Article XXVIII (XIV): Of Ecclesiastical Power.
2] Here the
adversaries cry out violently concerning the privileges and
immunities of the ecclesiastical estate, and they add the peroration:
All things are vain which are presented in the present article
against the immunity of the churches and priests. This is
mere calumny; for in this article we have disputed concerning
other things. Besides, we have frequently testified that we
do not find fault with political ordinances, and the gifts and
privileges granted by princes.
3] But would
that the adversaries would hear, on the other hand, the complaints
of the churches and of godly minds! The adversaries courageously
guard their own dignities and wealth; meanwhile, they neglect
the condition of the churches; they do not care that the churches
are rightly taught, and that the Sacraments are duly administered.
To the priesthood they admit all kinds of persons indiscriminately.
[They ordain rude asses; thus the Christian doctrine perished,
because the Church was not supplied with efficient preachers.]
Afterwards they impose intolerable burdens; as though they were
delighted with the destruction of their fellowmen, they demand
that their traditions be observed far more accurately than the
Gospel. 4] Now, in the most important and difficult controversies,
concerning which the people urgently desire to be taught, in
order that they may have something certain which they may follow,
they do not release the minds which are most severely tortured
with doubt; they only call to arms. Besides, in manifest matters
[against manifest truth] they present decrees written in blood,
which threaten horrible punishments to men unless they act clearly
5] contrary to God's command. Here, on the other hand,
you ought to see the tears of the poor, and hear the pitiable
complaints of many good men, which God undoubtedly considers
and regards, to whom one day you will render an account of your
stewardship.
6] But although
in the Confession we have in this article embraced various topics,
the adversaries make no reply [act in true popish fashion],
except that the bishops have the power of rule and coercive
correction, in order to direct their subjects to the goal of
eternal blessedness; and that the power of ruling requires the
power to judge, to define, to distinguish and fix those things
which are serviceable or conduce to the aforementioned end.
These are the words of the Confutation, in which the adversaries
teach us [but do not prove] that the bishops have the authority
to frame laws (without the authority of the Gospel] useful for
obtaining eternal life. The controversy is concerning this article.
7] [Regarding
this matter we submit the following:] But we must retain in
the Church this doctrine, namely, that we receive the remission
of sins freely for Christ's sake, by faith. We must also retain
this doctrine, namely, that human traditions are useless services,
and therefore neither sin nor righteousness should be placed
in meat, drink, clothing, and like things, the use of which
Christ wished to be left free, since He says, Matt. 15, 11:
Not that which goeth into the mouth defileth the man;
and Paul, Rom. 14, 17: The kingdom 8] of God
is not meat and drink. Therefore the bishops have no right
to frame traditions in addition to the Gospel, that they may
merit the remission of sins, that they may be services which
God is to approve as righteousness, and which burden consciences,
as though it were a sin to omit them. All this is taught by
that one passage in Acts, 15, 9, where the apostles say [Peter
says] that hearts are purified by faith. And then they
prohibit the imposing of a yoke, and show how great a danger
this is, and enlarge upon the sin of those who burden the Church.
Why tempt ye God? they say. By this thunderbolt our adversaries
are in no way terrified, who defend by violence traditions and
godless opinions.
For above they have
also condemned Article XV, 9] in which we have stated
that traditions do not merit the remission of sins, and they
here say that traditions conduce to eternal life. Do they merit
the remission of sins? Are they services which God approves
as righteousness? Do they quicken hearts? 10] Paul to
the Colossians, 2, 20ff, says that traditions do not profit
with respect to eternal righteousness and eternal life; for
the reason that food, drink, clothing and the like are things
that perish with the using. But eternal life [which begins in
this life inwardly by faith] is wrought in the heart by eternal
things, i.e., by the Word of God and the Holy Ghost.
Therefore let the adversaries explain how traditions conduce
to eternal life.
11] Since,
however, the Gospel clearly testifies that traditions ought
not to be imposed upon the Church in order to merit the remission
of sins; in order to be services which God shall approve as
righteousness; in order to burden consciences, so that to omit
them is to be accounted as sin, the adversaries will never be
able to show that the bishops have the power to institute such
services.
12] Besides,
we have declared in the Confession what power the Gospel ascribes
to bishops. Those who are now bishops do not perform the duties
of bishops according to the Gospel; although, indeed, they may
be bishops according to canonical polity, which we do not censure.
But we are speaking of a bishop according to the Gospel. 13]
And we are pleased with the ancient division of power into power
of the order and power of jurisdiction [that is, the
administration of the Sacraments and the exercise of spiritual
jurisdiction]. Therefore the bishop has the power of the order,
i.e., the ministry of the Word and Sacraments; he has
also the power of jurisdiction, i.e., the authority to
excommunicate those guilty of open crimes, and again to absolve
them if they are converted and 14] seek absolution. But
their power is not to be tyrannical, i.e., without a
fixed law; nor regal, i.e., above law; but they have
a fixed command and a fixed Word of God, according to which
they ought to teach, and according to which they ought to exercise
their jurisdiction. Therefore, even though they should have
some jurisdiction, it does not follow that they are able to
institute new services. For services pertain in no way to jurisdiction.
And they have the Word, they have the command, how far they
ought to exercise jurisdiction, namely, if any one would do
anything contrary to that Word which they have received from
Christ. [For the Gospel does not set up a rule independently
of the Gospel; that is quite clear and certain.]
15] Although
in the Confession we also have added how far it is lawful for
them to frame traditions, namely, not as necessary services,
but so that there may be order in the Church, for the sake of
tranquillity. And these traditions ought not to cast snares
upon consciences, as though to enjoin necessary services; as
Paul teaches when he says, Gal. 5, 1: Stand fast, therefore,
in the liberty wherewith Christ hath made us free, and
be not entangled again with the yoke of bondage. 16]
The use of such ordinances ought therefore to be left free,
provided that offenses be avoided, and that they be not judged
to be necessary services; just as the apostles themselves ordained
[for the sake of good discipline] very many things which have
been changed with time. Neither did they hand them down in such
a way that it would not be permitted to change them. For they
did not dissent from their own writings, in which they greatly
labor lest the Church be burdened with the opinion that human
rites are necessary services.
17] This is
the simple mode of interpreting traditions, namely, that we
understand them not as necessary services, and nevertheless,
for the sake of avoiding offenses, we should observe them in
the proper place. 18] And thus many learned and great
men in the Church have held. Nor do we see what can be said
against this. For it is certain that the expression Luke 10,
16: He that heareth you heareth Me, does not speak of
traditions, but is chiefly directed against traditions. For
it is not a mandatum cum libera (a bestowal of unlimited
authority), as they call it, but it is a cautio de rato
(a caution concerning something prescribed), namely, concerning
the special command [not a free, unlimited order and power,
but a limited order namely, not to preach their own word, but
God's Word and the Gospel], i.e., the testimony given
to the apostles, that we believe them with respect to the word
of another, not their own. For Christ wishes to assure us, as
was necessary, that we should know that the Word delivered by
men is efficacious, and that no other word from heaven ought
to be sought. 19] He that heareth you heareth Me,
cannot be understood of traditions. For Christ requires that
they teach in such a way that [by their mouth] He Himself be
heard, because He says: He heareth Me. Therefore He wishes
His own voice, His own Word, to be heard, not human traditions.
Thus a saying which is most especially in our favor, and contains
the most important consolation and doctrine, these stupid men
pervert to the most trifling matters, the distinctions of food,
vestments, and the like.
20] They quote
also Heb. 13, 17: Obey them that have the rule over you.
This passage requires obedience to the Gospel. For it does not
establish a dominion for the bishops apart from the Gospel.
Neither should the bishops frame traditions contrary to the
Gospel, or interpret their traditions contrary to the Gospel.
And when they do this, obedience is prohibited, according to
Gal. 1, 9: If any man preach any other gospel, let
him be accursed
21] We make
the same reply to Matt. 23, 3: Whatsoever they bid you observe,
that observe, because evidently a universal command is
not given that we should receive all things [even contrary to
God's command and Word], since Scripture elsewhere, Acts 5,
29, bids us obey God rather than men. When, therefore,
they teach wicked things, they are not to be heard. But these
are wicked things, namely, that human traditions are services
of God, that they are necessary services, that they merit the
remission of sins and eternal life.
22] They present,
as an objection, the public offenses and commotions which have
arisen under pretext of our doctrine. To 23] these we
briefly reply. If all the scandals be brought together, still
the one article concerning the remission of sins, that for Christ's
sake through faith we freely obtain the remission of sins, 24]
brings so much good as to hide all evils. And this, in the beginning,
gained for Luther not only our favor, but also that of many
who are now contending against us. "For former favor ceases,
and mortals are forgetful," says Pindar. Nevertheless, we neither
desire to desert truth that is necessary to the Church, 25]
nor can we assent to the adversaries in condemning it. For
we ought to obey God rather than men. Those who in the beginning
condemned manifest truth, and are now persecuting it with the
greatest cruelty, will give an account for the schism that has
been occasioned. Then, too, are there no scandals 26]
among the adversaries? How much evil is there in the sacrilegious
profanation of the Mass applied to gain! How great disgrace
in celibacy! But let us omit a comparison. 27] This is
what we have replied to the Confutation for the time being.
Now we leave it to the judgment of all the godly whether the
adversaries are right in boasting that they have actually refuted
our Confession from the Scriptures.
THE END.
[As regards the slander
and complaint of the adversaries at the end of the Confutation,
namely, that this doctrine is causing disobedience and other
scandals, this is unjustly imputed to our doctrine. For it is
evident that by this doctrine the authority of magistrates is
most highly praised. Moreover, it is well known that in those
localities where this doctrine is preached, the magistrates
have hitherto, by the grace of God, been treated with all respect
by the subjects.
But as to the want
of unity and dissension in the Church, it is well known how
these matters first happened, and who have caused the division,
namely, the sellers of indulgences, who shamelessly preached
intolerable lies, and afterwards condemned Luther for not approving
of those lies, and besides, they again and again excited more
controversies, so that Luther was induced to attack many other
errors. But since our opponents would not tolerate the truth,
and dared to promote manifest errors by force, it is easy to
judge who is guilty of the schism. Surely, all the world, all
wisdom, all power ought to yield to Christ and His holy Word.
But the devil is the enemy of God, and therefore rouses all
his might against Christ, to extinguish and suppress the Word
of God. Therefore the devil with his members, setting himself
against the Word of God, is the cause of the schism and want
of unity. For we have most zealously sought peace, and still
most eagerly desire it, provided only we are not forced to blaspheme
and deny Christ. For God, the discerner of all men's hearts,
is our witness that we do not delight and have no joy in this
awful disunion. On the other hand, our adversaries have so far
not been willing to conclude peace without stipulating that
we must abandon the saving doctrine of the forgiveness of sin
by Christ without our merit, though Christ would be most foully
blasphemed thereby.
And although, as
is the custom of the world, it cannot be but that offenses have
occurred in this schism through malice and by imprudent people;
for the devil causes such offenses, to disgrace the Gospel;
yet all this is of no account in view of the great comfort which
this teaching has brought men, that for Christ's sake, without
our merit, we have forgiveness of sins and a gracious God. Again,
that men have been instructed that forsaking secular estates
and magistracies is not a divine worship, but that such estates
and magistracies are pleasing to God, and to be engaged in them
is a real holy work and divine service.
If we also were to
narrate the offenses of the adversaries, which, indeed, we have
no desire to do, it would be a terrible list: what an abominable,
blasphemous fair the adversaries have made of the Mass; what
unchaste living has been instituted by their celibacy; how the
Popes have for more than 400 years been engaged in wars against
the emperors, have forgotten the Gospel, and only sought to
be emperors themselves, and to bring all Italy into their power;
how they have juggled the possessions of the Church; how through
their neglect many false teachings and forms of worship have
been set up by the monks. Is not their worship of the saints
manifest pagan idolatry? All their writers do not say one word
concerning faith in Christ, by which forgiveness of sin is obtained;
the highest degree of holiness they ascribe to human traditions;
it is chiefly of these that they write and preach. Moreover,
this, too, ought to be numbered with their offenses, that they
clearly reveal what sort of a spirit is in them, because they
are now putting to death so many innocent, pious people on account
of Christian doctrine. But we do not now wish to say more concerning
this; for these matters should be decided in accordance with
God's Word, regardless of the offenses on either side.
We hope that all
Godfearing men will sufficiently see from this writing of ours
that ours is the Christian doctrine and comforting and salutary
to all godly men. Accordingly, we pray God to extend His grace
to the end that His holy Gospel may be known and honored by
all, for His glory, and for the peace, unity, and salvation
of all of us. Regarding all these articles we offer to make
further statements, if required.]
