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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/853-h.zip b/853-h.zip Binary files differnew file mode 100644 index 0000000..ff09ec9 --- /dev/null +++ b/853-h.zip 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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Reu + +Posting Date: July 23, 2008 [EBook #853] +Release Date: March, 1997 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK THE CONFUTATIO PONTIFICIA *** + + + + +Produced by Karen Janssen, and Project Wittenberg + + + + + +THE CONFUTATIO PONTIFICIA + +By Anonymous + +Edited by J. M. Reu. + + +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._ August 3, +1530_. + + + + +CONFUTATIO PONTIFICIA, AUGUST 3, 1530 + +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: + +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: + + + + +Part I. + +To Article I. + + +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. + + +To Article II. + + + +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). + + +To Article III. + + +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. + + +To Article IV + +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." + + +To Article V. + +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." + + +To Article VI. + + +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." + + +To Article VII. + +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. + + +To Article VIII. + +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. + + +To Article IX. + +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. + + + +To Article X. + + +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. + + +To Article XI. + + +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." + + +To Article XII. + + +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. + + +To Article XIII. + + +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. + + +To Article XIV. + +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. + + +To Article XV. + + +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. + + +To Article XVI. + +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. + + +To Article XVII. + +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. + + +To Article XVIII. + +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. + + +To Article XIX. + +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. + + +To Article XX. + +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. + + +To Article XXI. + +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." + + + +Part II + +Reply to the Second Part of the Confession. + + +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. + + +II. Of the Marriage of Priests. + +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. + + +III. Of the Mass. + + +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. + + +IV. Of Confession. + + +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. + + +V. Of the Distinction of Meats. + +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. + + +VI. Of Monastic Vows. + +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. + + +VII. Of Ecclesiastical Power. + + +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. + + +Conclusion + + +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. + + + + + +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.txt or 853.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/8/5/853/ + +Produced by Karen Janssen, and Project Wittenberg + +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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Smith of the Walther Library +at Concordia Theological Seminary. + +E-mail: smithre@mail.ctsfw.edu +Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA +Phone: (219) 452-3149 Fax: (219) 452-2126 + + + + + +The Confutatio Pontificia: + +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._ August 3, 1530. +Edited by J. M. Reu. + + +CONFUTATIO PONTIFICIA, AUGUST 3, 1530 + +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: + +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: + + +PART I. + +To Article I. + + +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. + + +To Article II. + + + +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 kingdo 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). + + +To Article III. + + +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. + + +To Article IV + +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 l: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 judgmen-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: "Ca11 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." + + +To Article V. + +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." + + +To Article VI. + + +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? ecause 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 expressy 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 he +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. + + +To Article VII. + +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. + + +To Article VIII. + +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. + + +To Article IX. + +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. + + + +To Article X. + + +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. + + +To Article XI. + + +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." + + +To Article XII. + + +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. + + +To Article XIII. + + +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. + + +To Article XIV. + +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. + + +To Article XV. + + +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. + + +To Article XVI. + +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. + + +To Article XVII. + +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. + + +To Article XVIII. + +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 shll 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. + + +To Article XIX. + +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. + + +To Article XX. + +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 pssion. 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. + + +To Article XXI. + +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, Godhonors 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 beliees 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." + + +Part II + +Reply to the Second Part of the Confession. + + +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 etablish 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 receiv 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. + + +II. Of the Marriage of Priests. + +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 clerg 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, fo 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 sacrileges +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 carge 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. + + +III. Of the Mass. + + +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 therehas 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 gret 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 - vz. 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, borderin 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. + + +IV. Of Confession. + + +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 +pasages 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. + + +V. Of the Distinction of Meats. + +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 yu 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. + + +VI. Of Monastic Vows. + +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,ke 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. + + +VII. Of Ecclesiastical Power. + + +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 +thespirit 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 asts, 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. + + +Conclusion + + +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 +deender 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. + + + + + +This text was converted to ascii format for Project Wittenberg +by Karen Janssen and is in the public domain. You may freely +distribute, copy or print this text. Please direct comments +or suggestions to: Rev. Robert E. Smith of the Walther Library +at Concordia Theological Seminary. + +E-mail: bob_smith@ctsfw.edu +Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA +Phone: (219) 452-2148 Fax: (219) 452-2126 + + + + +****The Project Gutenberg Etext of The Confutatio Pontificia**** + diff --git a/old/cfpnt10.zip b/old/cfpnt10.zip Binary files differnew file mode 100644 index 0000000..8dfca19 --- /dev/null +++ b/old/cfpnt10.zip |