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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/273-h.zip b/273-h.zip Binary files differnew file mode 100644 index 0000000..04afeb1 --- /dev/null +++ b/273-h.zip diff --git a/273-h/273-h.htm b/273-h/273-h.htm new file mode 100644 index 0000000..c4eb7b6 --- /dev/null +++ b/273-h/273-h.htm @@ -0,0 +1,2031 @@ +<?xml version="1.0" encoding="us-ascii"?> + +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd" > + +<html xmlns="http://www.w3.org/1999/xhtml" lang="en"> + <head> + <title> + The Smalcald Articles, by Martin Luther + </title> + <style type="text/css" xml:space="preserve"> + + body { margin:5%; background:#faebd0; text-align:justify} + P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; } + H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; } + hr { width: 50%; text-align: center;} + .foot { margin-left: 20%; margin-right: 20%; text-align: justify; text-indent: -3em; font-size: 90%; } + blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;} + .mynote {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;} + .toc { margin-left: 10%; margin-bottom: .75em;} + .toc2 { margin-left: 20%;} + div.fig { display:block; margin:0 auto; text-align:center; } + div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; } + .figleft {float: left; margin-left: 0%; margin-right: 1%;} + .figright {float: right; margin-right: 0%; margin-left: 1%;} + .pagenum {display:inline; font-size: 70%; font-style:normal; + margin: 0; padding: 0; position: absolute; right: 1%; + text-align: right;} + pre { font-style: italic; font-size: 90%; margin-left: 10%;} + +</style> + </head> + <body> +<pre xml:space="preserve"> + +The Project Gutenberg EBook of The Smalcald Articles, by Martin Luther + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Smalcald Articles + Articles of Christian Doctrine which were to have been + presented on our part to the Council, if any had been + assembled at Mantua or elsewhere, indicating what we could + accept or yield, and what we could not.--1537 + +Author: Martin Luther + +Translator: F. Bente and W. H. T. Dau + +Release Date: July 11, 2008 [EBook #273] +Last Updated: February 4, 2013 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK THE SMALCALD ARTICLES *** + + + + +Produced by Allen Mulvey, and David Widger + + + + + +</pre> + <p> + <br /><br /> + </p> + <h1> + THE SMALCALD ARTICLES + </h1> + <p> + <br /> + </p> + <h2> + By Martin Luther + </h2> + <p> + <br /> <br /> + </p> + <h4> + <i>The Smalcald Articles.<br /> Articles of Christian Doctrine<br /> which + were to have been presented on our part<br /> to the Council, if any had + been assembled at Mantua<br /> or elsewhere, indicating what we could + accept<br /> or yield, and what we could not.</i><br /><br /> by Dr. Martin + Luther, 1537<br /><br /> Translated by F. Bente and W. H. T. Dau<br /><br /> + Published in:<br /> <i>Triglot Concordia: The Symbolical Books<br /> of the + Ev. Lutheran Church</i>.<br /> (St. Louis: Concordia Publishing House, + 1921),<br /> pp. 453-529.<br /> + </h4> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <h2> + Contents + </h2> + <table summary="" style="margin-right: auto; margin-left: auto"> + <tr> + <td> + <p class="toc"> + <a href="#link2H_PREF"> Preface of Dr. Martin Luther. </a> + </p> + <p class="toc"> + <a href="#link2H_4_0002"> THE FIRST PART </a> + </p> + <p class="toc"> + <a href="#link2H_4_0003"> THE SECOND PART </a> + </p> + <p class="toc"> + <a href="#link2H_4_0004"> Article II: Of the Mass. </a> + </p> + <p class="toc"> + <a href="#link2H_4_0005"> Article III: Of Chapters and Cloisters. + </a> + </p> + <p class="toc"> + <a href="#link2H_4_0006"> Article IV: Of the Papacy. </a> + </p> + <p class="toc"> + <a href="#link2H_4_0007"> THE THIRD PART OF THE ARTICLES. </a> + </p> + </td> + </tr> + </table> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> <a name="link2H_PREF" id="link2H_PREF"> + <!-- H2 anchor --> </a> + </p> + <h2> + Preface of Dr. Martin Luther. + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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? + </p> + <p> + 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. 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. + 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. + </p> + <p> + 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. + 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. + </p> + <p> + 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. 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. + </p> + <p> + 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. 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a name="link2H_4_0002" id="link2H_4_0002"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + THE FIRST PART + </h2> + <p> + Treats of the Sublime Articles Concerning the Divine Majesty, as: + </p> + <p> + 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. + </p> + <p> + II. That the Father is begotten of no one; the Son of the Father; the Holy + Ghost proceeds from Father and Son. + </p> + <p> + III. That not the Father nor the Holy Ghost but the Son became man. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a name="link2H_4_0003" id="link2H_4_0003"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + THE SECOND PART + </h2> + <p> + Treats of the Articles which Refer to the Office and Work of Jesus Christ, + or Our Redemption. + </p> + <p> + The first and chief article is this, + </p> + <p> + That Jesus Christ, our God and Lord, died for our sins, and was raised + again for our justification, Rom. 4, 25. + </p> + <p> + 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. + </p> + <p> + 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, 23 f. + </p> + <p> + 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 v. 26: That He might be just, and the Justifier of him which + believeth in Christ. + </p> + <p> + 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. + </p> + <p> + <a name="link2H_4_0004" id="link2H_4_0004"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + Article II: Of the Mass. + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + Secondly. It is an unnecessary thing, which can be omitted without sin and + danger. + </p> + <p> + 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? + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. 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. + </p> + <p> + 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. + </p> + <p> + In addition to all this, this dragon's tail, [I mean] the Mass, has + begotten a numerous vermin-brood of manifold idolatries. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. 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 relies. [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. + </p> + <p> + 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. 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. + </p> + <p> + 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]? 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. 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.] + </p> + <p> + 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. + </p> + <p> + 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. 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. + </p> + <p> + 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. + </p> + <p> + Of the Invocation of Saints. + </p> + <p> + 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]. + </p> + <p> + 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. 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. 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]. + </p> + <p> + 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. + </p> + <p> + <a name="link2H_4_0005" id="link2H_4_0005"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + Article III: Of Chapters and Cloisters. + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a name="link2H_4_0006" id="link2H_4_0006"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + Article IV: Of the Papacy. + </h2> + <p> + 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. + </p> + <p> + 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]. + </p> + <p> + 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. + </p> + <p> + 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. 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. 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. + </p> + <p> + 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. + </p> + <p> + 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! + </p> + <p> + 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. + </p> + <p> + 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. + 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. + </p> + <p> + 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. 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. 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a name="link2H_4_0007" id="link2H_4_0007"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + THE THIRD PART OF THE ARTICLES. + </h2> + <p> + 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. + </p> + <p> + I. Of Sin. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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, 12 ff.; Ex. 33, 3; Gen. + 3, 7 ff. Hence, it is nothing but error and blindness in regard to this + article what the scholastic doctors have taught, namely: + </p> + <p> + 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. + </p> + <p> + Again that man has a free will to do good and omit evil, and, conversely, + to omit good and do evil. + </p> + <p> + Again, that man by his natural powers can observe and keep [do] all the + commands of God. + </p> + <p> + Again, that, by his natural powers, man can love God above all things and + his neighbor as himself. + </p> + <p> + Again, if a man does as much as is in him, God certainly grants him His + grace. + </p> + <p> + 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. + </p> + <p> + [Again,] that it is not founded upon Scripture that for a good work the + Holy Ghost with His grace is necessary. + </p> + <p> + 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. + </p> + <p> + II. Of the Law + </p> + <p> + 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. 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. + </p> + <p> + 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. + </p> + <p> + 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. 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.] + </p> + <p> + III. Of Repentance. + </p> + <p> + 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. + </p> + <p> + 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 + says, 23, 29: 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. + </p> + <p> + 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. + </p> + <p> + 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: Repentance and remission of sins must be preached in My + name among all nations. + </p> + <p> + 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. 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. + </p> + <p> + However, we must now contrast the false repentance of the sophists with + true repentance, in order that both may be the better understood. + </p> + <p> + Of the False Repentance of the Papists. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. 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. + </p> + <p> + 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. + </p> + <p> + Now, since this began to yield money, and the traffic in bulls became + profitable he devised the golden jubilee year [a truly goldbearing 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. + </p> + <p> + 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. 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + [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. + </p> + <p> + 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. + Now, the former [the poor wretches] imagine: Why, we have repented! The + latter [the rest] say: We need no repentance. 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. + </p> + <p> + 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. And Acts 17, 30: + God now commandeth all men everywhere to repent. "All men," he says; no + one excepted who is a man. 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. + </p> + <p> + 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. + </p> + <p> + 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. 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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]. + </p> + <p> + 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]. + </p> + <p> + 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 Ep. 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 Ep. 1, 8: If we say that we have + no sin, we deceive ourselves and the truth is not in us. + </p> + <p> + IV. Of the Gospel. + </p> + <p> + 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. + </p> + <p> + V. Of Baptism. + </p> + <p> + 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. 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. 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. 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. + </p> + <p> + VI. Of the Sacrament of the Altar. + </p> + <p> + 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. + </p> + <p> + 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. 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. 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. + </p> + <p> + 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. + </p> + <p> + VII. Of the Keys. + </p> + <p> + 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. 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. And + Paul, 1 Cor. 4, 4, says: For I know nothing by myself; yet am I not hereby + justified. + </p> + <p> + VIII. Of Confession. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. 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. + </p> + <p> + 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. 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 Me 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. + </p> + <p> + 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. Cornelius, Acts 10, 1 ff., 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. + </p> + <p> + 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. 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. 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]. 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. And Peter says, 2. Ep. 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. + </p> + <p> + IX. Of Excommunication. + </p> + <p> + 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. + </p> + <p> + X. Of Ordination and the Call. + </p> + <p> + 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. 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]. + </p> + <p> + 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. + </p> + <p> + XI. Of the Marriage of Priests. + </p> + <p> + 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. 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. 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, 1 ff., that this [prohibition of marriage] is a doctrine + of devils. + </p> + <p> + XII. Of the Church. + </p> + <p> + 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. 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. 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. + </p> + <p> + XIII. How One is Justified before God, and of Good Works. + </p> + <p> + 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. + </p> + <p> + 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. 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. We say, besides, + that if good works do not follow, faith is false and not true. + </p> + <p> + XIV. Of Monastic Vows. + </p> + <p> + 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. + 23 ff.: I am Christ, etc. 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. And they boast from + their St. Thomas that a monastic vow is equal to Baptism. This is + blasphemy [against God]. + </p> + <p> + XV. Of Human Traditions. + </p> + <p> + 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. 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. + </p> + <p> + 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. + </p> + <p> + 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. + 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. + </p> +<pre xml:space="preserve"> + Dr. Martin Luther subscribed. + + Dr. Justus Jonas, Rector, subscribed with his own hand. + + Dr. John Bugenhagen, Pomeranus, subscribed. + + Dr. Caspar Creutziger subscribed. + + Nicholas Amsdorf of Magdeburg subscribed. + + George Spalatin of Altenburg subscribed. + + 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 the peace and general unity + of those Christians who are also under him, and may be under + him hereafter. + + John Agricola of Eisleben subscribed. + Gabriel Didymus subscribed. + + 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 Hanover. + + I, Stephen Agricola, Minister at Hof, subscribe. + + Also I, John Draconites, Professor and Minister at Marburg, + subscribe. + + I, Conrad Figenbotz, for the glory of God subscribe that I + have thus believed, and am still preaching and firmly + believing as above. + + I, Andrew Osiander of Nuernberg, subscribe. + I, Magister Veit Dieterich, Minister at Nuernberg, subscribe. + I, Erhard Schnepf, Preacher at Stuttgart, subscribe. + Conrad Oettinger, Preacher of Duke Ulrich at Pforzheim. + Simon Schneeweiss, Pastor of the Church at Crailsheim. + + I, John Schlagenhaufen, Pastor of the Church at Koethen, + subscribe. + + The Reverend Magister George Helt of Forchheim. + The Reverend Magister Adam of Fulda, Preacher in Hesse. + The Reverend Magister Anthony Corvinus, Preacher in Hesse. + + 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 + these brethren who have subscribed. + + I, Dionysius Melander, subscribe to the Confession, the + Apology, and the Concordia on the subject of the Eucharist. + + Paul Rhodius, Superintendent of Stettin. + Gerard Oemcken, Superintendent of the Church at Minden. + + 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. + + Michael Caelius, Preacher at Mansfeld, subscribed. + The Reverend Magister Peter Geltner Preacher at Frankfort, + subscribed. + Wendal Faber, Pastor of Seeburg in Mansfeld. + + I, John Aepinus, subscribe. + Likewise, I, John Amsterdam of Bremen. + + I, Frederick Myconius, Pastor of the Church at Gotha in + Thuringia, subscribe in my own name and in that of Justus + Menius of Eisenach. + + 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: + The Reverend Licentiate Ludwig Platz of Melsungen. + The Reverend Magister Sigismund Kirchner, + The Reverend Wolfgang Kiswetter, + The Reverend Melchior Weitmann + The Reverend John Thall. + The Reverend John Kilian. + The Reverend Nicholas Faber. + The Reverend Andrew Menser. + + And I, Egidius Mechler, have subscribed with my own hand. +</pre> + <p> + <br /><br /> + </p> +<pre xml:space="preserve"> + + + + + +End of the Project Gutenberg EBook of The Smalcald Articles, by Martin Luther + +*** END OF THIS PROJECT GUTENBERG EBOOK THE SMALCALD ARTICLES *** + +***** This file should be named 273-h.htm or 273-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/7/273/ + +Produced by Allen Mulvey, and David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Smalcald Articles + Articles of Christian Doctrine which were to have been + presented on our part to the Council, if any had been + assembled at Mantua or elsewhere, indicating what we could + accept or yield, and what we could not.--1537 + +Author: Martin Luther + +Translator: F. Bente and W. H. T. Dau + +Posting Date: July 11, 2008 [EBook #273] +Release Date: June 25, 1995 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK THE SMALCALD ARTICLES *** + + + + +Produced by Allen Mulvey + + + + + +THE SMALCALD ARTICLES + +By Martin Luther + + + _The Smalcald Articles. + Articles of Christian Doctrine + which were to have been presented on our part + to the Council, if any had been assembled at Mantua + or elsewhere, indicating what we could accept + or yield, and what we could not._ + + by Dr. Martin Luther, 1537 + + Translated by F. Bente and W. H. T. Dau + + Published in: + _Triglot Concordia: The Symbolical Books + of the Ev. Lutheran Church_. + (St. Louis: Concordia Publishing House, 1921), + pp. 453-529. + + + + +Preface of Dr. Martin Luther. + +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. + +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. + +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. + +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? + +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. 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. 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. + +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. +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. + +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. 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. + +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. 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. + +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. + +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, + +That Jesus Christ, our God and Lord, died for our sins, and +was raised again for our justification, Rom. 4, 25. + +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. + +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, 23 f. + +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 v. +26: That He might be just, and the Justifier of him which +believeth in Christ. + +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. + +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. + +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. + +Secondly. It is an unnecessary thing, which can be omitted +without sin and danger. + +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? + +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. + +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. + +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. + +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. 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. + +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. + +In addition to all this, this dragon's tail, [I mean] the +Mass, has begotten a numerous vermin-brood of manifold +idolatries. + +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. + +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. + +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. +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 relies. [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. + +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. 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. + +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]? 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. 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.] + +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. + +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. +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. + +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. + +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]. + +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. 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. 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]. + +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. + +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. + +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. + +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. + +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]. + +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. + +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. +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. 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. + +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. + +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! + +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. + +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. 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. + +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. 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. 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. + +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. + +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. + +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. + +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. + +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, 12 ff.; Ex. 33, 3; Gen. 3, 7 ff. Hence, it is +nothing but error and blindness in regard to this article what +the scholastic doctors have taught, namely: + +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. + +Again that man has a free will to do good and omit evil, and, +conversely, to omit good and do evil. + +Again, that man by his natural powers can observe and keep +[do] all the commands of God. + +Again, that, by his natural powers, man can love God above all +things and his neighbor as himself. + +Again, if a man does as much as is in him, God certainly +grants him His grace. + +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. + +[Again,] that it is not founded upon Scripture that for a good +work the Holy Ghost with His grace is necessary. + +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 + +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. 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. + +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. + +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. +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. + +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. + +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 says, 23, +29: 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. + +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. + +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: Repentance and remission of sins +must be preached in My name among all nations. + +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. 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. + +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. + +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. + +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. + +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. 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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. 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. + +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. + +Now, since this began to yield money, and the traffic in bulls +became profitable he devised the golden jubilee year [a truly +goldbearing 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. 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. + +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. + +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. + +[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. + +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. Now, the former [the poor +wretches] imagine: Why, we have repented! The latter [the +rest] say: We need no repentance. 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. + +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. And Acts 17, 30: God now commandeth all +men everywhere to repent. "All men," he says; no one excepted +who is a man. 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. + +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. + +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. 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. + +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. + +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. + +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]. + +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]. + +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 Ep. 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 Ep. 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. + +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. 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. 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. 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. + +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. + +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. 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. 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. + +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. + +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. 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. And Paul, 1 Cor. 4, 4, says: +For I know nothing by myself; yet am I not hereby justified. + +VIII. Of Confession. + +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. + +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. + +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. 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. + +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. +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 Me 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. + +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. Cornelius, Acts 10, 1 ff., 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. + +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. +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. 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]. 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. And Peter says, +2. Ep. 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. + +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. 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]. + +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. + +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. 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. 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, 1 +ff., that this [prohibition of marriage] is a doctrine of +devils. + +XII. Of the Church. + +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. +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. 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. + +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. + +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. 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. We say, besides, that if +good works do not follow, faith is false and not true. + +XIV. Of Monastic Vows. + +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. 23 ff.: I am Christ, etc. 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. And they +boast from their St. Thomas that a monastic vow is equal to +Baptism. This is blasphemy [against God]. + +XV. Of Human Traditions. + +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. 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. + +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. + +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. 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. + + + Dr. Martin Luther subscribed. + + Dr. Justus Jonas, Rector, subscribed with his own hand. + + Dr. John Bugenhagen, Pomeranus, subscribed. + + Dr. Caspar Creutziger subscribed. + + Nicholas Amsdorf of Magdeburg subscribed. + + George Spalatin of Altenburg subscribed. + + 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 the peace and general unity + of those Christians who are also under him, and may be under + him hereafter. + + John Agricola of Eisleben subscribed. + Gabriel Didymus subscribed. + + 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 Hanover. + + I, Stephen Agricola, Minister at Hof, subscribe. + + Also I, John Draconites, Professor and Minister at Marburg, + subscribe. + + I, Conrad Figenbotz, for the glory of God subscribe that I + have thus believed, and am still preaching and firmly + believing as above. + + I, Andrew Osiander of Nuernberg, subscribe. + I, Magister Veit Dieterich, Minister at Nuernberg, subscribe. + I, Erhard Schnepf, Preacher at Stuttgart, subscribe. + Conrad Oettinger, Preacher of Duke Ulrich at Pforzheim. + Simon Schneeweiss, Pastor of the Church at Crailsheim. + + I, John Schlagenhaufen, Pastor of the Church at Koethen, + subscribe. + + The Reverend Magister George Helt of Forchheim. + The Reverend Magister Adam of Fulda, Preacher in Hesse. + The Reverend Magister Anthony Corvinus, Preacher in Hesse. + + 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 + these brethren who have subscribed. + + I, Dionysius Melander, subscribe to the Confession, the + Apology, and the Concordia on the subject of the Eucharist. + + Paul Rhodius, Superintendent of Stettin. + Gerard Oemcken, Superintendent of the Church at Minden. + + 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. + + Michael Caelius, Preacher at Mansfeld, subscribed. + The Reverend Magister Peter Geltner Preacher at Frankfort, + subscribed. + Wendal Faber, Pastor of Seeburg in Mansfeld. + + I, John Aepinus, subscribe. + Likewise, I, John Amsterdam of Bremen. + + I, Frederick Myconius, Pastor of the Church at Gotha in + Thuringia, subscribe in my own name and in that of Justus + Menius of Eisenach. + + 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: + The Reverend Licentiate Ludwig Platz of Melsungen. + The Reverend Magister Sigismund Kirchner, + The Reverend Wolfgang Kiswetter, + The Reverend Melchior Weitmann + The Reverend John Thall. + The Reverend John Kilian. + The Reverend Nicholas Faber. + The Reverend Andrew Menser. + + And I, Egidius Mechler, have subscribed with my own hand. + + + + + +End of the Project Gutenberg EBook of The Smalcald Articles, by Martin Luther + +*** END OF THIS PROJECT GUTENBERG EBOOK THE SMALCALD ARTICLES *** + +***** This file should be named 273.txt or 273.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/7/273/ + +Produced by Allen Mulvey + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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If you + don't derive profits, no royalty is due. Royalties are + payable to "Project Gutenberg Association / Illinois + Benedictine College" within the 60 days following each + date you prepare (or were legally required to prepare) + your annual (or equivalent periodic) tax return. + +WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? +The Project gratefully accepts contributions in money, time, +scanning machines, OCR software, public domain etexts, royalty +free copyright licenses, and every other sort of contribution +you can think of. Money should be paid to "Project Gutenberg +Association / Illinois Benedictine College". + +*END*THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* + + + + +This text was converted to ascii format for Project Wittenberg by +Allen Mulvey and is in the public domain. You may freely +distribute, copy or print this text. Please direct any comments +or suggestions to: Rev. Robert E. Smith of the Walther Library at + + +E-mail: CFWLibrary@CRF.CUIS.EDU +Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA +Phone: (219) 481-2123 Fax: (219) 481-2126 + + + +The Smalcald Articles. +Articles of Christian Doctrine +which were to have been presented on our part +to the Council, if any had been assembled at Mantua +or elsewhere, indicating what we could accept +or yield, and what we could not._ +by Dr. Martin Luther, 1537 +Translated by F. Bente and W. H. T. Dau +Published in: +_Triglot Concordia: The Symbolical Books +of the Ev. Lutheran Church_. +(St. Louis: Concordia Publishing House, 1921), pp. 453-529. + +Preface of Dr. Martin Luther. + +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. + +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. + +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. + +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? + +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. 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. 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. + +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. +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. + +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. 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. + +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. 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. + +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. + +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, + +That Jesus Christ, our God and Lord, died for our sins, and +was raised again for our justification, Rom. 4, 25. + +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. + +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, 23 f. + +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 v. +26: That He might be just, and the Justifier of him which +believeth in Christ. + +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. + +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. + +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. + +Secondly. It is an unnecessary thing, which can be omitted +without sin and danger. + +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? + +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. + +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. + +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. + +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. 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. + +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. + +In addition to all this, this dragon's tail, [I mean] the +Mass, has begotten a numerous vermin-brood of manifold +idolatries. + +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. + +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. + +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. +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 relies. [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. + +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. 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. + +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]? 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. 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.] + +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. + +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. +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. + +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. + +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] . + +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. 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. 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]. + +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. + +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. + +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. + +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. + +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]. + +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. + +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. +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. 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. + +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. + +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! + +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. + +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. 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. + +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. 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. 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. + +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. + +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. + +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. + +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. + +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, 12 ff.; Ex. 33, 3; Gen. 3, 7 ff. Hence, it is +nothing but error and blindness in regard to this article what +the scholastic doctors have taught, namely: + +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. + +Again that man has a free will to do good and omit evil, and, +conversely, to omit good and do evil. + +Again, that man by his natural powers can observe and keep +[do] all the commands of God. + +Again, that, by his natural powers, man can love God above all +things and his neighbor as himself. + +Again, if a man does as much as is in him, God certainly +grants him His grace. + +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. + +[Again,] that it is not founded upon Scripture that for a good +work the Holy Ghost with His grace is necessary. + +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 + +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. 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. + +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. + +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. +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. + +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. + +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 says, 23, +29: 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. + +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. + +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: Repentance and remission of sins +must be preached in My name among all nations. + +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. 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. + +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. + +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. + +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. + +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. 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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. 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. + +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. + +Now, since this began to yield money, and the traffic in bulls +became profitable he devised the golden jubilee year [a truly +goldbearing 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. 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. + +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. + +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. + +[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. + +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. Now, the former [the poor +wretches] imagine: Why, we have repented! The latter [the +rest] say: We need no repentance. 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. + +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. And Acts 17, 30: God now commandeth all +men everywhere to repent. "All men," he says; no one excepted +who is a man. 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. + +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. + +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. 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. + +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. + +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. + +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]. + +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]. + +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 Ep. 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 Ep. 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. + +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. 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. 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. 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. + +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. + +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. 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. 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. + +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. + +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. 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. And Paul, 1 Cor. 4, 4, says: +For I know nothing by myself; yet am I not hereby justified. + +VIII. Of Confession. + +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. + +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. + +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. 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. + +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. +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 Me 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. + +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. Cornelius, Acts 10, 1 ff., 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. + +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. +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. 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]. 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. And Peter says, +2. Ep. 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. + +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. 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]. + +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. + +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. 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. 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, 1 +ff., that this [prohibition of marriage] is a doctrine of +devils. + +XII. Of the Church. + +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. +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. 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. + +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. + +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. 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. We say, besides, that if +good works do not follow, faith is false and not true. + +XIV. Of Monastic Vows. + +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. 23 ff.: I am Christ, etc. 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. And they +boast from their St. Thomas that a monastic vow is equal to +Baptism. This is blasphemy [against God]. + +XV. Of Human Traditions. + +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. 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. + +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. + +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. 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. + + +Dr. Martin Luther subscribed. +Dr. Justus Jonas, Rector, subscribed with his own hand. +Dr. John Bugenhagen, Pomeranus, subscribed. +Dr. Caspar Creutziger subscribed. +Nicholas Amsdorf of Magdeburg subscribed. +George Spalatin of Altenburg subscribed. +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 the peace and general unity +of those Christians who are also under him, and may be under +him hereafter. +John Agricola of Eisleben subscribed. +Gabriel Didymus subscribed. +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 Hanover. +I, Stephen Agricola, Minister at Hof, subscribe. +Also I, John Draconites, Professor and Minister at Marburg, +subscribe. +I, Conrad Figenbotz, for the glory of God subscribe that I +have thus believed, and am still preaching and firmly +believing as above. +I, Andrew Osiander of Nuernberg, subscribe. +I, Magister Veit Dieterich, Minister at Nuernberg, subscribe. +I, Erhard Schnepf, Preacher at Stuttgart, subscribe. +Conrad Oettinger, Preacher of Duke Ulrich at Pforzheim. +Simon Schneeweiss, Pastor of the Church at Crailsheim. +I, John Schlagenhaufen, Pastor of the Church at Koethen, +subscribe. +The Reverend Magister George Helt of Forchheim. +The Reverend Magister Adam of Fulda, Preacher in Hesse. +The Reverend Magister Anthony Corvinus, Preacher in Hesse. +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 +these brethren who have subscribed. +I, Dionysius Melander, subscribe to the Confession, the +Apology, and the Concordia on the subject of the Eucharist. +Paul Rhodius, Superintendent of Stettin. +Gerard Oemcken, Superintendent of the Church at Minden. +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. +Michael Caelius, Preacher at Mansfeld, subscribed. +The Reverend Magister Peter Geltner Preacher at Frankfort, +subscribed. +Wendal Faber, Pastor of Seeburg in Mansfeld. +I, John Aepinus, subscribe. +Likewise, I, John Amsterdam of Bremen. +I, Frederick Myconius, Pastor of the Church at Gotha in +Thuringia, subscribe in my own name and in that of Justus +Menius of Eisenach. +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: +The Reverend Licentiate Ludwig Platz of Melsungen. +The Reverend Magister Sigismund Kirchner, +The Reverend Wolfgang Kiswetter, +The Reverend Melchior Weitmann +The Reverend John Thall. +The Reverend John Kilian. +The Reverend Nicholas Faber. +The Reverend Andrew Menser. +And I, Egidius Mechler, bave subscribed with my own hand. + + + +End of The Project Gutenberg Etext of The Smalcald Articles, by Luther + + diff --git a/old/smcal10.zip b/old/smcal10.zip Binary files differnew file mode 100644 index 0000000..ae2baf0 --- /dev/null +++ b/old/smcal10.zip |