in vain. But since 20] the world began,
nothing that God ever ordained seems to have been so abused for filthy
lucre as the Mass.
21] There was also added the opinion which infinitely increased Private
Masses, namely that Christ, by His passion, had made satisfaction for
original sin, and instituted the Mass wherein an offering should be
made for daily sins, 22] venial and mortal. From this has arisen the
common opinion that the Mass 23] takes away the sins of the living and
the dead by the outward act. Then they began to dispute whether one
Mass said for many were worth as much as special Masses for
individuals, and this brought forth that infinite multitude of Masses.
[With this work men wished to obtain from God all that they needed, and
in the mean time faith in Christ and the true worship were forgotten.]
24] Concerning these opinions our teachers have given warning that they
depart from the Holy Scriptures and diminish the glory of the passion
of Christ. For Christ's passion 25] was an oblation and satisfaction,
not for original guilt only, but also for all other sins, as it is
written to the Hebrews 10:10: 26] We are sanctified through the
offering of Jesus Christ once for all. Also, Hebrews 10:14: 27]By one
offering He hath perfected forever them that are sanctified. [It is an
unheard-of innovation in the Church to teach that Christ by His death
made satisfaction only for original sin and not likewise for all other
sin. Accordingly it is hoped that everybody will understand that this
error has not been reproved without due reason.]
28] Scripture also teaches that we are justified before God through
faith in Christ, when we believe that our sins are forgiven for
Christ's sake. 29] Now if the Mass take away the sins of the living and
the dead by the outward act justification comes of the work of Masses,
and not of faith, which Scripture does not allow.
30] But Christ commands us, Luke 22:19: This do in remembrance of Me;
therefore the Mass was instituted that the faith of those who use the
Sacrament should remember what benefits it receives through Christ, and
cheer and comfort the anxious conscience. For to remember Christ is to
remember His benefits, 31] and to realize that they are truly offered
unto us. 32] Nor is it enough only to remember the history; for this
also the Jews and the ungodly can remember. 33] Wherefore the Mass is
to be used to this end, that there the Sacrament [Communion] may be
administered to them that have need of consolation; as Ambrose says:
Because I always sin, I am always bound to take the medicine.
[Therefore this Sacrament requires faith, and is used in vain without
faith.]
34] Now, forasmuch as the Mass is such a giving of the Sacrament, we
hold one communion every holy-day, and, if any desire the Sacrament,
also on other days, when it is given to such as ask for it. 35] And
this custom is not new in the Church; for the Fathers before Gregory
make no mention of any private Mass, but of the common Mass [the
Communion] they speak very much. Chrysostom says 36] that the priest
stands daily at the altar, inviting some 37] to the Communion and
keeping back others. And it appears from the ancient Canons that some
one celebrated the Mass from whom all the other presbyters and deacons
received the body of he Lord; for thus 38] the words of the Nicene
Canon say: Let the deacons, according to their order, receive the Holy
Communion after the presbyters, from the bishop or from a presbyter.
39] And Paul, 1 Cor. 11:33, commands concerning the Communion: Tarry
one for another, so that there may be a common participation.
40] Forasmuch, therefore, as the Mass with us has the example of the
Church, taken from the Scripture and the Fathers, we are confident that
it cannot be disapproved, especially since public ceremonies, for the
most part like those hither to in use, are retained; only the number of
Masses differs, which, because of very great and manifest abuses
doubtless might be profitably reduced. 41] For in olden times, even in
churches most frequented, the Mass was not celebrated every day, as the
Tripartite History (Book 9, chap. 33) testifies: Again in Alexandria,
every Wednesday and Friday the Scriptures are read, and the doctors
expound them, and all things are done, except the solemn rite of
Communion.
? - Confession - Confutation - Defense
Article XXV: Of Confession.
1] Confession in the churches is not abolished among us; for it is not
usual to give the body of the Lord, except to them that have been
previously examined and absolved. And 2] the people are most carefully
taught concerning faith in the absolution, about which formerly there
3] was profound silence. Our people are taught that they should highly
prize the absolution, as being the voice of God, 4] and pronounced by
God's command. The power of the Keys is set forth in its beauty and
they are reminded what great consolation it brings to anxious
consciences, also, that God requires faith to believe such absolution
as a voice sounding from heaven, and that such faith in Christ truly
obtains and receives the forgiveness of sins. Aforetime satisfactions
were immoderately extolled; 5] of faith and the merit of Christ and the
righteousness of faith no mention was made; wherefore, on this point,
our churches are by no means to be blamed. For this even our
adversaries must needs concede 6] to us that the doctrine concerning
repentance has been most diligently treated and laid open by our
teachers.
7] But of Confession they teach that an enumeration of sins is not
necessary, and that consciences be not burdened with anxiety to
enumerate all sins, for it is impossible to recount all sins, as the
Psalm 19:13 testifies: Who can understand his errors? Also Jeremiah
17:9 : 8] The heart is deceitful; who can know it? But if no sins were
forgiven, except those that are recounted, 9] consciences could never
find peace; for very many sins they neither see 10] nor can remember.
The ancient writers also testify that an enumeration is not necessary.
For in the Decrees, Chrysostom is quoted, 11] who says thus: I say not
to you that you should disclose yourself in public, nor that you accuse
yourself before others, but I would have you obey the prophet who says:
"Disclose thy way before God." Therefore confess your sins before God,
the true Judge, with prayer. Tell your errors, not with the tongue, but
with the memory of your conscience, etc. 12] And the Gloss (Of
Repentance, Distinct. V, Cap. Consideret) admits that Confession is of
human right only [not commanded by Scripture, but ordained by the
Church]. 13] Nevertheless, on account of the great benefit of
absolution, and because it is otherwise useful to the conscience,
Confession is retained among us.
? - Confession - Confutation - Defense
Article XXVI: Of the Distinction of Meats.
1] It has been the general persuasion, not of the people alone, but
also of those teaching in the churches, that making Distinctions of
Meats, and like traditions of men, are works profitable to merit grace,
and able to make satisfactions for sins. And that 2] the world so
thought, appears from this, that new ceremonies, new orders, new
holy-days, and new fastings were daily instituted, and the teachers in
the churches did exact these works as a service necessary to merit
grace, and did greatly terrify men's consciences, if they should omit
any of these things. 3] From this persuasion concerning traditions much
detriment has resulted in the Church.
4] First, the doctrine of grace and of the righteousness of faith has
been obscured by it, which is the chief part of the Gospel, and ought
to stand out as the most prominent in the Church, in order that the
merit of Christ may be well known, and faith, which believes that sins
are forgiven for Christ's sake be exalted far above works. Wherefore
Paul also lays 5] the greatest stress on this article, putting aside
the Law and human traditions, in order to show that Christian
righteousness is something else than such works, to wit, the faith
which believes that sins 6] are freely forgiven for Christ's sake. But
this doctrine of Paul has been almost wholly smothered by traditions,
which have produced an opinion that, by making distinctions in meats
and like services, 7] we must merit grace and righteousness. In
treating of repentance, there was no mention made of faith; only those
works of satisfaction were set forth; in these the entire repentance
seemed to consist.
8] Secondly, these traditions have obscured the commandments of God,
because traditions were placed far above the commandments of God.
Christianity was thought to consist wholly in the observance of certain
holy-days, rites, fasts, and vestures. These 9] observances had won for
themselves the exalted title of being the spiritual life and the
perfect life. Meanwhile the commandments of God, according to 10] each
one's calling, were without honor namely, that the father brought up
his offspring, that the mother bore children, that the prince governed
the commonwealth,--these were accounted works that were worldly and
imperfect, and far below those glittering observances. And this error
greatly tormented 11] devout consciences, which grieved that they were
held in an imperfect state of life, as in marriage, in the office of
magistrate; or in other civil ministrations; on the other hand, they
admired the monks and such like, and falsely imagined that the
observances of such men were more acceptable to God.
12] Thirdly, traditions brought great danger to consciences; for it was
impossible to keep all traditions, and yet men judged these observances
to be necessary acts of worship. Gerson writes that many fell 13] into
despair, and that some even took their own lives, because they felt
that they were not able to satisfy the traditions, and they had all the
while not heard any consolation of the righteousness of faith and 14]
grace. We see that the summists and theologians gather the traditions,
and seek mitigations whereby to ease consciences, and yet they do not
sufficiently unfetter, but sometimes entangle, consciences even more.
15] And with the gathering of these traditions, the schools and sermons
have been so much occupied that they have had no leisure to touch upon
Scripture, and to seek the more profitable doctrine of faith, of the
cross, of hope, of the dignity of civil affairs of consolation of
sorely tried consciences. 16] Hence Gerson and some other theologians
have grievously complained that by these strivings concerning
traditions they were prevented from giving attention to a better kind
of doctrine. Augustine also forbids that men's consciences should be
burdened 17] with such observances, and prudently advises Januarius
that he must know that they are to be observed as things indifferent;
for such are his words.
18] Wherefore our teachers must not be looked upon as having taken up
this matter rashly or from hatred of the bishops, 19] as some falsely
suspect. There was great need to warn the churches of these errors,
which had arisen from misunderstanding the traditions. 20] For the
Gospel compels us to insist in the churches upon the doctrine of grace,
and of the righteousness of faith; which, however, cannot be
understood, if men think that they merit grace by observances of their
own choice.
21] Thus, therefore, they have taught that by the observance of human
traditions we cannot merit grace or be justified, and hence we must not
think such observances necessary acts of worship. 22] They add hereunto
testimonies of Scripture. Christ, Matt. 15:3, defends the Apostles who
had not observed the usual tradition, which, however, evidently
pertains to a matter not unlawful, but indifferent, and to have a
certain affinity with the purifications of the Law, and says, Matt.
15:9, In vain do they worship Me with the commandments of men. 23] He,
therefore, does not exact an unprofitable service. Shortly after He
adds: Not that which goeth into the mouth defileth a man. So also Paul,
Rom. 14:17: 24]The kingdom of God is not meat and drink. 25] Col. 2:16:
Let no man, therefore, judge you in meat, or in drink, or in respect of
an holy-day, or of the Sabbath-day; also: If 26]ye be dead with Christ
from the rudiments of the world, why, as though living in the world,
are ye subject to ordinances: Touch not, taste not, handle not! And
Peter says, Acts 15:10: Why 27] tempt ye God to put a yoke upon the
neck of the disciples, which neither our fathers nor we were able to
bear? But we believe that through the grace of the Lord Jesus Christ
28] we shall be saved, even as they. Here Peter forbids to burden the
consciences with many rites, 29] either of Moses or of others. And in 1
Tim. 4:1,3 Paul calls the prohibition of meats a doctrine of devils;
for it is against the Gospel to institute or to do such works that by
them we may merit grace, or as though Christianity could not exist
without such service of God.
30] Here our adversaries object that our teachers are opposed to
discipline and mortification of the flesh, as Jovinian. But the
contrary may be learned 31] from the writings of our teachers. For they
have always taught concerning the cross that it behooves Christians to
bear afflictions. This is the true, 32] earnest, and unfeigned
mortification, to wit, to be exercised with divers afflictions, and to
be crucified with Christ.
33] Moreover, they teach that every Christian ought to train and subdue
himself with bodily restraints, or bodily exercises and labors that
neither satiety nor slothfulness tempt him to sin, but not that we may
merit grace or make satisfaction for sins by such exercises. 34] And
such external discipline ought to be urged at all times, not only on a
few and set days. So Christ commands, 35] Luke 21:34: Take heed lest
your hearts 36] be overcharged with surfeiting; also Matt. 17:21: This
kind goeth not out but 37] by prayer and fasting. Paul also says, 1
Cor. 9:27: I keep under my body and bring it into subjection. 38] Here
he clearly shows that he was keeping under his body, not to merit
forgiveness of sins by that discipline, but to have his body in
subjection and fitted for spiritual things, and for the discharge of
duty according 39] to his calling. Therefore, we do not condemn fasting
in itself, but the traditions which prescribe certain days and certain
meats, with peril of conscience, as though such works were a necessary
service.
40] Nevertheless, very many traditions are kept on our part, which
conduce to good order in the Church, as the Order of Lessons 41] in the
Mass and the chief holy-days. But, at the same time, men are warned
that such observances do not justify before God, and that in such
things it should not be made sin if they be omitted without offense.
42] Such liberty in human rites was not unknown to the Fathers. 43] For
in the East they kept Easter at another time than at Rome, and when, on
account of this diversity, the Romans accused the Eastern Church of
schism, they were admonished by others 44] that such usages need not be
alike everywhere. And Irenaeus says: Diversity concerning fasting does
not destroy the harmony of faith; as also Pope Gregory intimates in
Dist. XII, that such diversity does not violate the unity of the
Church. 45] And in the Tripartite History, Book 9, many examples of
dissimilar rites are gathered, and the following statement is made: It
was not the mind of the Apostles to enact rules concerning holy-days,
but to preach godliness and a holy life [to teach faith and love].
? - Confession - Confutation - Defense
Article XXVII: Of Monastic Vows.
1] What is taught on our part concerning Monastic Vows, will be better
understood if it be remembered what has been the state of the
monasteries, and how many things were daily done in those very
monasteries, contrary to the Canons. 2] In Augustine's time they were
free associations. Afterward, when discipline was corrupted, vows were
everywhere added for the purpose of restoring discipline, as in a
carefully planned prison.
3] Gradually, many other observances were added besides vows. 4] And
these fetters were laid upon many before the lawful age, contrary to
the Canons.
5] Many also entered into this kind of life through ignorance, being
unable to judge their own strength, though they were of sufficient age.
6] Being thus ensnared, they were compelled to remain, even though some
could have been freed by the kind provision of the Canons. 7] And this
was more the case in convents of women than of monks, although more
consideration should have been shown the weaker sex. 8] This rigor
displeased many good men before this time, who saw that young men and
maidens were thrown into convents for a living. They saw what
unfortunate results came of this procedure, and what scandals were
created, what snares were cast upon consciences! They were grieved 9]
that the authority of the Canons in so momentous a matter was utterly
set aside and despised. To 10] these evils was added such a persuasion
concerning vows as, it is well known, in former times displeased even
those monks who were more considerate. 11] They taught that vows were
equal to Baptism; they taught that by this kind of life they merited
forgiveness of sins and justification before God. 12] Yea, they added
that the monastic life not only merited righteousness before God but
even greater things, because it kept not only the precepts, but also
the so-called "evangelical counsels."
13] Thus they made men believe that the profession of monasticism was
far better than Baptism, and that the monastic life was more
meritorious than that of magistrates, than the life of pastors, and
such like, who serve their calling in accordance with God's commands,
without any man-made services. 14] None of these things can be denied;
for they appear in their own books. [Moreover, a person who has been
thus ensnared and has entered a monastery learns little of Christ.]
15] What, then, came to pass in the monasteries? Aforetime they were
schools of theology and other branches, profitable to the Church; and
thence pastors and bishops were obtained. Now it is another thing. It
is needless to rehearse what is known to all. 16] Aforetime they came
together to learn; now they feign that it is a kind of life instituted
to merit grace and righteousness; yea, they preach that it is a state
of perfection, and they put it far above all other kinds of life
ordained of God. 17] These things we have rehearsed without odious
exaggeration, to the end that the doctrine of our teachers on this
point might be better understood.
18] First, concerning such as contract matrimony, they teach on our
part that it is lawful for all men who are not fitted for single life
to contract matrimony, because vows cannot annul the ordinance and
commandment of God. 19] But the commandment of God is 1 Cor. 7:2: To
avoid fornication, let every man have 20] his own wife. Nor is it the
commandment only, but also the creation and ordinance of God, which
forces those to marry who are not excepted by a singular work of God,
according to the text Gen. 2:18: It is not good 21]that the man should
be alone. Therefore they do not sin who obey this commandment and
ordinance of God.
22] What objection can be raised to this? Let men extol the obligation
of a vow as much as they list, yet shall they not bring to pass that
the vow 23] annuls the commandment of God. The Canons teach that the
right of the superior is excepted in every vow; [that vows are not
binding against the decision of the Pope;] much less, therefore, are
these vows of force which are against the commandments of God.
24] Now, if the obligation of vows could not be changed for any cause
whatever, the Roman Pontiffs could never have given dispensation for it
is not lawful for man to annul an obligation which is simply 25]
divine. But the Roman Pontiffs have prudently judged that leniency is
to be observed in this obligation, and therefore 26] we read that many
times they have dispensed from vows. The case of the King of Aragon who
was called back from the monastery is well known, and there are also
examples in our own times. [Now, if dispensations have been granted for
the sake of securing temporal interests, it is much more proper that
they be granted on account of the distress of souls.]
27] In the second place, why do our adversaries exaggerate the
obligation or effect of a vow when, at the same time, they have not a
word to say of the nature of the vow itself, that it ought to be in a
thing possible, that it ought to be free, 28] and chosen spontaneously
and deliberately? But it is not unknown to what extent perpetual
chastity is in the power of man. 29] And how few are there who have
taken the vow spontaneously and deliberately! Young maidens and men,
before they are able to judge, are persuaded, and sometimes even
compelled, to take the vow. Wherefore 30] it is not fair to insist so
rigorously on the obligation, since it is granted by all that it is
against the nature of a vow to take it without spontaneous and
deliberate action.
31] Most canonical laws rescind vows made before the age of fifteen;
for before that age there does not seem sufficient judgment in a person
to decide concerning a perpetual life. 32] Another Canon, granting more
to the weakness of man, adds a few years; for it forbids a vow to be
made before the age of eighteen. 33] But which of these two Canons
shall we follow? The most part have an excuse for leaving the
monasteries, because most of them have taken the vows before they
reached these ages.
34] Finally, even though the violation of a vow might be censured, yet
it seems not forthwith to follow that the marriages of such persons
must be dissolved. 35] For Augustine denies that they ought to be
dissolved (XXVII. Quaest. I, Cap. Nuptiarum), and his authority is not
lightly to be esteemed, although other men afterwards thought
otherwise.
36] But although it appears that God's command concerning marriage
delivers very many from their vows, yet our teachers introduce also
another argument concerning vows to show that they are void. For every
service of God, ordained and chosen of men without the commandment of
God to merit justification and grace, is wicked, as Christ says Matt.
15:9: 37]In vain do they worship Me with the commandments of men. And
Paul teaches everywhere that righteousness is not to be sought from our
own observances and acts of worship, devised by men, but that it comes
by faith to those who believe that they are received by God into grace
for Christ's sake.
38] But it is evident that monks have taught that services of man's
making satisfy for sins and merit grace and justification. What else is
this than to detract from the glory of Christ and to obscure and deny
the righteousness of faith? 39] It follows, therefore, that the vows
thus commonly taken have been wicked services, and, consequently, are
void. 40] For a wicked vow, taken against the commandment of God, is
not valid; for (as the Canon says) no vow ought to bind men to
wickedness.
41] Paul says, Gal. 5:4: Christ is become of no effect unto you,
whosoever of you are justified by the Law, ye are fallen from grace.
42] To those, therefore, who want to be justified by their vows Christ
is made of no effect, and they fall from grace. 43] For also these who
ascribe justification to vows ascribe to their own works that which
properly belongs to the glory of Christ.
44] Nor can it be denied, indeed, that the monks have taught that, by
their vows and observances, they were justified, and merited
forgiveness of sins, yea, they invented still greater absurdities,
saying 45] that they could give others a share in their works. If any
one should be inclined to enlarge on these things with evil intent, how
many things could he bring together whereof even the monks are now
ashamed! 46] Over and above this, they persuaded men that services of
man's making were a state of Christian perfection. 47] And is not this
assigning justification to works? 48] It is no light offense in the
Church to set forth to the people a service devised by men, without the
commandment of God, and to teach that such service justifies men. For
the righteousness of faith, which chiefly ought to be taught in the
Church, is obscured when these wonderful angelic forms of worship, with
their show of poverty, humility, and celibacy, are cast before the eyes
of men.
49] Furthermore, the precepts of God and the true service of God are
obscured when men hear that only monks are in a state of perfection.
For Christian perfection is to fear God from the heart, and yet to
conceive great faith, and to trust that for Christ's sake we have a God
who has been reconciled, to ask of God, and assuredly to expect His aid
in all things that, according to our calling, are to be done; and
meanwhile, to be diligent in outward good works, 50] and to serve our
calling. In these things consist the true perfection and the true
service of God. It does not consist in celibacy, or in begging, or in
vile apparel. 51] But the people conceive many pernicious opinions from
the false commendations of monastic life. 52] They hear celibacy
praised above measure; therefore they lead their married life with
offense to their consciences. 53] They hear that only beggars are
perfect; therefore they keep their possessions and do business with
offense to their consciences. 54] They hear that it is an evangelical
counsel not to seek revenge; therefore some in private life are not
afraid to take revenge, for they hear that it is but a counsel, and 55]
not a commandment. Others judge that the Christian cannot properly hold
a civil office or be a magistrate.
56] There are on record examples of men who, forsaking marriage and the
administration of the Commonwealth, have hid themselves in monasteries.
This 57] they called fleeing from the world, and seeking a kind of life
which would be more pleasing to God. Neither did they see that God
ought to be served in those commandments which He Himself has given and
not in commandments 58] devised by men. A good and perfect kind of life
is that which has for it the commandment of God. 59] It is necessary to
admonish men of these things.
60] And before these times, Gerson rebukes this error of the monks
concerning perfection, and testifies that in his day it was a new
saying that the monastic life is a state of perfection.
61] So many wicked opinions are inherent in the vows, namely, that they
justify, that they constitute Christian perfection, that they keep the
counsels and commandments, that they have works of supererogation. All
these things, since they are false and empty, make vows null and void.
? - Confession - Confutation - Defense
Article XXVIII: Of Ecclesiastical Power.
1] There has been great controversy concerning the Power of Bishops, in
which some have awkwardly confounded the power of the Church 2] and the
power of the sword. And from this confusion very great wars and tumults
have resulted, while the Pontiffs, emboldened by the power of the Keys,
not only have instituted new services and burdened consciences with
reservation of cases and ruthless excommunications, but have also
undertaken to transfer the kingdoms of this world, 3] and to take the
Empire from the Emperor. These wrongs have long since been rebuked in
the Church 4] by learned and godly men. Therefore our teachers, for the
comforting of men's consciences, were constrained to show the
difference between the power of the Church and the power of the sword,
and taught that both of them, because of God's commandment, are to be
held in reverence and honor, as the chief blessings of God on earth.
5] But this is their opinion, that the power of the Keys, or the power
of the bishops, according to the Gospel, is a power or commandment of
God, to preach the Gospel, to remit and retain sins, and to administer
Sacraments. 6] For with this commandment Christ sends forth His
Apostles, John 20:21 sqq.: As My Father hath sent Me, even so send I
you. Receive ye the Holy Ghost. Whosesoever sins ye remit, they are
remitted unto them; and whosesoever sins ye retain, they are retained.
7] Mark 16:15: Go preach the Gospel to every creature.
8] This power is exercised only by teaching or preaching the Gospel and
administering the Sacraments, according to their calling either to many
or to individuals. For thereby are granted, not bodily, but eternal
things, as eternal righteousness, the Holy Ghost, eternal life. 9]
These things cannot come but by the ministry of the Word and the
Sacraments, as Paul says, Rom. 1:16: The Gospel is the power of God
unto salvation to every one that believeth. 10] Therefore, since the
power of the Church grants eternal things, and is exercised only by the
ministry of the Word, it does not interfere with civil government; no
more than the art of singing interferes with civil government. 11] For
civil government deals with other things than does the Gospel. The
civil rulers defend not minds, but bodies and bodily things against
manifest injuries, and restrain men with the sword and bodily
punishments in order to preserve civil justice and peace.
12] Therefore the power of the Church and the civil power must not be
confounded. The power of the Church has its own commission to teach the
Gospel and 13] to administer the Sacraments. Let it not break into the
office of another; let it not transfer the kingdoms of this world; let
it not abrogate the laws of civil rulers; let it not abolish lawful
obedience; let it not interfere with judgments concerning civil
ordinances or contracts; let it not prescribe laws to civil rulers
concerning the form of the Commonwealth. 14] As Christ says, John
18:36: My kingdom is not of this world; 15] also Luke 12:14: Who made
Me a judge or a divider over you? 16] Paul also says, Phil. 3:20: Our
citizenship is in heaven; 17] 2 Cor. 10:4: The weapons of our warfare
are not carnal, but mighty through God to the casting down of
imaginations.
18] After this manner our teachers discriminate between the duties of
both these powers, and command that both be honored and acknowledged as
gifts and blessings of God.
19] If bishops have any power of the sword, that power they have, not
as bishops, by the commission of the Gospel, but by human law having
received it of kings and emperors for the civil administration of what
is theirs. This, however, is another office than the ministry of the
Gospel.
20] When, therefore, the question is concerning the jurisdiction of
bishops, civil authority must be distinguished from 21] ecclesiastical
jurisdiction. Again, according to the Gospel or, as they say, by divine
right, there belongs to the bishops as bishops, that is, to those to
whom has been committed the ministry of the Word and the Sacraments, no
jurisdiction except to forgive sins, to judge doctrine, to reject
doctrines contrary to the Gospel, and to exclude from the communion of
the Church wicked men, whose wickedness is known, and this without
human force, 22] simply by the Word. Herein the congregations of
necessity and by divine right must obey them, according to Luke 10:16:
He that heareth you heareth Me. 23] But when they teach or ordain
anything against the Gospel, then the congregations have a commandment
of God prohibiting obedience, Matt. 7:15: Beware of false prophets; 24]
Gal. 1:8: Though an angel from heaven preach any other gospel, let him
be accursed; 25] 2 Cor. 13:8: We can do nothing against the truth, but
for the truth. 26] Also: The power which the Lord hath given me to
edification, and not to destruction. 27] So, also, the Canonical Laws
command (II. Q. VII. Cap., Sacerdotes, and Cap. Oves). 28] And
Augustine (Contra Petiliani Epistolam): Neither must we submit to
Catholic bishops if they chance to err, or hold anything contrary to
the Canonical Scriptures of God.
29] If they have any other power or jurisdiction, in hearing and
judging certain cases, as of matrimony or of tithes, etc., they have it
by human right, in which matters princes are bound, even against their
will, when the ordinaries fail, to dispense justice to their subjects
for the maintenance of peace. 30] Moreover, it is disputed whether
bishops or pastors have the right to introduce ceremonies in the
Church, and to make laws concerning meats, holy-days and grades, that
is, orders of ministers, etc. 31] They that give this right to the
bishops refer to this testimony John 16:12-13: I have yet many things
to say unto you, but ye cannot bear them now. Howbeit when He, the
Spirit of Truth, is come, He will guide you into all truth. 32] They
also refer to the example of the Apostles, who commanded to abstain
from blood and from things strangled, Acts 15:29. 33] They refer to the
Sabbath-day as having been changed into the Lord's Day, contrary to the
Decalog, as it seems. Neither is there any example whereof they make
more than concerning the changing of the Sabbath-day. Great, say they,
is the power of the Church, since it has dispensed with one of the Ten
Commandments!
34] But concerning this question it is taught on our part (as has been
shown above) that bishops have no power to decree anything against the
Gospel. The Canonical Laws teach the same thing (Dist. IX). 35] Now, it
is against Scripture to establish or require the observance of any
traditions, to the end that by such observance we may make satisfaction
for sins, or merit grace and righteousness. 36] For the glory of
Christ's merit suffers injury when, by such observances, 37] we
undertake to merit justification. But it is manifest that, by such
belief, traditions have almost infinitely multiplied in the Church, the
doctrine concerning faith and the righteousness of faith being
meanwhile suppressed. For gradually more holy-days were made, fasts
appointed, new ceremonies and services in honor of saints instituted,
because the authors of such things thought that by these works they
were meriting 38] grace. Thus in times past the Penitential Canons
increased, whereof we still see some traces in the satisfactions.
39] Again, the authors of traditions do contrary to the command of God
when they find matters of sin in foods, in days, and like things, and
burden the Church with bondage of the law, as if there ought to be
among Christians, in order to merit justification a service like the
Levitical, the arrangement of which God had committed to the Apostles
and bishops. 40] For thus some of them write; and the Pontiffs in some
measure seem to be misled by the example 41] of the law of Moses. Hence
are such burdens, as that they make it mortal sin, even without offense
to others, to do manual labor on holy-days, a mortal sin to omit the
Canonical Hours, that certain foods defile the conscience that fastings
are works which appease God that sin in a reserved case cannot be
forgiven but by the authority of him who reserved it; whereas the
Canons themselves speak only of the reserving of the ecclesiastical
penalty, and not of the reserving of the guilt.
42] Whence have the bishops the right to lay these traditions upon the
Church for the ensnaring of consciences, when Peter, Acts 15:10,
forbids to put a yoke upon the neck of the disciples, and Paul says, 2
Cor. 13:10, that the power given him was to edification not to
destruction? Why, therefore, do they increase sins by these traditions?
43] But there are clear testimonies which prohibit the making of such
traditions, as though they merited grace or were necessary to 44]
salvation. Paul says, Col. 2:16-23: Let no man judge you in meat, or in
drink, or in respect of an holy-day, or of the new moon, or of the
Sabbath-days. 45] If ye be dead with Christ from the rudiments of the
world, why, as though living in the world, are ye subject to ordinances
(touch not; taste not; handle not, which all are to perish with the
using) after the commandments and doctrines of men! which things have
indeed a show of wisdom. 46] Also in Titus 1:14 he openly forbids
traditions: Not giving heed to Jewish fables and commandments of men
that turn from the truth.
47] And Christ, Matt. 15:14,13, says of those who require traditions:
Let them alone; they be blind leaders of the blind; 48] and He rejects
such services: Every plant which My heavenly Father hath not planted
shall be plucked up.
49] If bishops have the right to burden churches with infinite
traditions, and to ensnare consciences, why does Scripture so often
prohibit to make, and to listen to, traditions? Why does it call them
"doctrines of devils"? 1 Tim. 4:1. Did the Holy Ghost in vain forewarn
of these things?
50] Since, therefore, ordinances instituted as things necessary, or
with an opinion of meriting grace, are contrary to the Gospel, it
follows that it is not lawful for any bishop 51] to institute or exact
such services. For it is necessary that the doctrine of Christian
liberty be preserved in the churches, namely, that the bondage of the
Law is not necessary to justification, as it is written in the Epistle
to the Galatians 5:1: Be not entangled again with the yoke of bondage.
52] It is necessary that the chief article of the Gospel be preserved,
to wit, that we obtain grace freely by faith in Christ, and not for
certain observances or acts of worship devised by men.
53] What, then, are we to think of the Sunday and like rites in the
house of God? To this we answer that it is lawful for bishops or
pastors to make ordinances that things be done orderly in the Church,
not that thereby we should merit grace or make satisfaction for sins,
or that consciences be bound to judge them necessary services, and to
think that it is a sin to break them 54] without offense to others. So
Paul ordains, 1 Cor. 11:5, that women should cover their heads in the
congregation, 1 Cor. 14:30, that interpreters be heard in order in the
church, etc.
55] It is proper that the churches should keep such ordinances for the
sake of love and tranquillity, so far that one do not offend another,
that all things be done in the churches in order, and without
confusion, 1 Cor. 14:40; comp. Phil. 2:14 . 56] but so that consciences
be not burdened to think that they are necessary to salvation, or to
judge that they sin when they break them without offense to others; as
no one will say that a woman sins who goes out in public with her head
uncovered provided only that no offense be given.
57] Of this kind is the observance of the Lord's Day, Easter,
Pentecost, and like holy-days and 58] rites. For those who judge that
by the authority of the Church the observance of the Lord's Day instead
of the Sabbath-day was ordained as a thing necessary, 59] do greatly
err. Scripture has abrogated the Sabbath-day; for it teaches that,
since the Gospel has been revealed, all the ceremonies of Moses can be
omitted. And 60] yet, because it was necessary to appoint a certain
day, that the people might know when they ought to come together, it
appears that the Church designated the Lord's Day for this purpose; and
this day seems to have been chosen all the more for this additional
reason, that men might have an example of Christian liberty, and might
know that the keeping neither of the Sabbath nor of any other day is
necessary.
61] There are monstrous disputations concerning the changing of the
law, the ceremonies of the new law, the changing of the Sabbath-day,
which all have sprung from the false belief that there must needs be in
the Church a service like to the Levitical, and that Christ had given
commission to the Apostles and bishops to devise new ceremonies as
necessary to 62] salvation. These errors crept into the Church when the
righteousness of faith was not taught clearly enough. 63] Some dispute
that the keeping of the Lord's Day is not indeed of divine right, but
in a manner so. They prescribe concerning holy-days, how far it is
lawful to work. What else 64] are such disputations than snares of
consciences? For although they endeavor to modify the traditions, yet
the mitigation can never be perceived as long as the opinion remains
that they are necessary, which must needs remain where the
righteousness of faith and Christian liberty are not known.
65] The Apostles commanded Acts 15:20 to abstain from blood. Who does
now observe it? And yet they that do it not sin not; for not even the
Apostles themselves wanted to burden consciences with such bondage; but
they forbade it for a time, to avoid offense. 66] For in this decree we
must perpetually consider what the aim of the Gospel is.
67] Scarcely any Canons are kept with exactness, and from day to day
many go out of use even among those who are the most zealous advocates
of traditions. 68] Neither can due regard be paid to consciences unless
this mitigation be observed, that we know that the Canons are kept
without holding them to be necessary, and that no harm is done
consciences, even though traditions go out of use.
69] But the bishops might easily retain the lawful obedience of the
people if they would not insist upon the observance of such traditions
as cannot be kept with a good conscience. 70] Now they command
celibacy; they admit none unless they swear that they will not teach
71] the pure doctrine of the Gospel. The churches do not ask that the
bishops should restore concord at the expense of their honor; which,
nevertheless, 72] it would be proper for good pastors to do. They ask
only that they would release unjust burdens which are new and have been
received contrary to the custom of the Church Catholic. 73] It may be
that in the beginning there were plausible reasons for some of these
ordinances; and yet they are not adapted to later times. 74] It is also
evident that some were adopted through erroneous conceptions. Therefore
it would be befitting the clemency of the Pontiffs to mitigate them
now, because such a modification does not shake the unity of the
Church. For many human traditions have been changed in process of time,
75] as the Canons themselves show. But if it be impossible to obtain a
mitigation of such observances as cannot be kept without sin, we are
bound to follow the apostolic rule, Acts 5:29, which commands us to
obey God rather than men.
76] Peter, 1 Pet. 5:3, forbids bishops to be lords, and to rule over
the churches. 77] It is not our design now to wrest the government from
the bishops, but this one thing is asked, namely, that they allow the
Gospel to be purely taught, and that they relax some few observances
which 78] cannot be kept without sin. But if they make no concession,
it is for them to see how they shall give account to God for
furnishing, by their obstinacy, a cause for schism.
? - Confession - Confutation - Defense
Conclusion.
1] These are the chief articles which seem to be in controversy. For
although we might have spoken of more abuses, yet, to avoid undue
length, we have set forth the chief points, from which the rest may be
readily judged. 2] There have been great complaints concerning
indulgences, pilgrimages, and the abuse of excommunications. The
parishes have been vexed in many ways by the dealers in indulgences.
There were endless contentions between the pastors and the monks
concerning the parochial right, confessions, burials, sermons on
extraordinary occasions, and 3] innumerable other things. Issues of
this sort we have passed over so that the chief points in this matter,
having been briefly set forth, might be the more readily understood. 4]
Nor has anything been here said or adduced to the reproach of any one.
5] Only those things have been recounted whereof we thought that it was
necessary to speak, in order that it might be understood that in
doctrine and ceremonies nothing has been received on our part against
Scripture or the Church Catholic. For it is manifest that we have taken
most diligent care that no new and ungodly doctrine should creep into
our churches.
6] The above articles we desire to present in accordance with the edict
of Your Imperial Majesty, in order to exhibit our Confession and let
men see a summary of the doctrine of our teachers. 7] If there is
anything that any one might desire in this Confession, we are ready,
God willing, to present ampler information according to the Scriptures.
8] Your Imperial Majesty's faithful subjects:
9] John, Duke of Saxony, Elector
10] George, Margrave of Brandenburg.
11] Ernest, Duke of Lueneberg.
12] Philip, Landgrave of Hesse.
13] John Frederick, Duke of Saxony.
14] Francis, Duke of Lueneburg.
15] Wolfgang, Prince of Anhalt.
16] Senate and Magistracy of Nuremburg.
17] Senate of Reutlingen.
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