Table
of Contents
Preface to the Emperor Charles V.
Article III: Of the Son of God.
Article VIII: What the Church Is.
Article X: Of the Lord's Supper.
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 XIX: Of the Cause of Sin.
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 XXVI: Of the Distinction of
Meats.
Article XXVII: Of Monastic Vows.
Article XXVIII: Of Ecclesiastical
Power.
.
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
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.
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
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
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
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, 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, 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
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 exaggerate ion, 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 tithesH. etc.E. they have it by human rightL. in which matters princes
are boundP. 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. 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.
faithful subjects:
9] John,
Duke of
10] George,
Margrave of
11] Ernest,
Duke of Lueneberg.
12] Philip,
Landgrave of
13] John
Frederick, Duke of
14] Francis,
Duke of Lueneburg.
15] Wolfgang,
Prince of Anhalt.
16] Senate and Magistracy
of Nuremburg
17] Senate of Reutlingen.