(St. Louis: Concordia Publishing House, 1921), Pp. 37-95

The Confession of Faith: Which
Was Submitted to His Imperial

Majesty Charles V
At the Diet of Augsburg in the
Year 1530 by
Philip Melanchthon, 1497-1560
Translated by F. Bente
and W. H. T. Dau
Published in: Triglot Concordia:
The Symbolical Books of the
Evangelical Lutheran Church
(St. Louis: Concordia Publishing
House, 1921), pp. 37-95.
This text was converted to ascii format for Project Wittenberg by Allen Mulvey from:
Triglot Concordia: The Symbolical Books of the Ev. Lutheran Church.
(St. Louis: Concordia Publishing House, 1921).
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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 judg-
ost Invincible Emperor, matters may be settled and brought ments in the German and the Latin
M Caesar Augustus, Most

Clement Lord: Inasmuch as
Your Imperial Majesty has summoned
back to one simple truth and Chris-
tian concord, that for the future one
pure and true religion may be em-
language, and since on the ensuing
Wednesday, answer was given to Your
Imperial Majesty, after due delibera-
a Diet of the Empire here at Augsburg braced and maintained by us, that as tion, that we would submit the Articles
to deliberate concerning measures we all are under one Christ and do of our Confession for our side on next
against the Turk, that most atrocious, battle under Him, so we may be able Wednesday, therefore, in obedience to
hereditary, and ancient enemy of the also to live in unity and concord in Your Imperial Majesty's wishes, we
Christian name and religion, in what the one Christian Church. offer, in this matter of religion, the
way, namely, effectually to withstand And inasmuch as we, the under- Confession of our preachers and of
his furor and assaults by strong and signed Elector and Princes, with oth- ourselves, showing what manner of
lasting military provision; and then ers joined with us, have been called to doctrine from the Holy Scriptures and
also concerning dissensions in the the aforesaid Diet the same as the other the pure Word of God has been up to
matter of our holy religion and Chris- Electors, Princes, and Estates, in obe- this time set forth in our lands, duke-
tian Faith, that in this matter of reli- dient compliance with the Imperial doms, dominions, and cities, and
gion the opinions and judgments of mandate, we have promptly come to taught in our churches.
the parties might be heard in each Augsburg, and -- what we do not mean And if the other Electors, Princes,
other's presence; and considered and to say as boasting -- we were among and Estates. of the Empire will, accord-
weighed among ourselves in mutual the first to be here. ing to the said Imperial proposition,
charity, leniency, and kindness, in or- Accordingly, since even here at present similar writings, to wit, in
Latin and German, giving their opin-
The Augsburg Confession - 3

der that, after the removal and correc- Augsburg at the very beginning of the
tion of such things as have been treated Diet, Your Imperial Majesty caused to ions in this matter of religion, we, with
and understood in a different manner be proposed to the Electors, Princes, the Princes and friends aforesaid, here
in the writings on either side, these and other Estates of the Empire, before Your Imperial Majesty, our
most clement Lord are prepared to gether among ourselves, we at least thing, but that Your Majesty would
confer amicably concerning all pos- leave with you a clear testimony, that diligently use Your Majesty's office
sible ways and means, in order that we we here in no wise are holding back with the Roman Pontiff for the con-
may come together, as far as this may from anything that could bring about vening of a General Council. The same
be honorably done, and, the matter Christian concord, -- such as could be matter was thus publicly set forth at
between us on both sides being peace- effected with God and a good con- greater length a year ago at the last Diet
fully discussed without offensive strife, science, -- as also Your Imperial Maj- which met at Spires. There Your Im-
the dissension, by God's help, may be esty and, next, the other Electors and perial Majesty, through His Highness
done away and brought back to one Estates of the Empire, and all who are Ferdinand, King of Bohemia and
true accordant religion; for as we all moved by sincere love and zeal for re- Hungary, our friend and clement
are under one Christ and do battle ligion, and who will give an impartial Lord, as well as through the Orator
under Him, we ought to confess the hearing to this matter, will graciously and Imperial Commissioners caused
one Christ, after the tenor of Your Im- deign to take notice and to understand this, among other things, to be sub-
perial Majesty's edict, and everything this from this Confession of ours and mitted: that Your Imperial Majesty had
ought to be conducted according to of our associates. taken notice of; and pondered, the
the truth of God; and this it is what, Your Imperial Majesty also, not resolution of Your Majesty's Represen-
with most fervent prayers, we entreat only once but often, graciously signi- tative in the Empire, and of the Presi-
of God. fied to the Electors Princes, and Es- dent and Imperial Counselors, and the
However, as regards the rest of the tates of the Empire, and at the Diet of Legates from other Estates convened
Electors, Princes, and Estates, who Spires held A. D. 1526, according to at Ratisbon, concerning the calling of
constitute the other part, if no progress the form of Your Imperial instruction a Council, and that your Imperial Maj-
should be made, nor some result be and commission given and prescribed, esty also judged it to be expedient to
attained by this treatment of the cause caused it to be stated and publicly pro- convene a Council; and that Your Im-
of religion after the manner in which claimed that Your Majesty, in dealing perial Majesty did not doubt the Ro-
Your Imperial Majesty has wisely held with this matter of religion, for cer- man Pontiff could be induced to hold

that it should be dealt with and treated tain reasons which were alleged in Your a General Council, because the mat-
namely, by such mutual presentation Majesty's name, was not willing to ters to be adjusted between Your Im-
of writings and calm conferring to- decide and could not determine any- perial Majesty and the Roman Pontiff
were nearing agreement and Christian due manner and form of law, ad-
reconciliation; therefore Your Imperial dressed ourselves and made appeal in
Majesty himself signified that he this matter, by far the greatest and
would endeavor to secure the said gravest. To this appeal, both to Your
Chief Pontiff's consent for convening, Imperial Majesty and to a Council, we
together with your Imperial Majesty still adhere; neither do we intend nor
such General Council, to be published would it be possible for us, to relin-
as soon as possible by letters that were quish it by this or any other document,
to be sent out. unless the matter between us and the
If the outcome, therefore, should other side, according to the tenor of
be such that the differences between the latest Imperial citation should be
us and the other parties in the matter amicably and charitably settled, al-
of religion should not be amicably and layed, and brought to Christian con-
in charity settled, then here, before cord; and regarding this we even here
Your Imperial Majesty we make the solemnly and publicly testify.
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 Coun-
cil, 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. To

the assembly of this General Council,
and at the same time to Your Imperial
Majesty, we have, even before this, in
Article III: Of the Son of God.
Also they teach that the Word, that
is, the Son of God, did assume the hu-
man nature in the womb of the blessed
Article I: Of God. such. They condemn also the Virgin Mary, so that there are two na-
Samosatenes, old and new, who, con- tures, the divine and the human, in-
Our Churches, with common
tending that there is but one Person, separably enjoined in one Person, one
consent, do teach that the decree of
sophistically and impiously argue that Christ, true God and true man, who
the Council of Nicaea concerning the
the Word and the Holy Ghost are not was born of the Virgin Mary, truly
Unity of the Divine Essence and con-
distinct Persons, but that "Word" sig- suffered, was crucified, dead, and bur-
cerning the Three Persons, is true and
nifies a spoken word, and "Spirit" sig- ied, that He might reconcile the Fa-
to be believed without any doubting;
nifies motion created in things. ther unto us, and be a sacrifice, not
that is to say, there is one Divine Es-
sence which is called and which is only for original guilt, but also for all
God: eternal, without body, without Article II: Of Original Sin. actual sins of men.
parts, of infinite power, wisdom, and Also they teach that since the fall He also descended into hell, and
goodness, the Maker and Preserver of of Adam all men begotten in the natu- truly rose again the third day; after-
all things, visible and invisible; and yet ral way are born with sin, that is, with- ward He ascended into heaven that He
there are three Persons, of the same out the fear of God, without trust in might sit on the right hand of the Fa-
essence and power, who also are God, and with concupiscence; and ther, and forever reign and have do-
coeternal, the Father the Son, and the that this disease, or vice of origin, is minion over all creatures, and sanctify
Holy Ghost. And the term "person" truly sin, even now condemning and them that believe in Him, by sending
they use as the Fathers have used it, to bringing eternal death upon those not the Holy Ghost into their hearts, to
signify, not a part or quality in another, born again through Baptism and the rule, comfort, and quicken them, and
but that which subsists of itself. Holy Ghost. to defend them against the devil and
They condemn all heresies which They Condemn the Pelagians and the power of sin.
have sprung up against this article, as

others who deny that original deprav- The same Christ shall openly come
the Manichaeans, who assumed two ity is sin, and who, to obscure the glory again to judge the quick and the dead,
principles, one Good and the other of Christ's merit and benefits, argue
etc., according to the Apostles' Creed.
Evil- also the Valentinians, Arians, that man can be justified before God
Eunomians, Mohammedans, and all by his own strength and reason.
Article IV: Of Justification. ternal Word, through their own prepa- And to the true unity of the Church
rations and works. it is enough to agree concerning the
Also they teach that men cannot
doctrine of the Gospel and the admin-
be justified before God by their own
Article VI: Of New Obedience istration of the Sacraments. Nor is it
strength, merits, or works, but are
necessary that human traditions, that
freely justified for Christ's sake, Also they teach that this faith is
is, rites or ceremonies, instituted by
through faith, when they believe that bound to bring forth good fruits, and
men, should be everywhere alike. As
they are received into favor, and that that it is necessary to do good works
Paul says: One faith, one Baptism, one
their sins are forgiven for Christ's sake, commanded by God, because of God's
God and Father of all, etc. Eph. 4, 5. 6.
who, by His death, has made satisfac- will, but that we should not rely on
tion for our sins. This faith God im- those works to merit justification be-
putes for righteousness in His sight. fore God. For remission of sins and Article VIII:
Rom. 3 and 4. justification is apprehended by faith, What the Church Is.
as also the voice of Christ attests:
Although the Church properly is
Article V: Of the Ministry. When ye shall have done all these
the congregation of saints and true be-
things, say: We are unprofitable ser-
That we may obtain this faith, the lievers, nevertheless, since in this life
vants. Luke 17, 10. The same is also
Ministry of Teaching the Gospel and many hypocrites and evil persons are
taught by the Fathers. For Ambrose
administering the Sacraments was in- mingled therewith, it is lawful to use
says: It is ordained of God that he who
stituted. For through the Word and Sacraments administered by evil men,
believes in Christ is saved, freely re-
Sacraments, as through instruments, according to the saying of Christ: The
ceiving remission of sins, without
the Holy Ghost is given, who works Scribes and the Pharisees sit in Moses'
works, by faith alone.
faith; where and when it pleases God, seat, etc. Matt. 23, 2. Both the Sacra-
in them that hear the Gospel, to wit, ments and Word are effectual by rea-
that God, not for our own merits, but Article VII: Of the Church. son of the institution and command-
for Christ's sake, justifies those who Also they teach that one holy ment of Christ, notwithstanding they
believe that they are received into grace Church is to continue forever. The be administered by evil men.

for Christ's sake. Church is the congregation of They condemn the Donatists, and
They condemn the Anabaptists saints, in which the Gospel is such like, who denied it to be lawful
and others who think that the Holy rightly taught and the Sacraments to use the ministry of evil men in the
Ghost comes to men without the ex- are rightly administered. Church, and who thought the minis-
try of evil men to be unprofitable and in the churches, although in confes- The Novatians also are con-
of none effect. sion an enumeration of all sins is not demned, who would not absolve such
necessary. For it is impossible accord- as had fallen after Baptism, though
Article IX: Of Baptism. ing to the Psalm: Who can understand they returned to repentance.
his errors? Ps. 19, 12. They also are rejected who do not
Of Baptism they teach that it is
teach that remission of sins comes
necessary to salvation, and that
Article XII: Of Repentance. through faith but command us to
through Baptism is offered the grace
merit grace through satisfactions of
of God, and that children are to be Of Repentance they teach that for
our own.
baptized who, being offered to God those who have fallen after Baptism
through Baptism are received into there is remission of sins whenever
God's grace. they are converted and that the Article XIII:
They condemn the Anabaptists, Church ought to impart absolution to Of the Use of the Sacraments.
who reject the baptism of children, those thus returning to repentance. Of the Use of the Sacraments they
and say that children are saved with- Now, repentance consists properly of teach that the Sacraments were or-
out Baptism. these two parts: One is contrition, that dained, not only to be marks of pro-
is, terrors smiting the conscience fession among men, but rather to be
Article X: through the knowledge of sin; the signs and testimonies of the will of
other is faith, which is born of the God toward us, instituted to awaken
Of the Lord's Supper. Gospel, or of absolution, and believes and confirm faith in those who use
Of the Supper of the Lord they that for Christ's sake, sins are forgiven, them. Wherefore we must so use the
teach that the Body and Blood of comforts the conscience, and delivers Sacraments that faith be added to be-
Christ are truly present, and are dis- it from terrors. Then good works are lieve the promises which are offered
tributed to those who eat the Supper bound to follow, which are the fruits and set forth through the Sacraments.
of the Lord; and they reject those that of repentance. They therefore condemn those
teach otherwise. They condemn the Anabaptists, who who teach that the Sacraments justify

deny that those once justified can lose the by the outward act, and who do not
Article XI: Of Confession. Holy Ghost. Also those who contend that teach that, in the use of the Sacra-
Of Confession they teach that Pri- some may attain to such perfection in this ments, faith which believes that sins
vate Absolution ought to be retained life that they cannot sin. are forgiven, is required.
tion for sins, are useless and contrary then they ought to obey God rather
Article XIV: to the Gospel. than men. Acts 5, 29.
Of Ecclesiastical Order.
Of Ecclesiastical Order they teach Article XVI: Of Civil Affairs. Article XVII:
that no one should publicly teach in Of Civil Affairs they teach that
the Church or administer the Sacra- lawful civil ordinances are good works
Of Christ's Return to Judgment.
ments unless he be regularly called. of God, and that it is right for Chris- Also they teach that at the Con-
tians to bear civil office, to sit as judges, summation of the World Christ will
Article XV: to judge matters by the Imperial and appear for judgment and will raise up
other existing laws, to award just pun- all the dead; He will give to the godly
Of Ecclesiastical Usages. ishments, to engage in just wars, to and elect eternal life and everlasting
Of Usages in the Church they teach serve as soldiers, to make legal con- joys, but ungodly men and the devils
that those ought to be observed which tracts, to hold property, to make oath He will condemn to be tormented
may be observed without sin, and when required by the magistrates, to without end.
which are profitable unto tranquillity marry a wife, to be given in marriage. They condemn the Anabaptists,
and good order in the Church, as par- They condemn the Anabaptists who who think that there will be an end to
ticular holy-days, festivals, and the like. forbid these civil offices to Christians. the punishments of condemned men
Nevertheless, concerning such They condemn also those who do and devils.
things men are admonished that con- not place evangelical perfection in the They condemn also others who are
sciences are not to be burdened, as fear of God and in faith, but in for- now spreading certain Jewish opin-
though such observance was necessary saking civil offices, for the Gospel ions, that before the resurrection of the
to salvation. teaches an eternal righteousness of the dead the godly shall take possession of
They are admonished also that heart. Meanwhile, it does not destroy the kingdom of the world, the ungodly
human traditions instituted to propi- the State or the family, but very much being everywhere suppressed.
tiate God, to merit grace, and to make requires that they be preserved as or-
satisfaction for sins, are opposed to the dinances of God, and that charity be

Article XVIII: Of Free Will.
Gospel and the doctrine of faith. practiced in such ordinances. There-
Of Free Will they teach that man's
Wherefore vows and traditions con- fore, Christians are necessarily bound
will has some liberty to choose civil
cerning meats and days, etc., instituted to obey their own magistrates and laws
righteousness, and to work things sub-
to merit grace and to make satisfac- save only when commanded to sin; for
ject to reason. But it has no power, such works as willing to worship an Article XX: Of Good Works.
without the Holy Ghost, to work the idol, to commit murder, etc.
Our teachers are falsely accused of
righteousness of God, that is, spiritual They condemn the Pelagians and
forbidding good Works. For their pub-
righteousness; since the natural man others, who teach that without the
lished writings on the Ten Command-
receiveth not the things of the Spirit Holy Ghost, by the power of nature
ments, and others of like import, bear
of God, 1 Cor. 2,14; but this righ- alone, we are able to love God above
witness that they have taught to good
teousness is wrought in the heart when all things; also to do the command-
purpose concerning all estates and
the Holy Ghost is received through the ments of God as touching "the sub-
duties of life, as to what estates of life
Word. These things are said in as many stance of the act." For, although na-
and what works in every calling be
words by Augustine in his ture is able in a manner to do the out-
pleasing to God. Concerning these
Hypognosticon, Book III: We grant ward work, (for it is able to keep the
things preachers heretofore taught but
that all men have a free will, free, in- hands from theft and murder,) yet it
little, and urged only childish and
asmuch as it has the judgment of rea- cannot produce the inward motions,
needless works, as particular holy-days,
son; not that it is thereby capable, such as the fear of God, trust in God,
particular fasts, brotherhoods, pilgrim-
without God, either to begin, or, at chastity, patience, etc.
ages, services in honor of saints, the
least, to complete aught in things per-
use of rosaries, monasticism, and such
taining to God, but only in works of Article XIX: like. Since our adversaries have been
this life, whether good or evil. "Good"
Of the Cause of Sin. admonished of these things, they are
I call those works which spring from
now unlearning them, and do not
the good in nature, such as, willing to Of the Cause of Sin they teach
preach these unprofitable works as
labor in the field, to eat and drink, to that, although God does create and
heretofore. Besides, they begin to men-
have a friend, to clothe oneself, to preserve nature, yet the cause of sin is
tion faith, of which there was hereto-
build a house, to marry a wife, to raise the will of the wicked, that is, of the
fore marvelous silence. They teach that
cattle, to learn divers useful arts, or devil and ungodly men; which will,
we are justified not by works only, but
whatsoever good pertains to this life. unaided of God, turns itself from God,
they conjoin faith and works, and say

For all of these things are not without as Christ says John 8, 44: When he
that we are justified by faith and works.
dependence on the providence of God; speaketh a lie, he speaketh of his own.
This doctrine is more tolerable than
yea, of Him and through Him they
the former one, and can afford more
are and have their being. "Evil" I call
consolation than their old doctrine.
Forasmuch, therefore, as the doc- By grace are ye saved through faith; through any works, but only by faith,
trine concerning faith, which ought to and that not of yourselves; it is the gift when they take the sure ground that
be the chief one in the Church, has of God, not of works, etc. for Christ's sake they have a reconciled
lain so long unknown, as all must And lest any one should craftily God. As Paul teaches Rom. 5, 1: Be-
needs grant that there was the deepest say that a new interpretation of Paul ing justified by faith, we have peace
silence in their sermons concerning the has been devised by us, this entire with God. This whole doctrine is to
righteousness of faith, while only the matter is supported by the testimonies be referred to that conflict of the ter-
doctrine of works was treated in the of the Fathers. For Augustine, in many rified conscience, neither can it be
churches, our teachers have instructed volumes, defends grace and the righ- understood apart from that conflict.
the churches concerning faith as fol- teousness of faith, over against the Therefore inexperienced and profane
lows: -- merits of works. And Ambrose, in his men judge ill concerning this matter,
First, that our works cannot rec- De Vocatione Gentium, and else- who dream that Christian righteous-
oncile God or merit forgiveness of sins, where, teaches to like effect. For in his ness is nothing but civil and philo-
grace, and justification, but that we De Vocatione Gentium he says as fol- sophical righteousness.
obtain this only by faith when we be- lows: Redemption by the blood of Heretofore consciences were
lieve that we are received into favor for Christ would become of little value, plagued with the doctrine of works,
Christs sake, who alone has been set neither would the preeminence of they did not hear the consolation from
forth the Mediator and Propitiation, man's works be superseded by the the Gospel. Some persons were driven
1 Tim. 2, 6, in order that the Father mercy of God, if justification, which by conscience into the desert, into
may be reconciled through Him. is wrought through grace, were due to monasteries hoping there to merit
Whoever, therefore, trusts that by the merits going before, so as to be, grace by a monastic life. Some also
works he merits grace, despises the not the free gift of a donor, but the devised other works whereby to merit
merit and grace of Christ, and seeks a reward due to the laborer. grace and make satisfaction for sins.
way to God without Christ, by human But, although this doctrine is de- Hence there was very great need to
strength, although Christ has said of spised by the inexperienced, neverthe- treat of, and renew, this doctrine of

Himself: I am the Way, the Truth, and less God-fearing and anxious con- faith in Christ, to the end that anx-
the Life. John 14, 6. sciences find by experience that it ious consciences should not be with-
This doctrine concerning faith is brings the greatest consolation, be- out consolation but that they might
everywhere treated by Paul, Eph. 2, 8: cause consciences cannot be set at rest know that grace and forgiveness of sins
and justification are apprehended by Furthermore, it is taught on our prohibiting good works, but rather the
faith in Christ. part that it is necessary to do good more to be commended, because it
Men are also admonished that here works, not that we should trust to shows how we are enabled to do good
the term "faith" does not signify merit grace by them, but because it is works. For without faith human na-
merely the knowledge of the history, the will of God. It is only by faith that ture can in no wise do the works of
such as is in the ungodly and in the forgiveness of sins is apprehended, and the First or of the Second Command-
devil, but signifies a faith which be- that, for nothing. And because ment. Without faith it does not call
lieves, not merely the history, but also through faith the Holy Ghost is re- upon God, nor expect anything from
the effect of the history -- namely, this ceived, hearts are renewed and en- God, nor bear the cross, but seeks, and
Article: the forgiveness of sins, to wit, dowed with new affections, so as to trusts in, man's help. And thus, when
that we have grace, righteousness, and be able to bring forth good works. For there is no faith and trust in God all
forgiveness of sins through Christ. Ambrose says: Faith is the mother of a manner of lusts and human devices
Now he that knows that he has a good will and right doing. For man's rule in the heart. Wherefore Christ
Father gracious to him through Christ, powers without the Holy Ghost are said, John 16,6: Without Me ye can
truly knows God; he knows also that full of ungodly affections, and are too do nothing; and the Church sings:
God cares for him, and calls upon weak to do works which are good in Lacking Thy divine favor,
God; in a word, he is not without God, God's sight. Besides, they are in the There is nothing found in man,
as the heathen. For devils and the un- power of the devil who impels men to Naught in him is harmless.
godly are not able to believe this Ar- divers sins, to ungodly opinions, to
ticle: the forgiveness of sins. Hence, open crimes. This we may see in the Article XXI:
they hate God as an enemy, call not philosophers, who, although they en-
upon Him, and expect no good from deavored to live an honest life could Of the Worship of the Saints.
Him. Augustine also admonishes his not succeed, but were defiled with Of the Worship of Saints they
readers concerning the word "faith," many open crimes. Such is the feeble- teach that the memory of saints may
and teaches that the term "faith" is ness of man when he is without faith be set before us, that we may follow

accepted in the Scriptures not for and without the Holy Ghost, and gov- their faith and good works, according
knowledge such as is in the ungodly erns himself only by human strength. to our calling, as the Emperor may fol-
but for confidence which consoles and Hence it may be readily seen that low the example of David in making
encourages the terrified mind. this doctrine is not to be charged with war to drive away the Turk from his
country; For both are kings. But the now reviewed; because even the Can- the intent of the Canons, we pray that
Scripture teaches not the invocation ons are not so severe as to demand Your Imperial Majesty would gra-
of saints or to ask help of saints, since the same rites everywhere, neither, at ciously hear both what has been
it sets before us the one Christ as the any time, have the rites of all churches changed, and what were the reasons
Mediator, Propitiation, High Priest, been the same; although, among us, why the people were not compelled to
and Intercessor. He is to be prayed in large part, the ancient rites are dili- observe those abuses against their con-
to, and has promised that He will hear gently observed. For it is a false and science. Nor should Your Imperial
our prayer; and this worship He ap- malicious charge that all the ceremo- Majesty believe those who, in order to
proves above all, to wit, that in all nies, all the things instituted of old, excite the hatred of men against our
afflictions He be called upon, 1 John are abolished in our churches. But it part, disseminate strange slanders
2, 1: If any man sin, we have an Ad- has been a common complaint that among the people. Having thus ex-
vocate with the Father, etc. some abuses were connected with the cited the minds of good men, they
This is about the Sum of our ordinary rites. These, inasmuch as have first given occasion to this con-
Doctrine, in which, as can be seen, they could not be approved with a troversy, and now endeavor, by the
there is nothing that varies from the good conscience, have been to some same arts, to increase the discord. For
Scriptures, or from the Church extent corrected. Your Imperial Majesty will undoubt-
Catholic, or from the Church of edly find that the form of doctrine and
Rome as known from its writers. This ARTICLES IN WHICH ARE of ceremonies with us is not so intol-
being the case, they judge harshly REVIEWED THE ABUSES erable as these ungodly and malicious
who insist that our teachers be re- WHICH HAVE BEEN men represent. Besides, the truth can-
garded as heretics. There is, however, CORRECTED. not be gathered from common rumors
disagreement on certain Abuses, or the revilings of enemies. But it can
which have crept into the Church Inasmuch, then, as our churches readily be judged that nothing would
without rightful authority. And even dissent in no article of the faith from serve better to maintain the dignity of
in these, if there were some difference, the Church Catholic, but only omit ceremonies, and to nourish reverence

there should be proper lenity on the some abuses which are new, and which and pious devotion among the people
part of bishops to bear with us by rea- have been erroneously accepted by the than if the ceremonies were observed
son of the Confession which we have corruption of the times, contrary to rightly in the churches.
Article XXII: so ancient, has it otherwise. But it is ought to be given back; for so Platina
evident that any custom introduced writes. Since, therefore, our priests were
Of Both Kinds in the Sacrament. against the commandments of God is desirous to avoid these open scandals,
To the laity are given Both Kinds not to be allowed, as the Canons wit- they married wives, and taught that it
in the Sacrament of the Lord's Sup- ness (dist. III., cap. Veritate, and the was lawful for them to contract matri-
per, because this usage has the com- following chapters). But this custom mony. First, because Paul says, 1 Cor.
mandment of the Lord in Matt. 26, has been received, not only against the 7, 2. 9: To avoid fornication, let every
27: Drink ye all of it, where Christ has Scripture, but also against the old Can- man have his own wife. Also: It is bet-
manifestly commanded concerning ons and the example of the Church. ter to marry than to burn. Secondly
the cup that all should drink. Therefore, if any preferred to use both Christ says, Matt. 19,11: All men can-
And lest any man should craftily kinds of the Sacrament, they ought not not receive this saying, where He
say that this refers only to priests, Paul to have been compelled with offense teaches that not all men are fit to lead a
in 1 Cor. 11,27 recites an example to their consciences to do otherwise. single life; for God created man for pro-
from which it appears that the whole And because the division of the Sacra- creation, Gen. 1, 28. Nor is it in man's
congregation did use both kinds. And ment does not agree with the ordi- power, without a singular gift and work
this usage has long remained in the nance of Christ, we are accustomed to of God, to alter this creation. [For it is
Church, nor is it known when, or by omit the procession, which hitherto manifest, and many have confessed that
whose authority, it was changed; al- has been in use. no good, honest, chaste life, no Chris-
though Cardinal Cusanus mentions tian, sincere, upright conduct has re-
the time when it was approved. sulted (from the attempt), but a hor-
Cyprian in some places testifies that Article XXIII: rible, fearful unrest and torment of con-
the blood was given to the people. The Of the Marriage of Priests. science has been felt by many until the
same is testified by Jerome, who says: There has been common complaint end.] Therefore, those who are not fit
The priests administer the Eucharist, concerning the examples of priests who to lead a single life ought to contract
and distribute the blood of Christ to were not chaste. For that reason also matrimony. For no man's law, no vow,

the people. Indeed, Pope Gelasius Pope Pius is reported to have said that can annul the commandment and or-
commands that the Sacrament be not there were certain causes why marriage dinance of God. For these reasons the
divided (dist. II., De Consecratione, was taken away from priests, but that priests teach that it is lawful for them
cap. Comperimus). Only custom, not there were far weightier ones why it to marry wives.
It is also evident that in the ancient Seeing also that, as the world is trary to the intent of the Canons, for
Church priests were married men. For aging, man's nature is gradually grow- no other cause than marriage. Paul, in
Paul says, 1 Tim. 3, 2, that a bishop ing weaker, it is well to guard that no 1 Tim. 4,3, calls that a doctrine of dev-
should be chosen who is the husband more vices steal into Germany. ils which forbids marriage. This may
of one wife. And in Germany, four hun- Furthermore, God ordained mar- now be readily understood when the
dred years ago for the first time, the riage to be a help against human infir- law against marriage is maintained by
priests were violently compelled to lead mity. The Canons themselves say that such penalties.
a single life, who indeed offered such the old rigor ought now and then, in But as no law of man can annul
resistance that the Archbishop of the latter times, to be relaxed because the commandment of God, so neither
Mayence, when about to publish the of the weakness of men; which it is to can it be done by any vow. Accord-
Pope's decree concerning this matter, be wished were done also in this mat- ingly, Cyprian also advises that women
was almost killed in the tumult raised ter. And it is to be expected that the who do not keep the chastity they have
by the enraged priests. And so harsh was churches shall at some time lack pas- promised should marry. His words are
the dealing in the matter that not only tors if marriage is any longer forbidden. these (Book I, Epistle XI ): But if they
were marriages forbidden for the future, But while the commandment of be unwilling or unable to persevere, it
but also existing marriages were torn God is in force, while the custom of is better for them to marry than to fall
asunder, contrary to all laws, divine and the Church is well known, while im- into the fire by their lusts; they should
human, contrary even to the Canons pure celibacy causes many scandals, certainly give no offense to their breth-
themselves, made not only by the adulteries, and other crimes deserving ren and sisters.
Popes, but by most celebrated Synods. the punishments of just magistrates, And even the Canons show some
[Moreover, many God-fearing and in- yet it is a marvelous thing that in noth- leniency toward those who have taken
telligent people in high station are ing is more cruelty exercised than vows before the proper age, as hereto-
known frequently to have expressed against the marriage of priests. God fore has generally been the ease.
misgivings that such enforced celibacy has given commandment to honor
and depriving men of marriage (which marriage. By the laws of all well-or- Article XXIV: Of the Mass.

God Himself has instituted and left free dered commonwealths, even among
Falsely are our churches accused
to men) has never produced any good the heathen, marriage is most highly
of abolishing the Mass; for the Mass
results, but has brought on many great honored. But now men, and that,
is retained among us, and celebrated
and evil vices and much iniquity.] priests, are cruelly put to death, con-
with the highest reverence. Nearly all
the usual ceremonies are also pre- appear that the Mass is more devoutly own connivance, they suffered many
served, save that the parts sung in Latin celebrated among our adversaries than corruptions to creep into the Church.
are interspersed here and there with among us. Now, when it is too late, they begin to
German hymns, which have been But it is evident that for a long complain of the troubles of the
added to teach the people. For ceremo- time this also has been the public and Church, while this disturbance has
nies are needed to this end alone that most grievous complaint of all good been occasioned simply by those
the unlearned be taught [what they men that Masses have been basely pro- abuses which were so manifest that
need to know of Christ]. And not only faned and applied to purposes of lucre. they could be borne no longer. There
has Paul commanded to use in the For it is not unknown how far this have been great dissensions concern-
church a language understood by the abuse obtains in all the churches by ing the Mass, concerning the Sacra-
people 1 Cor. 14,2. 9, but it has also what manner of men Masses are said ment. Perhaps the world is being pun-
been so ordained by man's law. The only for fees or stipends, and how ished for such long-continued profa-
people are accustomed to partake of many celebrate them contrary to the nations of the Mass as have been tol-
the Sacrament together, if any be fit Canons. But Paul severely threatens erated in the churches for so many
for it, and this also increases the rever- those who deal unworthily with the centuries by the very men who were
ence and devotion of public worship. Eucharist when he says, 1 Cor.11,27: both able and in duty bound to cor-
For none are admitted except they be Whosoever shall eat this bread, and rect them. For in the Ten Command-
first examined. The people are also drink this cup of the Lord, unworthily, ments it is written, Ex. 20, 7: The Lord
advised concerning the dignity and use shall be guilty of the body and blood will not hold him guiltless that taketh
of the Sacrament, how great consola- of the Lord. When, therefore our His name in vain. But since the world
tion it brings anxious consciences, that priests were admonished concerning began, nothing that God ever ordained
they may learn to believe God, and to this sin, Private Masses were discon- seems to have been so abused for filthy
expect and ask of Him all that is good. tinued among us, as scarcely any Pri- lucre as the Mass.
[In this connection they are also in- vate Masses were celebrated except for There was also added the opinion
structed regarding other and false lucre's sake. which infinitely increased Private

teachings on the Sacrament.] This Neither were the bishops ignorant Masses, namely that Christ, by His
worship pleases God; such use of the of these abuses, and if they had cor- passion, had made satisfaction for
Sacrament nourishes true devotion rected them in time, there would now original sin, and instituted the Mass
toward God. It does not, therefore, be less dissension. Heretofore, by their wherein an offering should be made
for daily sins, venial and mortal. From sin. Accordingly it is hoped that ev- need of consolation; as Ambrose says:
this has arisen the common opinion erybody will understand that this er- Because I always sin, I am always
that the Mass takes away the sins of ror has not been reproved without due bound to take the medicine. [There-
the living and the dead by the outward reason.] fore this Sacrament requires faith, and
act. Then they began to dispute Scripture also teaches that we are is used in vain without faith.]
whether one Mass said for many were justified before God through faith in Now, forasmuch as the Mass is
worth as much as special Masses for Christ, when we believe that our sins such a giving of the Sacrament, we
individuals, and this brought forth that are forgiven for Christ's sake. Now if hold one communion every holy-day,
infinite multitude of Masses. [With the Mass take away the sins of the liv- and, if any desire the Sacrament, also
this work men wished to obtain from ing and the dead by the outward act on other days, when it is given to such
God all that they needed, and in the justification comes of the work of as ask for it. And this custom is not
mean time faith in Christ and the true Masses, and not of faith, which Scrip- new in the Church; for the Fathers
worship were forgotten.] ture does not allow. before Gregory make no mention of
Concerning these opinions our But Christ commands us, Luke any private Mass, but of the common
teachers have given warning that they 22, 19: This do in remembrance of Mass [the Communion] they speak
depart from the Holy Scriptures and Me; therefore the Mass was instituted very much. Chrysostom says that the
diminish the glory of the passion of that the faith of those who use the Sac- priest stands daily at he altar, inviting
Christ. For Christ's passion was an rament should remember what ben- some to the Communion and keep-
oblation and satisfaction, not for origi- efits it receives through Christ, and ing back others. And it appears from
nal guilt only, but also for all other sins, cheer and comfort the anxious con- the ancient Canons that some one cel-
as it is written to the Hebrews, 10, 10: science. For to remember Christ is to ebrated the Mass from whom all the
We are sanctified through the offer- remember His benefits, and to realize other presbyters and deacons received
ing of Jesus Christ once for all. Also, that they are truly offered unto us. Nor the body of he Lord; for thus the words
10, 14: By one offering He hath per- is it enough only to remember the his- of the Nicene Canon say: Let the dea-
fected forever them that are sanctified. tory; for this also the Jews and the cons, according to their order, receive

[It is an unheard-of innovation in the ungodly can remember. Wherefore the the Holy Communion after the pres-
Church to teach that Christ by His Mass is to be used to this end, that byters, from the bishop or from a pres-
death made satisfaction only for origi- there the Sacrament [Communion] byter. And Paul, 1 Cor. 11, 33, com-
nal sin and not likewise for all other may be administered to them that have mands concerning the Communion:
Tarry one for another, so that there in the absolution, about which for- sins, as the Psalm testifies, 19,13: Who
may be a common participation. merly there was profound silence. Our can understand his errors? Also
Forasmuch, therefore, as the Mass people are taught that they should Jeremiah, 17 9: The heart is deceitful;
with us has the example of the Church, highly prize the absolution, as being who can know it; But if no sins were
taken from the Scripture and the Fa- the voice of God, and pronounced by forgiven, except those that are re-
thers, we are confident that it cannot God's command. The power of the counted, consciences could never find
be disapproved, especially since pub- Keys is set forth in its beauty and they peace; for very many sins they neither
lic ceremonies, for the most part like are reminded what great consolation see nor can remember. The ancient
those hitherto in use, are retained; only it brings to anxious consciences, also, writers also testify that an enumera-
the number of Masses differs, which, that God requires faith to believe such tion is not necessary. For in the De-
because of very great and manifest absolution as a voice sounding from crees, Chrysostom is quoted, who says
abuses doubtless might be profitably heaven, and that such faith in Christ thus: I say not to you that you should
reduced. For in olden times, even in truly obtains and receives the forgive- disclose yourself in public, nor that
churches most frequented, the Mass ness of sins. Aforetime satisfactions you accuse yourself before others, but
was not celebrated every day, as the were immoderately extolled; of faith I would have you obey the prophet
Tripartite History (Book 9, chap. 33) and the merit of Christ and the righ- who says: "Disclose thy self before
testifies: Again in Alexandria, every teousness of faith no mention was God." Therefore confess your sins be-
Wednesday and Friday the Scriptures made; wherefore, on this point, our fore God, the true Judge, with prayer.
are read, and the doctors expound churches are by no means to be Tell your errors, not with the tongue,
them, and all things are done, except blamed. For this even our adversaries but with the memory of your con-
the solemn rite of Communion. must needs concede to us that the doc- science, etc. And the Gloss (Of Repen-
trine concerning repentance has been tance, Distinct. V, Cap. Consideret)
Article XXV: Of Confession. most diligently treated and laid open admits that Confession is of human
by our teachers. right only [not commanded by Scrip-
Confession in the churches is not
But of Confession they teach that ture, but ordained by the Church].
abolished among us; for it is not usual

an enumeration of sins is not neces- Nevertheless, on account of the great
to give the body of the Lord, except to
sary, and that consciences be not bur- benefit of absolution, and because it
them that have been previously exam-
dened with anxiety to enumerate all is otherwise useful to the conscience,
ined and absolved. And the people are
sins, for it is impossible to recount all Confession is retained among us.
most carefully taught concerning faith
Article XXVI: sake be exalted far above works. according to each one's calling, were
Wherefore Paul also lays the greatest without honor namely, that the father
Of the Distinction of Meats. stress on this article, putting aside the brought up his offspring, that the
It has been the general persuasion, Law and human traditions, in order mother bore children, that the prince
not of the people alone, but also of to show that Christian righteousness governed the commonwealth, -- these
those teaching in the churches, that is something else than such works, to were accounted works that were
making Distinctions of Meats, and like wit, the faith which believes that sins worldly and imperfect, and far below
traditions of men, are works profitable are freely forgiven for Christ's sake. those glittering observances. And this
to merit grace, and able to make satis- But this doctrine of Paul has been al- error greatly tormented devout con-
factions for sins. And that the world most wholly smothered by traditions, sciences, which grieved that they were
so thought, appears from this, that new which have produced an opinion that, held in an imperfect state of life, as in
ceremonies, new orders, new holy- by making distinctions in meats and marriage, in the office of magistrate;
days, and new fastings were daily in- like services, we must merit grace and or in other civil ministrations; on the
stituted, and the teachers in the righteousness. In treating of repen- other hand, they admired the monks
churches did exact these works as a tance, there was no mention made of and such like, and falsely imagined
service necessary to merit grace, and faith; only those works of satisfaction that the observances of such men were
did greatly terrify men's consciences, were set forth; in these the entire re- more acceptable to God.
if they should omit any of these things. pentance seemed to consist. Thirdly, traditions brought great
From this persuasion concerning tra- Secondly, these traditions have ob- danger to consciences; for it was im-
ditions much detriment has resulted scured the commandments of God, possible to keep all traditions, and yet
in the Church. because traditions were placed far men judged these observances to be
First, the doctrine of grace and of above the commandments of God. necessary acts of worship. Gerson
the righteousness of faith has been Christianity was thought to consist writes that many fell into despair, and
obscured by it, which is the chief part wholly in the observance of certain that some even took their own lives,
of the Gospel, and ought to stand out holy-days, rites, fasts, and vestures. because they felt that they were not

as the most prominent in the Church, These observances had won for them- able to satisfy the traditions, and they
in order that the merit of Christ may selves the exalted title of being the had all the while not heard any conso-
be well known, and faith, which be- spiritual life and the perfect life. Mean- lation of the righteousness of faith and
lieves that sins are forgiven for Christ's while the commandments of God, grace. We see that the summists and
theologians gather the traditions, and errors, which had arisen from misun- or in drink, or in respect of an holy-
seek mitigations whereby to ease con- derstanding the traditions. For the day, or of the Sabbath-day; also: If ye
sciences, and yet they do not suffi- Gospel compels us to insist in the be dead with Christ from the rudi-
ciently unfetter, but sometimes en- churches upon the doctrine of grace, ments of the world, why, as though
tangle, consciences even more. And and of the righteousness of faith; which, living in the world, are ye subject to
with the gathering of these traditions, however, cannot be understood, if men ordinances: Touch not, taste not,
the schools and sermons have been so think that they merit grace by obser- handle not! And Peter says, Acts 15,
much occupied that they have had no vances of their own choice. 10: Why tempt ye God to put a yoke
leisure to touch upon Scripture, and Thus, therefore, they have taught upon the neck of the disciples, which
to seek the more profitable doctrine that by the observance of human tra- neither our fathers nor we were able
of faith, of the cross, of hope, of the ditions we cannot merit grace or be to bear? But we believe that through
dignity of civil affairs of consolation justified, and hence we must not think the grace of the Lord Jesus Christ we
of sorely tried consciences. Hence such observances necessary acts of shall be saved, even as they. Here Pe-
Gerson and some other theologians worship. They add hereunto testimo- ter forbids to burden the consciences
have grievously complained that by nies of Scripture. Christ, Matt. 15, 3, with many rites, either of Moses or of
these strivings concerning traditions defends the Apostles who had not ob- others. And in 1 Tim. 4,1.3 Paul calls
they were prevented from giving at- served the usual tradition, which, how- the prohibition of meats a doctrine of
tention to a better kind of doctrine. ever, evidently pertains to a matter not devils; for it is against the Gospel to
Augustine also forbids that men's con- unlawful, but indifferent, and to have institute or to do such works that by
sciences should be burdened with such a certain affinity with the purifications them we may merit grace, or as though
observances, and prudently advises of the Law, and says, 9: In vain do they Christianity could not exist without
Januarius that he must know that they worship Me with the commandments such service of God.
are to be observed as things indiffer- of men. He, therefore, does not exact Here our adversaries object that
ent; for such are his words. an unprofitable service. Shortly after our teachers are opposed to discipline
Wherefore our teachers must not He adds: Not that which goeth into and mortification of the flesh, as

be looked upon as having taken up this the mouth defileth a man. So also Paul, Jovinian. But the contrary may be
matter rashly or from hatred of the bish- Rom. 14, 17: The kingdom of God is learned from the writings of our teach-
ops, as some falsely suspect. There was not meat and drink. Col. 2, 16: Let ers. For they have always taught con-
great need to warn the churches of these no man, therefore, judge you in meat, cerning the cross that it behooves
Christians to bear afflictions. This is tions which prescribe certain days and lowing statement is made: It was not
the true, earnest, and unfeigned mor- certain meats, with peril of conscience, the mind of the Apostles to enact rules
tification, to wit, to be exercised with as though such works were a neces- concerning holy-days, but to preach
divers afflictions, and to be crucified sary service. godliness and a holy life [, to teach
with Christ. Nevertheless, very many traditions faith and love].
Moreover, they teach that every are kept on our part, which conduce
Christian ought to train and subdue to good order in the Church, as the Article XXVII:
himself with bodily restraints, or Order of Lessons in the Mass and the
bodily exercises and labors that neither chief holy-days. But, at the same time, Of Monastic Vows.
satiety nor slothfulness tempt him to men are warned that such observances What is taught on our part con-
sin, but not that we may merit grace do not justify before God, and that in cerning Monastic Vows, will be better
or make satisfaction for sins by such such things it should not be made sin understood if it be remembered what
exercises. And such external discipline if they be omitted without offense. has been the state of the monasteries,
ought to be urged at all times, not only Such liberty in human rites was not and how many things were daily done
on a few and set days. So Christ com- unknown to the Fathers. For in the in those very monasteries, contrary to
mands, Luke 21, 34: Take heed lest East they kept Easter at another time the Canons. In Augustine's time they
your hearts be overcharged with sur- than at Rome, and when, on account were free associations. Afterward,
feiting; also Matt. 17, 21: This kind of this diversity, the Romans accused when discipline was corrupted, vows
goeth not out but by prayer and fast- the Eastern Church of schism, they were everywhere added for the purpose
ing. Paul also says, 1 Cor. 9, 27: I keep were admonished by others that such of restoring discipline, as in a carefully
under my body and bring it into sub- usages need not be alike everywhere. planned prison.
jection. Here he clearly shows that he And Irenaeus says: Diversity concern- Gradually, many other obser-
was keeping under his body, not to ing fasting does not destroy the har- vances were added besides vows. And
merit forgiveness of sins by that disci- mony of faith; as also Pope Gregory these fetters were laid upon many be-
pline, but to have his body in subjec- intimates in Dist. XII, that such di- fore the lawful age, contrary to the

tion and fitted for spiritual things, and versity does not violate the unity of Canons.
for the discharge of duty according to the Church. And in the Tripartite His- Many also entered into this kind
his calling. Therefore, we do not con- tory, Book 9, many examples of dis- of life through ignorance, being un-
demn fasting in itself, but the tradi- similar rites are gathered, and the fol- able to judge their own strength,
though they were of sufficient age. even greater things, because it kept not dained of God. These things we have
Being thus ensnared, they were com- only the precepts, but also the so-called rehearsed without odious exaggera-
pelled to remain, even though some "evangelical counsels." tion, to the end that the doctrine of
could have been freed by the kind pro- Thus they made men believe that our teachers on this point might be
vision of the Canons. And this was the profession of monasticism was far better understood.
more the case in convents of women better than Baptism, and that the First, concerning such as contract
than of monks, although more con- monastic life was more meritorious matrimony, they teach on our part that
sideration should have been shown the than that of magistrates, than the life it is lawful for all men who are not
weaker sex. This rigor displeased many of pastors, and such like, who serve fitted for single life to contract matri-
good men before this time, who saw their calling in accordance with God's mony, because vows cannot annul the
that young men and maidens were commands, without any man-made ordinance and commandment of God.
thrown into convents for a living. They services. None of these things can be But the commandment of God is 1
saw what unfortunate results came of denied; for they appear in their own Cor. 7, 2: To avoid fornication, let ev-
this procedure, and what scandals were books. [Moreover, a person who has ery man have his own wife. Nor is it
created, what snares were cast upon been thus ensnared and has entered a the commandment only, but also the
consciences! They were grieved that monastery learns little of Christ.] creation and ordinance of God, which
the authority of the Canons in so What, then, came to pass in the forces those to marry who are not ex-
momentous a matter was utterly set monasteries? Aforetime they were cepted by a singular work of God, ac-
aside and despised. To these evils was schools of theology and other cording to the text Gen. 2, 18: It is
added such a persuasion concerning branches, profitable to the Church; not good that the man should be
vows as, it is well known, in former and thence pastors and bishops were alone. Therefore they do not sin who
times displeased even those monks obtained. Now it is another thing. It obey this commandment and ordi-
who were more considerate. They is needless to rehearse what is known nance of God.
taught that vows were equal to Bap- to all. Aforetime they came together What objection can be raised to
tism; they taught that by this kind of to learn; now they feign that it is a kind this? Let men extol the obligation of a

life they merited forgiveness of sins and of life instituted to merit grace and vow as much as they list, yet shall they
justification before God. Yea, they righteousness; yea, they preach that it not bring to pass that the vow annuls
added that the monastic life not only is a state of perfection, and they put it the commandment of God. The Can-
merited righteousness before God but far above all other kinds of life or- ons teach that the right of the supe-
rior is excepted in every vow; [that ought to be free, and chosen sponta- seems not forthwith to follow that the
vows are not binding against the deci- neously and deliberately? But it is not marriages of such persons must be dis-
sion of the Pope;] much less, therefore, unknown to what extent perpetual solved. For Augustine denies that they
are these vows of force which are chastity is in the power of man. And ought to be dissolved (XXVII. Quaest.
against the commandments of God. how few are there who have taken the I, Cap. Nuptiarum), and his author-
Now, if the obligation of vows vow spontaneously and deliberately! ity is not lightly to be esteemed, al-
could not be changed for any cause Young maidens and men, before they though other men afterwards thought
whatever, the Roman Pontiffs could are able to judge, are persuaded, and otherwise.
never have given dispensation for it is sometimes even compelled, to take the But although it appears that God's
not lawful for man to annul an obliga- vow. Wherefore it is not fair to insist command concerning marriage deliv-
tion which is simply divine. But the Ro- so rigorously on the obligation, since ers very many from their vows, yet our
man Pontiffs have prudently judged it is granted by all that it is against the teachers introduce also another argu-
that leniency is to be observed in this nature of a vow to take it without ment concerning vows to show that
obligation, and therefore we read that spontaneous and deliberate action. they are void. For every service of God,
many times they have dispensed from Most canonical laws rescind vows ordained and chosen of men without
vows. The case of the King of Aragon made before the age of fifteen; for be- the commandment of God to merit
who was called back from the monas- fore that age there does not seem suffi- justification and grace, is wicked, as
tery is well known, and there are also cient judgment in a person to decide Christ says Matt. 16, 9: In vain do they
examples in our own times. [Now, if concerning a perpetual life. Another worship Me with the commandments
dispensations have been granted for the Canon, granting more to the weakness of men. And Paul teaches everywhere
sake of securing temporal interests, it is of man, adds a few years; for it forbids that righteousness is not to be sought
much more proper that they be granted a vow to be made before the age of eigh- from our own observances and acts of
on account of the distress of souls.] teen. But which of these two Canons worship, devised by men, but that it
In the second place, why do our shall we follow? The most part have an comes by faith to those who believe
adversaries exaggerate the obligation excuse for leaving the monasteries, be- that they are received by God into

or effect of a vow when, at the same cause most of them have taken the vows grace for Christ's sake.
time, they have not a word to say of before they reached these ages. But it is evident that monks have
the nature of the vow itself, that it Finally, even though the violation taught that services of man's making
ought to be in a thing possible, that it of a vow might be censured, yet it satisfy for sins and merit grace and
justification. What else is this than to things could he bring together whereof in outward good works, and to serve
detract from the glory of Christ and even the monks are now ashamed! our calling. In these things consist the
to obscure and deny the righteousness Over and above this, they persuaded true perfection and the true service of
of faith? It follows, therefore, that the men that services of man's making God. It does not consist in celibacy,
vows thus commonly taken have been were a state of Christian perfection. or in begging, or in vile apparel. But
wicked services, and, consequently, are And is not this assigning justification the people conceive many pernicious
void. For a wicked vow, taken against to works? It is no light offense in the opinions from the false commenda-
the commandment of God, is not Church to set forth to the people a tions of monastic life. They hear celi-
valid; for (as the Canon says) no vow service devised by men, without the bacy praised above measure; therefore
ought to bind men to wickedness. commandment of God, and to teach they lead their married life with offense
Paul says, Gal. 5, 4: Christ is be- that such service justifies men. For the to their consciences. They hear that
come of no effect unto you, whoso- righteousness of faith, which chiefly only beggars are perfect; therefore they
ever of you are justified by the Law, ye ought to be taught in the Church, is keep their possessions and do business
are fallen from grace. To those, there- obscured when these wonderful an- with offense to their consciences. They
fore, who want to be justified by their gelic forms of worship, with their show hear that it is an evangelical counsel
vows Christ is made of no effect, and of poverty, humility, and celibacy, are not to seek revenge; therefore some in
they fall from grace. For also these who east before the eyes of men. private life are not afraid to take re-
ascribe justification to vows ascribe to Furthermore, the precepts of God venge, for they hear that it is but a
their own works that which properly and the true service of God are ob- counsel, and not a commandment.
belongs to the glory of Christ. scured when men hear that only Others judge that the Christian can-
Nor can it be denied, indeed, that monks are in a state of perfection. For not properly hold a civil office or be a
the monks have taught that, by their Christian perfection is to fear God magistrate.
vows and observances, they were jus- from the heart, and yet to conceive There are on record examples of
tified, and merited forgiveness of sins, great faith, and to trust that for Christ's men who, forsaking marriage and the
yea, they invented still greater absur- sake we have a God who has been rec- administration of the Common-

dities, saying that they could give oth- onciled, to ask of God, and assuredly wealth, have hid themselves in mon-
ers a share in their works. If any one to expect His aid in all things that, asteries. This they called fleeing from
should be inclined to enlarge on these according to our calling, are to be the world, and seeking a kind of life
things with evil intent, how many done; and meanwhile, to be diligent which would be more pleasing to God.
Neither did they see that God ought the power of the sword. And from this sqq.: As My Father hath sent Me, even
to be served in those commandments confusion very great wars and tumults so send I you. Receive ye the Holy
which He Himself has given and not have resulted, while the Pontiffs, Ghost. Whosesoever sins ye remit,
in commandments devised by men. A emboldened by the power of the Keys, they are remitted unto them; and
good and perfect kind of life is that not only have instituted new services whosesoever sins ye retain, they are
which has for it the commandment of and burdened consciences with reser- retained. Mark 16, 15: Go preach the
God. It is necessary to admonish men vation of cases and ruthless excommu- Gospel to every creature.
of these things. nications, but have also undertaken to This power is exercised only by
And before these times, Gerson transfer the kingdoms of this world, teaching or preaching the Gospel and
rebukes this error of the monks con- and to take the Empire from the Em- administering the Sacraments, accord-
cerning perfection, and testifies that peror. These wrongs have long since ing to their calling either to many or
in his day it was a new saying that the been rebuked in the Church by learned to individuals. For thereby are granted,
monastic life is a state of perfection. and godly men. Therefore our teach- not bodily, but eternal things, as eter-
So many wicked opinions are in- ers, for the comforting of men's con- nal righteousness, the Holy Ghost,
herent in the vows, namely, that they sciences, were constrained to show the eternal life. These things cannot come
justify, that they constitute Christian difference between the power of the but by the ministry of the Word and
perfection, that they keep the coun- Church and the power of the sword, the Sacraments, as Paul says, Rom. 1,
sels and commandments, that they and taught that both of them, because 16: The Gospel is the power of God
have works of supererogation. All these of God's commandment, are to be unto salvation to every one that
things, since they are false and empty, held in reverence and honor, as the believeth. Therefore, since the power
make vows null and void. chief blessings of God on earth. of the Church grants eternal things,
But this is their opinion, that the and is exercised only by the ministry
Article XXVIII: power of the Keys, or the power of the of the Word, it does not interfere with
bishops, according to the Gospel, is a civil government; no more than the art
Of Ecclesiastical Power. power or commandment of God, to of singing interferes with civil govern-

There has been great controversy preach the Gospel, to remit and retain ment. For civil government deals with
concerning the Power of Bishops, in sins, and to administer Sacraments. other things than does the Gospel. The
which some have awkwardly con- For with this commandment Christ civil rulers defend not minds, but bod-
founded the power of the Church and sends forth His Apostles, John 20, 21 ies and bodily things against manifest
injuries, and restrain men with the and blessings of God. ordain anything against the Gospel,
sword and bodily punishments in or- If bishops have any power of the then the congregations have a com-
der to preserve civil justice and peace. sword, that power they have, not as mandment of God prohibiting obe-
Therefore the power of the Church bishops, by the commission of the dience, Matt. 7, 15: Beware of false
and the civil power must not be con- Gospel, but by human law having re- prophets; Gal. 1, 8: Though an angel
founded. The power of the Church has ceived it of kings and emperors for the from heaven preach any other gospel,
its own commission to teach the Gos- civil administration of what is theirs. let him be accursed; 2 Cor. 13, 8: We
pel and to administer the Sacraments. This, however, is another office than can do nothing against the truth, but
Let it not break into the office of an- the ministry of the Gospel. for the truth. Also: The power which
other; Let it not transfer the kingdoms When, therefore, the question is the Lord hath given me to edification,
of this world; let it not abrogate the laws concerning the jurisdiction of bishops, and not to destruction. So, also, the
of civil rulers; let it not abolish lawful civil authority must be distinguished Canonical Laws command (II. Q. VII.
obedience; let it not interfere with judg- from ecclesiastical jurisdiction. Again, Cap., Sacerdotes, and Cap. Oves). And
ments concerning civil ordinances or according to the Gospel or, as they say, Augustine (Contra Petiliani
contracts; let it not prescribe laws to by divine right, there belongs to the Epistolam): Neither must we submit
civil rulers concerning the form of the bishops as bishops, that is, to those to to Catholic bishops if they chance to
Commonwealth. As Christ says, John whom has been committed the min- err, or hold anything contrary to the
18, 33: My kingdom is not of this istry of the Word and the Sacraments, Canonical Scriptures of God.
world; also Luke 12, 14: Who made no jurisdiction except to forgive sins, If they have any other power or
Me a judge or a divider over you? Paul to judge doctrine, to reject doctrines jurisdiction, in hearing and judging
also says, Phil. 3, 20: Our citizenship is contrary to the Gospel, and to exclude certain cases, as of matrimony or of
in heaven; 2 Cor. 10, 4: The weapons from the communion of the Church tithes, etc., they have it by human
of our warfare are not carnal, but wicked men, whose wickedness is right, in which matters princes are
mighty through God to the casting known, and this without human force, bound, even against their will, when
down of imaginations. simply by the Word. Herein the con- the ordinaries fail, to dispense justice

After this manner our teachers dis- gregations of necessity and by divine to their subjects for the maintenance
criminate between the duties of both right must obey them, according to of peace.
these powers, and command that both Luke 10, 16: He that heareth you Moreover, it is disputed whether
be honored and acknowledged as gifts heareth Me. But when they teach or bishops or pastors have the right to
introduce ceremonies in the Church, observance of any traditions, to the to the Apostles and bishops. For thus
and to make laws concerning meats, end that by such observance we may some of them write; and the Pontiffs
holy-days and grades, that is, orders make satisfaction for sins, or merit in some measure seem to be misled by
of ministers, etc. They that give this grace and righteousness. For the glory the example of the law of Moses.
right to the bishops refer to this testi- of Christ's merit suffers injury when, Hence are such burdens, as that they
mony John 16, 12. 13: I have yet many by such observances, we undertake to make it mortal sin, even without of-
things to say unto you, but ye cannot merit justification. But it is manifest fense to others, to do manual labor on
bear them now. Howbeit when He, the that, by such belief, traditions have holy-days, a mortal sin to omit the Ca-
Spirit of Truth, is come, He will guide almost infinitely multiplied in the nonical Hours, that certain foods de-
you into all truth. They also refer to Church, the doctrine concerning faith file the conscience that fastings are
the example of the Apostles, who com- and the righteousness of faith being works which appease God that sin in
manded to abstain from blood and meanwhile suppressed. For gradually a reserved case cannot be forgiven but
from things strangled, Acts 15, 29. more holy-days were made, fasts ap- by the authority of him who reserved
They refer to the Sabbath-day as hav- pointed, new ceremonies and services it; whereas the Canons themselves
ing been changed into the Lord's Day, in honor of saints instituted, because speak only of the reserving of the eccle-
contrary to the Decalog, as it seems. the authors of such things thought that siastical penalty, and not of the reserv-
Neither is there any example whereof by these works they were meriting ing of the guilt.
they make more than concerning the grace. Thus in times past the Peniten- Whence have the bishops the right
changing of the Sabbath-day. Great, tial Canons increased, whereof we still to lay these traditions upon the
say they, is the power of the Church, see some traces in the satisfactions. Church for the ensnaring of con-
since it has dispensed with one of the Again, the authors of traditions do sciences, when Peter, Acts 15, 10, for-
Ten Commandments! contrary to the command of God bids to put a yoke upon the neck of
But concerning this question it is when they find matters of sin in foods, the disciples, and Paul says, 2 Cor. 13,
taught on our part (as has been shown in days, and like things, and burden 10, that the power given him was to
above) that bishops have no power to the Church with bondage of the law, edification not to destruction? Why,

decree anything against the Gospel. as if there ought to be among Chris- therefore, do they increase sins by these
The Canonical Laws teach the same tians, in order to merit justification a traditions?
thing (Dist. IX) . Now, it is against service like the Levitical, the arrange- But there are clear testimonies
Scripture to establish or require the ment of which God had committed which prohibit the making of such tra-
ditions, as though they merited grace Tim. 4, 1. Did the Holy Ghost in vain vices, and to think that it is a sin to
or were necessary to salvation. Paul says, forewarn of these things? break them without offense to others.
Col. 2, 16-23: Let no man judge you Since, therefore, ordinances insti- So Paul ordains, 1 Cor. 11, 5, that
in meat, or in drink, or in respect of an tuted as things necessary, or with an women should cover their heads in the
holy-day, or of the new moon, or of opinion of meriting grace, are contrary congregation, 1 Cor. 14, 30, that in-
the Sabbath-days. If ye be dead with to the Gospel, it follows that it is not terpreters be heard in order in the
Christ from the rudiments of the world, lawful for any bishop to institute or church, etc.
why, as though living in the world, are exact such services. For it is necessary It is proper that the churches
ye subject to ordinances (touch not; that the doctrine of Christian liberty should keep such ordinances for the
taste not; handle not, which all are to be preserved in the churches, namely, sake of love and tranquillity, so far that
perish with the using) after the com- that the bondage of the Law is not nec- one do not offend another, that all
mandments and doctrines of men! essary to justification, as it is written things be done in the churches in or-
which things have indeed a show of in the Epistle to the Galatians, 5, 1: der, and without confusion, 1 Cor. 14,
wisdom. Also in Titus 1, 14 he openly Be not entangled again with the yoke 40; comp. Phil. 2, 14; but so that con-
forbids traditions: Not giving heed to of bondage. It is necessary that the sciences be not burdened to think that
Jewish fables and commandments of chief article of the Gospel be preserved, they are necessary to salvation, or to
men that turn from the truth. to wit, that we obtain grace freely by judge that they sin when they break
And Christ, Matt. 15, 14. 13, says faith in Christ, and not for certain ob- them without offense to others; as no
of those who require traditions: Let servances or acts of worship devised one will say that a woman sins who
them alone; they be blind leaders of by men. goes out in public with her head un-
the blind; and He rejects such services: What, then, are we to think of the covered provided only that no offense
Every plant which My heavenly Father Sunday and like rites in the house of be given.
hath not planted shall be plucked up. God? To this we answer that it is law- Of this kind is the observance of
If bishops have the right to bur- ful for bishops or pastors to make or- the Lord's Day, Easter, Pentecost, and
den churches with infinite traditions, dinances that things be done orderly like holy-days and rites. For those who

and to ensnare consciences, why does in the Church, not that thereby we judge that by the authority of the
Scripture so often prohibit to make, should merit grace or make satisfac- Church the observance of the Lord's
and to listen to, traditions? Why does tion for sins, or that consciences be Day instead of the Sabbath-day was
it call them "doctrines of devils"? 1 bound to judge them necessary ser- ordained as a thing necessary, do
greatly err. Scripture has abrogated the pute that the keeping of the Lord's be observed, that we know that the
Sabbath-day; for it teaches that, since Day is not indeed of divine right, but Canons are kept without holding them
the Gospel has been revealed, all the in a manner so. They prescribe con- to be necessary, and that no harm is
ceremonies of Moses can be omitted. cerning holy-days, how far it is lawful done consciences, even though tradi-
And yet, because it was necessary to to work. What else are such disputations go out of use.
appoint a certain day, that the people tions than snares of consciences? For But the bishops might easily re-
might know when they ought to come although they endeavor to modify the tain the lawful obedience of the people
together, it appears that the Church traditions, yet the mitigation can never if they would not insist upon the ob-
designated the Lord's Day for this be perceived as long as the opinion servance of such traditions as cannot
purpose; and this day seems to have remains that they are necessary, which be kept with a good conscience. Now
been chosen all the more for this ad- must needs remain where the righ- they command celibacy; they admit
ditional reason, that men might have teousness of faith and Christian lib- none unless they swear that they will
an example of Christian liberty, and erty are not known. not teach the pure doctrine of the
might know that the keeping neither The Apostles commanded Acts Gospel. The churches do not ask that
of the Sabbath nor of any other day is 15, 20 to abstain from blood. Who the bishops should restore concord at
necessary. does now observe it? And yet they that the expense of their honor; which, nev-
There are monstrous disputations do it not sin not; for not even the ertheless, it would be proper for good
concerning the changing of the law, Apostles themselves wanted to burden pastors to do. They ask only that they
the ceremonies of the new law, the consciences with such bondage; but would release unjust burdens which
changing of the Sabbath-day, which all they forbade it for a time, to avoid of- are new and have been received con-
have sprung from the false belief that fense. For in this decree we must per- trary to the custom of the Church
there must needs be in the Church a petually consider what the aim of the Catholic. It may be that in the begin-
service like to the Levitical, and that Gospel is. ning there were plausible reasons for
Christ had given commission to the Scarcely any Canons are kept with some of these ordinances; and yet they
Apostles and bishops to devise new exactness, and from day to day many are not adapted to later times. It is also

ceremonies as necessary to salvation. go out of use even among those who evident that some were adopted
These errors crept into the Church are the most zealous advocates of tra- through erroneous conceptions.
when the righteousness of faith was ditions. Neither can due regard be paid Therefore it would be befitting the
not taught clearly enough. Some dis- to consciences unless this mitigation clemency of the Pontiffs to mitigate
them now, because such a modification which the rest may be readily judged. of Your Imperial Majesty, in order to
does not shake the unity of the Church. There have been great complaints con- exhibit our Confession and let men see
For many human traditions have been cerning indulgences, pilgrimages, and a summary of the doctrine of our
changed in process of time, as the Can- the abuse of excommunications. The teachers. If there is anything that any
ons themselves show. But if it be im- parishes have been vexed in many ways one might desire in this Confession,
possible to obtain a mitigation of such by the dealers in indulgences. There we are ready, God willing, to present
observances as cannot be kept without were endless contentions between the ampler information according to the
sin, we are bound to follow the apos- pastors and the monks concerning the Scriptures.
tolic rule, Acts 5, 29, which commands parochial right, confessions, burials,
us to obey God rather than men. sermons on extraordinary occasions, Your Imperial Majesty's
Peter, 1 Pet. 5, 3, forbids bishops and innumerable other things. Issues faithful subjects:
to be lords, and to rule over the of this sort we have passed over so that
churches. It is not our design now to the chief points in this matter, having John, Duke of Saxony, Elector.
wrest the government from the bish- been briefly set forth, might be the George, Margrave of Brandenburg.
ops, but this one thing is asked, namely, more readily understood. Nor has any- Ernest, Duke of Lueneberg.
that they allow the Gospel to be purely thing been here said or adduced to the Philip, Landgrave of Hesse.
taught, and that they relax some few reproach of any one. Only those things John Frederick, Duke of Saxony.
observances which cannot be kept with- have been recounted whereof we Francis, Duke of Lueneburg.
out sin. But if they make no conces- thought that it was necessary to speak, Wolfgang, Prince of Anhalt.
sion, it is for them to see how they shall in order that it might be understood Senate and Magistracy of Nuremburg.
give account to God for furnishing, by that in doctrine and ceremonies noth- Senate of Reutlingen.
their obstinacy, a cause for schism. ing has been received on our part
against Scripture or the Church
Conclusion. Catholic. For it is manifest that we
have taken most diligent care that no
These are the chief articles which

new and ungodly doctrine should
seem to be in controversy. For al-
creep into our churches.
though we might have spoken of more
The above articles we desire to
abuses, yet, to avoid undue length, we
present in accordance with the edict
have set forth the chief points, from

(St. Louis: Concordia Publishing House, 1921), Pp. 37-95

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