THE AUGSBERG CONFESSION
The Augsburg Confession is, by its catholic nature (meaning "universal" in its application to Lutheran churches), normative to all Lutheran Churches everywhere and in all times. It is also one of the most important documents of the Lutheran reformation. The Augsburg Confession was written in both German and Latin, and was presented by a number of German rulers and free-cities at the Diet of Augsburg on June 25, 1530. The Holy Roman Emperor Charles V had called on the Princes and Free Territories in Germany to explain their religious convictions in an attempt to restore religious and political unity in the Holy Roman Empire, and rally support against the Turkish invasion. It is the fourth document contained in the Lutheran Book of Concord.The first three articles of the Augsberg Confession are the three
Creeds, as located HERE
.
The Augsberg Confession was co-authored by Martin Luther, but
primarily authored by Philip Melanchthon. The other books contained in the
Lutheran Book of Concord define and describe the Augsberg Confession
(such as Luther's Large and Small Catechism, his Smalcald Articles, etc.)
This remains as THE most important document to the
Lutheran church even today!
Chief
Articles of Faith
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Of Ecclesiastical Order they teach that no one should publicly teach in the
Church or administer the Sacraments unless he be regularly called.
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.
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.
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.
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 divers 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.
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.
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.
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.
1] 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. 2] 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. 3] 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. 4] 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. 5] Besides,
the truth cannot be gathered from common rumors or the revilings of
enemies. 6] 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.
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.
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.
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.
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.
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].
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. 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.
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.
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.
8] Your Imperial Majesty's faithful subjects: I will speak of thy
testimonies before kings, and will not be put to shame. -- Psalm 119:46
Article I: Of God
Article II: Of Original Sin
Article III: Of the Son of God
Article IV: Of Justification
Article V: Of the Ministry
Article VI: Of New Obedience
Article VII: Of the Church
Article VIII: What the Church Is
Article IX: Of Baptism
Article X: Of the Lord's Supper
Article XI: Of Confession
Article XII: Of Repentance
Article XIII: Of the Use of the Sacraments
Article XIV: Of Ecclesiastical Order
Article XV: Of Ecclesiastical Usages
Article XVI: Of Civil Affairs
Article XVII: Of Christ's Return to Judgment
Article XVIII: Of Free Will
Article XIX: Of the Cause of Sin
Article XX: Of Good Works
Article XXI: Of the Worship of the Saints
ARTICLES IN WHICH ARE REVIEWED THE ABUSES WHICH HAVE
BEEN CORRECTED
Article XXII: Of Both Kinds in the Sacrament
Article XXIII: Of the Marriage of Priests
Article XXIV: Of the Mass
Article XXV: Of Confession
Article XXVI: Of the Distinction of Meats
Article XXVII: Of Monastic Vows
Article XXVIII: Of Ecclesiastical Power
Conclusion
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.
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