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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 + +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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