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diff --git a/853-h/853-h.htm b/853-h/853-h.htm new file mode 100644 index 0000000..8cc58a8 --- /dev/null +++ b/853-h/853-h.htm @@ -0,0 +1,1936 @@ +<?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 Confutatio Pontificia, by Anonymous + </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 Confutatio Pontificia, by Anonymous + +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 Confutatio Pontificia + +Author: Anonymous + +Editor: J. M. Reu + +Release Date: July 23, 2008 [EBook #853] +Last Updated: January 15, 2013 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK THE CONFUTATIO PONTIFICIA *** + + + + +Produced by Karen Janssen, Project Wittenberg, and David Widger + + + + + +</pre> + <p> + <br /><br /> + </p> + <h1> + THE CONFUTATIO PONTIFICIA + </h1> + <p> + <br /> + </p> + <h2> + By Anonymous + </h2> + <p> + <br /> <br /> + </p> + <h2> + Edited by J. M. Reu. + </h2> + <p> + <br /> <br /> + </p> + <p> + In Reference To The Matters Presented To His Imperial Majesty By The + Elector Of Saxony And Some Princes And States Of The Holy Roman Empire, On + The Subject And Concerning Causes Pertaining To The Christian Orthodox + Faith, The Following Christian Reply Can Be Given.<i> August 3, 1530</i>. + </p> + <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_4_0001"> CONFUTATIO PONTIFICIA, AUGUST 3, 1530 </a> + </p> + <p class="toc"> + <a href="#link2H_PART"> Part I. </a> + </p> + <p class="toc"> + <a href="#link2H_PART2"> Part II </a> + </p> + <p class="toc"> + <a href="#link2H_CONC"> Conclusion </a> + </p> + </td> + </tr> + </table> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> <a name="link2H_4_0001" id="link2H_4_0001"> + <!-- H2 anchor --> </a> + </p> + <h2> + CONFUTATIO PONTIFICIA, AUGUST 3, 1530 + </h2> + <p> + As His Worshipful Imperial Majesty received several days since a + Confession of Faith presented by the Elector the duke of Saxony and + several princes and two cities, to which their names were affixed, with + his characteristic zeal for the glory of God, the salvation of souls, + Christian harmony and the public peace, he not only himself read the + Confession, but also, in order that in a matter of such moment he might + proceed the more thoroughly and seasonably, he referred the aforesaid + Confession to several learned, mature, approved and honorable men of + different nations for their inspection and examination, and earnestly + directed and enjoined them to praise and approve what in the Confession + was said aright and in accord with Catholic doctrine, but, on the other + hand, to note that wherein it differed from the Catholic Church, and, + together with their reply, to present and explain their judgment on each + topic. This commission was executed aright and according to order. For + those learned men with all care and diligence examined the aforesaid + Confession, and committed to writing what they thought on each topic, and + thus presented a reply to His Imperial Majesty. This reply His Worshipful + Imperial Majesty, as becomes a Christian emperor, most accurately read and + gave to the other electors, princes and estates of the Roman Empire for + their perusal and examination, which they also approved as orthodox and in + every respect harmonious with the Gospel and Holy Scripture. For this + reason, after a conference with the electors, princes and states above + named, in order that all dissension concerning this our orthodox holy + faith and religion may be removed, His Imperial Majesty has directed that + a declaration be made at present as follows: + </p> + <p> + In reference to the matters presented to His Imperial Majesty by the + Elector of Saxony and some princes and states of the Holy Roman Empire, on + the subject and concerning causes pertaining to the Christian orthodox + faith, the following Christian reply can be given: + </p> + <p> + <a name="link2H_PART" id="link2H_PART"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + Part I. + </h2> + <h3> + To Article I. + </h3> + <p> + Especially when in the first article they confess the unity of the divine + essence in three persons according to the decree of the Council of Nice, + their Confession must be accepted, since it agrees in all respects with + the rule of faith and the Roman Church. For the Council of Nice, convened + under the Emperor Constantine the Great, has always been regarded + inviolable, whereat three hundred and eighteen bishops eminent and + venerable for holiness of life, martyrdom and learning, after + investigating and diligently examining the Holy Scriptures, set forth this + article which they here confess concerning the unity of the essence and + the trinity of persons. So too their condemnation of all heresies arising + contrary to this article must be accepted—viz. the Manichaeans, + Arians, Eunomians, Valentinians, Samosatanes, for the Holy Catholic Church + has condemned these of old. + </p> + <p> + To Article II. + </p> + <p> + In the second article we approve their Confession, in common with the + Catholic Church, that the fault of origin is truly sin, condemning and + bringing eternal death upon those who are not born again by baptism and + the Holy Ghost. For in this they properly condemn the Pelagians, both + modern and ancient, who have been long since condemned by the Church. But + the declaration of the article, that Original Sin is that men are born + without the fear of God and without trust in God, is to be entirely + rejected, since it is manifest to every Christian that to be without the + fear of God and without trust in God is rather the actual guilt of an + adult than the offence of a recently-born infant, which does not possess + as yet the full use of reason, as the Lord says "Your children which had + no knowledge between good and evil," Deut 1:39. Moreover, the declaration + is also rejected whereby they call the fault of origin concupiscence, if + they mean thereby that concupiscence is a sin that remains sin in a child + even after baptism. For the Apostolic See has already condemned two + articles of Martin Luther concerning sin remaining in a child after + baptism, and concerning the fomes of sin hindering a soul from entering + the kingdom of heaven. But if, according to the opinion of St Augustine, + they call the vice of origin concupiscence, which in baptism ceases to be + sin, this ought to be accepted, since indeed according to the declaration + of St. Paul, we are all born children of wrath (Eph. 2:3), and in Adam we + all have sinned (Rom.5:12). + </p> + <p> + To Article III. + </p> + <p> + In the third article there is nothing to offend, since the entire + Confession agrees with the Apostles' Creed and the right rule of faith—viz. + the Son of God became incarnate, assumed human nature into the unity of + his person, was born of the Virgin Mary, truly suffered was crucified, + died, descended to hell, rose again on the third day, ascended to heaven, + and sat down at the right hand of the Father. + </p> + <p> + To Article IV + </p> + <p> + In the fourth article the condemnation of the Pelagians, who thought that + man can merit eternal life by his own powers without the grace of God, is + accepted as Catholic and in accordance with the ancient councils, for the + Holy Scriptures expressly testify to this. John the Baptist says: "A man + can receive nothing, except it be given him from heaven," John 3:27 "Every + good gift and every perfect gift is from above, and comes down from the + Father of lights," James 1:17. Therefore "our sufficiency is of God," 2 + Cor 3:5. And Christ says: "No man can come to me, Except the Father, which + hath sent me, draw him," John 6:44 And Paul: "What hast thou that thou + didst not receive?" I Cor 4:7. For if any one should intend to disapprove + of the merits that men acquire by the assistance of divine grace, he would + agree with the Manichaeans rather than with the Catholic Church. For it is + entirely contrary to holy Scripture to deny that our works are + meritorious. For St. Paul says "I have fought a good fight, I have + finished my course, I have kept the faith; henceforth there is laid up for + me a crown of righteousness, which the Lord, the righteous Judge, shall + give me at that day," 2 Tim. 4:7 & 8. And to the Corinthians he wrote + "We must all appear before the judgment-seat of Christ, that every one may + receive the things done in his body, according to that he hath done, + whether it be good or bad," 2 Cor. 5:10. For where there are wages there + is merit. The Lord said to Abraham: "Fear not, Abraham, I am thy shield + and thy exceeding great reward," Gen 15:l. And Isaiah says: "Behold, his + reward is with him, and his work before him," Isa. 40:10; and, chapter + 58:7, 8: "Deal they bread to the hungry, and thy righteousness shall go + before thee; the glory of the Lord shall go before thee; the glory of the + Lord shall gather thee up." So too the Lord to Cain: "If thou doest well + shalt thou not be accepted?" Gen. 4:7. So the parable in the Gospel + declares that we have been hired for the Lord's vineyard, who agrees with + us for a penny a day, and says: "Call the laborers and give them their + hire," Matt 20:8. So Paul, knowing the mysteries of God, says: "Every man + shall receive his own reward, according to his own labor," I Cor. 3:8. 6. + Nevertheless, all Catholics confess that our works of themselves have no + merit, but that God's grace makes them worthy of eternal life. Thus St. + John says: "They shall walk with me in white; for they are worthy," Rev. + 3:4. And St Paul says to the Colossians, 1:12: "Giving thanks unto the + Father, which hath made us meet to be partakers of the inheritance of the + saints in light." + </p> + <p> + To Article V. + </p> + <p> + In the fifth article the statement that the Holy Ghost is given by the + Word and sacraments, as by instruments, is approved. For thus it is + written, Acts 10:44: "While Peter yet spoke these words, the Holy Ghost + fell on all them which heard the word." And John 1:33: "The same is He + which baptizeth with the Holy Ghost." The mention, however, that they here + make of faith is approved so far as not Faith alone, which some + incorrectly teach, but faith which worketh by love, is understood, as the + apostle teaches aright in Gal 5:3. For in baptism there is an infusion, + not of faith alone, but also, at the same time, of hope and love, as Pope + Alexander declares in the canon Majores concerning baptism and its effect; + which John the Baptist also taught long before, saying, Luke 3:16: "He + shall baptize you with the Holy Ghost and with fire." + </p> + <p> + To Article VI. + </p> + <p> + Their Confession in the sixth article that faith should bring forth good + fruits is acceptable and valid since "faith without works is dead," James + 2:17, and all Scripture invites us to works. For the wise man says: + "Whatsoever thy hand findeth to do, do it with thy might." Eccles. 9:10. + "And the Lord had respect to Abel and to his offering," Gen. 4:4. He saw + that Abraham would "command his Children and his household after him to + keep the way of the Lord, and to do justice and judgment," Gen. 18:19. + And: "By myself have I sworn, saith the Lord, for because thou hast done + this thing I will bless thee and multiply thy seed." Gen 22:16. Thus he + regarded the fast of the Ninevites, Jonah 3, and the lamentations and + tears of King Hezekiah, 4:2; 2 Kings 20. For this cause all the faithful + should follow the advice of St. Paul: "As we have therefore opportunity, + let us do good unto all men, especially unto them who are of the household + of faith," Gal. 6:10. For Christ says: "The night cometh when no man can + work." John 9:4. But in the same article their ascription of justification + to faith alone is diametrically opposite the truth of the Gospel by which + works are not excluded; "because glory, honor and peace to every man that + worketh good," Rom. 2:10. Why? because David, Ps. 62:12; Christ, Matt. + 16:27; and Paul, Rom. 2:6 testify that God will render to every one + according to his works. Besides Christ says: "Not every one that saith + unto me Lord, Lord shall enter into the kingdom of heaven; but he that + doeth the will of my Father," Matt. 7:21. 4. Hence however much one may + believe, if he work not what is good, he is not a friend of God. "Ye are + my friends," says Christ, "if ye do whatsoever I command you," John 15:14. + On this account their frequent ascription of justification to faith is not + admitted since it pertains to grace and love. For St. Paul says: "Though I + have all faith so that I could remove mountains and have not charity, I am + nothing." 1 Cor. 13:2. Here St. Paul certifies to the princes and the + entire Church that faith alone does not justify. Accordingly he teaches + that love is the chief virtue, Col. 3:14: "Above all these things put on + charity, which is the bond of perfectness." Neither are they supported by + the word of Christ: "When ye shall have done all these things, say We are + unprofitable servants," Luke 17:10. For if the doors ought to be called + unprofitable, how much more fitting is it to say to those who only + believe, When ye shall have believed all things say, We are unprofitable + servants! This word of Christ, therefore, does not extol faith without + works, but teaches that our works bring no profit to God; that no one can + be puffed up by our works; that, when contrasted with the divine reward, + our works are of no account and nothing. Thus St. Paul says: "I reckon + that the sufferings of this present time are not worthy to be compared to + the glory which shall be revealed in us," Rom. 8:18. For faith and good + works are gifts of God, whereby, through God's mercy, eternal life is + given. So, too, the citation at this point from Ambrose is in no way + pertinent, since St. Ambrose is here expressed declaring his opinion + concerning legal works. For he says: "Without the law," but, "Without the + law of the Sabbath, and of circumcision, and of revenge." And this he + declares the more clearly on Rom. 4, citing St. James concerning the + justification of Abraham without legal works before circumcision. For how + could Ambrose speak differently in his comments from St. Paul in the text + when he says: "Therefore by the deeds of the law there shall no flesh be + justified in his sight?" Therefore, finally, he does not exclude faith + absolutely, but says: "We conclude that a man is justified by faith + without the deeds of the law." + </p> + <p> + To Article VII. + </p> + <p> + The seventh article of the Confession, wherein it is affirmed that the + Church is the congregation of saints, cannot be admitted without prejudice + to faith if by this definition the wicked and sinners be separated from + the Church. For in the Council of Constance this article was condemned + among the articles of John Huss of cursed memory, and it plainly + contradicts the Gospel. For there we read that John the Baptist compared + the Church to a threshing-floor, which Christ will cleanse with his fan, + and will gather the wheat into his garner, but will burn the chaff with + unquenchable fire, Matt. 3:12. Wherefore this article of the Confession is + in no way accepted, although we read in it their confession that the + Church is perpetual, since here the promise of Christ has its place, who + promises that the Spirit of truth will abide with it forever John 14:16. + And Christ himself promises that he will be with the church alway unto the + end of the world. They are praised also, in that they do not regard + variety of rites as separating unity of faith, if they speak of special + rites. For to this effect Jerome says: "Every province abounds in its own + sense" (of propriety). But if they extend this part of the Confession to + universal Church rites, tis also must be utterly rejected, and we must say + with St. Paul: "We have no such custom," 1 Cor. 11:16. "For by all + believers universal rites must be observed," St. Augustine, whose + testimony they also use, well taught of Januarius; for we must presume + that such rites were transmitted from the apostles. + </p> + <p> + To Article VIII. + </p> + <p> + The eighth article of the Confession, concerning wicked ministers of the + Church and hypocrites—viz. that their wickedness does not injure the + sacraments and the Word—is accepted with the Holy Roman Church, and + the princes commend it, condemning on this topic the Donatists and the + ancient Origenists, who maintained that it was unlawful to use the + ministry of the wicked in the Church—a heresy which the Waldenses + and Poor of Lyons revived. Afterwards John Wicliff in England and John + Huss in Bohemia adopted this. + </p> + <p> + To Article IX. + </p> + <p> + The ninth article, concerning Baptism—viz. that it is necessary to + salvation, and that children ought to be baptized—is approved and + accepted, and they are right in condemning the Anabaptists, a most + seditious class of men that ought to be banished far from the boundaries + of the Roman Empire in order that illustrious Germany may not suffer again + such a destructive and sanguinary commotion as she experienced five tears + ago in the slaughter of so many thousands. + </p> + <p> + To Article X. + </p> + <p> + The tenth article gives no offense in its words, because they confess that + in the Eucharist, after the consecration lawfully made, the Body and Blood + of Christ are substantially and truly present, if only they believe that + the entire Christ is present under each form, so that the Blood of Christ + is no less present under the form of bread by concomitance than it is + under the form of the wine, and the reverse. Otherwise, in the Eucharist + the Body of Christ is dead and bloodless, contrary to St. Paul, because + "Christ, being raised from the dead, dieth no more," Rom. 6:9. One matter + is added as very necessary to the article of the Confession—viz. + that they believe the Church, rather than some teaching otherwise and + incorrectly, that by the almighty Word of God in the consecration of the + Eucharist the substance of the bread is changed into the Body of Christ. + For thus in a general council it has been determined, canon Firmiter, + concerning the exalted Trinity, and the Catholic faith. They are praised + therefor, for condemning the Capernaites, who deny the truth of the Body + and Blood of our Lord Jesus Christ in the Eucharist. + </p> + <p> + To Article XI. + </p> + <p> + The eleventh article their acknowledgment that private absolution with + confession should be retained in the Church is accepted as catholic and in + harmony with our faith, because absolution is supported by the word of + Christ. For Christ says to his apostles, John 20:23: "Whosoever sins ye + remit, they are remitted unto them." Nevertheless, two things must here be + required of them: one, that they compel an annual confession to be + observed by their subjects, according to the constitution, canon Omnis + Utriusque, concerning penance and remission and the custom of the Church + universal. Another that through their preachers they cause their subjects + to be faithfully admonished when they are about to confess that although + they cannot state all their sins individually, nevertheless, a diligent + examination of their conscience being made, they make an entire confession + of their offences—viz. of all which occur to their memory in such + investigation. But in regard to the rest that have been forgotten and have + escaped our mind it is lawful to make a general confession, and to say + with the Psalmist, Ps. 19:17: "Cleanse me, Lord, from secret faults." + </p> + <p> + To Article XII. + </p> + <p> + In the twelfth article their confession that such as have fallen may find + remission of sins at the time when they are converted, and that the Church + should give absolution unto such as return to repentance, is commended, + since they most justly condemn the Novatians who deny that repentance can + be repeated, in opposition both to the prophet who promises grace to the + sinner at whatever hour he shall mourn, Ezek. 18:21, and the merciful + declaration of Christ our Saviour, replying to St. Peter, that not until + seven times, but until seventy times seven in one day, he should forgive + his brother sinning against him, Matt. 18:22. But the second part of this + article is utterly rejected. For when they ascribe only two parts to + repentance, they antagonize the entire Church, which from the time of the + apostles has held and believed that there are three parts of repentance—contrition, + confession and satisfaction. Thus the ancient doctors, Origen, Cyprian, + Chrysostom, Gregory, Augustine, taught in attestation of the Holy + Scriptures, especially from 2 Kings 12, concerning David, 2 Chron 3:1, + concerning Manasseh, Ps. 31, 37, 50, 101, etc. Therefore Pope Leo X of + happy memory justly condemned this article of Luther, who taught: "That + there are three parts of repentance—viz. confession, contrition, and + satisfaction—has no foundation in Scripture or in Holy Christian + doctors." This part of the article, therefore can in no way be admitted; + so, too, neither can that which asserts that faith is the second part of + repentance, since it is known to all that faith precedes repentance; for + unless one believes he will not repent. Neither is that part admitted + which makes light of pontifical satisfactions, for it is contrary to the + Gospel, contrary to the apostles, contrary to the fathers, contrary to the + councils, and contrary to the universal Catholic Church. John the Baptist + cries: "Bring forth fruits meet for repentance," Matt. 3:8. St. Paul + teaches: "As ye have yielded your members servants to uncleanness, even so + now yield your members servants to righteousness unto holiness," Rom 6:19. + He likewise preached to the Gentiles that they should repent and be + Converted to God, bringing forth fruits meet for repentance, Acts 20:21. + So Christ himself also began to teach and preach repentance: "Repent, for + the kingdom of heaven is at hand," Matt. 4:17. Afterward he commanded the + apostles to pursue this mode of preaching and teaching, Luke 24:47, and + St. Peter faithfully obeyed him in his first sermon, Acts 2:38. So + Augustine also exhorts that "every one exercise toward himself severity, + so that, being judged of himself, he shall not be judged of the Lord," as + St. Paul says. 1 Cor. 11:31. Pope Leo surnamed the Great, said "The + Mediator between God and men, the man Christ Jesus, gave to those set over + the churches the authority to assign to those who confess the doing of + penance, and through the door of reconciliation to admit to the communion + of the sacraments those who have been cleansed by a salutary + satisfaction." Brose says: "The amount of the penance must be adapted to + the trouble of the conscience." Hence divere penitential canons were + appointed in the holy Synod of Nice, in accordance with The diversity of + satisfactions, Jovinian the heretic, thought, however, that all sins are + equal and accordingly did not admit a diversity of satisfactions. + Moreover, satisfactions should not be abolished in the Church, contrary to + the express Gospel and the decrees of councils and fathers, but those + absolved by the priest ought to perform the penance enjoined, following + the declaration of St. Paul: He "gave himself for us, to redeem us from + all iniquity, and purify unto himself a peculiar people, zealous of good + works," Tit. 2:14. Christ thus made satisfaction for us, that we might be + zealous of good works, fulfilling the satisfaction enjoined. + </p> + <p> + To Article XIII. + </p> + <p> + The thirteenth article gives no offence, but is accepted, while they say + that the sacraments were instituted not only to be marks of profession + among men, but rather to be signs and testimonies of God's will toward us; + nevertheless, we must request them that what they here ascribe to the + sacraments in general they confess also specifically concerning the seven + sacraments of the Church and take measures for the observance of them by + their subjects. + </p> + <p> + To Article XIV. + </p> + <p> + When, in the fourteenth article, they confess that no one ought to + administer in the Church the Word of God and the sacraments unless he be + rightly called, it ought to be understood that he is rightly called who is + called in accordance with the form of law and the ecclesiastical + ordinances and decrees hitherto observed everywhere in the Christian + world, and not according to a Jeroboitic (cf. 1 Kings 12:20) call, or a + tumult or any other irregular intrusion of the people. Aaron was not thus + called. Therefore in this sense the Confession is received; nevertheless, + they should be admonished to persevere therein, and to admit in their + realms no one either as pastor or as preacher unless he be rightly called. + </p> + <p> + To Article XV. + </p> + <p> + In the fifteenth article their confession that such ecclesiastical rites + are to be observed as may be observed without sin, and are profitable for + tranquility and good order in the Church, is accepted, and they must be + admonished that the princes and cities see to it that the ecclesiastical + rites of the Church universal be observed in their dominions and + districts, as well as those which have been kept devoutly and religiously + in every province even to us, and if any of these have been intermitted + that they restore them, and arrange, determine and effectually enjoin upon + their subjects that all things be done in their churches according to the + ancient form. Nevertheless, the appendix to this article must be entirely + removed, since it is false that human ordinances instituted to propitiate + God and make satisfactions for sins are opposed to the Gospel, as will be + more amply declared hereafter concerning vows, the choice of food and the + like. + </p> + <p> + To Article XVI. + </p> + <p> + The sixteenth article, concerning civil magistrates, is received with + pleasure, as in harmony not only with civil law, but also with canonical + law, the Gospel, the Holy Scriptures, and the universal norm of faith, + since the apostle enjoins that "every soul be subject unto the higher + powers. For there is no power but of God: the powers that be are ordained + of God. Whosoever, therefore, resisteth the power, resisteth the ordinance + of God, and they that resist shall receive to themselves damnation," Rom. + 13:1. And the princes are praised for condemning the Anabaptists, who + overthrow all civil ordinances and prohibit Christians the use of the + magistracy and other civil offices, without which no state is successfully + administered. + </p> + <p> + To Article XVII. + </p> + <p> + The confession of the seventeenth article is received, since from the + Apostles' Creed and the Holy Scripture the entire Catholic Church knows + that Christ will come at the last day to judge the quick and the dead. + Therefore they justly condemn here the Anabaptists, who think there will + be an end of punishments to condemned men and devils, and imagine certain + Jewish kingdoms of the godly, before the resurrection of the dead, in this + present world, the wicked being everywhere suppressed. + </p> + <p> + To Article XVIII. + </p> + <p> + In the eighteenth article they confess the power of the Free Will—viz. + that it has the power to work a civil righteousness, but that it has not, + without the Holy Ghost, the virtue to work the righteousness of God. This + confession is received and approved. For it thus becomes Catholics to + pursue the middle way, so as not, with the Pelagians, to ascribe too much + to the free will, nor, with the godless Manichaeans, to deny it all + liberty; for both are not without fault. Thus Augustine says: "With sure + faith we believe, and without doubt we preach, that a free will exists in + men. For it is an inhuman error to deny the free will in man, which every + one experiences in himself, and is so often asserted in the Holy + Scriptures." St. Paul says: "Having power over his own will." 1 Cor. 7:37. + Of the righteous the wise man says: "Who might offend, and hath not + offended? or done evil, and hath not done it?" Eccles. 31:10. God said to + Cain: "If thou doest well, shalt thou not be accepted? and if thou doest + not well, sin lieth at the door. And unto thee shall be his desire, and + thou shalt rule over him," Gen. 4:7. Through the prophet Isaiah he says: + "If ye be willing and obedient ye shall eat the good of the land. But if + ye refuse and rebel, ye shall be devoured with the sword." This also + Jeremiah has briefly expressed: "Behold, thou hast spoken and done evil, + as thou couldest," Jer. 3:5. We add also Ezek. 18:31ff.: "Cast away from + you all your transgressions whereby ye have transgressed; and make ye a + new heart, and a new spirit; for why will ye die, O house of Israel? For I + have no pleasure in the death of him that dieth, saith the Lord God; + wherefore turn yourselves and live." Also St. Paul: "The spirits of the + prophets are subject to the prophets," 1 Cor. 14:32. Likewise 2 Cor. 9:7: + "Every man according as he purposeth in his heart; not grudgingly or of + necessity." finally, Christ overthrew all the Manichaeans with one word + when he said: "Ye have the poor with you always, and whensoever ye will ye + may do them good." Mark 14:7; and to Jerusalem Christ says: "How often + would I have gathered thy children together, even as a hen gathered her + chickens under her wings, and ye would not!" Matt. 23:37. + </p> + <p> + To Article XIX. + </p> + <p> + The nineteenth article is likewise approved and accepted. For God, the + supremely good, is not the author of evils, but the rational and + defectible will is the cause of sin; wherefore let no one impute his + midsdeeds and crimes to God, but to himself, according to Jer. 2:19: + "Thine own wickedness shall correct thee and thy backslidings shall + reprove thee;" and Hos. 13:9: "O Israel, thou hast destroyed thyself; but + in me is thy help." And David in the spirit acknowledged that God is not + one that hath pleasure in wickedness, Ps. 5:4. + </p> + <p> + To Article XX. + </p> + <p> + In the twentieth article, which does not contain so much the confession of + the princes and cities as the defense of the preachers, there is only one + thing that pertains to the princes and cities—viz. concerning good + works, that they do not merit the remission of sins, which, as it has been + rejected and disapproved before, is also rejected and disapproved now. For + the passage in Daniel is very familiar: "Redeem thy sins with alms," Dan. + 4:24; and the address of Tobit to his son: "Alms do deliver from death and + suffereth not to come into darkness," Tobit 4:10; and that of Christ: + "Give alms of such things as ye have, and behold all things are clean unto + you," Luke 11:41. If works were not meritorious why would the wise man + say: "God will render a reward of the labors of his saints"? Wisd. 10:17. + Why would St. Peter so earnestly exhort to good works, saying: "Wherefore + the rather, brethren, give diligence by good works to make your calling + and election sure"? 2 Pet. 1:19. Why would St. Paul have said: "God is not + unrighteous to forget your work and labor of love, which ye have showed + towards his name"? Heb. 6:10. Nor by this do we reject Christ's merit but + we know that our works are nothing and of no merit unless by virtue of + Christ's passion. We know that Christ is "the way, the truth and the + life,". John 14:6. But Christ, as the Good Shepherd, who "began to do and + teach," Acts 1:1, has given us an example that as he has done we also + should do, John 13:15. He also went through the desert by the way of good + works, which all Christians ought to pursue, and according to his command + bear the cross and follow him. Matt. 10:38; 16:24. He who bears not the + cross, neither is nor can be Christ's disciple. That also is true which + John says: "He that saith he abideth in him ought himself also so to walk, + even as he walked," 1 John 2:6. Moreover, this opinion concerning good + works was condemned and rejected more than a thousand years ago in the + time of Augustine. + </p> + <p> + To Article XXI. + </p> + <p> + In the last place, they present the twenty-first article, wherein they + admit that the memory of saints may be set before us, that we may follow + their faith and good works, but not that they be invoked and aid be sought + of them. It is certainly wonderful that the princes especially and the + cities have allowed this error to be agitated in their dominions, which + has been condemned so often before in the Church, since eleven hundred + years ago St. Jerome vanquished in this area the heretic Vigilantius. Long + after him arose the Albigenses, the Poor Men of Lyons, the Picards, the + Cathari old and new: all of whom were condemned legitimately long ago. + Wherefore this article of the Confession, so frequently condemned, must be + utterly rejected and in harmony with the entire universal Church be + condemned; for in favor of the invocation of saints we have not only the + authority of the Church universal but also the agreement of the holy + fathers, Augustine, Bernard, Jerome, Cyprian, Chrysostom, Basil, and this + class of other Church teachers. Neither is the authority of Holy Scripture + absent from this Catholic assertion, for Christ taught that the saints + should be honored: "If any man serve me, him will my Father honor," John + 12:26. If, therefore, God honors saints, why do not we, insignificant men, + honor them? Besides, the Lord was turned to repentance by Job when he + prayed for his friends, Job 42:8. Why, therefore, would not God, the most + pious, who gave assent to Job, do the same to the Blessed Virgin when she + intercedes? We read also in Baruch 3:4: "O Lord Almighty, thou God of + Israel, hear now the prayers of the dead Israelites." Therefore the dead + also pray for us. Thus did Onias and Jeremiah in the Old Testament. For + Onias the high priest was seen by Judas Maccabaeus holding up his hands + and praying for the whole body of the Jews. Afterwards another man + appeared, remarkable both for his age and majesty, and of great beauty + about him, concerning whom Onias replied: "This is a love of the brethren + and of the people Israel, who prayeth much for the people and for the Holy + city—to wit, Jeremiah the prophet." 2 Macc. 15:12-14. Besides, we + know from the Holy Scriptures that the angels pray for us. Why, then, + would we deny this of the saints? "O Lord of hosts," said the angels, "how + long wilt thou not have mercy on Jerusalem and on the cities of Judah, + against which thou hast had indignation? And the Lord answered the angel + that talked with me comfortable words." Zech. 1:12, 13. Job likewise + testifies: "If there be an angel with him speaking, one among a thousand, + to show unto man his uprightness, he will pity him and say, Deliver him + from going down to the pit." Job 33:23, 24. This is clear besides from the + words of that holy soul, John the Evangelist, when he says: "The four + beasts and the four and twenty elders fell down before the Lamb, having + each one of them harps and golden vials, full of odors which are the + prayers of saints," Rev. 5:8; and afterwards: "An angel stood at the + altar, having a golden censer, and there was given unto him much incense, + that he should offer it with the prayers of al saints upon the golden + altar which was before the throne. And the smoke of the incense, which + came up with the prayers of the saints, ascended up before God out of the + angel's hand." Lastly, St. Cyprian the martyr more than twelve hundred and + fifty years ago wrote to Pope Cornelius, Book I, Letter 1, asking that "if + any depart first, his prayer for our brethren and sisters may not cease." + For if this holy man had not ascertained that after this life the saints + pray for the living, he would have given exhortation to no purpose. + Neither is their Confession strengthened by the fact that there is one + Mediator between God and men, 1 Tim. 2:5; 1 John 2:1. For although His + Imperial Majesty, with the entire Church, confesses that there is one + Mediator of redemption, nevertheless the mediators of intercession are + many. Thus Moses was both mediator and agent between God and men, Deut. + 5:31, for he prayed for the children of Israel, Ex. 17:11; 32:11f. Thus + St. Paul prayed for those with whom he was sailing, Acts 27; so, too, he + asked that he be prayed for by the Romans, Rom. 15:30, by the Corinthians, + 2 Cor. 1:11, and by the Colossians, Col. 4:3. So while Peter was kept in + prison prayer was made without ceasing of the Church unto God for him, + Acts 12:5. Christ, therefore, is our chief Advocate, and indeed the + greatest; but since the saints are members of Christ, 1 Cor. 12:27 and + Eph. 5:30, and conform their will to that of Christ, and see that their + Head, Christ, prays for us, who can doubt that the saints do the very same + thing which they see Christ doing? With all these things carefully + considered, we must ask the princes and the cities adhering to them that + they reject this part of the Confession and agree with the holy universal + and orthodox Church and believe and confess, concerning the worship and + intercession of saints, what the entire Christian world believes and + confesses, and was observed in all the churches in the time of Augustine. + "A Christian people." he says, "celebrates the memories of martyrs with + religious observance, that it share in their merits and be aided by their + prayers." + </p> + <p> + <a name="link2H_PART2" id="link2H_PART2"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + Part II + </h2> + <h3> + Reply to the Second Part of the Confession. + </h3> + <p> + Of Lay Communion under One Form. As in the Confessions of the princes and + cities they enumerate among the abuses that laymen commune only under one + form, and as, therefore, in their dominions both forms are administered to + laymen, we must reply, according to the custom of the Holy Church, that + this is incorrectly enumerated among the abuses, but that, according to + the sanctions and statutes of the same Church it is rather an abuse and + disobedience to administer to laymen both forms. For under the one form of + bread the saints communed in the primitive Church, of whom Luke says: + "They continued steadfastly in the apostles' doctrine and fellowship, and + in breaking of bread." Acts 2:42. Here Luke mentions bread alone. Likewise + Acts 20:7 says: "Upon the first day of the week, when the disciples came + together to break bread." Yea, Christ, the institutor of this most holy + sacrament, rising again from the dead, administered the Eucharist only + under one form to the disciples going to Emmaus, where he took bread and + blessed it, and brake and gave to them, and they recognized him in the + breaking of bread. Luke 24:30, 31: where indeed Augustine, Chrysostome, + Theophylact and Bede some of whom many ags ago and not long after the + times of the apostles affirm that it was the Eucharist. Christ also (John + 6) very frequently mentions bread alone. St. Ignatius, a disciple of St. + John the Evangelist, in his Epistle to the Ephesians mentions the bread + alone in the communion of the Eucharist. Ambrose does likewise in his + books concerning the sacraments, speaking of the communion of Laymen. In + the Council of Rheims, laymen were forbidden from bearing the sacrament of + the Body to the sick, and no mention is there made of the form of wine. + Hence it is understood that the viaticum was given the sick under only one + form. The ancient penitential canons approve of this. For the Council of + Agde put a guilty priest into a monastery and granted him only lay + communion. In the Council of Sardica, Hosius prohibits certain indiscreet + persons from receiving even lay communion, unless they finally repent. + There has always been a distinction in the Church between lay communion + under one form and priestly communion under both forms. This was + beautifully predicted in the Old Testament concerning the descendants of + Eli: "It shall come to pass," says God, 1 Kings 2; 1 Sam. 2:36, "that + everyone that is left in thine house shall come and crouch to him for a + piece of silver and a morsel of bread, and shall say, 'Put me, I pray + thee, into one of the priests' office' (Vulgate reads: "Ad unam partem + sacerdotalem."), 'that I may eat a piece of bread.'" Here Holy Scripture + clearly shows that the posterity of Eli, when removed from the office of + the priesthood, will seek to be admitted to one sacerdotal part, to a + piece of bread. So our laymen also ought, therefore, to be content with + one sacerdotal part, the one form. For both the Roman pontiffs and + cardinals and all bishops and priests, save in the mass and in the extreme + hour of life for a viaticum, as it is called in the Council of Nice, re + content with taking one form, which they would not do if they thought that + both forms would be necessary for salvation. Although, however, both forms + were of old administered in many churches to laymen (for then it was free + to commune under one or under both forms), yet on account of many dangers + the custom of administering both forms has ceased. For when the multitude + of the people is considered where there are old and young, tremulous and + weak and inept, if great care be not employed and injury is done the + Sacrament by the spilling of the liquid. Because of the great multitude + there would be difficulty also in giving the chalice cautiously for the + form of wine, which also when kept for a long time would sour and cause + nausea or vomition to those who would receive it; neither could it be + readily taken to the sick without danger of spilling. For these reasons + and others the churches in which the custom had been to give both forms to + laymen were induced, undoubtedly by impulse of the Holy Ghost, to give + thereafter but one form, from the consideration chiefly that the entire + Christ is under each form, and is received no less under one form than + under two. In the Council of Constance, of such honorable renown, a decree + to this effect appeared, and so too the Synod of Basle legitimately + decreed. And although it was formerly a matter of freedom to use either + one or both forms in the Eucharist, nevertheless, when the heresy arose + which taught that both forms were necessary, the Holy Church, which is + directed by the Holy Ghost, forbade both forms to laymen. For thus the + Church is sometimes wont to extinguish heresies by contrary institutions; + as when some arose who maintained that the Eucharist is properly + celebrated only when unleavened bread is used, the Church for a while + commanded that it be administered with leavened bread; and when Nestorius + wished to establish that the perpetual Virgin Mary was mother only of + Christ, not of God, the Church for a time forbade her to be called + Christotokos, mother of Christ. Wherefore we must entreat the princes and + cities not to permit this schism to be introduced into Germany, into the + Roman Empire, or themselves to be separated from the custom of the Church + Universal. Neither do the arguments adduced in this article avail, for + while Christ indeed instituted both forms of the Sacrament, yet it is + nowhere found in the Gospel that he enjoined that both forms be received + by the laity. For what is said in Matt. 26:27: "Drink ye all of it," was + said to the twelve apostles, who were priests, as is manifest from Mark + 14:23, where it is said: "And they all drank of it." This certainly was + not fulfilled hitherto with respect to laymen; whence the custom never + existed throughout the entire Church that both forms were given to laymen, + although it existed perhaps among the Corinthians and Carthaginians and + some other Churches. As to their reference to Gelasius, Canon Comperimus, + of Consecration. Dist. 2, if they examine the document they will find that + Gelasius speaks of priests, and not of laymen. Hence their declaration + that the custom of administering but one form is contrary to divine law + must be rejected. But most of all the appendix to the article must be + rejected, that the procession with the Eucharist must be neglected or + omitted, because the sacrament is thus divided. For they themselves know, + or at least ought to know, that by the Christian faith Christ has not been + divided, but that the entire Christ is under both forms, and that the + Gospel nowhere forbids the division of the sacramental forms; as is done + on Parasceve (Holy or Maundy Thursday) by the entire Church of the + Catholics, although the consecration is made by the celebrant in both + forms, who also ought to receive both. Therefore the princes and cities + should be admonished to pay customary reverence and due honor to Christ + the Son of the living God, our Savior and Glorifier, the Lord of heaven + and earth, since they believe and acknowledge that he is truly present—a + matter which they know has been most religiously observed by their + ancestors, most Christian princes. + </p> + <p> + II. Of the Marriage of Priests. + </p> + <p> + Their enumeration among abuses, in the second place, of the celibacy of + the clergy, and the manner in which their priests marry and persuade + others to marry, are verily matters worthy of astonishment, since they + call sacerdotal celibacy an abuse, when that which is directly contrary, + the violation of celibacy and the illicit transition to marriage, deserves + to be called the worst abuse in priests. For that priests ought never to + marry Aurelius testifys in the second Council of Carthage, where he says: + "Because the apostles taught thus by example, and antiquity itself has + preserved it, let us also maintain it." And a little before a canon to + this effect is read: "Resolved, That the bishops, presbyters and deacons, + or those who administer the sacraments, abstain, as guardians of chastity, + from wives." From these words it is clear that this tradition has been + received from the apostles, and not recently devised by the Church. + Augustine, following Aurelius in the last question concerning the Old and + New Testaments, writes upon these words, and asks: "If perhaps it be said, + if it is lawful and good to marry, why are not priests permitted to have + wives?" Pope Caliztus, a holy man and a martyr, decided thirteen hundred + years ago that priest should not marry. The like is read also in the holy + Councils of Caesarea, Neocaesarea, Africa, Agde, Gironne, Meaux, and + Orleans. Thus the custom has been observed from the time of the Gospel and + the apostles that one who has been put into the office of priests has + never been permitted, according to law, to marry. It is indeed true that + on account of lack of ministers of God in the primitive Church married men + were admitted to the priesthood, as is clear from the Apostolic Canons and + the reply of Paphnutius in the Council of Nice; nevertheless, those who + wished to contract marriage were compelled to do so before receiving the + subdiaconate, as we read in the canon Si quis corum Dist. 32. This custom + of the primitive Church the Greek Church has preserved and retained to + this day. But when, by the grace of God, the Church has increased so that + there was no lack of ministers in the Church, Pope Siricius, eleven + hundred and forty years ago, undoubtedly not without the Holy Ghost, + enjoined absolute continence upon the priests, Canon Plurimus, Dist. 82—an + injunction which Popes Innocent I., Leo the Great and Gregory the Great + approved and ratified, and which the Latin Church has everywhere observed + to this day. From these facts it is regarded sufficiently clear that the + celibacy of the clergy is not an abuse, and that it was approved by + fathers so holy at such a remote time, and was received by the entire + Latin Church. Besides, the priests of the old law, as in the case of + Zacharias, were separated from their wives at times when they discharged + their office and ministered in the temple. But since the priest of the new + law ought always to be engaged in the ministry, it follows that he ought + always to be continent. Furthermore, married persons should not defraud + one the other of conjugal duties except for a time that they may give + themselves to prayer. 1 Cor. 75. But since a priest ought always to pray, + he ought always to be continent. Besides, St. Paul says: "But I would have + you without carefulness. He that is unmarried careth for the things that + belong to the Lord, that he may please the Lord. But he that is married + careth for the things that are of the world, how he may please his wife," + 1 Cor. 7:32, 33. Therefore let the priest who should please God + continually flee from anxiety for a wife, and not look back with Lot's + wife, Gen. 19:26. Moreover, sacerdotal continence was foreshadowed also in + the Old Testament, for Moses commanded those who were to receive the law + not to approach their wives until the third day, Ex 19:15. Much less, + therefore, should the priests, who are about to receive Christ as our + Legislator, Lord and Savior, approach wives. Priests were commanded + likewise to wear linen thigh-bandages, to cover the shame of the flesh + (Ex. 28:42); which, says Beda, was a symbol of future continence among + priests. Also, when Ahimelech was about to give the blessed bread to the + servants of David he asked first if they had kept themselves from women + and David replied that they had for three days. 1 Kings 21 (1 Sam. 21:4, + 5). Therefore, they who take the living Bread which came down from heaven, + John 6:32ff., should always be pure with respect to them. They who ate the + Passover had their loins girded, Ex. 12:11. Wherefore the priests, who + frequently eat Christ our Passover, ought to gird their loins by + continence and cleanliness, as the Lord commands them: "Be ye clean," he + says, "that bear the vessels of the Lord," Isa. 52:11. "Ye shall be holy, + for I am holy," Lev. 19:2. Therefore let priests serve God "in holiness + and righteousness all their days." Luke 1:75. Hence the holy martyr + Cyprian testifies that it was revealed to him by the Lord, and he was most + solemnly enjoined, to earnestly admonish the clergy not to occupy a + domicile in common with women. Hence, since sacerdotal continence has been + commanded by the pontiffs and revealed by God and promised to God, by the + priest in a special vow, it must not be rejected. For this is required by + the excellency of the sacrifice they offer, the frequency of prayer, and + liberty and purity of spirit, that they care how to please God, according + to the teaching of St. Paul. And because this is manifestly the ancient + heresy of Jovinian, which the Roman Church condemned and Jerome refuted in + his writings, and St. Augustine said that this heresy was immediately + extinguished and did not attain to the corruption and abuse of priests, + the princes ought not to tolerate it to the perpetual shame and disgrace + of the Roman Empire, but should rather conform themselves to the Church + universal, and not be influenced by those things which are suggested to + them. For as to what Paul says, 1 Cor. 7:2: "To avoid fornication, let + every man have his own wife," Jerome replies that St. Paul is speaking of + one who has not made a vow, as Athanasius and Vulgarius understand the + declaration of St. Paul: "If a virgin marry, she hath not sinned." (1 Cor. + 7:28), that here a virgin is meant who has not been consecrated to God. So + in reference to: "It is better to marry than to burn" (1 Cor. 7:9), the + pointed reply of Jerome against Jovinian is extant. For the same St. Paul + says (1 Cor. 7:1): "It is good for a man not to touch a woman." For a + priest has the intermediate position of neither marrying nor burning, but + of restraining himself by the grace of God, which he obtains of God by + devout prayer and chastising of the flesh, by fasting and vigils. + Furthermore, when they say that Christ taught that all men are not fit for + celibacy, it is indeed true, and on this account not all are fit for the + priesthood; but let the priest pray, and he will be ble to receive + Christ's word concerning continence, as St. Paul says: "I can do all + things through Christ which strengtheneth me," Phil. 4:13. For continence + is a gift of God, Wisd. 8:21. Besides, when they allege that this is God's + ordinance and command, Gen. 1:28, Jerome replied concerning these words a + thousand years ago: "It was necessary first to plant the forest, and that + it grow, in order that that might be which could afterwards be cut down." + Then the command was given concerning the procreation of offspring, that + the earth should be replenished, but since it has been replenished so that + there is a pressure of nations, the commandment does not pertain in like + manner upon those able to be continent. In vain, too, do they boast of + God's express order. Let them show, if they can, where God has enjoined + priests to marry. Besides, we find in the divine law that vows once + offered should be paid, Ps. 49 and 75; Eccles. 5, Ps. 50:14, 76:11; + Eccles. 5:4. Why, therefore, do they not observe this express divine law? + They also pervert St. Paul, as though he teaches that one who is to be + chosen bishop should be married when he says: "Let a bishop be the husband + of one wife;" which is not to be understood as though he ought to be + married, for then Martin, Nicolaus, Titus, John the Evangelist, yea + Christ, would not have been bishops. Hence Jerome explains the words of + St. Paul, "that a bishop be the husband of one wife," as meaning that he + be not a bigamist. The truth of this exposition is clear, not only from + the authority of Jerome, which ought to be great with every Catholic, but + also from St. Paul, who writes concerning the selection of widows: "Let + not a widow be taken into the number under three score years, having been + the wife of one man," 1 Tim. 5:9. Lastly, the citation of what was done + among the Germans is the statement of a fact, but not of a law, for while + there was a contention between the Emperor Henry IV, and the Roman + Pontiff, and also between his son and the nobles of the Empire, both + divine and human laws were equally confused, so that at the time the laity + rashly attempted to administer sacred things, to use filth instead of holy + oil, to baptize, and to do much else foreign to the Christian religion. + The clergy likewise went beyond their sphere—a precedent which + cannot be cited as law. Neither was it regarded unjust to dissolve + sacrilegious marriages which had been contracted to no effect in + opposition to vows and the sanction of fathers and councils; as even today + the marriages of priests with their so-called wives are not valid. In + vain, therefore, do they complain that the world is growing old, and that + as a remedy for infirmity rigor should be relaxed, for those who are + consecrated to God have other remedies of infirmities; as, for instance, + let them avoid the society of women, shun idleness, macerate the flesh by + fasting and vigils, keep the outward senses, especially sight and hearing, + from things forbidden, turn away their eyes from beholding vanity, and + finally dash their little ones—i.e. their carnal thoughts—upon + a rock (and Christ is the Rock), suppress their passions, and frequently + and devoutly resort to God in prayer. These are undoubtedly the most + effectual remedies for incontinence in ecclesiastics and servants of God. + St. Paul said aright that the doctrine of those who forbid marriage is a + doctrine of demons. Such was the doctrine of Tatian and Marcoin, whom + Augustine and Jerome have mentioned. But the Church does not thus forbid + marriage, as she even enumerates marriage among the seven sacraments; with + which, however, it is consistent that on account of their superior + ministry she should enjoin upon ecclesiastics superior purity. For it is + false that there is an express charge concerning contracting marriage, for + then John the Evangelist, St. James, Laurentius, Titus, Martin, Catharine, + Barbara, etc., would have sinned. Nor is Cyprian influenced by these + considerations to speak of a virgin who had made a solemn vow, but of one + who had determined to live continently, as the beginning of Letter XI., + Book I sufficiently shows. For the judgement of St. Augustine is very + explicit: "It is damnable for Virgins who make a vow not only to marry, + but even to wish to marry." Hence the abuse of marriage and the breaking + of vows in the clergy are not to be tolerated. + </p> + <p> + III. Of the Mass. + </p> + <p> + Whatever in this article is stated concerning the most holy office of the + mass that agrees with the Holy Roman and Apostolic Church is approved, but + whatever is added that is contrary to the observance of the general and + universal orthodox Church is rejected, because it grievously offends God, + injures Christian unity, and occasions dissensions, tumults and seditions + in the Holy Roman Empire. Now, as to these things which they state in the + article: First, it is displeasing that, in opposition to the usage of the + entire Roman Church, they perform ecclesiastical rites not in the Roman + but in the German language, and this they pretend that they do upon the + authority of St. Paul, who taught that in the Church a language should be + used which is understood by the people, 1 Cor. 14:19. But if this were the + meaning of the words of St. Paul, it would compel them to perform the + entire mass in German, which even they do not do. But since the priest is + a person belonging to the entire Church, and not only to his surroundings, + it is not wonderful that the priest celebrates the mass in the Latin + language in a Latin Church. It is profitable to the hearer, however, if he + hear the mass in faith of the Church; and experience teaches that among + the Germans there has been greater devotion at mass in Christ's believers + who do not understand the Latin language than in those who today hear the + mass in German. And if the words of the apostle be pondered, it is + sufficient that the one replying occupy the place of the unlearned to say + Amen, the very thing that the canons prescribe. Neither is it necessary + that he hear or understand all the words of the mass, and even attend to + it intelligently; for it is better to understand and to attend to its end, + because the mass is celebrated in order that the Eucharist may be offered + in memory of Christ's passion. And it is an argument in favor of this + that, according to the general opinion of the fathers, the apostles and + their successors until the times of the Emperor Hadrian celebrated the + mass in the Hebrew language alone, which was indeed unknown to the + Christians, especially the converted heathen. But even if the mass had + been celebrated in the primitive Church in a tongue understood by the + people, nevertheless this would not be necessary now, for many were daily + converted who were ignorant of the ceremonies and unacquainted with the + mysteries; and hence it was of advantage for them to understand the words + of the office; but now Catholics imbibe from their cradles the manners and + customs of the Church, whence they readily know what should be done at + every time in the Church. Moreover, as to their complaints concerning the + abuse of masses, there is none of those who think aright but does not + earnestly desire that the abuses be corrected. __But that they who wait at + the altar live of the altar is not an abuse, but pertains equally to both + divine and human law.__ "Who goeth a warfare any time at his own charge?" + says Paul. "Do ye not know that they which minister about holy things live + of the things of the temple? and they which wait at the altar are + partakers with the altar?" 1 Cor 9:7,13. Christ says: "The laborer is + worthy of his hire." Luke 10:7. But worthy of censure, above all things, + is the discontinuance of the private mass in certain places, as though + those having fixed and prescribed returns are sought no less than the + public masses on account of gain. But by this abrogation of masses the + worship of God is diminished, honor is withdrawn from the saints, the + ultimate will of the founder is overthrown and defeated, the dead deprived + of the rights due them, and the devotion of the living withdrawn and + chilled. Therefore the abrogation of private masses cannot be conceded and + tolerated. Neither can their assumption be sufficiently understood that + Christ by his passion has made satisfaction for original sin, and has + instituted the mass for actual sin; for this has never been heard by + Catholics, and very many who are now asked most constantly deny that they + have so taught. For the mass does not abolish sins, which are destroyed by + repentance as their peculiar medicine, but abolishes the punishment due + sin, supplies satisfactions, and confers increase of grace and salutary + protection of the living, and, lastly, brings the hope of divine + consolation and aid to all our wants and necessities. Again, their + insinuations that in the mass Christ is not offered must be altogether + rejected, as condemned of old and excluded by the faithful. For Augustine + says this was a very ancient heresy of the Arians, who denied that in the + mass an oblation was made for the living and the dead. For this is opposed + both to the Holy Scriptures and the entire Church. For through Malachi the + Lord predicted the rejection of the Jews, the call of the Gentiles and the + sacrifice of the evangelical law: "I have no pleasure in you, he saith, + neither will I accept an offering at your hand. For from the rising of the + sun, even unto the going down of the same, my name shall be great among + the Gentiles, and in every place incense shall be offered unto my name and + a pure offering." Mal 1:10, 11. But no pure offering has already been + offered to God in every place, except in the sacrifice of the altar of the + most pure Eucharist. This authority St. Augustine and other Catholics have + used in favor of the mass against faithless Jews, and certainly with + Catholic princes it should have greater influence than all objections of + the adversaries. Besides, in speaking of the advent of the Messiah the + same prophet says: "And he shall purify the sons of Levi, and purge them + as gold and silver, that they may offer unto the Lord an offering in + righteousness. Then shall the offering of Judah and Jerusalem be pleasant + unto the Lord, as in the days of old and as in former years," Mal. 3:3, 4. + Here in the spirit the prophet foresaw the sons of Levi—i.e. + evangelical priests, says Jerome—about to offer sacrifices, not in + the blood of goats, but in righteousness, as in the days of old. Hence + these words are repeated by the Church in the canon of the mass under the + influence of the same Spirit under whose influence they were written by + the prophet. The angel also said to Daniel: "Many shall be purified and + made white and tried; but the wicked shall do wickedly, and none of the + wicked shall understand." And again: "The wise shall understand; and from + the time that the daily sacrifices shall be taken away, and the + abomination that maketh desolate set up, there shall be a thousand two + hundred and ninety days," Dan. 12:10, 11. Christ testifies that this + prophecy is to be fulfilled, but that it has not been as yet fulfilled, + Matt. 24:15. Therefore the daily sacrifice of Christ will cease + universally at the advent of the abomination—i.e. of Antichrist—just + as it has already ceased, particularly in some churches, and thus will be + unemployed in the place of desolation—viz. when the churches will be + desolated, in which the canonical hours will not be chanted or the masses + celebrated or the sacraments administered, and there will be no altars, no + images of saints, no candles, no furniture. Therefore all princes and + faithful subjects of the Roman Empire ought to be encouraged never to + admit or pass over anything that may aid the preparers of Antichrist in + attaining such a degree of wickedness, when the woman—i.e. the + Catholic Church—as St. John saw in the Spirit, will flee into the + wilderness, where she will have a place prepared of God, that she may be + nourished there twelve hundred and sixty days, Rev. 12:6. Finally, St. + Paul says, Heb. 5:1: "Every high priest taken from among men is ordained + for men in things pertaining to God, that he may offer both gifts and + sacrifices for sins." But since the external priesthood has not ceased in + the new law, but has been changed to a better, therefore even today the + high priest and the entire priesthood offer in the Church an external + sacrifice, which is only one, the Eucharist. To this topic that also is + applicable which is read, according to the new translation, in Acts 13:1, + 2: Barnabas, Simeon, Lucius of Cyrene, Manaen and Saul sacrificed—i.e. + they offered an oblation, which can and ought justly to be understood not + of an oblation made to idols, but of the mass, since it is called by the + Greeks liturgy. And that in the primitive Church the mass was a sacrifice + the holy fathers copiously testify, and they support this opinion. For + Ignatius, a pupil of St. John the Apostle, says: "It is not allowable + without a bishop either to offer a sacrifice or to celebrate masses." And + Irenaeus, a pupil of John, clearly testifies that "Christ taught the new + oblation of the New Testament, which the Church, receiving from the + apostles, offers to God throughout the entire world." This bishop, + bordering upon the times of the apostles, testifies that the new + evangelical sacrifice was offered throughout the entire world. Origin, + Cyprian, Jerome, Chrysostom, Augustine, Basil, Hilary, etc., teach and + testify the same, whose words for brevity's sake are omitted. Since, + therefore, the Catholic Church throughout the entire Christian world has + always taught, held and observed as it today holds and observes, the same + ought today to be held and observed inviolably. Nor does St. Paul in + Hebrews oppose the oblation of the mass when he says that by one offering + we have once been justified through Christ. For St. Paul is speaking of + the offering of a victim—i.e. of a bloody sacrifice, of a lamb + slain, viz. upon the cross—which offering was indeed once made + whereby all sacraments, and even the sacrifice of the mass, have their + efficacy. Therefore he was offered but once with the shedding of blood—viz. + upon the cross; today he is offered in the mass as a peace making and + sacramental victim. Then he was offered in a visible form capable of + suffering; today he is offered in the mass veiled in mysteries, incapable + of suffering, just as in the Old Testament he was sacrificed typically and + under a figure. Finally, the force of the word shows that the mass is a + sacrifice, since "mass" is nothing but "oblation," and has received its + name from the Hebrew word misbeach, altar—in Greek thysiasterion, on + account of the oblation. It has been sufficiently declared above that we + are justified not properly by faith, but by love. But if any such + statement be found in the Holy Scriptures, Catholics know that it is + declared concerning fides formata, which works by love (Gal. 5), and + because justification is begun by faith, because it is the substance of + things hoped for. Heb. 11:1. Neither is it denied that the mass is a + memorial of Christ's passion and God's benefits, since this is approved b + the figure of the paschal lamb, that was at the same time a victim and a + memorial, Ex. 12:13, 14, and is represented not only by the Word and + sacraments, but also by holy postures and vestments in the Catholic + Church; but to the memory of the victim the Church offers anew the + Eucharist in the mysteries to God the Father Almighty. Therefore the + princes and cities are not censured for retaining one common mass in the + Church, provided they do this according to the sacred canon, as observed + by all Catholics. But in abrogating all other masses they have done what + the Christian profession does not allow. Nor does any one censure the + declaration that of old all who were present communed. Would that all were + so disposed as to be prepared to partake of this bread worthily every day! + But if they regard one mass advantageous, how much more advantageous would + be a number of masses, of which they nevertheless have unjustly + disapproved. When all these things are properly considered we must ask + them to altogether annul and repudiate this new form of celebrating the + mass that has been devised, and has been already so frequently changed, + and to resume the primitive form for celebrating it according to the + ancient rite and custom of the churches of Germany and all Christendom, + and to restore the abrogated masses according to the ultimate will of + their founders; whereby they would gain advantage and honor for themselves + and peace and tranquility for all Germany. + </p> + <p> + IV. Of Confession. + </p> + <p> + As to confession, we must adhere to the reply and judgement given above in + Article XI. For the support which they claim from Chrysostom is false, + since they pervert to sacramental and sacerdotal confession what he says + concerning public confession, as his words clearly indicate when in the + beginning he says: "I do not tell thee to disclose thyself to the public + or to accuse thyself before others." Thus Gratian and thus Peter Lombard + replied three hundred years ago; and the explanation becomes still more + manifest from other passages of Chrysostom. For in his twenty-ninth sermon + he says of the penitent: "In his heart is contrition, in his mouth + confession, in his entire work humility. This is perfect and fruitful + repentance." Does not this most exactly display the three parts of + repentance? So in his tenth homily on Matthew, Chrysostom teaches of a + fixed time for confession, and that after the wounds of crimes have been + opened they should be healed, penance intervening. But how will crimes lie + open if they are not disclosed to the priest by confession? Thus in + several passages Chrysostom himself refutes this opinion, which Jerome + also overthrows, saying: "If the serpent the devil have secretly bitten + any one, and without the knowledge f another have infected him with the + poison of sin, if he who has been struck be silent and do not repent, and + be unwilling to confess his wound to his brother and instructor, the + instructor, who has a tongue wherewith to cure him, will not readily be + able to profit him. For if the sick man be ashamed to confess to the + physician, the medicine is not adapted to that of which he is ignorant." + Let the princes and cities, therefore, believe these authors rather than a + single gloss upon a decree questioned and rejected by those who are + skilled in divine law. Wherefore, since a full confession is, not to say, + necessary for salvation, but becomes the nerve of Christian discipline and + the entire obedience, they must be admonished to conform to the orthodox + Church. For, according to the testimony of Jerome, this was the heresy of + the Montanist, who were condemned over twelve hundred years ago because + they were ashamed to confess their sins. It is not becoming, therefore, to + adopt the error of the wicked Montanus, but rather the rite of the holy + fathers and the entire Church—viz. that each one teach, according to + the norm of the orthodox faith, that confession, the chief treasure in the + Church, be made in conformity to the rite kept among them also in the + Church. + </p> + <p> + V. Of the Distinction of Meats. + </p> + <p> + What they afterwards assert concerning the distinction of meats and like + traditions, of which they seem to make no account, must be rejected. For + we know from the apostle that all power is of God, and especially that + ecclesiastical power has been given by God for edification: for this + reason, from the Christian and devout heart of the holy Church the + constitutions of the same holy, catholic and apostolic Church should be + received as are useful to the Church, as well for promoting divine worship + as for restraining the lust of the flesh, while they enable us the more + readily to keep the divine commands, and when well considered are found in + the Holy Scriptures; and he who despises or rashly resists them grievously + offends God, according to Christ's word: "He that heareth you, heareth me; + and he that despiseth you, despiseth me; and he that despiseth me, + despiseth Him that sent me." Luke 10:16. A prelate, however, is despised + when his statutes are despised, according to St. Paul, not only when he + says: "He that despiseth, despiseth not man, but God, who hath also given + unto us his Holy Spirit," 1 Thess. 4:8, but also to the bishops: "Take + heed, therefore, unto yourselves and to all the flock over which the Holy + Ghost hath made you overseers, to rule (Vulgate) the Church of God," Acts + 20:28. If prelates, therefore, have the power to rule, they will have the + power also to make statutes for the salutary government of the Church and + the growth of subjects. For the same apostle enjoined upon the Corinthians + that among them all things should be done in order, 1 Cor. 14:40; but this + cannot be done without laws. On that account he said to the Hebrews: "Obey + them that have the rule over you, and submit yourselves; for they watch + for your souls, as they that must give an account," Heb. 13:17. Here St. + Paul reckons not only obedience, but also the reason for obedience. We see + that St. Paul exercised this power, as, in addition to the Gospel, he + prescribed so many laws concerning the choice of a bishop, concerning + widows, concerning women, that they have their heads veiled, that they be + silent in the church, and concerning even secular matters, 1 Thess. 4:1, + 2, 6; concerning civil courts, 1 Cor. 6:1ff. And he says to the + Corinthians very clearly: "But to the rest speak I, not the Lord." 1 Cor. + 7.12, and again he says elsewhere: "Stand fast and hold the traditions + which ye have been taught, whether by word or our epistle," 2 Thess. 2:15. + Wherefore, the princes and cities must be admonished to render obedience + to ecclesiastical statutes and constitutions, lest when they withdraw + obedience that is due God, obedience may be withdrawn also from them by + their subjects, as their subjects attempted in the recent civil + insurrection, not to allow themselves to be seduced by false doctrines. + Most false also is their declaration that the righteousness of faith is + obscured by such ordinances; nay, he is rather mad and insane who would + observe them without faith. For they are given to believers, and not to + Turks or Ishmaelites. "For what have I to do to judge them that are + without?" 1 Cor. 5:12. Moreover, in extolling here faith above all things + they antagonize St. Paul, as we have said above, and do violence to St. + Paul, whom they pervert to evangelical works when he speaks of legal + works, as all these errors have been above refuted. False also is it that + ecclesiastical ordinances obscure God's commands, since they prepare man + for these, as fasts suppress the lust of the flesh and help him from + falling into luxury. False also is it that it is impossible to observe + ordinances, for the Church is not a cruel mother who makes no exceptions + in the celebration of festivals and in fasting and the like. Furthermore, + they falsely quote Augustine in reply to the inquiries of Januarius, who + is diametrically opposed to them. For in this place he most clearly states + that what has been universally delivered by the Church be also universally + observed. But in indifferent things, and those whose observance and + non-observance are free, the holy father Augustine states that, according + to the authority of St. Ambrose, the custom of each church should be + observed. "When I come back to Rome," he says, "I fast on the Sabbath, but + when here I do not fast." Besides, they do violence to the Scriptures + while they endeavor to support their errors. For Christ (Matt. 15) does + not absolutely disapprove of human ordinances, but of those only that were + opposed to the law of God, as is clearly acknowledged in Mark 7:8, 9. Here + also Matt. 15:3 says: "Why do ye also transgress the commandment of God by + your tradition?" So Paul (Col. 2) forbids that any one be judged in meat + or in drink, or in respect to the Sabbath, after the Jewish manner; for + when the Church forbids meats it does not judge them to be unclean, as the + Jews in the Synagogue thought. So the declaration of Christ concerning + that which goeth into the mouth (Matt. 15:11) is cited here without a sure + and true understanding of it since its intention was to remove the error + of the Jews, who thought that food touched by unwashen hands becomes + unclean, and rendered one eating it unclean, as is manifest from the + context. Nor does the Church bring back to these observances Moses with + his heavy hands. In like manner they do violence to St. Paul, for 1 Tim. + 4:1, 4, he calls that a doctrine of demons that forbids meats, as the + Tatianites, Marcionites and Manichaeans thought that meats were unclean, + as is clear from the words that follow, when St. Paul adds: "Every + creature of God is good." But the church does not forbid meats on the + ground that they are evil or unclean, but as an easier way to keep God's + commandments; therefore the opposite arguments fail. If they would preach + the cross and bodily discipline and fasts, that in this way the body be + reduced to subjection, their doctrine would be commendable; but their + desire that these be free is condemned and rejected as alien to the faith + and discipline of the Church. Nor does the diversity of rites support + them, for this is properly allowed in regard to particular matters, in + order that each individual province may have its own taste satisfied, as + Jerome says; but individual ecclesiastical rites should be universally + observed, and special rites should be observed each in their own province. + Also, they make no mention of Easter for the Roman pontiffs reduced the + Asiatics to a uniform observance of Easter with the universal Church. In + this way Irenaeus must be understood, for without the loss of faith some + vigils of the apostles were not celebrated with fasting throughout Gaul, + which Germany nevertheless observes in fasts. The princes and cities must + also be admonished to follow the decision of Pope Gregory, for he enjoins + that the custom of each province be observed if it employs nothing + contrary to the Catholic faith, Canon Quoniam, Distinct xii. Hence we are + not ignorant that there is a various observance of dissimilar rites in + unity of faith, which should be observed in every province as it has been + delivered and received from the ancients, without injury, however, to the + universal rites of the entire Catholic Church. + </p> + <p> + VI. Of Monastic Vows. + </p> + <p> + Although many and various matters have been introduced in this article by + the suggestion of certain persons (Another text, Cod. Pflug., reads + "Preachers"), nevertheless, when all are taken into consideration with + mature thought, since monastic vows have their foundation in the Holy + Scriptures of the Old and New Testaments, and most holy men, renowned and + admirable by miracles, have lived in these religious orders with many + thousand thousands, and for so many centuries their ordinances and rules + of living have been received and approved throughout the entire Christian + world by the Catholic Church, it is in no way to be tolerated that vows + are licentiously broken without any fear of God. For, in the Old + Testament, God approved the vows of the Nazarenes, Num 6:2ff, and the vows + of the Rechabites, who neither drank wine or ate grapes, Jer. 36:6, 19; + while he strictly requires that the vow once made be paid, Deut. 23:21f; + "It is ruin to a man after vows to retract," Prov. 20:25; "The vows of the + just are acceptable," Prov. 15:8. God also teaches specifically through + the prophet that monastic vows please him. For in Isa. 56:4, 5 it is read + as follows: "Thus saith the Lord unto the eunuchs that keep my Sabbath, + and choose the things that pease me and take hold of my covenant, Even + unto them will I give in mine house and within my walls a place and a name + better than that of sons and of daughters. I will give them an everlasting + name that shall not be cut off." But to what eunuchs does God make these + promises? To those, undoubtedly, whom Christ praises, "which have made + themselves eunuchs for the kingdom of heaven's sake," Matt. 19:12; to + those, undoubtedly, who, denying their own, come after Christ and deny + themselves and follow him, Luke 9:23, so that they are governed no longer + by their own will, but by that of their rule and superior. In like manner, + according to the testimony of the apostle, those virgins do better who, + contemning the world and spurning its enticements, vow and maintain + virginity in monasteries, than those who place their necks beneath the + matrimonial burden. For thus St. Paul says, 1 Cor. 7:28: "He that giveth + her in marriage doeth well; but he that giveth her not in marriage doeth + better." Also, concerning a widow, he continues: "She is happier if she so + abide, after my judgment." No one is ignorant of the holiness of the + hermit Paul, of Basil, Anthony, Benedict, Bernard, Dominic, Franciscus, + Wiliam, Augustine, Clara, Bridget, and similar hermits, who indeed + despised the entire realm of the world and all the splendor of the age on + account of love to our Lord Jesus Christ. Moreover, the heresy of the + Lampetians was condemned in most ancient times, which the heretic Jovinian + attempted in vain to revive at Rome. Therefore, all things must be + rejected which in this article have been produced against monasticism—viz. + that monasteries succeeded vows. Of the nunneries it is sufficiently + ascertained that, though pertaining to the weaker sex, how in most + cloisters the holy nuns persevered far more constantly to vows once + uttered, even under these princes and cities, than th majority of monks; + even to this day it has been impossible to move them from their holy + purpose by any prayers, blandishments, threats, terrors, difficulties or + distresses. Wherefore, those matters are not to be admitted which are + interpreted unfavorably, since it has been expressly declared in the Holy + Scriptures that the monastic life, when kept with proper observance, as + may by the grace of God be rendered by any monks, merits eternal life; and + indeed Christ has promised to them a much more bountiful reward, saying: + "Every one that hath forsaken houses, or brethren, or sisters, or father, + or mother, or wife, or children or lands, for my name's sake, shall + receive an hundred-fold, and shall inherit everlasting life," Matt. 19:29. + That monasteries, as they show, were formerly literary schools, is not + denied; nevertheless, there is no ignorance of the fact that these were at + first schools of virtues and discipline, to which literature was + afterwards added. But since no one putting his hand to the plough and + looking back is fit for the kingdom of heaven, Luke 9:62, all marriages + and breaking of vows by monks and nuns should be regarded as condemned, + according to the tenor not only of the Holy Scriptures, but also of the + laws and canons, "having damnation, because they have cast off their first + faith," as St. Paul says, 1 Tim. 5:12. Moreover, that vows are not + contrary to the ordinance of God as been declared with reference to the + second article of the alleged abuses. That they attempt to defend + themselves by dispensations of the Pope is of no effect. For although the + Pope has perhaps made a dispensation for the king of Aragon, who, we read, + returned to the monastery after having had offspring, or for any other + prince on account of the peace of the entire kingdom or province, to + prevent the exposure of the entire kingdom or province to wars, carnage, + pillae, debauchery, conflagrations, murders,—nevertheless, in + private persons who abandon vows in apostasy such grounds for + dispensations cannot be urged. For the assumption is repelled that the vow + concerns a matter that is impossible. For continence, which so many + thousands of men and virgins have maintained, is not impossible. For + although the wise man says (Wisd. 8:21): "I knew that I could not + otherwise be continent, unless God gave it me," nevertheless Christ + promised to give it. "Seek," he says, "and ye shall find," 11:9; Matt + 18:28; and St. Paul says: "God is faithful, who will not suffer you to be + tempted above that ye are able, but will with the temptation also make a + way to escape, that ye may be able to bear it," 1 Cor. 10:13. They are + also poor defenders of their cause when they admit that the violation of a + vow is irreprehensible, and it must be declared that by law such marriages + are censured and should be dissolved, C. Ut. Continentiae, xxvii. Q. 1, as + also by the ancient statutes of emperors. But when they allege in their + favor C. Nuptiarum, They accomplish nothing, for it speaks of a simple not + of a religious vow, which the Church observes also to this day. The + marriages of monks, nuns, or priests, have therefore never been ratified. + Futile also is their statement that a votive life is an invention of men, + for it has been founded upon the Holy Scriptures, inspired into the most + holy fathers by the Holy Ghost. Nor does it deny honor to Christ, since + monks observe all things for Christ's sake and imitate Christ. False, + therefore, is the judgement whereby they condemn monastic service as + godless, whereas it is most Christian. For the monks have not fallen from + God's grace, as the Jews of whom St. Paul speaks, Gal. 5:4, when they + still sought justification by the law of Moses; but the monks endeavor to + live more nearly to the Gospel, that theymay merit eternal life. + Therefore, the allegations here made against monasticism are impious. + Moreover, the malicious charge that is still further added, that those in + religious orders claim to be in a state of perfection, has never been + heard of by them; for those in these orders claim not for themselves a + state of perfection, but only a state in which to acquire perfection—because + their regulations are instruments of perfection, and not perfection + itself. In this manner Gerson must be received, who does not deny that + religious orders are states wherein to acquire perfection as he declares + in his treatises, "Against the Proprietors of the Rule of St. Augustine", + "Of Evangelical Counsels", "Of Perfection of Heart", and in other places. + For this reason the princes and cities should be admonished to strive + rather for the reformation of the monasteries by their legitimate + superiors than for their subversion—rather for the godly improvement + of the monks than that they be abolished; as their most religious + ancestors, most Christian princes, have done. But if they will not believe + holy and most religious fathers defending monastic vows, let them hear at + least His Imperial Highness, the Emperor Justinian, in "Authentica," De + Monachis, Coll. ii. + </p> + <p> + VII. Of Ecclesiastical Power. + </p> + <p> + Although many things are introduced here in the topic of Ecclesiastical + Power, with greater bitterness than is just, yet it must be declared that + to most reverend bishops and priests, and to the entire clergy, all + ecclesiastical power is freely conceded that belongs to them by law or + custom. Besides, it is proper to preserve for them all immunities, + privileges, preferments and prerogatives granted them by Roman emperors + and kings. Nor can those things that have been granted ecclesiastics by + imperial munificence or gift be allowed to be infringed by any princes or + any other subject of the Roman Empire. For it is most abundantly proved + that ecclesiastical power in spiritual things has been founded upon divine + right, of which St. Paul indeed says: "For though I should boast somewhat + more of our authority which the Lord hath given us for edification, and + not for your destruction," 2 Cor. 10:8, and afterwards: "Therefore I write + these things being absent, lest being present I should use sharpness, + according to the power which the Lord hath given me to edification, and + not to destruction," 2 Cor. 13:10. Paul also displays his coercitive + disposition when he says: "What will ye? Shall I come unto you with a rod, + or in love and in the spirit of meekness?" 1 Cor. 4:21. And of judicial + matters he writes to Timothy: "Against an elder receive not an accusation + but before two or three witnesses," 1 Tim. 5:19. From these passages it is + very clearly discerned that bishops have the power not only of the + ministry of the Word of God, but also of ruling and coercitive correction + in order to direct subjects to the goal of eternal blessedness. But for + the power of ruling there is required the power to judge, to define, to + discriminate and to decide what is expedient or conducive to the aforesaid + goal. In vain, therefore, and futile is all that is inserted in the + present article in opposition to the immunity of churches and schools. + Accordingly, all subjects of the Roman Empire must be forbidden from + bringing the clergy before a civil tribunal, contrary to imperial + privileges that have been conceded: for Pope Clement the Martyr says: "If + any of the presbyters have trouble with one another, let whatever it be + adjusted before the presbyters of the Church." Hence Constantine the + Great, the most Christian Emperor, was unwilling in the holy Council of + Nice to give judgement even in secular cases. "Ye are gods," he says, + "appointed by the true God. Go, settle the case among yourselves, be cause + it is not proper that we judge gods." As to what is further repeated + concerning Church regulations has been sufficiently replied to above. Nor + does Christian liberty, which they bring forth as an argument, avail them, + since this is not liberty, but prodigious license, which, inculcated on + the people, excites them to fatal and most dangerous sedition. For + Christian liberty is not opposed to ecclesiastical usages since they + promote what is good, but it is opposed to the servitude of the Mosaic law + and the servitude of sin. "Whosoever committeth sin is the servant of + sin," says Christ, John 8:34. Hence their breaking fasts, their free + partaking of meats, their neglect of canonical hours, their omission of + confession—viz. at Easter—and their commission and omission of + similar things, are not a use of liberty, but an abuse thereof, contrary + to the warnings of St. Paul, who earnestly warned them, saying: "Brethren, + ye have been called unto liberty; only use not liberty for an occasion to + the flesh, but by love serve one another." Gal. 5:13. Hence no one ought + to conceal his crimes under the pretext of Gospel liberty, which St. Peter + also forbade: "As free, and not using your liberty for an cloak of + maliciousness, but as the servant of God," 1 Pet. 2:16. As to what they + have added concerning abuses, all the princes and estates of the Empire + undoubtedly know that not even the least is approved either by His + Imperial Majesty or by any princes or any Christian man, but that both the + princes and the estates of the Empire desire to strive with a common + purpose and agreement, in order that, the abuses being removed and + reformed, the excesses of both estates may be either utterly abolished or + reformed for the better, and that the ecclesiastical estate, which has + been weakened in many ways, and the Christian religion, which has grown + cold and relaxed in some, may be restored and renewed to its pristine + glory and distinction. To this, as is evident to all, His Imperial Majesty + has thus far devoted the greatest care and labor, and kindly promises in + the future to employ for this cause all his means and zeal. + </p> + <p> + <a name="link2H_CONC" id="link2H_CONC"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + Conclusion + </h2> + <p> + From the foregoing—viz. the Confession and its Reply—since His + Imperial Majesty perceives that the Elector, the princes and the cities + agree on many points with the Catholic and Roman Church, and dissent from + the godless dogmas that are disseminated all over Germany, and the + pamphlets circulated everywhere, and that they disapprove of and condemn + them,—His Holy Imperial Majesty is fully convinced, and hopes that + the result will be, that when the Elector, princes and cities have heard + and understood this Reply they will agree with united minds in regard to + those matters also in which they perhaps have not agreed hitherto with the + Roman Catholic Church, and that in all other things above mentioned they + will obediently conform to the Catholic and Roman Church and the Christian + faith and religion. For such conduct on their part His Imperial Majesty + will be peculiarly grateful, and will bestow his special favor upon them + all in common, and also, as opportunity offers, upon them individually. + For (which may God forbid) if this admonition, so Christian and indulgent, + be unheeded, the Elector, princes and cities can judge that a necessary + cause is afforded His Imperial Majesty that, as becometh a Roman Emperor + and Christian Caesar and a defender and advocate of the Catholic and + Christian Church, he must care for such matters as the nature of the + charge committed to him and his integrity of conscience require. + </p> + <p> + <br /><br /> + </p> +<pre xml:space="preserve"> + + + + + +End of the Project Gutenberg EBook of The Confutatio Pontificia, by Anonymous + +*** END OF THIS PROJECT GUTENBERG EBOOK THE CONFUTATIO PONTIFICIA *** + +***** This file should be named 853-h.htm or 853-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/8/5/853/ + +Produced by Karen Janssen, Project Wittenberg, 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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