Luther's Augsburg confession of faith 1530

II. Augsburg Confession
THE CONFESSION OF FAITH
which was submitted to
His Imperial Majesty Charles V at the Diet of Augsburg
in the Year 1530
[by certain princes and cities]
Ps. 119, 46: I will speak of Thy testimonies also before kings, and will not be ashamed.
Preface to the Emperor Charles V.
1] Most Invincible Emperor, Caesar Augustus, Most Clement Lord: Inasmuch as Your Imperial Majesty
has summoned a Diet of the Empire here at Augsburg to deliberate concerning measures against the
Turk, that most atrocious, hereditary, and ancient enemy of the Christian name and religion, in what way,
namely, effectually to withstand his furor and assaults by strong and lasting military provision; 2] and
then also concerning dissensions in the matter of our holy religion and Christian Faith, that in this matter
of religion the opinions and judgments of the parties might be heard in each other’s presence; and
considered and weighed 3] among ourselves in mutual charity, leniency, and kindness, in order that, after
the removal and correction of such things as have been treated and understood in a different manner in
the writings on either side, these matters may be settled and brought back to one simple truth and
Christian concord, 4] that for the future one pure and true religion may be embraced and maintained by
us, that as we all are under one Christ and do battle under Him, so we may be able also to live in unity
and concord in the one Christian Church.
And inasmuch as we, the undersigned Elector and 5] Princes, with others joined with us, have been
called to the aforesaid Diet the same as the other Electors, Princes, and Estates, in obedient compliance
with the Imperial mandate, we have promptly come to Augsburg, and—what we do not mean to say as
boasting—we were among the first to be here.
6] Accordingly, since even here at Augsburg at the very beginning of the Diet, Your Imperial Majesty
caused to be proposed to the Electors, Princes, and other Estates of the Empire, amongst other things,
that the several Estates of the Empire, on the strength of the Imperial edict, should set forth and submit
their opinions and judgments in the German and the Latin 7] language, and since on the ensuing
Wednesday, answer was given to Your Imperial Majesty, after due deliberation, that we would submit
the Articles of our Confession for our side on next Wednesday, therefore, in obedience to Your Imperial
Majesty’s 8] wishes, we offer, in this matter of religion, the Confession of our preachers and of
ourselves, showing what manner of doctrine from the Holy Scriptures and the pure Word of God has
been up to this time set forth in our lands, dukedoms, dominions, and cities, and taught in our churches.
9] And if the other Electors, Princes, and Estates of the Empire will, according to the said Imperial
proposition, present similar writings, to wit, in Latin and German, giving their opinions in this 10] matter
of religion, we, with the Princes and friends aforesaid, here before Your Imperial Majesty, our most
clement Lord are prepared to confer amicably concerning all possible ways and means, in order that we
may come together, as far as this may be honorably done, and, the matter between us on both sides being
peacefully discussed without offensive strife, the dissension, by God’s help, may be done away and
brought back to one true accordant 11] religion; for as we all are under one Christ and do battle under
Him, we ought to confess the one Christ, after the tenor of Your Imperial Majesty’s edict, and everything
ought to be conducted according to the truth of God; and this it is what, with most fervent prayers, we
entreat of God.
12] However, as regards the rest of the Electors, Princes, and Estates, who constitute the other part, if no
progress should be made, nor some result be attained by this treatment of the cause of religion after the
manner in which Your Imperial Majesty has wisely held that it should be dealt with and treated namely,
by such mutual presentation of writings and calm conferring together among ourselves, 13] we at least
leave with you a clear testimony, that we here in no wise are holding back from anything that could bring
about Christian concord,—such as could be effected with God and a good conscience,—as 14] also Your
Imperial Majesty and, next, the other Electors and Estates of the Empire, and all who are moved by
sincere love and zeal for religion, and who will give an impartial hearing to this matter, will graciously
deign to take notice and to understand this from this Confession of ours and of our associates.
15] Your Imperial Majesty also, not only once but often, graciously signified to the Electors Princes, and
Estates of the Empire, and at the Diet of Spires held A.D. 1526, according to the form of Your Imperial
instruction and commission given and prescribed, caused it to be stated and publicly proclaimed that 16]
Your Majesty, in dealing with this matter of religion, for certain reasons which were alleged in Your
Majesty’s name, was not willing to decide and could not determine anything, but that Your Majesty
would diligently use Your Majesty’s office with the Roman Pontiff for the convening of a General
Council. 17] The same matter was thus publicly set forth at greater length a year ago at the last Diet
which met at Spires. 18] There Your Imperial Majesty, through His Highness Ferdinand, King of
Bohemia and Hungary, our friend and clement Lord, as well as through the Orator and Imperial
Commissioners caused this, among other things, to be submitted: that Your Imperial Majesty had taken
notice of; and pondered, the resolution of Your Majesty’s Representative in the Empire, and of the
President and Imperial Counselors, and the Legates from other Estates convened at Ratisbon, 19]
concerning the calling of a Council, and that your Imperial Majesty also judged it to be expedient to
convene a Council; and that Your Imperial Majesty did not doubt the Roman Pontiff could be induced to
20] hold a General Council, because the matters to be adjusted between Your Imperial Majesty and the
Roman Pontiff were nearing agreement and Christian reconciliation; therefore Your Imperial Majesty
himself signified that he would endeavor to secure the said Chief Pontiff’s consent for convening,
together with your Imperial Majesty such General Council, to be published as soon as possible by letters
that were to be sent out.
21] If the outcome, therefore, should be such that the differences between us and the other parties in the
matter of religion should not be amicably and in charity settled, then here, before Your Imperial Majesty
we make the offer in all obedience, in addition to what we have already done, that we will all appear and
defend our cause in such a general, free Christian Council, for the convening of which there has always
been accordant action and agreement of votes in all the Imperial Diets held during Your Majesty’s reign,
on the part of the Electors, Princes, and other Estates of the Empire. 22] To the assembly of this General
Council, and at the same time to Your Imperial Majesty, we have, even before this, in due manner and
form of law, addressed ourselves and made appeal in this matter, by far the greatest and gravest. To this
23] appeal, both to Your Imperial Majesty and to a Council, we still adhere; neither do we intend nor
would it be possible for us, to relinquish it by this or any other document, unless the matter between us
and the other side, according to the tenor of the latest Imperial citation should be amicably and charitably
settled, allayed, and brought to Christian concord; 24] and regarding this we even here solemnly and
publicly testify.
———————————
Chief Articles of Faith
Article I: Of God.
1] Our Churches, with common consent, do teach that the decree of the Council of Nicaea concerning the
Unity of the Divine Essence and concerning the Three Persons, is true and to be believed without any
doubting; 2] that is to say, there is one Divine Essence which is called and which is God: eternal, without
body, without parts, of infinite power, wisdom, and goodness, the Maker and Preserver of all things,
visible and invisible; and 3] yet there are three Persons, of the same essence and power, who also are
coeternal, the Father the Son, and the Holy Ghost. And the term “person” 4] they use as the Fathers have
used it, to signify, not a part or quality in another, but that which subsists of itself.
5] They condemn all heresies which have sprung up against this article, as the Manichaeans, who
assumed two principles, one Good and the other Evil: also the Valentinians, Arians, Eunomians,
Mohammedans, and all such. 6] They condemn also the Samosatenes, old and new, who, contending that
there is but one Person, sophistically and impiously argue that the Word and the Holy Ghost are not
distinct Persons, but that “Word” signifies a spoken word, and “Spirit” signifies motion created in things.
Article II: Of Original Sin.
1] Also they teach that since the fall of Adam all men begotten in the natural way are born with sin, that
is, without the fear of God, without trust in God, and with 2] concupiscence; and that this disease, or vice
of origin, is truly sin, even now condemning and bringing eternal death upon those not born again
through Baptism and the Holy Ghost.
3] They condemn the Pelagians and others who deny that original depravity is sin, and who, to obscure
the glory of Christ’s merit and benefits, argue that man can be justified before God by his own strength
and reason.
Article III: Of the Son of God.
1] Also they teach that the Word, that is, the Son of God, did assume the human nature in 2] the womb of
the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably enjoined in
one Person, one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was
crucified, dead, and 3] buried, that He might reconcile the Father unto us, and be a sacrifice, not only for
original guilt, but also for all actual sins of men.
4] He also descended into hell, and truly rose again the third day; afterward He ascended into heaven that
He might sit on the right hand of the Father, and forever reign and have dominion over all creatures, and
sanctify 5] them that believe in Him, by sending the Holy Ghost into their hearts, to rule, comfort, and
quicken them, and to defend them against the devil and the power of sin.
6] The same Christ shall openly come again to judge the quick and the dead, etc., according to the
Apostles’ Creed.
Article IV: Of Justification.
1] Also they teach that men cannot be justified before God by their own strength, merits, or works, but
are freely justified for 2] Christ’s sake, through faith, when they believe that they are received into favor,
and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins. 3]
This faith God imputes for righteousness in His sight. Rom. 3 and 4.
Article V: Of the Ministry.
1] That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments
was instituted. For through the Word and Sacraments, as through instruments, 2] the Holy Ghost is given,
who works faith; where and when it pleases God, in them that hear 3] the Gospel, to wit, that God, not
for our own merits, but for Christ’s sake, justifies those who believe that they are received into grace for
Christ’s sake.
4] They condemn the Anabaptists and others who think that the Holy Ghost comes to men without the
external Word, through their own preparations and works.
Article VI: Of New Obedience.
1] Also they teach that this faith is bound to bring forth good fruits, and that it is necessary to do good
works commanded by God, because of God’s will, but that we should not rely on those works to merit
justification 2] before God. For remission of sins and justification is apprehended by faith, as also the
voice of Christ attests: When ye shall have done all these things, say: We are unprofitable servants. Luke
17, 10. The same is also taught by 3] the Fathers. For Ambrose says: It is ordained of God that he who
believes in Christ is saved, freely receiving remission of sins, without works, by faith alone.
Article VII: Of the Church.
1] Also they teach that one holy Church is to continue forever. The Church is the congregation of saints,
in which the Gospel is rightly taught and the Sacraments are rightly administered.
2] And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and 3]
the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or
ceremonies, instituted by men, should be everywhere alike. 4] As Paul says: One faith, one Baptism, one
God and Father of all, etc. Eph. 4, 5. 6.
Article VIII: What the Church Is.
1] Although the Church properly is the congregation of saints and true believers, nevertheless, since in
this life many hypocrites and evil persons are mingled therewith, it is lawful to use Sacraments
administered by evil men, according to the saying of Christ: The Scribes and 2] the Pharisees sit in
Moses’ seat, etc. Matt. 23, 2. Both the Sacraments and Word are effectual by reason of the institution and
commandment of Christ, notwithstanding they be administered by evil men.
3] They condemn the Donatists, and such like, who denied it to be lawful to use the ministry of evil men
in the Church, and who thought the ministry of evil men to be unprofitable and of none effect.
Article IX: Of Baptism.
1] Of Baptism they teach that it is necessary 2] to salvation, and that through Baptism is offered the grace
of God, and that children are to be baptized who, being offered to God through Baptism are received into
God’s grace.
3] They condemn the Anabaptists, who reject the baptism of children, and say that children are saved
without Baptism.
Article X: Of the Lord’s Supper.
1] Of the Supper of the Lord they teach that the Body and Blood of Christ are truly present, and are
distributed 2] to those who eat the Supper of the Lord; and they reject those that teach otherwise.
Article XI: Of Confession.
1] Of Confession they teach that Private Absolution ought to be retained in the churches, although in
confession 2] an enumeration of all sins is not necessary. For it is impossible according to the Psalm:
Who can understand his errors? Ps. 19, 12.
Article XII: Of Repentance.
1] Of Repentance they teach that for those who have fallen after Baptism there is remission of sins
whenever they are converted 2] and that the Church ought to impart absolution to those thus returning to
repentance. Now, repentance consists properly of these 3] two parts: One is contrition, that is, 4] terrors
smiting the conscience through the knowledge of sin; the other is faith, which is born of 5] the Gospel, or
of absolution, and believes that for Christ’s sake, sins are forgiven, comforts 6] the conscience, and
delivers it from terrors. Then good works are bound to follow, which are the fruits of repentance.
7] They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost. Also
those who contend that some may attain to such 8] perfection in this life that they cannot sin.
9] The Novatians also are condemned, who would not absolve such as had fallen after Baptism, though
they returned to repentance.
10] They also are rejected who do not teach that remission of sins comes through faith but command us
to merit grace through satisfactions of our own.
Article XIII: Of the Use of the Sacraments.
1] Of the Use of the Sacraments they teach that the Sacraments were ordained, not only to be marks of
profession among men, but rather to be signs and testimonies of the will of God 2] toward us, instituted
to awaken and confirm faith in those who use them. Wherefore we must so use the Sacraments that faith
be added to believe the promises which are offered and set forth through the Sacraments.
3] They therefore condemn those who teach that the Sacraments justify by the outward act, and who do
not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required.
Article XIV: Of Ecclesiastical Order.
Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the
Sacraments unless he be regularly called.
Article XV: Of Ecclesiastical Usages.
1] Of Usages in the Church they teach that those ought to be observed which may be observed without
sin, and which are profitable unto tranquillity and good order in the Church, as particular holy days,
festivals, and the like.
2] Nevertheless, concerning such things men are admonished that consciences are not to be burdened, as
though such observance was necessary to salvation.
3] They are admonished also that human traditions instituted to propitiate God, to merit grace, and to
make satisfaction for sins, are opposed to the Gospel and the doctrine of faith. Wherefore vows and
traditions concerning meats and 4] days, etc., instituted to merit grace and to make satisfaction for sins,
are useless and contrary to the Gospel.
Article XVI: Of Civil Affairs.
1] Of Civil Affairs they teach that lawful civil ordinances are good works of God, and that 2] it is right for
Christians to bear civil office, to sit as judges, to judge matters by the Imperial and other existing laws, to
award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold
property, to make oath when required by the magistrates, to marry a wife, to be given in marriage.
3] They condemn the Anabaptists who forbid these civil offices to Christians.
4] They condemn also those who do not place evangelical perfection in the fear of God and in faith, but
in forsaking civil offices, for 5] the Gospel teaches an eternal righteousness of the heart. Meanwhile, it
does not destroy the State or the family, but very much requires that they be preserved as ordinances of
God, and that charity be practiced in such 6] ordinances. Therefore, Christians are necessarily bound to
obey their own magistrates 7] and laws save only when commanded to sin; for then they ought to obey
God rather than men. Acts 5, 29.
Article XVII: Of Christ’s Return to Judgment.
1] Also they teach that at the Consummation of the World Christ will appear for judgment, and 2] will
raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, 3] but ungodly
men and the devils He will condemn to be tormented without end.
4] They condemn the Anabaptists, who think that there will be an end to the punishments of condemned
men and devils.
5] They condemn also others who are now spreading certain Jewish opinions, that before the resurrection
of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere
suppressed.
Article XVIII: Of Free Will.
1] Of Free Will they teach that man’s will has some liberty to choose civil righteousness, and to work 2]
things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God,
that is, spiritual righteousness; since the natural man 3] receiveth not the things of the Spirit of God, 1
Cor. 2, 14; but this righteousness is wrought in the heart when the Holy Ghost is received 4] through the
Word. These things are said in as many words by Augustine in his Hypognosticon, Book III: We grant
that all men have a free will, free, inasmuch as it has the judgment of reason; not that it is thereby
capable, without God, either to begin, or, at least, to complete aught in things pertaining to God, but
only in works of this life, whether good 5] or evil. “Good” I call those works which spring from the good
in nature, such as, willing to labor in the field, to eat and drink, to have a friend, to clothe oneself, to
build a house, to marry a wife, to raise cattle, to learn 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.
Article XIX: Of the Cause of Sin.
Of the Cause of Sin they teach that, although God does create and preserve nature, yet the cause of sin is
the will of the wicked, that is, of the devil and ungodly men; which will, unaided of God, turns itself
from God, as Christ says John 8, 44: When he speaketh a lie, he speaketh of his own.
Article XX: Of Good Works.
1] Our teachers are falsely accused of forbidding Good Works. 2] For their published writings on the Ten
Commandments, and others of like import, bear witness that they have taught to good purpose
concerning all estates and duties of life, as to what estates of life and what works in every calling be
pleasing to God. 3] Concerning these things preachers heretofore taught but little, and urged only
childish and needless works, as particular holy-days, particular fasts, brotherhoods, pilgrimages, services
in honor of saints, the use of rosaries, monasticism, and such like. 4] Since our adversaries have been
admonished of these things, they are now unlearning them, and do not preach these unprofitable works as
heretofore. 5] Besides, they begin to mention faith, of which there was heretofore marvelous silence. 6]
They teach that we are justified not by works only, but they conjoin faith and works, and say that we are
justified by faith and works. 7] This doctrine is more tolerable than the former one, and can afford more
consolation than their old doctrine.
8] Forasmuch, therefore, as the doctrine concerning faith, which ought to be the chief one in the Church,
has lain so long unknown, as all must needs grant that there was the deepest silence in their sermons
concerning the righteousness of faith, while only the doctrine of works was treated in the churches, our
teachers have instructed the churches concerning faith as follows:—
9] First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but
that we obtain this only by faith when we believe that we are received into favor for Christ’s sake, who
alone has been set forth the Mediator and Propitiation, 1 Tim. 2, 5, in order that the Father may be
reconciled through Him. 10] Whoever, therefore, trusts that by works he merits grace, despises the merit
and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said
of Himself: I am the Way, the Truth, and the Life. John 14, 6.
11] This doctrine concerning faith is everywhere treated by Paul, Eph. 2, 8: By grace are ye saved
through faith; and that not of your selves; it is the gift of God, not of works, etc.
12] And lest any one should craftily say that a new interpretation of Paul has been devised by us, this
entire matter is supported by the testimonies of the Fathers. For 13] Augustine, in many volumes,
defends grace and the righteousness of faith, over against the merits of works. 14] And Ambrose, in his
De Vocatione Gentium, and elsewhere, teaches to like effect. For in his De Vocatione Gentium he says as
follows: Redemption by the blood of Christ would become of little value, neither would the preeminence
of man’s works be superseded by the mercy of God, if justification, which is wrought through grace, were
due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer.
15] But, although this doctrine is despised by the inexperienced, nevertheless God-fearing and anxious
consciences find by experience that it brings the greatest consolation, because consciences cannot be set
at rest through any works, but only by faith, when they take the sure ground that for Christ’s sake they
have a reconciled God. As Paul teaches Rom. 5, 1: 16] Being justified by faith, we have peace with God.
17] This whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be
understood apart from that conflict. Therefore 18] inexperienced and profane men judge ill concerning
this matter, who dream that Christian righteousness is nothing but civil and philosophical righteousness.
19] Heretofore consciences were plagued with the doctrine of works, they did not hear the consolation
from the Gospel. 20] Some persons were driven by conscience into the desert, into monasteries hoping
there to merit grace by a monastic life. 21] Some also devised other works whereby to merit grace and
make satisfaction for sins. 22] Hence there was very great need to treat of, and renew, this doctrine of
faith in Christ, to the end that anxious consciences should not be without consolation but that they might
know that grace and forgiveness of sins and justification are apprehended by faith in Christ.
23] Men are also admonished that here the term “faith” does not signify merely the knowledge of the
history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the
history, but also the effect of the history—namely, this article: the forgiveness of sins, to wit, that we
have grace, righteousness, and forgiveness of sins through Christ.
24] Now he that knows that he has a Father gracious to him through Christ, truly knows God; he knows
also that God cares for him, and calls upon God; in a word, he is not 25] without God, as the heathen. For
devils and the ungodly are not able to believe this article: the forgiveness of sins. Hence, they hate God
as an enemy, call not upon Him, 26] and expect no good from Him. Augustine also admonishes his
readers concerning the word “faith,” and teaches that the term “faith” is accepted in the Scriptures not for
knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified
mind.
27] Furthermore, it is taught on our part that it is necessary to do good works, not that we should trust to
merit grace by them, but because it is the will of God. 28] It is only by faith that forgiveness of sins is
apprehended, and that, for nothing. 29] And because through faith the Holy Ghost is received, hearts are
renewed and endowed with new affections, so as to be able to bring forth good works. 30] For Ambrose
says: Faith is the mother of a good will and right doing. 31] For man’s powers without the Holy Ghost
are full of ungodly affections, and are too weak to do works which are good in God’s sight. 32] Besides,
they are in the power of the devil who impels men to divers sins, 33] to ungodly opinions, to open
crimes. This we may see in the philosophers, who, although they endeavored to live an honest life could
not succeed, 34] but were defiled with many open crimes. Such is the feebleness of man when he is
without faith and without the Holy Ghost, and governs himself only by human strength.
35] Hence it may be readily seen that this doctrine is not to be charged with prohibiting good works, but
rather the more to be commended, because it shows how we are enabled to do good works. 36] For
without faith human nature can in no wise do the works of the First or of the Second Commandment. 37]
Without faith it does not call upon God, nor expect anything from God, nor bear the cross, but seeks, and
trusts in, man’s help. 38] And thus, when there is no faith and trust in God all manner of lusts and human
devices rule in the heart. 39] Wherefore Christ said, John 15, 5: Without Me ye can do nothing; 40] and
the Church sings:
Lacking Thy divine favor,
There is nothing found in man,
Naught in him is harmless.
Article XXI: Of the Worship of the Saints.
1] Of the Worship of Saints they teach that the memory of saints may be set before us, that we may
follow their faith and good works, according to our calling, as the Emperor may follow the example of
David in making war to drive away the Turk from his country. 2] For both are kings. But the Scripture
teaches not the invocation of saints or to ask help of saints, since it sets before us the one Christ as the
Mediator, Propitiation, High Priest, and Intercessor. 3] He is to be prayed to, and has promised that He
will hear our prayer; and this worship He approves above all, to wit, that in all afflictions He be called
upon, 1 John 2, 1: 4] If any man sin, we have an Advocate with the Father, etc.
5] This is about the Sum of our Doctrine, in which, as can be seen, there is nothing that varies from the
Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers. This
being the case, they judge harshly who insist that our teachers be regarded as heretics. 6] There is,
however, disagreement on certain Abuses, which have crept into the Church without rightful authority.
And even in these, if there were some difference, there should be proper lenity on the part of bishops to
bear with us by reason of the Confession which we have now reviewed; because even the Canons are not
so severe as to demand the same rites everywhere, neither, at any time, have the rites of all churches been
the same; 7] although, among us, in large part, the ancient rites are diligently observed. 8] For it is a false
and malicious charge that all the ceremonies, all the things instituted of old, are abolished in our
churches. 9] But it has been a common complaint that some abuses were connected with the ordinary
rites. These, inasmuch as they could not be approved with a good conscience, have been to some extent
ARTICLES IN WHICH ARE REVIEWED THE ABUSES WHICH HAVE
BEEN 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.
Article XXII: Of Both Kinds in the Sacrament.
1] To the laity are given Both Kinds in the Sacrament of the Lord’s Supper, because this usage has the
commandment of the Lord in Matt. 26, 27: Drink ye all of it, 2] where Christ has manifestly commanded
concerning the cup that all should drink.
3] And lest any man should craftily say that this refers only to priests, Paul in 1 Cor. 11, 27 recites an
example from which it appears that the whole
congregation did use both kinds. 4] And this usage has long remained in the Church, nor is it known
when, or by whose authority, it was changed; although Cardinal Cusanus mentions the time 5] when it
was approved. Cyprian in some places testifies that the blood was given to the people. 6] The same is
testified by Jerome, who says: The priests administer the Eucharist, and distribute the blood of Christ to
the people. Indeed, Pope Gelasius 7] commands that the Sacrament be not divided (dist. II., De
Consecratione, cap. Comperimus). 8] Only custom, not so ancient, has it otherwise. But it is evident 9]
that any custom introduced against the commandments of God is not to be allowed, as the Canons
witness (dist. III., cap. Veritate, and the following chapters). 10] But this custom has been received, not
only against the Scripture, but also against the old Canons 11] and the example of the Church. Therefore,
if any preferred to use both kinds of the Sacrament, they ought not to have been compelled with offense
to their consciences to do otherwise. And because the division 12] of the Sacrament does not agree with
the ordinance of Christ, we are accustomed to omit the procession, which hitherto has been in use.
Article XXIII: Of the Marriage of Priests.
1] There has been common complaint concerning the examples of priests who were not chaste. 2] For
that reason also Pope Pius is reported to have said that there were certain causes why marriage was taken
away from priests, but that there were far weightier ones why it ought to be given back; for so Platina
writes. 3] Since, therefore, our priests were desirous to avoid these open scandals, they married wives,
and taught that it was lawful for them to contract matrimony. First, because 4] Paul says, 1 Cor. 7, 2. 9:
To avoid fornication, let every man have his own wife. Also: It is better to marry than to burn. Secondly
5] Christ says, Matt. 19, 11: All men cannot receive this saying, where He teaches that not all men are fit
to lead a single life; for God created man for procreation, Gen. 1, 28. 6] Nor is it in man’s power, without
a singular gift and work of God, to alter this creation. [For it is manifest, and many have confessed that
no good, honest, chaste life, no Christian, sincere, upright conduct has resulted (from the attempt), but a
horrible, fearful unrest and torment of conscience has been felt by many until the end.] Therefore, 7]
those who are not fit to lead a single life ought to 8] contract matrimony. For no man’s law, no vow, can
annul the commandment and ordinance of God. For these reasons 9] the priests teach that it is lawful for
them to marry wives.
10] It is also evident that in the ancient Church priests were married men. 11] For Paul says, 1 Tim. 3, 2,
that a bishop should be chosen who is the husband of one wife. 12] And in Germany, four hundred years
ago for the first time, the priests were violently compelled to lead a single life, who indeed offered such
resistance that the Archbishop of Mayence, when about to publish the Pope’s decree concerning this
matter, was almost killed in the tumult raised by the enraged priests. 13] And so harsh was the dealing in
the matter that not only were marriages forbidden for the future, but also existing marriages were torn
asunder, contrary to all laws, divine and human, contrary even to the Canons themselves, made not only
by the Popes, but by most celebrated Synods. [Moreover, many God-fearing and intelligent people in
high station are known frequently to have expressed misgivings that such enforced celibacy and
depriving men of marriage (which God Himself has instituted and left free to men) has never produced
any good results, but has brought on many great and evil vices and much iniquity.]
14] Seeing also that, as the world is aging, man’s nature is gradually growing weaker, it is well to guard
that no more vices steal into Germany.
15] Furthermore, God ordained marriage to be a help against human infirmity. 16] The Canons
themselves say that the old rigor ought now and then, in the latter times, to be relaxed because of the
weakness of men; which it is to be wished were done also in this matter. 17] And it is to be expected that
the churches shall at some time lack pastors if marriage is any longer forbidden.
18] But while the commandment of God is in force, while the custom of the Church is well known, while
impure celibacy causes many scandals, adulteries, and other crimes deserving the punishments of just
magistrates, yet it is a marvelous thing that in nothing is more cruelty exercised than against 19] the
marriage of priests. God has given commandment to honor marriage. By the laws of all 20] well-ordered
commonwealths, even among the heathen, marriage is most highly honored. 21] But now men, and that,
priests, are cruelly put to death, contrary to the intent of the Canons, for no other cause than 22]
marriage. Paul, in 1 Tim. 4, 3, calls that a doctrine of devils which forbids marriage. 23] This may now
be readily understood when the law against marriage is maintained by such penalties.
24] But as no law of man can annul the commandment of God, so neither can it be done by any vow. 25]
Accordingly, Cyprian also advises that women who do not keep the chastity they have promised should
marry. His words are these (Book I, Epistle XI): But if they be unwilling or unable to persevere, it is
better for them to marry than to fall into the fire by their lusts; they should certainly give no offense to
their brethren and sisters.
26] And even the Canons show some leniency toward those who have taken vows before the proper age,
as heretofore has generally been the case.
Article XXIV: Of the Mass.
1] Falsely are our churches accused of abolishing the Mass; for the Mass is retained among 2] us, and
celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved, save that the
parts sung in Latin are interspersed here and there with German hymns, which have been added 3] to
teach the people. For ceremonies are needed to this end alone that the unlearned 4] be taught [what they
need to know of Christ]. And not only has Paul commanded to use in the church a language understood
by the people 1 Cor. 14, 2. 9, but it has also been so ordained by man’s law. 5] The people are
accustomed to partake of the Sacrament together, if any be fit for it, and this also increases the reverence
and devotion of public 6] worship. For none are admitted 7] except they be first examined. The people
are also advised concerning the dignity and use of the Sacrament, how great consolation it brings anxious
consciences, that they may learn to believe God, and to expect and ask of Him all that is good. 8] [In this
connection they are also instructed regarding other and false teachings on the Sacrament.] This worship
pleases God; such use of the Sacrament nourishes true devotion 9] toward God. It does not, therefore,
appear that the Mass is more devoutly celebrated among our adversaries than among us.
10] But it is evident that for a long time this also has been the public and most grievous complaint of all
good men that Masses have been basely profaned and applied to purposes of lucre. 11] For it is not
unknown how far this abuse obtains in all the churches by what manner of men Masses are said only for
fees or stipends, and how many celebrate them contrary to the Canons. 12] But Paul severely threatens
those who deal unworthily with the Eucharist when he says, 1 Cor. 11, 27: Whosoever shall eat this
bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 13]
When, therefore our priests were admonished concerning this sin, Private Masses were discontinued
among us, as scarcely any Private Masses were celebrated except for lucre’s sake.
14] Neither were the bishops ignorant of these abuses, and if they had corrected them in time, there
would now be less dissension. Heretofore, 15] by their own connivance, they suffered many corruptions
to creep into the Church. Now, when it is too late, they begin to complain 16] of the troubles of the
Church, while this disturbance has been occasioned simply by those abuses which were so manifest that
they could be borne no longer. There have been great 17] dissensions concerning the Mass, concerning
the Sacrament. 18] Perhaps the world is being punished for such long-continued profanations of the Mass
as have been tolerated in the churches for so many centuries by the very men who 19] were both able and
in duty bound to correct them. For in the Ten Commandments it is written, Ex. 20, 7: The Lord will not
hold him guiltless that taketh His name in vain. But since 20] the world began, nothing that God ever
ordained seems to have been so abused for filthy lucre as the Mass.
21] There was also added the opinion which infinitely increased Private Masses, namely that Christ, by
His passion, had made satisfaction for original sin, and instituted the Mass wherein an offering should be
made for daily sins, 22] venial and mortal. From this has arisen the common opinion that the Mass 23]
takes away the sins of the living and the dead by the outward act. Then they began to dispute whether
one Mass said for many were worth as much as special Masses for individuals, and this brought forth that
infinite multitude of Masses. [With this work men wished to obtain from God all that they needed, and in
the mean time faith in Christ and the true worship were forgotten.]
24] Concerning these opinions our teachers have given warning that they depart from the Holy Scriptures
and diminish the glory of the passion of Christ. For Christ’s passion 25] was an oblation and satisfaction,
not for original guilt only, but also for all other sins, as it is written to the Hebrews, 10, 10: 26] We are
sanctified through the offering of Jesus Christ once for all. Also, 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.
Article XXV: Of Confession.
1] Confession in the churches is not abolished among us; for it is not usual to give the body of the Lord,
except to them that have been previously examined and absolved. And 2] the people are most carefully
taught concerning faith in the absolution, about which formerly there 3] was profound silence. Our
people are taught that they should highly prize the absolution, as being the voice of God, 4] and
pronounced by God’s command. The power of the Keys is set forth in its beauty and they are reminded
what great consolation it brings to anxious consciences, also, that God requires faith to believe such
absolution as a voice sounding from heaven, and that such faith in Christ truly obtains and receives the
forgiveness of sins. Aforetime satisfactions were immoderately extolled; 5] of faith and the merit of
Christ and the righteousness of faith no mention was made; wherefore, on this point, our churches are by
no means to be blamed. For this even our adversaries must needs concede 6] to us that the doctrine
concerning repentance has been most diligently treated and laid open by our teachers.
7] But of Confession they teach that an enumeration of sins is not necessary, and that consciences be not
burdened with anxiety to enumerate all sins, for it is impossible to recount all sins, as the Psalm 19, 13
testifies: Who can understand his errors? Also Jeremiah, 17, 9: 8] The heart is deceitful; who can know
it? But if no sins were forgiven, except those that are recounted, 9] consciences could never find peace;
for very many sins they neither see 10] nor can remember. The ancient writers also testify that an
enumeration is not necessary. For in the Decrees, Chrysostom is quoted, 11] who says thus: I say not to
you that you should disclose yourself in public, nor that you accuse yourself before others, but I would
have you obey the prophet who says: “Disclose thy way before God.” Therefore confess your sins before
God, the true Judge, with prayer. Tell your errors, not with the tongue, but with the memory of your
conscience, etc. 12] And the Gloss (Of Repentance, Distinct. V, Cap. Consideret) admits that Confession
is of human right only [not commanded by Scripture, but ordained by the Church]. 13] Nevertheless, on
account of the great benefit of absolution, and because it is otherwise useful to the conscience,
Confession is retained among us.
Article XXVI: Of the Distinction of Meats.
1] It has been the general persuasion, not of the people alone, but also of those teaching in the churches,
that making Distinctions of Meats, and like traditions of men, are works profitable to merit grace, and
able to make satisfactions for sins. And that 2] the world so thought, appears from this, that new
ceremonies, new orders, new holy-days, and new fastings were daily instituted, and the teachers in the
churches did exact these works as a service necessary to merit grace, and did greatly terrify men’s
consciences, if they should omit any of these things. 3] From this persuasion concerning traditions much
detriment has resulted in the Church.
4] First, the doctrine of grace and of the righteousness of faith has been obscured by it, which is the chief
part of the Gospel, and ought to stand out as the most prominent in the Church, in order that the merit of
Christ may be well known, and faith, which believes that sins are forgiven for Christ’s sake be exalted far
above works. Wherefore Paul also lays 5] the greatest stress on this article, putting aside the Law and
human traditions, in order to show that Christian righteousness is something else than such works, to wit,
the faith which believes that sins 6] are freely forgiven for Christ’s sake. But this doctrine of Paul has
been almost wholly smothered by traditions, which have produced an opinion that, by making
distinctions in meats and like services, 7] we must merit grace and righteousness. In treating of
repentance, there was no mention made of faith; only those works of satisfaction were set forth; in these
the entire repentance seemed to consist.
8] Secondly, these traditions have obscured the commandments of God, because traditions were placed
far above the commandments of God. Christianity was thought to consist wholly in the observance of
certain holy-days, rites, fasts, and vestures. These 9] observances had won for themselves the exalted title
of being the spiritual life and the perfect life. Meanwhile the commandments of God, according to 10]
each one’s calling, were without honor namely, that the father brought up his offspring, that the mother
bore children, that the prince governed the commonwealth,—these were accounted works that were
worldly and imperfect, and far below those glittering observances. And this error greatly tormented 11]
devout consciences, which grieved that they were held in an imperfect state of life, as in marriage, in the
office of magistrate; or in other civil ministrations; on the other hand, they admired the monks and such
like, and falsely imagined that the observances of such men were more acceptable to God.
12] Thirdly, traditions brought great danger to consciences; for it was impossible to keep all traditions,
and yet men judged these observances to be necessary acts of worship. Gerson writes that many fell 13]
into despair, and that some even took their own lives, because they felt that they were not able to satisfy
the traditions, and they had all the while not heard any consolation of the righteousness of faith and 14]
grace. We see that the summists and theologians gather the traditions, and seek mitigations whereby to
ease consciences, and yet they do not sufficiently unfetter, but sometimes entangle, consciences even
more. 15] And with the gathering of these traditions, the schools and sermons have been so much
occupied that they have had no leisure to touch upon Scripture, and to seek the more profitable doctrine
of faith, of the cross, of hope, of the dignity of civil affairs of consolation of sorely tried consciences. 16]
Hence Gerson and some other theologians have grievously complained that by these strivings concerning
traditions they were prevented from giving attention to a better kind of doctrine. Augustine also forbids
that men’s consciences should be burdened 17] with such observances, and prudently advises Januarius
that he must know that they are to be observed as things indifferent; for such are his words.
18] Wherefore our teachers must not be looked upon as having taken up this matter rashly or from hatred
of the bishops, 19] as some falsely suspect. There was great need to warn the churches of these errors,
which had arisen from misunderstanding the traditions. 20] For the Gospel compels us to insist in the
churches upon the doctrine of grace, and of the righteousness of faith; which, however, cannot be
understood, if men think that they merit grace by observances of their own choice.
21] Thus, therefore, they have taught that by the observance of human traditions we cannot merit grace
or be justified, and hence we must not think such observances necessary acts of worship. 22] They add
hereunto testimonies of Scripture. Christ, Matt. 15, 3, defends the Apostles who had not observed the
usual tradition, which, however, evidently pertains to a matter not unlawful, but indifferent, and to have a
certain affinity with the purifications of the Law, and says, 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].
Article XXVII: Of Monastic Vows.
1] What is taught on our part concerning Monastic Vows, will be better understood if it be remembered
what has been the state of the monasteries, and how many things were daily done in those very
monasteries, contrary to the Canons. 2] In Augustine’s time they were free associations. Afterward, when
discipline was corrupted, vows were everywhere added for the purpose of restoring discipline, as in a
carefully planned prison.
3] Gradually, many other observances were added besides vows. 4] And these fetters were laid upon
many before the lawful age, contrary to the Canons.
5] Many also entered into this kind of life through ignorance, being unable to judge their own strength,
though they were of sufficient age. 6] Being thus ensnared, they were compelled to remain, even though
some could have been freed by the kind provision of the Canons. 7] And this was more the case in
convents of women than of monks, although more consideration should have been shown the weaker sex.
8] This rigor displeased many good men before this time, who saw that young men and maidens were
thrown into convents for a living. They saw what unfortunate results came of this procedure, and what
scandals were created, what snares were cast upon consciences! They were grieved 9] that the authority
of the Canons in so momentous a matter was utterly set aside and despised. To 10] these evils was added
such a persuasion concerning vows as, it is well known, in former times displeased even those monks
who were more considerate. 11] They taught that vows were equal to Baptism; they taught that by this
kind of life they merited forgiveness of sins and justification before God. 12] Yea, they added that the
monastic life not only merited righteousness before God but even greater things, because it kept not only
the precepts, but also the so-called “evangelical counsels.”
13] Thus they made men believe that the profession of monasticism was far better than Baptism, and that
the monastic life was more meritorious than that of magistrates, than the life of pastors, and such like,
who serve their calling in accordance with God’s commands, without any man-made services. 14] None
of these things can be denied; for they appear in their own books. [Moreover, a person who has been thus
ensnared and has entered a monastery learns little of Christ.]
15] What, then, came to pass in the monasteries? Aforetime they were schools of theology and other
branches, profitable to the Church; and thence pastors and bishops were obtained. Now it is another
thing. It is needless to rehearse what is known to all. 16] Aforetime they came together to learn; now they
feign that it is a kind of life instituted to merit grace and righteousness; yea, they preach that it is a state
of perfection, and they put it far above all other kinds of life ordained of God. 17] These things we have
rehearsed without odious 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.
Article XXVIII: Of Ecclesiastical Power.
1] There has been great controversy concerning the Power of Bishops, in which some have awkwardly
confounded the power of the Church 2] and the power of the sword. And from this confusion very great
wars and tumults have resulted, while the Pontiffs, emboldened by the power of the Keys, not only have
instituted new services and burdened consciences with reservation of cases and ruthless
excommunications, but have also undertaken to transfer the kingdoms of this world, 3] and to take the
Empire from the Emperor. These wrongs have long since been rebuked in the Church 4] by learned and
godly men. Therefore our teachers, for the comforting of men’s consciences, were constrained to show
the difference between the power of the Church and the power of the sword, and taught that both of
them, because of God’s commandment, are to be held in reverence and honor, as the chief blessings of
God on earth.
5] But this is their opinion, that the power of the Keys, or the power of the bishops, according to the
Gospel, is a power or commandment of God, to preach the Gospel, to remit and retain sins, and to
administer Sacraments. 6] For with this commandment Christ sends forth His Apostles, John 20, 21 sqq.:
As My Father hath sent Me, even so send I you. Receive ye the Holy Ghost. Whosesoever sins ye remit,
they are remitted unto them; and whosesoever sins ye retain, they are retained. 7] Mark 16, 15: Go
preach the Gospel to every creature.
8] This power is exercised only by teaching or preaching the Gospel and administering the Sacraments,
according to their calling either to many or to individuals. For thereby are granted, not bodily, but eternal
things, as eternal righteousness, the Holy Ghost, eternal life. 9] These things cannot come but by the
ministry of the Word and the Sacraments, as Paul says, Rom. 1, 16: The Gospel is the power of God unto
salvation to every one that believeth. 10] Therefore, since the power of the Church grants eternal things,
and is exercised only by the ministry of the Word, it does not interfere with civil government; no more
than the art of singing interferes with civil government. 11] For civil government deals with other things
than does the Gospel. The civil rulers defend not minds, but bodies and bodily things against manifest
injuries, and restrain men with the sword and bodily punishments in order to preserve civil justice and
peace.
12] Therefore the power of the Church and the civil power must not be confounded. The power of the
Church has its own commission to teach the Gospel and 13] to administer the Sacraments. Let it not
break into the office of another; let it not transfer the kingdoms of this world; let it not abrogate the laws
of civil rulers; let it not abolish lawful obedience; let it not interfere with judgments concerning civil
ordinances or contracts; let it not prescribe laws to civil rulers concerning the form of the
Commonwealth. 14] As Christ says, John 18, 36: My kingdom is not of this world; 15] also Luke 12, 14:
Who made Me a judge or a divider over you? 16] Paul also says, Phil. 3, 20: Our citizenship is in heaven;
17] 2 Cor. 10, 4: The weapons of our warfare are not carnal, but mighty through God to the casting
down of imaginations.
18] After this manner our teachers discriminate between the duties of both these powers, and command
that both be honored and acknowledged as gifts and blessings of God.
19] If bishops have any power of the sword, that power they have, not as bishops, by the commission of
the Gospel, but by human law having received it of kings and emperors for the civil administration of
what is theirs. This, however, is another office than the ministry of the Gospel.
20] When, therefore, the question is concerning the jurisdiction of bishops, civil authority must be
distinguished from 21] ecclesiastical jurisdiction. Again, according to the Gospel or, as they say, by
divine right, there belongs to the bishops as bishops, that is, to those to whom has been committed the
ministry of the Word and the Sacraments, no jurisdiction except to forgive sins, to judge doctrine, to
reject doctrines contrary to the Gospel, and to exclude from the communion of the Church wicked men,
whose wickedness is known, and this without human force, 22] simply by the Word. Herein the
congregations of necessity and by divine right must obey them, according to Luke 10, 16: He that
heareth you heareth Me. 23] But when they teach or ordain anything against the Gospel, then the
congregations have a commandment of God prohibiting obedience, Matt. 7, 15: Beware of false
prophets; 24] Gal. 1, 8: Though an angel from heaven preach any other gospel, let him be accursed; 25]
2 Cor. 13, 8: We can do nothing against the truth, but for the truth. 26] Also: The power which the Lord
hath given me to edification, and not to destruction. 27] So, also, the Canonical Laws command (II. Q.
VII. Cap., Sacerdotes, and Cap. Oves). 28] And Augustine (Contra Petiliani Epistolam): Neither must we
submit to Catholic bishops if they chance to err, or hold anything contrary to the Canonical Scriptures of
God.
29] If they have any other power or jurisdiction, in hearing and judging certain cases, as of matrimony or
of 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.
Conclusion.
1] These are the chief articles which seem to be in controversy. For although we might have spoken of
more abuses, yet, to avoid undue length, we have set forth the chief points, from which the rest may be
readily judged. 2] There have been great complaints concerning indulgences, pilgrimages, and the abuse
of excommunications. The parishes have been vexed in many ways by the dealers in indulgences. There
were endless contentions between the pastors and the monks concerning the parochial right, confessions,
burials, sermons on extraordinary occasions, and 3] innumerable other things. Issues of this sort we have
passed over so that the chief points in this matter, having been briefly set forth, might be the more readily
understood. 4] Nor has anything been here said or adduced to the reproach of any one. 5] Only those
things have been recounted whereof we thought that it was necessary to speak, in order that it might be
understood that in doctrine and ceremonies nothing has been received on our part against Scripture or the
Church Catholic. For it is manifest that we have taken most diligent care that no new and ungodly
doctrine should creep into our churches.
6] The above articles we desire to present in accordance with the edict of Your Imperial Majesty, in order
to exhibit our Confession and let men see a summary of the doctrine of our teachers. 7] If there is
anything that any one might desire in this Confession, we are ready, God willing, to present ampler
information according to the Scriptures.
8] Your Imperial Majesty’s
faithful subjects:
9] John, Duke of Saxony, Elector
10] George, Margrave of Brandenburg.
11] Ernest, Duke of Lueneberg.
12] Philip, Landgrave of Hesse.
13] John Frederick, Duke of Saxony.
14] Francis, Duke of Lueneburg.
15] Wolfgang, Prince of Anhalt.
16] Senate and Magistracy of Nuremburg
17] Senate of Reutlingen.