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The
Smalcald Articles
TABLE OF
CONTENTS
PART
ONE
God's
Sublime Majesty
The
Office and Work of Christ
PART
TWO
The
Mass
The
Invocation of the Saints
Chapters
and Cloisters
The
Papacy
PART
THREE
Sin
The
Law
Repentance
The
Papists' False Repentance
The
Gospel
Baptism
The
Sacrament of the Altar
The
Keys
Confession
Excommunication
Ordination
and the Call
The
Marriage of Priests
The
Church
Justification
and Good Works
Monastic
Vows
Human
Traditions
Preface
1] Since Pope
Paul III convoked a Council last year, to assemble at Mantua about
Whitsuntide, and afterwards transferred it from Mantua, so that it
is not yet known where he will or can fix it, and we on our part
either had to expect that we would be summoned also to the Council
or [to fear that we would] be condemned unsummoned, I was directed
to compile and collect the articles of our doctrine [in order that
it might be plain] in case of deliberation as to what and how far
we would be both willing and able to yield to the Papists, and in
what points we intended to persevere and abide to the end.
2] I have
accordingly compiled these articles and presented them to our
side. They have also been accepted and unanimously confessed by
our side, and it has been resolved that, in case the Pope with his
adherents should ever be so bold as seriously and in good faith,
without lying and cheating, to hold a truly free [legitimate]
Christian Council (as, indeed, he would be in duty bound to do),
they be publicly delivered in order to set forth the Confession of
our Faith.
3] But though
the Romish court is so dreadfully afraid of a free Christian
Council, and shuns the light so shamefully, that it has [entirely]
removed, even from those who are on its side, the hope that it
will ever permit a free Council, much less that it will itself
hold one, whereat, as is just, they [many Papists] are greatly
offended and have no little trouble on that account [are disgusted
with this negligence of the Pope], since they notice thereby that
the Pope would rather see all Christendom perish and all souls
damned than suffer either himself or his adherents to be reformed
even a little, and his [their] tyranny to be limited, nevertheless
I have determined meanwhile to publish these articles in plain
print, so that, should I die before there would be a Council (as I
fully expect and hope, because the knaves who flee the light and
shun the day take such wretched pains to delay and hinder the
Council), those who live and remain after me may have my testimony
and confession to produce, in addition to the Confession which I
have issued previously, whereby up to this time I have abided,
and, by God's grace, will abide.
4] For what
shall I say? How shall I complain? I am still living, writing,
preaching, and lecturing daily; [and] yet there are found such
spiteful men, not only among the adversaries, but also false
brethren that profess to be on our side, as dare to cite my
writings and doctrine directly against myself, and let me look on
and listen, although they know well that I teach otherwise, and as
wish to adorn their venom with my labor, and under my name to
[deceive and] mislead the poor people. [Good God!] Alas! what
first will happen when I am dead?
5] Indeed, I
ought to reply to everything while I am still living. But, again,
how can I alone stop all the mouths of the devil? especially of
those (as they all are poisoned) who will not hear or notice what
we write, but solely exercise themselves with all diligence how
they may most shamefully pervert and corrupt our word in every
letter. These I let the devil answer, or at last Gods wrath, as
they deserve. 6] I often think of the good Gerson who
doubts whether anything good should be [written and] published. If
it is not done, many souls are neglected who could be delivered:
but if it is done, the devil is there with malignant, villainous
tongues without number which envenom and pervert everything, so
that nevertheless the fruit [the usefulness of the writings] is
prevented. 7] Yet what they gain thereby is manifest. For
while they have lied so shamefully against us and by means of lies
wished to retain the people, God has constantly advanced His work,
and been making their following ever smaller and ours greater, and
by their lies has caused and still causes them to be brought to
shame.
8] I must tell
a story. There was a doctor sent here to Wittenberg from France,
who said publicly before us that his king was sure and more than
sure, that among us there is no church, no magistrate, no married
life, but all live promiscuously as cattle, and each one does as
he pleases. 9] Imagine now, how will those who by their
writings have instilled such gross lies into the king and other
countries as the pure truth, look at us on that day before the
judgment-seat of Christ? Christ, the Lord and Judge of us all,
knows well that they lie and have [always] lied, His sentence they
in turn, must hear; that I know certainly. God convert to
repentance those who can be converted! Regarding the rest it will
be said, Woe, and, alas! eternally.
10] But to
return to the subject. I verily desire to see a truly Christian
Council [assembled some time], in order that many matters and
persons might be helped. Not that we need It, for our churches are
now, through God's grace, so enlightened and equipped with the
pure Word and right use of the Sacraments, with knowledge of the
various callings and of right works, that we on our part ask for
no Council, and on such points have nothing better to hope or
expect from a Council. But we see in the bishoprics everywhere so
many parishes vacant and desolate that one's heart would break,
and yet neither the bishops nor canons care how the poor people
live or die, for whom nevertheless Christ has died, and who are
not permitted to hear Him speak with them as the true Shepherd
with His sheep. 11] This causes me to shudder and fear that
at some time He may send a council of angels upon Germany utterly
destroying us, like Sodom and Gomorrah, because we so wantonly
mock Him with the Council.
12] Besides
such necessary ecclesiastical affairs, there would be also in the
political estate innumerable matters of great importance to
improve. There is the disagreement between the princes and the
states; usury and avarice have burst in like a flood, and have
become lawful [are defended with a show of right]; wantonness,
lewdness, extravagance in dress, gluttony, gambling, idle display,
with all kinds of bad habits and wickedness, insubordination of
subjects, of domestics and laborers of every trade, also the
exactions [and most exorbitant selling prices] of the peasants
(and who can enumerate all?) have so increased that they cannot be
rectified by ten Councils and twenty Diets. 13] If such
chief matters of the spiritual and worldly estates as are contrary
to God would be considered in the Council, they would have all
hands so full that the child's play and absurdity of long gowns
[official insignia], large tonsures, broad cinctures [or sashes],
bishops' or cardinals' hats or maces, and like jugglery would in
the mean time be forgotten. If we first had performed God's
command and order in the spiritual and secular estate we would
find time enough to reform food, clothing, tonsures, and
surplices. But if we want to swallow such camels, and, instead,
strain at gnats, let the beams stand and judge the motes, we also
might indeed be satisfied with the Council.
14] Therefore
I have presented few articles; for we have without this so many
commands of God to observe in the Church, the state and the family
that we can never fulfil them. What, then, is the use, or what
does it profit that many decrees and statutes thereon are made in
the Council, especially when these chief matters commanded of God
are neither regarded nor observed? Just as though He were bound to
honor our jugglery as a reward of our treading His solemn
commandments under foot. But our sins weigh upon us and cause God
not to be gracious to us; for we do not repent, and, besides, wish
to defend every abomination.
15] O Lord
Jesus Christ, do Thou Thyself convoke a Council, and deliver Thy
servants by Thy glorious advent! The Pope and his adherents are
done for; they will have none of Thee. Do Thou, then, help us, who
are poor and needy, who sigh to Thee, and beseech Thee earnestly,
according to the grace which Thou hast given us, through Thy Holy
Ghost who liveth and reigneth with Thee and the Father, blessed
forever. Amen.
THE FIRST PART
Treats of the
Sublime Articles Concerning the Divine Majesty, as:
I.
That Father,
Son, and Holy Ghost, three distinct persons in
one divine essence and nature, are one God, who has
created heaven and earth.
II.
That the Father is
begotten of no one; the Son of the Father; the Holy Ghost proceeds
from Father and Son.
III.
That not the
Father nor the Holy Ghost but the Son became man.
IV.
That the Son
became man in this manner, that He was conceived,
without the cooperation of man, by the Holy Ghost,
and was born of the pure, holy [and always]
Virgin Mary. Afterwards He suffered, died, was
buried, descended to hell, rose from the dead,
ascended to heaven, sits at the right hand of God,
will come to judge the quick and the dead, etc.,
as the Creed of the Apostles, as well as that of St.
Athanasius, and the Catechism in common use for
children, teach.
Concerning these
articles there is no contention or dispute, since we on both sides
confess them. Therefore it is not necessary now to treat further
of them.
THE
SECOND PART
Treats of the
Articles which Refer to the Office and Work of Jesus Christ, or
Our Redemption.
The first and
chief article is this,
1] That
Jesus Christ, our God and Lord, died for our
sins, and was raised again for our justification, Rom.
4, 25.
2] And He
alone is the Lamb of God which taketh away the sins of the
world, John 1, 29; and God has laid upon Him the iniquities
of us all, Is. 53, 6.
3]
Likewise: All have sinned and are justified without merit
[freely, and without their own works or merits]
by His grace, through the redemption that is in Christ
Jesus, in His blood, Rom. 3, 23f
4] Now, since
it is necessary to believe this, and it cannot be otherwise
acquired or apprehended by any work, law, or merit, it is clear
and certain that this faith alone justifies us as St. Paul says,
Rom. 3, 28: For we conclude that a man is justified by
faith, without the deeds of the Law. Likewise 3, 26:
That He might be just, and the Justifier of him which
believeth in Christ.
5] Of this
article nothing can be yielded or surrendered [nor can anything be
granted or permitted contrary to the same], even though heaven and
earth, and whatever will not abide, should sink to ruin. For
there is none other name under heaven, given among men
whereby we must be saved, says Peter, Acts 4, 12. And with
His stripes we are healed, Is. 53, 5. And upon this article
all things depend which we teach and practice in opposition to the
Pope, the devil, and the [whole] world. Therefore, we must be sure
concerning this doctrine, and not doubt; for otherwise all is
lost, and the Pope and devil and all things gain the victory and
suit over us.
Article II: Of the Mass.
1] That the
Mass in the Papacy must be the greatest and most horrible
abomination, as it directly and powerfully conflicts with this
chief article, and yet above and before all other popish
idolatries it has been the chief and most specious. For it has
been held that this sacrifice or work of the Mass, even though it
be rendered by a wicked [and abandoned] scoundrel, frees men from
sins, both in this life and also in purgatory, while only the Lamb
of God shall and must do this, as has been said above. Of this
article nothing is to be surrendered or conceded, because the
first article does not allow it.
2] If,
perchance, there were reasonable Papists we might speak moderately
and in a friendly way, thus: first, why they so rigidly uphold the
Mass. For it is but a pure invention of men, and has not been
commanded by God; and every invention of man we may [safely]
discard, as Christ declares, Matt. 15, 9: In vain do they
worship Me, teaching for doctrines the commandments of
men.
3] Secondly.
It is an unnecessary thing, which can be omitted without sin and
danger.
4] Thirdly.
The Sacrament can be received in a better and more blessed way
[more acceptable to God], (yea, the only blessed way), according
to the institution of Christ. Why, then, do they drive the world
to woe and [extreme] misery on account of a fictitious,
unnecessary matter, which can be well obtained in another and more
blessed way?
5] Let [care
be taken that] it be publicly preached to the people that the Mass
as men's twaddle [commentitious affair or human figment] can be
omitted without sin, and that no one will be condemned who does
not observe it, but that he can be saved in a better way without
the Mass. I wager [Thus it will come to pass] that the Mass will
then collapse of itself, not only among the insane [rude] common
people, but also among all pious, Christian, reasonable,
God-fearing hearts; and that the more, when they would hear that
the Mass is a [very] dangerous thing, fabricated and invented
without the will and Word of God.
6] Fourthly.
Since such innumerable and unspeakable abuses have arisen in the
whole world from the buying and selling of masses, the Mass should
by right be relinquished, if for no other purpose than to prevent
abuses, even though in itself it had something advantageous and
good. How much more ought we to relinquish it, so as to prevent
[escape] forever these horrible abuses, since it is altogether
unnecessary, useless, and dangerous, and we can obtain everything
by a more necessary, profitable, and certain way without the Mass.
7] Fifthly.
But since the Mass is nothing else and can be nothing else (as the
Canon and all books declare), than a work of men (even of wicked
scoundrels), by which one attempts to reconcile himself and others
to God, and to obtain and merit the remission of sins and grace
(for thus the Mass is observed when it is observed at the very
best; otherwise what purpose would it serve?), for this very
reason it must and should [certainly] be condemned and rejected.
For this directly conflicts with the chief article, which says
that it is not a wicked or a godly hireling of the Mass with his
own work, but the Lamb of God and the Son of God, that taketh away
our sins.
8] But if any
one should advance the pretext that as an act of devotion he
wishes to administer the Sacrament, or Communion, to himself, he
is not in earnest [he would commit a great mistake, and would not
be speaking seriously and sincerely]. For if he wishes to commune
in sincerity, the surest and best way for him is in the Sacrament
administered according to Christ's institution. But that one
administer communion to himself is a human notion, uncertain,
unnecessary, yea, even prohibited. And he does not know what he is
doing, because without the Word of God he obeys a false human
opinion and invention. 9] So, too, it is not right (even
though the matter were otherwise correct) for one to use the
common Sacrament of [belonging to] the Church according to his own
private devotion, and without God s Word and apart from the
communion of the Church to trifle therewith.
10] This
article concerning the Mass will be the whole business of the
Council. [The Council will perspire most over, and be occupied
with this article concerning the Mass.] For if it were [although
it would be] possible for them to concede to us all the other
articles, yet they could not concede this. As Campegius said at
Augsburg that he would be torn to pieces before he would
relinquish the Mass, so, by the help of God, I, too, would suffer
myself to be reduced to ashes before I would allow a hireling of
the Mass, be he good or bad, to be made equal to Christ Jesus, my
Lord and Savior, or to be exalted above Him. Thus we are and
remain eternally separated and opposed to one another. They feel
well enough that when the Mass falls, the Papacy lies in ruins.
Before they will permit this to occur, they will put us all to
death if they can.
11] In
addition to all this, this dragon's tail, [I mean] the Mass, has
begotten a numerous vermin-brood of manifold idolatries.
12] First,
purgatory. Here they carried their trade into purgatory by masses
for souls, and vigils, and weekly, monthly, and yearly
celebrations of obsequies, and finally by the Common Week and All
Souls Day, by soul-baths so that the Mass is used almost alone for
the dead, although Christ has instituted the Sacrament alone for
the living. Therefore purgatory, and every solemnity, rite, and
commerce connected with it, is to be regarded as nothing but a
specter of the devil. For it conflicts with the chief article
[which teaches] that only Christ, and not the works of men, are to
help [set free] souls. Not to mention the fact that nothing has
been [divinely] commanded or enjoined upon us concerning the dead.
Therefore all this may be safely omitted, even if it were no error
and idolatry.
13] The
Papists quote here Augustine and some of the Fathers who are said
to have written concerning purgatory, and they think that we do
not understand for what purpose and to what end they spoke as they
did. St. Augustine does not write that there is a purgatory nor
has he a testimony of Scripture to constrain him thereto, but he
leaves it in doubt whether there is one, and says that his mother
asked to be remembered at the altar or Sacrament. Now, all this is
indeed nothing but the devotion of men, and that, too, of
individuals, and does not establish an article of faith, which is
the prerogative of God alone.
14] Our
Papists, however, cite such statements [opinions] of men in order
that men should believe in their horrible, blasphemous, and cursed
traffic in masses for souls in purgatory [or in sacrifices for the
dead and oblations], etc. But they will never prove these things
from Augustine. Now, when they have abolished the traffic in
masses for purgatory, of which Augustine never dreamt, we will
then discuss with them whether the expressions of Augustine
without Scripture [being without the warrant of the Word] are to
be admitted, and whether the dead should be remembered at the
Eucharist. 15] For it will not do to frame articles of
faith from the works or words of the holy Fathers; otherwise their
kind of fare, of garments, of house, etc., would have to become an
article of faith, as was done with relics. [We have, however,
another rule, namely] The rule is: The Word of God shall establish
articles of faith, and no one else, not even an angel.
16] Secondly.
From this it has followed that evil spirits have perpetrated much
knavery [exercised their malice] by appearing as the souls of the
departed, and with unspeakable [horrible] lies and tricks demanded
masses, vigils, pilgrimages, and other alms. 17] All of
which we had to receive as articles of faith, and to live
accordingly; and the Pope confirmed these things, as also the Mass
and all other abominations. Here, too, there is no [cannot and
must not be any] yielding or surrendering.
18] Thirdly.
[Hence arose] the pilgrimages. Here, too, masses, the remission of
sins and the grace of God were sought, for the Mass controlled
everything. Now it is indeed certain that such pilgrimages,
without the Word of God, have not been commanded us, neither are
they necessary, since we can have these things [the soul can be
cared for] in a better way, and can omit these pilgrimages without
any sin and danger. Why therefore do they leave at home [desert]
their own parish [their called ministers, their parishes], the
Word of God, wives, children, etc., who are ordained and
[attention to whom is necessary and has been] commanded, and run
after these unnecessary, uncertain, pernicious will-o'-the-wisps
of the devil [and errors]? 19] Unless the devil was riding
[made insane] the Pope, causing him to praise and establish these
practices, whereby the people again and again revolted from Christ
to their own works, and became idolaters, which is worst of all;
moreover, it is neither necessary nor commanded, but is senseless
and doubtful, and besides harmful. Hence here, too, there can be
no yielding or surrendering [to yield or concede anything here is
not lawful], etc. 20] And let this be preached, that such
pilgrimages are not necessary, but dangerous; and then see what
will become of them. [For thus they will perish of their own
accord.]
21] Fourthly.
Fraternities [or societies], in which cloisters, chapters, vicars
have assigned and communicated (by a legal contract and sale) all
masses and good works, etc., both for the living and the dead.
This is not only altogether a human bauble, without the Word of
God, entirely unnecessary and not commanded, but also contrary to
the chief article, Of Redemption. Therefore it is in no way to be
tolerated.
22] Fifthly.
The relics, in which there are found so many falsehoods and
tomfooleries concerning the bones of dogs and horses, that even
the devil has laughed at such rascalities, ought long ago to have
been condemned, even though there were some good in them; and so
much the more because they are without the Word of God; being
neither commanded nor counseled, they are an entirely unnecessary
and useless thing. 23] But the worst is that [they have
imagined that] these relics had to work indulgence and the
forgiveness of sins [and have revered them] as a good work and
service of God, like the Mass, etc.
24] Sixthly.
Here belong the precious indulgences granted (but only for money)
both to the living and the dead, by which the miserable
[sacrilegious and accursed] Judas, or Pope, has sold the merit of
Christ, together with the superfluous merits of all saints and of
the entire Church, etc. All these things [and every single one of
them] are not to be borne, and are not only without the Word of
God, without necessity, not commanded, but are against the chief
article. For the merit of Christ is [apprehended and] obtained not
by our works or pence, but from grace through faith, without money
and merit; and is offered [and presented] not through the power of
the Pope, but through the preaching of God's Word.
Of the Invocation of Saints.
25] The
invocation of saints is also one of the abuses of Antichrist
conflicting with the chief article, and destroys the knowledge of
Christ. Neither is it commanded nor counseled, nor has it any
example [or testimony] in Scripture, and even though it were a
precious thing, as it is not [while, on the contrary, it is a most
harmful thing], in Christ we have everything a thousandfold better
[and surer, so that we are not in need of calling upon the
saints].
26] And
although the angels in heaven pray for us (as Christ Himself also
does), as also do the saints on earth, and perhaps also in heaven,
yet it does not follow thence that we should invoke and adore the
angels and saints, and fast, hold festivals, celebrate Mass in
their honor, make offerings, and establish churches, altars,
divine worship, and in still other ways serve them, and regard
them as helpers in need [as patrons and intercessors], and divide
among them all kinds of help, and ascribe to each one a particular
form of assistance, as the Papists teach and do. For this is
idolatry, and such honor belongs alone to God. 27] For as a
Christian and saint upon earth you can pray for me, not only in
one, but in many necessities. But for this reason I am not obliged
to adore and invoke you, and celebrate festivals, fast, make
oblations, hold masses for your honor [and worship], and put my
faith in you for my salvation. I can in other ways indeed honor,
love, and thank you in Christ. 28] If now such idolatrous
honor were withdrawn from angels and departed saints, the
remaining honor would be without harm and would quickly be
forgotten. For when advantage and assistance, both bodily and
spiritual, are no more to be expected, the saints will not be
troubled [the worship of the saints will soon vanish], neither in
their graves nor in heaven. For without a reward or out of pure
love no one will much remember, or esteem, or honor them [bestow
on them divine honor].
29] In short,
the Mass itself and anything that proceeds from it, and anything
that is attached to it, we cannot tolerate, but must condemn, in
order that we may retain the holy Sacrament pure and certain,
according to the institution of Christ, employed and received
through faith.
Article III: Of Chapters and Cloisters.
1] That
chapters and cloisters [colleges of canons and
communistic dwellings], which were formerly founded with the good
intention [of our forefathers] to educate learned men and chaste
[and modest] women, ought again to be turned to such use, in order
that pastors, preachers, and other ministers of the churches may
be had, and likewise other necessary persons [fitted] for [the
political administration of] the secular government [or for the
commonwealth] in cities and countries, and well-educated, maidens
for mothers and housekeepers, etc.
2] If they
will not serve this purpose, it is better that they be abandoned
or razed, rather than [continued and], with their blasphemous
services invented by men, regarded as something better than the
ordinary Christian life and the offices and callings ordained by
God. For all this also is contrary to the first chief article
concerning the redemption made through Jesus Christ. Add to this
that (like all other human inventions) these have neither been
commanded; they are needless and useless, and, besides, afford
occasion for dangerous and vain labor [dangerous annoyances and
fruitless worship], such services as the prophets call
Aven, i.e., pain and labor.
Article IV: Of the Papacy.
1] That the
Pope is not, according to divine law or according to the Word of
God the head of all Christendom (for this [name] belongs to One
only, whose name is Jesus Christ), but is only the bishop and
pastor of the Church at Rome, and of those who voluntarily or
through a human creature (that is, a political magistrate) have
attached themselves to him, to be Christians, not under him as a
lord, but with him as brethren [colleagues] and comrades, as the
ancient councils and the age of St. Cyprian show.
2] But to-day
none of the bishops dare to address the Pope as brother as was
done at that time [in the age of Cyprian]; but they must call him
most gracious lord, even though they be kings or emperors. This
[Such arrogance] we will not, cannot, must not take upon our
conscience [with a good conscience approve]. Let him, however, who
will do it, do so without us [at his own risk].
3] Hence it
follows that all things which the Pope, from a power so false,
mischievous, blasphemous, and arrogant, has done and undertaken.
have been and still are purely diabolical affairs and transactions
(with the exception of such things as pertain to the secular
government, where God often permits much good to be effected for a
people, even through a tyrant and [faithless] scoundrel) for the
ruin of the entire holy [catholic or] Christian Church (so far as
it is in his power) and for the destruction of the first and chief
article concerning the redemption made through Jesus Christ.
4] For all his
bulls and books are extant, in which he roars like a lion (as the
angel in Rev. 12 depicts him, [crying out] that no Christian can
be saved unless he obeys him and is subject to him in all things
that he wishes, that he says, and that he does. All of which
amounts to nothing less than saying: Although you believe in
Christ, and have in Him [alone] everything that is necessary to
salvation, yet it is nothing and all in vain unless you regard
[have and worship] me as your god, and be subject and obedient to
me. And yet it is manifest that the holy Church has been without
the Pope for at least more than five hundred years, and that even
to the present day the churches of the Greeks and of many other
languages neither have been nor are yet under the Pope. 5]
Besides, as often remarked, it is a human figment which is not
commanded, and is unnecessary and useless; for the holy Christian
[or catholic] Church can exist very well without such a head, and
it would certainly have remained better [purer, and its career
would have been more prosperous] if such a head had not been
raised up by the devil. 6] And the Papacy is also of no use
in the Church, because it exercises no Christian office; and
therefore it is necessary for the Church to continue and to exist
without the Pope.
7] And
supposing that the Pope would yield this point, so as not to be
supreme by divine right or from Gods command, but that we must
have [there must be elected] a [certain] head, to whom all the
rest adhere [as their support] in order that the [concord and]
unity of Christians may be preserved against sects and heretics,
and that such a head were chosen by men, and that it were placed
within the choice and power of men to change or remove this head,
just as the Council of Constance adopted nearly this course with
reference to the Popes, deposing three and electing a fourth;
supposing, I say, that the Pope and See at Rome would yield and
accept this (which, nevertheless, is impossible; for thus he would
have to suffer his entire realm and estate to be overthrown and
destroyed, with all his rights and books, a thing which, to speak
in few words, he cannot do), nevertheless, even in this way
Christianity would not be helped, but many more sects would arise
than before.
8] For since
men would have to be subject to this head, not from God's command,
but from their personal good pleasure, it would easily and in a
short time be despised, and at last retain no member; neither
would it have to be forever confined to Rome or any other place,
but it might be wherever and in whatever church God would grant a
man fit for the [taking upon him such a great] office. Oh, the
complicated and confused state of affairs [perplexity] that would
result!
9] Therefore
the Church can never be better governed and preserved than if we
all live under one head, Christ, and all the bishops equal in
office (although they be unequal in gifts), be diligently joined
in unity of doctrine, faith, Sacraments, prayer, and works of
love, etc., as St. Jerome writes that the priests at Alexandria
together and in common governed the churches, as did also the
apostles, and afterwards all bishops throughout all Christendom,
until the Pope raised his head above all.
10] This
teaching shows forcefully that the Pope is the very Antichrist,
who has exalted himself above, and opposed himself against Christ
because he will not permit Christians to be saved without his
power, which, nevertheless, is nothing, and is neither ordained
nor commanded by God. 11] This is, properly speaking to
exalt himself above all that is called God as Paul says, 2
Thess. 2, 4. Even the Turks or the Tartars, great enemies of
Christians as they are, do not do this, but they allow whoever
wishes to believe in Christ, and take bodily tribute and obedience
from Christians.
12] The Pope,
however, prohibits this faith, saying that to be saved a person
must obey him. This we are unwilling to do, even though on this
account we must die in God s name. 13] This all proceeds
from the fact that the Pope has wished to be called the supreme
head of the Christian Church by divine right. Accordingly he had
to make himself equal and superior to Christ, and had to cause
himself to be proclaimed the head and then the lord of the Church,
and finally of the whole world, and simply God on earth, until he
has dared to issue commands even to the angels in heaven.
14] And when we distinguish the Pope's teaching from, or
measure and hold it against, Holy Scripture, it is found [it
appears plainly] that the Pope's teaching, where it is best, has
been taken from the imperial and heathen law and treats of
political matters and decisions or rights, as the Decretals show;
furthermore, it teaches of ceremonies concerning churches,
garments, food, persons and [similar] puerile, theatrical and
comical things without measure, but in all these things nothing at
all of Christ, faith, and the commandments of God. Lastly, it is
nothing else than the devil himself, because above and against God
he urges [and disseminates] his [papal] falsehoods concerning
masses, purgatory, the monastic life, one's own works and
[fictitious] divine worship (for this is the very Papacy [upon
each of which the Papacy is altogether founded and is standing]),
and condemns, murders and tortures all Christians who do not exalt
and honor these abominations [of the Pope] above all things.
Therefore, just as little as we can worship the devil himself as
Lord and God, we can endure his apostle, the Pope, or Antichrist,
in his rule as head or lord. For to lie and to kill, and to
destroy body and soul eternally, that is wherein his papal
government really consists, as I have very clearly shown in many
books.
15] In these
four articles they will have enough to condemn in the Council. For
they cannot and will not concede us even the least point in one of
these articles. Of this we should be certain, and animate
ourselves with [be forewarned and made firm in] the hope that
Christ, our Lord, has attacked His adversary, and he will press
the attack home [pursue and destroy him] both by His Spirit and
coming. Amen.
16] For in the
Council we will stand not before the Emperor or the political
magistrate, as at Augsburg (where the Emperor published a most
gracious edict, and caused matters to be heard kindly [and
dispassionately]), but [we will appear] before the Pope and devil
himself, who intends to listen to nothing, but merely [when the
case has been publicly announced] to condemn, to murder and to
force us to idolatry. Therefore we ought not here to kiss his
feet, or to say: Thou art my gracious lord, but as the angel in
Zechariah 3, 2 said to Satan: The Lord rebuke thee, O
Satan.
THE
THIRD PART OF THE ARTICLES.
Concerning the
following articles we may [will be able to] treat with learned and
reasonable men, or among ourselves. The Pope and his [the Papal]
government do not care much about these. For with them conscience
is nothing, but money, [glory] honors, power are [to them]
everything.
I. Of Sin
1] Here we
must confess, as Paul says in Rom. 5, 11, that sin originated [and
entered the world] from one man Adam, by whose disobedience all
men were made sinners, [and] subject to death and the devil. This
is called original or capital sin.
2] The fruits
of this sin are afterwards the evil deeds which are forbidden in
the Ten Commandments, such as [distrust] unbelief, false faith,
idolatry, to be without the fear of God, presumption
[recklessness], despair, blindness [or complete loss of sight],
and, in short not to know or regard God; furthermore to lie, to
swear by [to abuse] God's name [to swear falsely], not to pray,
not to call upon God, not to regard [to despise or neglect] God's
Word, to be disobedient to parents, to murder, to be unchaste, to
steal, to deceive, etc.
3] This
hereditary sin is so deep and [horrible] a corruption of nature
that no reason can understand it, but it must be [learned and]
believed from the revelation of Scriptures, Ps. 51, 5; Rom. 6,
12ff ; Ex. 33, 3; Gen. 3, 7ff Hence, it is nothing but error and
blindness in regard to this article what the scholastic doctors
have taught, namely:
4] That since
the fall of Adam the natural powers of man have remained entire
and incorrupt, and that man by nature has a right reason and a
good will; which things the philosophers teach.
5] Again, that
man has a free will to do good and omit evil, and, conversely, to
omit good and do evil.
6] Again, that
man by his natural powers can observe and keep [do] all the
commands of God.
7] Again,
that, by his natural powers, man can love God above all things and
his neighbor as himself.
8] Again, if a
man does as much as is in him, God certainly grants him His grace.
9] Again, if
he wishes to go to the Sacrament, there is no need of a good
intention to do good, but it is sufficient if he has not a wicked
purpose to commit sin; so entirely good is his nature and so
efficacious the Sacrament.
10] [Again,]
that it is not founded upon Scripture that for a good work the
Holy Ghost with His grace is necessary.
11] Such and
many similar things have arisen from want of understanding and
ignorance as regards both this sin and Christ, our Savior and they
are truly heathen dogmas, which we cannot endure. For if this
teaching were right [approved], then Christ has died in vain,
since there is in man no defect nor sin for which he should have
died; or He would have died only for the body, not for the soul,
inasmuch as the soul is [entirely] sound, and the body only is
subject to death.
II. Of the Law
1] Here we
hold that the Law was given by God, first, to restrain sin by
threats and the dread of punishment, and by the promise and offer
of grace and benefit. But all this miscarried on account of the
wickedness which sin has wrought in man. 2] For thereby a
part [some] were rendered worse, those, namely, who are hostile to
[hate] the Law, because it forbids what they like to do, and
enjoins what they do not like to do. Therefore, wherever they can
escape [if they were not restrained by] punishment, they [would]
do more against the Law than before. These, then, are the rude and
wicked [unbridled and secure] men, who do evil wherever they
[notice that they] have the opportunity.
3] The rest
become blind and arrogant [are smitten with arrogance and
blindness], and [insolently] conceive the opinion that they
observe and can observe the Law by their own powers, as has been
said above concerning the scholastic theologians; thence come the
hypocrites and [self-righteous or] false saints.
4] But the
chief office or force of the Law is that it reveal original sin
with all its fruits, and show man how very low his nature has
fallen, and has become [fundamentally and] utterly corrupted; as
the Law must tell man that he has no God nor regards [cares for]
God, and worships other gods, a matter which before and without
the Law he would not have believed. In this way he becomes
terrified, is humbled, desponds, despairs, and anxiously desires
aid, but sees no escape; he begins to be an enemy of [enraged at]
God, and to murmur, etc. 5] This is what Paul says, Rom. 4,
15: The Law worketh wrath. And Rom. 5, 20: Sin is
increased by the Law. [The Law entered that the offense
might abound.]
III. Of Repentance.
1] This office
[of the Law] the New Testament retains and urges, as St. Paul,
Rom. 1, 18 does, saying: The wrath of God is revealed from
heaven against all ungodliness and unrighteousness of men.
Again, 3, 19: All the world is guilty before God. No man is
righteous before Him. And Christ says, John 16, 8: The Holy
Ghost will reprove the world of sin.
2] This, then,
is the thunderbolt of God by which He strikes in a heap [hurls to
the ground] both manifest sinners and false saints [hypocrites],
and suffers no one to be in the right [declares no one righteous],
but drives them all together to terror and despair. This is the
hammer, as Jeremiah 23, 29 says: Is not My Word like a hammer
that breaketh the rock in pieces? This is not activa
contritio or manufactured repentance, but passiva
contritio [torture of conscience], true sorrow of heart,
suffering and sensation of death.
3] This, then,
is what it means to begin true repentance; and here man must hear
such a sentence as this: You are all of no account, whether you be
manifest sinners or saints [in your own opinion]; you all must
become different and do otherwise than you now are and are doing
[no matter what sort of people you are], whether you are as great,
wise, powerful, and holy as you may. Here no one is [righteous,
holy], godly, etc.
4] But to this
office the New Testament immediately adds the consolatory promise
of grace through the Gospel, which must be believed, as Christ
declares, Mark 1, 15: Repent and believe the Gospel,
i.e., become different and do otherwise, and believe My
promise. And John, preceding Him, is called a preacher of
repentance, however, for the remission of sins, i.e., John
was to accuse all, and convict them of being sinners, that they
might know what they were before God, and might acknowledge that
they were lost men, and might thus be prepared for the Lord, to
receive grace, and to expect and accept from Him the remission of
sins. Thus also Christ Himself says, Luke 24, 47: 6]
Repentance and remission of sins must be preached in My name
among all nations.
7] But
whenever the Law alone, without the Gospel being added exercises
this its office there is [nothing else than] death and hell, and
man must despair, like Saul and Judas; as St. Paul, Rom. 7, 10,
says: Through sin the Law killeth. 8] On the other
hand, the Gospel brings consolation and remission not only in one
way, but through the word and Sacraments, and the like, as we
shall hear afterward in order that [thus] there is with the
Lord plenteous redemption, as Ps. 130, 7 says against the
dreadful captivity of sin.
9] However, we
must now contrast the false repentance of the sophists with true
repentance, in order that both may be the better understood.
Of the False Repentance of the
Papists.
10] It was
impossible that they should teach correctly concerning repentance,
since they did not [rightly] know the real sins [the real sin].
For, as has been shown above, they do not believe aright
concerning original sin, but say that the natural powers of man
have remained [entirely] unimpaired and incorrupt; that reason can
teach aright, and the will can in accordance therewith do aright
[perform those things which are taught], that God certainly
bestows His grace when a man does as much as is in him, according
to his free will.
11] It had to
follow thence [from this dogma] that they did [must do] penance
only for actual sins such as wicked thoughts to which a person
yields (for wicked emotion [concupiscence, vicious feelings, and
inclinations], lust and improper dispositions [according to them]
are not sins), and for wicked words and wicked deeds, which free
will could readily have omitted.
12] And of
such repentance they fix three parts contrition, confession, and
satisfaction, with this [magnificent] consolation and promise
added: If man truly repent, [feel remorse,] confess, render
satisfaction, he thereby would have merited forgiveness, and paid
for his sins before God [atoned for his sins and obtained a
plenary redemption]. Thus in repentance they instructed men to
repose confidence in their own works. 13] Hence the
expression originated, which was employed in the pulpit when
public absolution was announced to the people: Prolong O
God, my life, until I shall make satisfaction for my
sins and amend my life.
14] There was
here [profound silence and] no mention of Christ nor faith; but
men hoped by their own works to overcome and blot out sins before
God. And with this intention we became priests and monks, that we
might array ourselves against sin.
15] As to
contrition, this is the way it was done: Since no one could
remember all his sins (especially as committed through an entire
year), they inserted this provision, namely, that if an unknown
sin should be remembered later [if the remembrance of a concealed
sin should perhaps return], this also must be repented of and
confessed etc. Meanwhile they were [the person was] commended to
the grace of God.
16] Moreover,
since no one could know how great the contrition ought to be in
order to be sufficient before God, they gave this consolation: He
who could not have contrition, at least ought to have attrition,
which I may call half a contrition or the beginning of contrition,
for they have themselves understood neither of these terms nor do
they understand them now, as little as I. Such attrition was
reckoned as contrition when a person went to confession.
17] And when
it happened that any one said that he could not have contrition
nor lament his sins (as might have occurred in illicit love or the
desire for revenge, etc.), they asked whether he did not wish or
desire to have contrition [lament]. When one would reply Yes (for
who, save the devil himself, would here say No?), they accepted
this as contrition, and forgave him his sins on account of this
good work of his [which they adorned with the name of contrition].
Here they cited the example of St. Bernard, etc.
18] Here we
see how blind reason, in matters pertaining to God, gropes about,
and, according to its own imagination, seeks for consolation in
its own works, and cannot think of [entirely forgets] Christ and
faith. But if it be [clearly] viewed in the light, this contrition
is a manufactured and fictitious thought [or imagination], derived
from man's own powers, without faith and without the knowledge of
Christ. And in it the poor sinner, when he reflected upon his own
lust and desire for revenge, would sometimes [perhaps] have
laughed rather than wept [either laughed or wept, rather than to
think of something else], except such as either had been truly
struck by [the lightning of] the Law, or had been vainly vexed by
the devil with a sorrowful spirit. Otherwise [with the exception
of these persons] such contrition was certainly mere hypocrisy,
and did not mortify the lust for sins [flames of sin]; for they
had to grieve, while they would rather have continued to sin, if
it had been free to them.
19] As regards
confession, the procedure was this: Every one had [was enjoined]
to enumerate all his sins (which is an impossible thing). This was
a great torment. From such as he had forgotten [But if any one had
forgotten some sins] he would be absolved on the condition that,
if they would occur to him, he must still confess them. In this
way he could never know whether he had made a sufficiently pure
confession [perfectly and correctly], or when confessing would
ever have an end. Yet he was pointed to his own works, and
comforted thus: The more fully [sincerely and frankly] one
confesses, and the more he humiliates himself and debases himself
before the priest, the sooner and better he renders satisfaction
for his sins; for such humility certainly would earn grace before
God.
20] Here, too,
there was no faith nor Christ, and the virtue of the absolution
was not declared to him, but upon his enumeration of sins and his
self-abasement depended his consolation. What torture, rascality,
and idolatry such confession has produced is more than can be
related.
21] As to
satisfaction, this is by far the most involved [perplexing] part
of all. For no man could know how much to render for a single sin,
not to say how much for all. Here they have resorted to the device
of imposing a small satisfaction, which could indeed be rendered,
as five Paternosters, a day's fast, etc.; for the rest [that was
lacking] of the [in their] repentance they were directed to
purgatory.
22] Here, too,
there was nothing but anguish and [extreme] misery. [For] some
thought that they would never get out of purgatory, because,
according to the old canons seven years' repentance is required
for a single mortal sin. 23] Nevertheless, confidence was
placed upon our work of satisfaction, and if the satisfaction
could have been perfect, confidence would have been placed in it
entirely, and neither faith nor Christ would have been of use. But
this confidence was impossible. For although any one had done
penance in that way for a hundred years, he would still not have
known whether he had finished his penance. That meant forever to
do penance and never to come to repentance.
24] Here now
the Holy See at Rome, coming to the aid of the poor Church,
invented indulgences, whereby it forgave and remitted [expiation
or] satisfaction, first, for a single instance, for seven years,
for a hundred years and distributed them among the cardinals and
bishops, so that one could grant indulgence for a hundred years
and another for a hundred days. But he reserved to himself alone
the power to remit the entire satisfaction.
25] Now, since
this began to yield money, and the traffic in bulls became
profitable he devised the golden jubilee year [a truly
gold-bearing year], and fixed it at Rome. He called this the
remission of all punishment and guilt. Then the people came
running, because every one would fain have been freed from this
grievous, unbearable burden. This meant to find [dig up] and raise
the treasures of the earth. Immediately the Pope pressed still
further, and multiplied the golden years one upon another. But the
more he devoured money, the wider grew his maw.
Later, therefore, he
issued them [those golden years of his] by his legates
[everywhere] to the countries, until all churches and houses were
full of the Golden Year. 26] At last he also made an inroad
into purgatory among the dead, first, by founding masses and
vigils, afterwards, by indulgences and the Golden Year, and
finally souls became so cheap that he released one for a farthing.
27] But all
this, too, was of no avail. For although the Pope taught men to
depend upon, and trust in, these indulgences [for salvation], yet
he rendered the [whole] matter again uncertain. For in his bulls
he declares: Whoever would share in the indulgences or a Golden
Year must be contrite, and have confessed, and pay money. Now, we
have heard above that this contrition and confession are with them
uncertain and hypocrisy. Likewise, also no one knew what soul was
in purgatory, and if some were therein, no one knew which had
properly repented and confessed. Thus he took the precious money
[the Pope snatched up the holy pence], and comforted them
meanwhile with [led them to confidence in] his power and
indulgence, and [then again led them away from that and] directed
them again to their uncertain work.
28] If, now
[although], there were some who did not believe [acknowledge]
themselves guilty of such actual sins in [committed by] thoughts,
words, and works,—as I, and such as I, in monasteries and chapters
[fraternities or colleges of priests], wished to be monks and
priests, and by fasting, watching, praying, saying Mass, coarse
garments, and hard beds, etc., fought against [strove to resist]
evil thoughts, and in full earnest and with force wanted to be
holy, and yet the hereditary, inborn evil sometimes did in sleep
what it is wont to do (as also St. Augustine and Jerome among
others confess),—still each one held the other in esteem, so that
some, according to our teaching, were regarded as holy, without
sin and full of good works, so much so that with this mind we
would communicate and sell our good works to others, as being
superfluous to us for heaven. This is indeed true, and seals,
letters, and instances [that this happened] are at hand.
29] [When
there were such, I say,] These did not need repentance. For of
what would they repent, since they had not indulged wicked
thoughts? What would they confess [concerning words not uttered],
since they had avoided words? For what should they render
satisfaction, since they were so guiltless of any deed that they
could even sell their superfluous righteousness to other poor
sinners? Such saints were also the Pharisees and scribes in the
time of Christ.
30] Here comes
the fiery angel, St. John [Rev. 10], the true preacher of [true]
repentance, and with one [thunderclap and] bolt hurls both [those
selling and those buying works] on one heap, and says:
Repent! Matt. 3, 2. 31] Now, the former [the poor
wretches] imagine: Why, we have repented! The latter [the rest]
say: We need no repentance. 32] John says: Repent ye, both
of you, for ye are false penitents; so are these [the rest] false
saints [or hypocrites], and all of you on either side need the
forgiveness of sins, because neither of you know what true sin is
not to say anything about your duty to repent of it and shun it.
For no one of you is good; you are full of unbelief, stupidity,
and ignorance of God and God's will. For here He is present of
whose fulness have all we received, and grace for
grace, John 1, 16, and without Him no man can be just before
God. Therefore, if you wish to repent, repent aright; your penance
will not accomplish anything [is nothing]. And you hypocrites, who
do not need repentance, you serpents' brood, who has assured you
that you will escape the wrath to come? etc. Matt. 3, 7; Luke 3,
7.
33] In the
same way Paul also preaches, Rom. 3, 10-12: There is none
righteous, there is none that understandeth, there
is none that seeketh after God, there is none that doeth
good, no not one; they are all gone out of the way; they
are together become unprofitable. 34] And Acts 17, 30:
God now commandeth all men everywhere to repent. "All men,"
he says; no one excepted who is a man. 35] This repentance
teaches us to discern sin, namely, that we are altogether lost,
and that there is nothing good in us from head to foot [both
within and without], and that we must absolutely become new and
other men.
36] This
repentance is not piecemeal [partial] and beggarly [fragmentary],
like that which does penance for actual sins, nor is it uncertain
like that. For it does not debate what is or is not sin, but hurls
everything on a heap, and says: All in us is nothing but sin
[affirms that, with respect to us, all is simply sin (and there is
nothing in us that is not sin and guilt)]. What is the use of [For
why do we wish] investigating, dividing, or distinguishing a long
time? For this reason, too, this contrition is not [doubtful or]
uncertain. For there is nothing left with which we can think of
any good thing to pay for sin, but there is only a sure despairing
concerning all that we are, think, speak, or do [all hope must be
cast aside in respect of everything], etc.
37] In like
manner confession, too, cannot be false, uncertain, or piecemeal
[mutilated or fragmentary]. For he who confesses that all in him
is nothing but sin comprehends all sins, excludes none, forgets
none. 38] Neither can the satisfaction be uncertain,
because it is not our uncertain, sinful work, but it is the
suffering and blood of the [spotless and] innocent Lamb of God who
taketh away the sin of the world.
39] Of this
repentance John preaches, and afterwards Christ in the Gospel, and
we also. By this [preaching of] repentance we dash to the ground
the Pope and everything that is built upon our good works. For all
is built upon a rotten and vain foundation, which is called a good
work or law, even though no good work is there, but only wicked
works, and no one does the Law (as Christ, John 7, 19, says), but
all transgress it. Therefore the building [that is raised upon it]
is nothing but falsehood and hypocrisy, even [in the part] where
it is most holy and beautiful.
40] And in
Christians this repentance continues until death, because, through
the entire life it contends with sin remaining in the flesh, as
Paul, Rom. 7, 14-25, [shows] testifies that he wars with the
law in his members, etc.; and that, not by his own powers, but
by the gift of the Holy Ghost that follows the remission of sins.
This gift daily cleanses and sweeps out the remaining sins, and
works so as to render man truly pure and holy.
41] The Pope,
the theologians, the jurists, and every other man know nothing of
this [from their own reason], but it is a doctrine from heaven,
revealed through the Gospel, and must suffer to be called heresy
by the godless saints [or hypocrites].
42] On the
other hand, if certain sectarists would arise, some of whom are
perhaps already extant, and in the time of the insurrection [of
the peasants] came to my own view, holding that all those who had
once received the Spirit or the forgiveness of sins, or had become
believers, even though they should afterwards sin, would still
remain in the faith, and such sin would not harm them, and [hence]
crying thus: "Do whatever you please; if you believe, it all
amounts to nothing; faith blots out all sins," etc.—they say,
besides, that if any one sins after he has received faith and the
Spirit, he never truly had the Spirit and faith: I have had before
me [seen and heard] many such insane men, and I fear that in some
such a devil is still remaining [hiding and dwelling].
43] It is,
accordingly, necessary to know and to teach that when holy men,
still having and feeling original sin, also daily repenting of and
striving with it, happen to fall into manifest sins, as David into
adultery, murder, and blasphemy, that then faith and the Holy
Ghost has departed from them [they cast out faith and the Holy
Ghost]. For the Holy Ghost does not permit sin to have dominion,
to gain the upper hand so as to be accomplished, but represses and
restrains it so that it must not do what it wishes. But if it does
what it wishes, the Holy Ghost and faith are [certainly] not
present. For St. John says, 1 John 3, 9: Whosoever is born of
God doth not commit sin, ... and he cannot sin. And yet
it is also the truth when the same St. John says, 1, 8: If we
say that we have no sin, we deceive ourselves and the truth
is not in us.
IV. Of the Gospel.
We will now return to
the Gospel, which not merely in one way gives us counsel and aid
against sin; for God is superabundantly rich [and liberal] in His
grace [and goodness]. First, through the spoken Word by which the
forgiveness of sins is preached [He commands to be preached] in
the whole world; which is the peculiar office of the Gospel.
Secondly, through Baptism. Thirdly, through the holy Sacrament of
the Altar. Fourthly, through the power of the keys, and also
through the mutual conversation and consolation of brethren, Matt.
18, 20: Where two or three are gathered together, etc.
V. Of Baptism.
1] Baptism is
nothing else than the Word of God in the water, commanded by His
institution, or, as Paul says, a washing in the Word; as
also Augustine says: Let the Word come to the element,
and it becomes a Sacrament. 2] And for this reason
we do not hold with Thomas and the monastic preachers [or
Dominicans] who forget the Word (God's institution) and say that
God has imparted to the water a spiritual power, which through the
water washes away sin. 3] Nor [do we agree] with Scotus and
the Barefooted monks [Minorites or Franciscan monks], who teach
that, by the assistance of the divine will, Baptism washes away
sins, and that this ablution occurs only through the will of God,
and by no means through the Word or water.
4] Of the
baptism of children we hold that children ought to be baptized.
For they belong to the promised redemption made through Christ,
and the Church should administer it [Baptism and the announcement
of that promise] to them.
VI. Of the Sacrament of the Altar.
1] Of the
Sacrament of the Altar we hold that bread and wine in the Supper
are the true body and blood of Christ, and are given and received
not only by the godly, but also by wicked Christians.
2] And that
not only one form is to be given. [For] we do not need that high
art [specious wisdom] which is to teach us that under the one form
there is as much as under both, as the sophists and the Council of
Constance teach. 3] For even if it were true that there is
as much under one as under both, yet the one form only is not the
entire ordinance and institution [made] ordained and commanded by
Christ. 4] And we especially condemn and in God's name
execrate those who not only omit both forms but also quite
autocratically [tyrannically] prohibit, condemn, and blaspheme
them as heresy, and so exalt themselves against and above Christ,
our Lord and God [opposing and placing themselves ahead of
Christ], etc.
5] As regards
transubstantiation, we care nothing about the sophistical subtlety
by which they teach that bread and wine leave or lose their own
natural substance, and that there remain only the appearance and
color of bread, and not true bread. For it is in perfect agreement
with Holy Scriptures that there is, and remains, bread, as Paul
himself calls it, 1 Cor. 10, 16: The bread which we break.
And 1 Cor. 11, 28: Let him so eat of that bread.
VII. Of the Keys.
1] The keys
are an office and power given by Christ to the Church for binding
and loosing sin, not only the gross and well-known sins, but also
the subtle, hidden, which are known only to God, as it is written
in Ps. 19, 13: Who can understand his errors? And in Rom.
7, 25 St. Paul himself complains that with the flesh he serves
the law of sin. 2] For it is not in our power, but
belongs to God alone, to judge which, how great, and how many the
sins are, as it is written in Ps. 143, 2: Enter not into
judgment with Thy servant; for in Thy sight shall no man living be
justified. 3] And Paul says, 1 Cor. 4, 4: For I know
nothing by myself; yet am I not hereby justified.
VIII. Of Confession.
1] Since
Absolution or the Power of the Keys is also an aid and consolation
against sin and a bad conscience, ordained by Christ [Himself] in
the Gospel, Confession or Absolution ought by no means to be
abolished in the Church, especially on account of [tender and]
timid consciences and on account of the untrained [and capricious]
young people, in order that they may be examined, and instructed
in the Christian doctrine.
2] But the
enumeration of sins ought to be free to every one, as to what he
wishes to enumerate or not to enumerate. For as long as we are in
the flesh, we shall not lie when we say: "I am a poor man [I
acknowledge that I am a miserable sinner], full of sin." Rom. 7,
23: I see another law in my members, etc. For since private
absolution originates in the Office of the Keys, it should not be
despised [neglected], but greatly and highly esteemed [of the
greatest worth], as [also] all other offices of the Christian
Church.
3] And in
those things which concern the spoken, outward Word, we must
firmly hold that God grants His Spirit or grace to no one, except
through or with the preceding outward Word, in order that we may
[thus] be protected against the enthusiasts, i.e., spirits
who boast that they have the Spirit without and before the Word,
and accordingly judge Scripture or the spoken Word, and explain
and stretch it at their pleasure, as Muenzer did, and many still
do at the present day, who wish to be acute judges between the
Spirit and the letter, and yet know not what they say or declare.
4] For [indeed] the Papacy also is nothing but sheer
enthusiasm, by which the Pope boasts that all rights exist in the
shrine of his heart, and whatever he decides and commands with
[in] his church is spirit and right, even though it is above and
contrary to Scripture and the spoken Word.
5] All this is
the old devil and old serpent, who also converted Adam and Eve
into enthusiasts, and led them from the outward Word of God to
spiritualizing and self-conceit, and nevertheless he accomplished
this through other outward words. 6] Just as also our
enthusiasts [at the present day] condemn the outward Word, and
nevertheless they themselves are not silent, but they fill the
world with their pratings and writings, as though, indeed, the
Spirit could not come through the writings and spoken word of the
apostles, but [first] through their writings and words he must
come. Why [then] do not they also omit their own sermons and
writings, until the Spirit Himself come to men, without their
writings and before them, as they boast that He has come into them
without the preaching of the Scriptures? But of these matters
there is not time now to dispute at greater length; we have
elsewhere sufficiently urged this subject.
7] For even
those who believe before Baptism, or become believing in Baptism,
believe through the preceding outward Word, as the adults, who
have come to reason, must first have heard: He that believeth
and is baptized shall be saved, even though they are at first
unbelieving, and receive the Spirit and Baptism ten years
afterwards. 8] Cornelius, Acts 10, 1ff , had heard long
before among the Jews of the coming Messiah, through whom he was
righteous before God, and in such faith his prayers and alms were
acceptable to God (as Luke calls him devout and God-fearing), and
without such preceding Word and hearing could not have believed or
been righteous. But St. Peter had to reveal to him that the
Messiah (in whom, as one that was to come, he had hitherto
believed) now had come, lest his faith concerning the coming
Messiah hold him captive among the hardened and unbelieving Jews,
but know that he was now to be saved by the present Messiah, and
must not, with the [rabble of the] Jews deny nor persecute Him.
9] In a word,
enthusiasm inheres in Adam and his children from the beginning
[from the first fall] to the end of the world, [its poison] having
been implanted and infused into them by the old dragon, and is the
origin, power [life], and strength of all heresy, especially of
that of the Papacy and Mahomet. 10] Therefore we ought and
must constantly maintain this point, that God does not wish to
deal with us otherwise than through the spoken Word and the
Sacraments. 11] It is the devil himself whatsoever is
extolled as Spirit without the Word and Sacraments. For God wished
to appear even to Moses through the burning bush and spoken Word;
and no prophet neither Elijah nor Elisha, received the Spirit
without the Ten Commandments [or spoken Word]. 12] Neither
was John the Baptist conceived without the preceding word of
Gabriel, nor did he leap in his mother's womb without the voice of
Mary. 13] And Peter says, 2 Pet. 1, 21: The prophecy
came not by the will of man; but holy men of God spake as they
were moved by the Holy Ghost. Without the outward Word,
however, they were not holy, much less would the Holy Ghost have
moved them to speak when they still were unholy [or profane]; for
they were holy, says he, since the Holy Ghost spake through them.
IX. Of Excommunication.
The greater
excommunication, as the Pope calls it, we regard only as a civil
penalty, and it does not concern us ministers of the Church. But
the lesser, that is, the true Christian excommunication, consists
in this, that manifest and obstinate sinners are not admitted to
the Sacrament and other communion of the Church until they amend
their lives and avoid sin. And ministers ought not to mingle
secular punishments with this ecclesiastical punishment, or
excommunication.
X. Of Ordination and the Call.
1] If the
bishops would be true bishops [would rightly discharge their
office], and would devote themselves to the Church and the Gospel,
it might be granted to them for the sake of love and unity, but
not from necessity, to ordain and confirm us and our preachers;
omitting, however, all comedies and spectacular display
[deceptions, absurdities, and appearances] of unchristian
[heathenish] parade and pomp. 2] But because they neither
are, nor wish to be, true bishops, but worldly lords and princes,
who will neither preach, nor teach, nor baptize, nor administer
the Lord's Supper, nor perform any work or office of the Church,
and, moreover, persecute and condemn those who discharge these
functions, having been called to do so, the Church ought not on
their account to remain without ministers [to be forsaken by or
deprived of ministers].
3] Therefore,
as the ancient examples of the Church and the Fathers teach us, we
ourselves will and ought to ordain suitable persons to this
office; and, even according to their own laws, they have not the
right to forbid or prevent us. For their laws say that those
ordained even by heretics should be declared [truly] ordained and
stay ordained [and that such ordination must not be changed], as
St. Jerome writes of the Church at Alexandria, that at first it
was governed in common by priests and preachers, without bishops.
XI. Of the Marriage of Priests.
1] To prohibit
marriage, and to burden the divine order of priests with perpetual
celibacy, they have had neither authority nor right [they have
done out of malice, without any honest reason], but have acted
like antichristian, tyrannical, desperate scoundrels [have
performed the work of antichrist, of tyrants and the worst
knaves], and have thereby caused all kinds of horrible,
abominable, innumerable sins of unchastity [depraved lusts], in
which they still wallow. 2] Now, as little as we or they
have been given the power to make a woman out of a man or a man
out of a woman, or to nullify either sex, so little have they had
the power to [sunder and] separate such creatures of God, or to
forbid them from living [and cohabiting] honestly in marriage with
one another. 3] Therefore we are unwilling to assent to
their abominable celibacy, nor will we [even] tolerate it, but we
wish to have marriage free as God has instituted [and ordained]
it, and we wish neither to rescind nor hinder His work; for Paul
says, 1 Tim. 4, 1ff , that this [prohibition of marriage] is a
doctrine of devils.
XII. Of the Church.
1] We do not
concede to them that they are the Church, and [in truth] they are
not [the Church]; nor will we listen to those things which, under
the name of Church, they enjoin or forbid. 2] For, thank
God, [to-day] a child seven years old knows what the Church is,
namely, the holy believers and lambs who hear the voice of their
Shepherd. For the children pray thus: I believe in one holy
[catholic or] Christian Church. 3] This holiness does not
consist in albs, tonsures, long gowns, and other of their
ceremonies devised by them beyond Holy Scripture, but in the Word
of God and true faith.
XIII. How One is Justified before God, and
of Good Works.
1] What I have
hitherto and constantly taught concerning this I know not how to
change in the least, namely, that by faith, as St. Peter says, we
acquire a new and clean heart, and God will and does account us
entirely righteous and holy for the sake of Christ, our Mediator.
And although sin in the flesh has not yet been altogether removed
or become dead, yet He will not punish or remember it.
2] And such
faith, renewal, and forgiveness of sins is followed by good works.
And what there is still sinful or imperfect also in them shall not
be accounted as sin or defect, even [and that, too] for Christ's
sake; but the entire man, both as to his person and his works, is
to be called and to be righteous and holy from pure grace and
mercy, shed upon us [unfolded] and spread over us in Christ.
3] Therefore we cannot boast of many merits and works, if
they are viewed apart from grace and mercy, but as it is written,
1 Cor. 1, 31: He that glorieth, let him glory in the
Lord, namely, that he has a gracious God. For thus all is
well. 4] We say, besides, that if good works do not follow,
faith is false and not true.
XIV. Of Monastic Vows.
1] As monastic
vows directly conflict with the first chief article, they must be
absolutely abolished. For it is of them that Christ says, Matt.
24, 5. 23ff : I am Christ, etc. 2] For he who makes
a vow to live as a monk believes that he will enter upon a mode of
life holier than ordinary Christians lead, and wishes to earn
heaven by his own works not only for himself, but also for others;
this is to deny Christ. 3] And they boast from their St.
Thomas that a monastic vow is equal to Baptism. This is blasphemy
[against God].
XV. Of Human Traditions.
1] The
declaration of the Papists that human traditions serve for the
remission of sins, or merit salvation, is [altogether] unchristian
and condemned, as Christ says Matt. 15, 9: In vain they do
worship Me, teaching for doctrines the commandments of
men. 2] Again, Titus 1, 14: That turn from the
truth. Again, when they declare that it is a mortal sin if one
breaks these ordinances [does not keep these statutes], this, too,
is not right.
3] These are
the articles on which I must stand, and, God willing, shall stand
even to my death; and I do not know how to change or to yield
anything in them. If any one wishes to yield anything, let him do
it at the peril of his conscience.
4] Lastly,
there still remains the Pope's bag of impostures concerning
foolish and childish articles, as, the dedication of churches, the
baptism of bells, the baptism of the altarstone, and the inviting
of sponsors to these rites, who would make donations towards them.
Such baptizing is a reproach and mockery of Holy Baptism, hence
should not be tolerated. 5] Furthermore, concerning the
consecration of wax-tapers, palm-branches, cakes, oats, [herbs,]
spices, etc., which indeed, cannot be called consecrations, but
are sheer mockery and fraud. And such deceptions there are without
number, which we commend for adoration to their god and to
themselves, until they weary of it. We will [ought to] have
nothing to do with them.
1] Dr.
Martin Luther subscribed.
2] Dr.
Justus Jonas, Rector, subscribed with his own hand.
3] Dr. John
Bugenhagen, Pomeranus, subscribed.
4] Dr.
Caspar Creutziger subscribed.
5] Niclas
Ambsdorf of Magdeburg subscribed.
6] George
Spalatin of Altenburg subscribed.
7] I,
Philip Melanchthon, also regard [approve] the above
articles as right and Christian. But regarding the Pope I hold
that, if he would allow the Gospel, his superiority over the
bishops which he has otherwise, is conceded to him by human right
also by us, for the sake of peace and general unity of those
Christians who are also under him, and may be under him hereafter.
8] John
Agricola of Eisleben subscribed.
9] Gabriel
Didymus subscribed.
10] I, Dr.
Urban Rhegius, Superintendent of the churches in the Duchy of
Lueneburg, subscribe in my own name and in the name of my
brethren, and of the Church of Hannover.
11] I,
Stephen Agricola, Minister at Hof, subscribe.
12] Also I,
John Draconites, Professor and Minister at Marburg,
subscribe.
13] I,
Conrad Figenbotz, for the glory of God subscribe that I
have thus believed, and am still preaching and firmly believing as
above.
14] I,
Andrew Osiander of Nuernberg, subscribe.
15] I,
Magister Veit Dieterich, Minister at Nuernberg, subscribe.
16] I,
Erhard Schnepf, Preacher at Stuttgart, subscribe.
17] Conrad
Oetinger, Preacher of Duke Ulrich at Pforzheim.
18] Simon
Schnevveis, Pastor of the Church at Crailsheim.
19] I, John
Schlainhauffen, Pastor of the Church at Koethen, subscribe.
20] The
Reverend Magister George Helt of Forchheim.
21] The
Reverend Magister Adam of Fulda, Preacher in Hesse.
22] The
Reverend Magister Anthony Corvinus, Preacher in Hesse.
23] I, Doctor
John Bugenhagen, Pomeranus, again subscribe in the
name of Magister John Brentz, as on departing from Smalcald
he directed me orally and by a letter, which I have shown to those
brethren who have subscribed.
24] I,
Dionysius Melander, subscribe to the Confession, the
Apology, and the Concordia on the subject of the Eucharist.
25] Paul
Rhodius, Superintendent of Stettin.
26] Gerard
Oeniken, Superintendent of the Church at Minden.
27] I,
Brixius Northanus, Minister of the Church of Christ which
is at Soest, subscribe to the Articles of the Reverend Father
Martin Luther, and confess that hitherto I have thus believed and
taught, and by the Spirit of Christ I shall continue thus to
believe and teach.
28] Michael
Coelius, Preacher at Mansfeld, subscribed.
29] The
Reverend Magister Peter Geltner, Preacher at Frankfort,
subscribed.
30] Wendal
Faber, Pastor of Seeburg in Mansfeld.
31] I, John
Aepinus, subscribe.
32] Likewise,
I, John Amsterdam of Bremen.
33] I,
Frederick Myconius, Pastor of the Church at Gotha in
Thuringia, subscribe in my own name and in that of Justus Menius
of Eisenach
34] I, Doctor
John Lang, Preacher of the Church at Erfurt, subscribe with
my own hand in my own name, and in that of my other coworkers in
the Gospel, namely:
35] The
Reverend Licentiate Ludwig Platz of Melsungen.
36] The
Reverend Magister Sigismund Kirchner.
37] The
Reverend Wolfgang Kismetter.
38] The
Reverend Melchior Weitmann.
39] The
Reverend John Tall.
40] The
Reverend John Kilian.
41] The
Reverend Nicholas Faber.
42] The
Reverend Andrew Menser.
43] And I,
Egidius Mechler, have subscribed with my own hand.
