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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.
