The Apology of the Augsburg Confession Part 15

In the histories of the hermits there are examples of Anthony and of others which make the various spheres of life equal. It is written that when Anthony asked G.o.d to show him what progress he was making in this kind of life, a certain shoemaker in the city of Alexandria was indicated to him in a dream to whom he should be compared. The next day Anthony came into the city, and went to the shoemaker in order to ascertain his exercises and gifts, and, having conversed with the man, heard nothing except that early in the morning he prayed in a few words for the entire state, and then attended to his trade. Here Anthony learned that justification is not to be ascribed to the kind of life which he had entered [what G.o.d had meant by the revelation; for we are justified before G.o.d not through this or that life, but alone through faith in Christ].

But although the adversaries now moderate their praises concerning perfection, yet they actually think otherwise. For they sell merits, and apply them on behalf of others under the pretext that they are observing precepts and counsels, hence they actually hold that they have superfluous merits. But what is it to arrogate to one's self perfection, if this is not? Again, it has been laid down in the _Confutation_ that the monks endeavor to live more nearly in accordance with the Gospel. Therefore it ascribes perfection to human traditions if they are living more nearly in accordance with the Gospel by not having property, being unmarried, and obeying the rule in clothing, meats, and like trifles.

Again, the _Confutation_ says that the monks merit eternal life the more abundantly, and quotes Scripture, Matt. 19, 29: Every one that hath forsaken houses, etc. Accordingly, here, too, it claims perfection also for fact.i.tious religious rites. But this pa.s.sage of Scripture in no way favors monastic life. For Christ does not mean that to forsake parents, wife, brethren, is a work that must be done because it merits the remission of sins and eternal life. Yea, such a forsaking is cursed. For if any one forsakes parents or wife in order by this very work to merit the remission of sins or eternal life, this is done with dishonor to Christ.

There is, moreover, a twofold forsaking. One occurs without a call, without G.o.d's command; this Christ does not approve, Matt. 15, 9. For the works chosen by us are useless services. But that Christ does not approve this flight appears the more clearly from the fact that He speaks of forsaking wife and children. We know, however, that G.o.d's commandment forbids the forsaking of wife and children. The forsaking which occurs by G.o.d's command is of a different kind, namely, when power or tyranny compels us either to depart or to deny the Gospel. Here we have the command that we should rather bear injury, that we should rather suffer not only wealth, wife, and children, but even life, to be taken from us. This forsaking Christ approves, and accordingly He adds: For the Gospel's sake, Mark 10, 29, in order to signify that He is speaking not of those who do injury to wife and children, but who bear injury on account of the confession of the Gospel. For the Gospel's sake we ought even to forsake our body. Here it would be ridiculous to hold that it would be a service to G.o.d to kill one's self, and without G.o.d's command to leave the body. So, too, it is ridiculous to hold that it is a service to G.o.d without G.o.d's command to forsake possessions, friends, wife, children.

Therefore it is evident that they wickedly distort Christ's word to a monastic life. Unless perhaps the declaration that they "receive a hundredfold in this life" be in place here. For very many become monks not on account of the Gospel but on account of sumptuous living and idleness, who find the most ample riches instead of slender patrimonies. But as the entire subject of monasticism is full of shams, so, by a false pretext they quote testimonies of Scripture, and as a consequence they sin doubly, i.e., they deceive men, and that, too, under the pretext of the divine name.

Another pa.s.sage is also cited concerning perfection Matt. 19, 21: If thou wilt be perfect, go and sell that thou hast, and give to the poor, and come and follow Me. This pa.s.sage has exercised many, who have imagined that it is perfection to cast away possessions and the control of property. Let us allow the philosophers to extol Aristippus, who cast a great weight of gold into the sea. [Cynics like Diogenes, who would have no house, but lay in a tub, may commend such heathenish holiness.] Such examples pertain in no way to Christian perfection. [Christian holiness consists in much higher matters than such hypocrisy.] The division, control and possession of property are civil ordinances, approved by G.o.d's Word in the commandment, Ex. 20, 15: Thou shalt not steal. The abandonment of property has no command or advice in the Scriptures. For evangelical poverty does not consist in the abandonment of property, but in not being avaricious, in not trusting in wealth, just as David was poor in a most wealthy kingdom.

Therefore, since the abandonment of property is merely a human tradition, it is a useless service. Excessive also are the praises in the Extravagant, which says that the abdication of the ownership of all things for G.o.d's sake is meritorious and holy, and a way of perfection. And it is very dangerous to extol with such excessive praises a matter conflicting with political order. [When inexperienced people hear such commendations, they conclude that it is unchristian to hold property whence many errors and seditions follow, through such commendations Muentzer was deceived, and thereby many Anabaptists were led astray.] But [they say] Christ here speaks of perfection. Yea, they do violence to the text who quote it mutilated. Perfection is in that which Christ adds: Follow Me. An example of obedience in one's calling is here presented. And as callings are unlike [one is called to rulership, a second to be father of a family, a third to be a preacher], so this calling does not belong to all, but pertains properly to

that person with whom Christ there speaks, just as the call of David to the kingdom, and of Abraham to slay his son, are not to be imitated by us. Callings are personal, just as matters of business themselves vary with times and persons; but the example of obedience is general. Perfection would have belonged to that young man if he had believed and obeyed this vocation. Thus perfection with us is that every one with true faith should obey his own calling. [Not that I should undertake a strange calling for which I have not the commission or command of G.o.d.]

Thirdly. In monastic vows chast.i.ty is promised. We have said above, however, concerning the marriage of priests, that the law of nature [or of G.o.d] in men cannot be removed by vows or enactments. And as all do not have the gift of continence, many because of weakness are unsuccessfully continent. Neither, indeed, can any vows or any enactments abolish the command of the Holy Ghost 1 Cor. 7, 2: To avoid fornication, let every man have his own wife. Therefore this vow is not lawful in those who do not have the gift of continence, but who are polluted on account of weakness. Concerning this entire topic enough has been said above, in regard to which indeed it is strange, since the dangers and scandals are occurring before men's eyes that the adversaries still defend their traditions contrary to the manifest command of G.o.d. Neither does the voice of Christ move them, who chides the Pharisees, Matt. 23, 13 f., who had made traditions contrary to G.o.d's command.

Fourthly. Those who live in monasteries are released from their vows by such G.o.dless ceremonies as of the Ma.s.s applied on behalf of the dead for the sake of gain, the worship of saints, in which the fault is twofold, both that the saints are put in Christ's place, and that they are wickedly worshiped, just as the Dominicasters invented the rosary of the Blessed Virgin, which is mere babbling not less foolish than it is wicked, and nourishes the most vain presumption. Then, too, these very impieties are applied only for the sake of gain.

Likewise, they neither hear nor teach the Gospel concerning the free remission of sins for Christ's sake, concerning the righteousness of faith, concerning true repentance, concerning works which have G.o.d's command. But they are occupied either in philosophic discussions or in the handing down of ceremonies that obscure Christ.

We will not here speak of the entire service of ceremonies, of the lessons, singing, and similar things, which could be tolerated if they [were regulated as regards number, and if they] would be regarded as exercises, after the manner of lessons in the schools [and preaching], whose design is to teach the hearers, and, while teaching, to move some to fear or faith.

But now they feign that these ceremonies are services of G.o.d, which merit the remission of sins for themselves and for others. For on this account they increase these ceremonies. But if they would undertake them in order to teach and exhort the hearers, brief and pointed lessons would be of more profit than these infinite babblings.

Thus the entire monastic life is full of hypocrisy and false opinions [against the First and Second Commandments, against Christ].

To all these this danger also is added, that those who are in these fraternities are compelled to a.s.sent to those persecuting the truth.

There are, therefore, many important and forcible reasons which free good men from the obligation to this kind of life.

Lastly, the canons themselves release many who either without judgment [before they have attained a proper age] have made vows when enticed by the tricks of the monks, or have made vows under compulsion by friends. Such vows not even the canons declare to be vows. From all these considerations it is apparent that there are very many reasons which teach that monastic vows such as have hitherto been made are not vows; and for this reason a sphere of life full of hypocrisy and false opinions can be safely abandoned.

Here they present an objection derived from the Law concerning the Nazarites, Num. 6, 2f. But the Nazarites did not take upon themselves their vows with the opinions which, we have hitherto said we censure in the vows of the monks. The rite of the Nazarites was an exercise [a bodily exercise with fasting and certain kinds of food] or declaration of faith before men, and did not merit the remission of sins before G.o.d, did not justify before G.o.d. [For they sought this elsewhere, namely, in the promise of the blessed Seed.]

Again, just as circ.u.mcision or the slaying of victims would not be a service of G.o.d now, so the rite of the Nazarites ought not to be presented now as a service, but it ought to be judged simply as an adiaphoron. It is not right to compare monasticism, devised without G.o.d's Word, as a service which should merit the remission of sins and justification, with the rite of the Nazarites, which had G.o.d's Word, and was not taught for the purpose of meriting the remission of sins, but to be an outward exercise, just as other ceremonies of the Law.

The same can be said concerning other ceremonies prescribed in the Law.

The Rechabites also are cited, who did not have any possessions, and did not drink wine, as Jeremiah writes, chap. 35, 6f. Yea, truly, the example of the Rechabites accords beautifully with our monks, whose monasteries excel the palaces of kings, and who live most sumptuously! And the Rechabites, in their poverty of all things, were nevertheless married. Our monks, although abounding in all voluptuousness, profess celibacy.

Besides, examples ought to be interpreted according to the rule, i.e., according to certain and clear pa.s.sages of Scripture, not contrary to the rule, that is, contrary to the Scriptures. It is very certain, however, that our observances do not merit the remission of sins or justification. Therefore, when the Rechabites are praised, it is necessary [it is certain] that these have observed their custom, not because they believed that by this they merited remission of sins, or that the work was itself a justifying service, or one on account of which they obtained eternal life, instead of, by G.o.d's mercy, for the sake of the promised Seed. But because they had the command of their parents, their obedience is praised, concerning which there is the commandment of G.o.d: Honor thy father and mother.

Then, too, the custom had a particular purpose: Because they were foreigners, not Israelites, it is apparent that their father wished to distinguish them by certain marks from their countrymen, so that they might not relapse into the impiety of their countrymen. He wished by these marks to admonish them of the [fear of G.o.d, the]

doctrine of faith and immortality. Such an end is lawful. But for monasticism far different ends are taught. They feign that the works of monasticism are a service, they feign that they merit the remission of sins and justification. The example of the Rechabites is therefore unlike monasticism; to omit here other evils which inhere in monasticism at present.

They cite also from 1 Tim. 5, 11ff. concerning widows, who, as they served the Church, were supported at the public expense, where it is said: They will marry, having d.a.m.nation, because they have cast off their first faith. First, let us suppose that the Apostle is here speaking of vows [which, however, he is not doing]; still this pa.s.sage will not favor monastic vows, which are made concerning G.o.dless services, and in this opinion that they merit the remission of sins and justification. For Paul with ringing voice condemns all services, all laws, all works, if they are observed in order to merit the remission of sins, or that, on account of them instead of through mercy on account of Christ we obtain remission of sins. On this account the vows of widows, if there were any, must have been unlike monastic vows.

Besides, if the adversaries do not cease to misapply the pa.s.sage to vows, the prohibition that no widow be selected who is less than sixty years, 1 Tim. 5, 9, must be misapplied in the same way. Thus vows made before this age will be of no account. But the Church did not yet know these vows. Therefore Paul condemns widows, not because they marry, for he commands the younger to marry; but because, when supported at the public expense, they became wanton, and thus cast off faith. He calls this first faith, clearly not in a monastic vow, but in Christianity [of their Baptism, their Christian duty, their Christianity]. And in this sense he understands faith in the same chapter, v. 8: If any one provide not for his own, and specially for those of his own house, he hath denied the faith. For he speaks otherwise of faith than the sophists. He does not ascribe faith to those who have mortal sin. He, accordingly, says that those cast off faith who do not care for their relatives. And in the same way he says that wanton women cast off faith.

We have recounted some of our reasons and, in pa.s.sing, have explained away the objections urged by the adversaries. And we have collected these matters, not only on account of the adversaries, but much more on account of G.o.dly minds, that they may have in view the reasons why they ought to disapprove of hypocrisy and fict.i.tious monastic services, all of which indeed this one saying of Christ annuls, which reads, Matt. 15, 9: In vain they do worship Me, teaching for doctrines the commandments of men. Therefore the vows themselves and the observances of meats, lessons, chants, vestments, sandals, girdles are useless services in G.o.d's sight. And all G.o.dly minds should certainly know that the opinion is simply pharisaic and condemned that these observances merit the remission of sins; that on account of them we are accounted righteous, that on account of them, and not through mercy on account of Christ, we obtain eternal life.

And the holy men who have lived in these kinds of life must necessarily have learned, confidence in such observance having been rejected, that they had the remission of sins freely, that for Christ's sake through mercy they would obtain eternal life, and not for the sake of these services [therefore G.o.dly persons who were saved and continued to live in monastic life had finally come to this, namely, that they despaired of their monastic life, despised all their works as dung, condemned all their hypocritical service of G.o.d, and held fast to the promise of grace in Christ, as in the example of St. Bernard, saying, _Perdite vixi_, I have lived in a sinful way], because G.o.d only approves services inst.i.tuted by His Word, which services avail when used in faith.

Part 36

Article XXVIII (XIV): _Of Ecclesiastical Power._

Here the adversaries cry out violently concerning the privileges and immunities of the ecclesiastical estate, and they add the peroration: All things are vain which are presented in the present article against the immunity of the churches and priests. This is mere calumny; for in this article we have disputed concerning other things.

Besides, we have frequently testified that we do not find fault with political ordinances, and the gifts and privileges granted by princes.

But would that the adversaries would hear, on the other hand, the complaints of the churches and of G.o.dly minds! The adversaries courageously guard their own dignities and wealth; meanwhile, they neglect the condition of the churches; they do not care that the churches are rightly taught, and that the Sacraments are duly administered. To the priesthood they admit all kinds of persons indiscriminately. [They ordain rude a.s.ses; thus the Christian doctrine perished, because the Church was not supplied with efficient preachers.] Afterwards they impose intolerable burdens, as though they were delighted with the destruction of their fellowmen, they demand that their traditions be observed far more accurately than the Gospel. Now, in the most important and difficult controversies, concerning which the people urgently desire to be taught, in order that they may have something certain which they may follow, they do not release the minds which are most severely tortured with doubt, they only call to arms. Besides, in manifest matters [against manifest truth] they present decrees written in blood, which threaten horrible punishments to men unless they act clearly contrary to G.o.d's command. Here, on the other hand, you ought to see the tears of the poor, and hear the pitiable complaints of many good men, which G.o.d undoubtedly considers and regards, to whom one day you will render an account of your stewardship.

But although in the Confession we have in this article embraced various topics, the adversaries make no reply [act in true popish fashion], except that the bishops have the power of rule and coercive correction, in order to direct their subjects to the goal of eternal blessedness; and that the power of ruling requires the power to judge, to define, to distinguish and fix those things which are serviceable or conduce to the aforementioned end. These are the words of the _Confutation_, in which the adversaries teach us [but do not prove]

that the bishops have the authority to frame laws [without the authority of the Gospel] useful for obtaining eternal life. The controversy is concerning this article.

[Regarding this matter we submit the following:] But we must retain in the Church this doctrine, namely, that we receive the remission of sins freely for Christ's sake, by faith. We must also retain this doctrine, namely, that human traditions are useless services, and therefore neither sin nor righteousness should be placed in meat drink, clothing and like things, the use of which Christ wished to be left free, since He says, Matt. 15, 11: Not that which goeth into the mouth defileth the man; and Paul, Rom. 14, 17: The kingdom of G.o.d is not meat and drink. Therefore the bishops have no right to frame traditions in addition to the Gospel, that they may merit the remission of sins, that they may be services which G.o.d is to approve as righteousness and which burden consciences, as though it were a sin to omit them. All this is taught by that one pa.s.sage in Acts, 15, 9ff., where the apostles say [Peter says] that hearts are purified by faith. And then they prohibit the imposing of a yoke, and show how great a danger this is, and enlarge upon the sin of those who burden the Church. Why tempt ye G.o.d they say. By this thunderbolt our adversaries are in no way terrified, who defend by violence traditions and G.o.dless opinions.

For above they have also condemned Article XV, in which we have stated that traditions do not merit the remission of sins, and they here say that traditions conduce to eternal life. Do they merit the remission of sins? Are they services which G.o.d approves as righteousness? Do they quicken hearts! Paul to the Colossians, 2, 20ff., says that traditions do not profit with respect to eternal righteousness and eternal life; for the reason that food, drink, clothing and the like are things that perish with the using. But eternal life [which begins in this life inwardly by faith] is wrought in the heart by eternal things, i.e., by the Word of G.o.d and the Holy Ghost. Therefore let the adversaries explain how traditions conduce to eternal life.

Since, however, the Gospel clearly testifies that traditions ought not to be imposed upon the Church in order to merit the remission of sins; in order to be services which G.o.d shall approve as righteousness; in order to burden consciences, so that to omit them is to be accounted a sin, the adversaries will never be able to show that the bishops have the power to inst.i.tute such services.

Besides, we have declared in the Confession what power the Gospel ascribes to bishops. Those who are now bishops do not perform the duties of bishops according to the Gospel although, indeed, they may be bishops according to canonical polity, which we do not censure.

But we are speaking of a bishop according to the Gospel. And we are pleased with the ancient division of power into power of the order and power of jurisdiction [that is the administration of the Sacraments and the exercise of spiritual jurisdiction]. Therefore the bishop has the power of the order, i.e., the ministry of the Word and Sacraments; he has also the power of jurisdiction, i.e., the authority to excommunicate those guilty of open crimes, and again to absolve them if they are converted and seek absolution. But their power is not to be tyrannical, i.e., without a fixed law; nor regal, i.e., above law; but they have a fixed command and a fixed Word of G.o.d, according to which they ought to teach and according to which they ought to exercise their jurisdiction. Therefore, even though they should have some jurisdiction, it does not follow that they are able to inst.i.tute new services. For services pertain in no way to jurisdiction. And they have the Word, they have the command, how far they ought to exercise jurisdiction, namely, if any one would do anything contrary to that Word which they have received from Christ.

[For the Gospel does not set up a rule independently of the Gospel; that is quite clear and certain.]

Although in the Confession we also have added how far it is lawful for them to frame traditions, namely, not as necessary services, but so that there may be order in the Church, for the sake of tranquillity. And these traditions ought not to cast snares upon consciences, as though to enjoin necessary services; as Paul teaches when he says, Gal. 5, 1: Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. The use of such ordinances ought therefore to be left free, provided that offenses be avoided, and that they be not judged to be necessary services; just as the apostles themselves ordained [for the sake of good discipline] very many things which have been changed with time. Neither did they hand them down in such a way that it would not be permitted to change them. For they did not dissent from their own writings, in which they greatly labor lest the Church be burdened with the opinion that human rites are necessary services.

This is the simple mode of interpreting traditions, namely, that we understand them not as necessary services, and nevertheless, for the sake of avoiding offenses, we should observe them in the proper place.

And thus many learned and great men in the Church have held. Nor do we see what can be said against this. For it is certain that the expression Luke 10, 16: He that heareth you heareth Me, does not speak of traditions, but is chiefly directed against traditions. For it is not a _mandatum c.u.m libera_ ( a bestowal of unlimited authority), as they call it, but it is a _cautio de rato_ (a caution concerning something prescribed), namely, concerning the special command [not a free, unlimited order and power, but a limited order, namely, not to preach their own word, but G.o.d's Word and the Gospel], i.e., the testimony given to the apostles that we believe them with respect to the word of another, not their own. For Christ wishes to a.s.sure us, as was necessary, that we should know that the Word delivered by men is efficacious, and that no other word from heaven ought to be sought. He that heareth you heareth Me, cannot be understood of traditions. For Christ requires that they teach in such a way that [by their mouth] He Himself be heard, because He says: He heareth Me. Therefore He wishes His own voice, His own Word, to be heard, not human traditions. Thus a saying which is most especially in our favor, and contains the most important consolation and doctrine, these stupid men pervert to the most trifling matters, the distinctions of food, vestments, and the like.

They quote also Heb. 13, 17: Obey them that have the rule over you.

This pa.s.sage requires obedience to the Gospel. For it does not establish a dominion for the bishops apart from the Gospel. Neither should the bishops frame traditions contrary to the Gospel, or interpret their traditions contrary to the Gospel. And when they do this, obedience is prohibited, according to Gal. 1, 9: If any man preach any other gospel, let him be accursed.

We make the same reply to Matt. 23, 3: Whatsoever they bid you observe, that observe, because evidently a universal command is not given that we should receive all things [even contrary to G.o.d's command and Word], since Scripture elsewhere, Acts 5, 29, bids us obey G.o.d rather than men. When, therefore they teach wicked things, they are not to be heard. But these are wicked things, namely, that human traditions are services of G.o.d that they are necessary services, that they merit the remission of sins and eternal life.

They present, as an objection, the public offenses and commotions which have arisen under pretext of our doctrine. To these we briefly reply. If all the scandals be brought together, still the one article concerning the remission of sins, that for Christ's sake through faith we freely obtain the remission of sins, brings so much good as to hide all evils. And this, in the beginning, gained for Luther not only our favor, but also, that of many who are now contending against us. "For former favor ceases, and mortals are forgetful," says Pindar. Nevertheless, we neither desire to desert truth that is necessary to the Church, nor can we a.s.sent to the adversaries in condemning it. For we ought to obey G.o.d rather than men. Those who in the beginning condemned manifest truth, and are now persecuting it with the greatest cruelty, will give an account for the schism that has been occasioned. Then, too, are there no scandals among the adversaries? How much evil is there in the sacrilegious profanation of the Ma.s.s applied to gain! How great disgrace in celibacy! But let us omit a comparison. This is what we hare replied to the _Confutation_ for the time being. Now we leave it to the judgment of all the G.o.dly whether the adversaries are right in boasting that they have actually refuted our Concession from the Scriptures.

Part 37

_THE END._

[As regards the slander and complaint of the adversaries at the end of the _Confutation_, namely, that this doctrine is causing disobedience and other scandals, this is unjustly imputed to our doctrine. For it is evident that by this doctrine the authority of magistrates is most highly praised. Moreover, it is well known that in those localities where this doctrine is preached, the magistrates have hitherto by the grace of G.o.d, been treated with all respect by the subjects.

But as to the want of unity and dissension in the Church, it is well known how these matters first happened, and who have caused the division, namely, the sellers of indulgences, who shamelessly preached intolerable lies, and afterwards condemned Luther for not approving of those lies, and besides, they again and again excited more controversies, so that Luther was induced to attack many other errors. But since our opponents would not tolerate the truth, and dared to promote manifest errors by force, it is easy to judge who is guilty of the schism. Surely, all the world, all wisdom, all power ought to yield to Christ and His holy Word. But the devil is the enemy of G.o.d, and therefore rouses all his might against Christ, to extinguish and suppress the Word of G.o.d. Therefore the devil with his members, setting himself against the Word of G.o.d, is the cause of the schism and want of unity. For we have most zealously sought peace, and still most eagerly desire it, provided only we are not forced to blaspheme and deny Christ. For G.o.d, the discerner of all men's hearts, is our witness that we do not delight and have no joy in this awful disunion. On the other hand, our adversaries have so far not been willing to conclude peace without stipulating that we must abandon the saving doctrine of the forgiveness of sin by Christ without our merit; though Christ would be most foully blasphemed thereby.

And although, as is the custom of the world it cannot be but that offenses have occurred in this schism through malice and by imprudent people; for the devil causes such offenses, to disgrace the Gospel, yet all this is of no account in view of the great comfort which this teaching has brought men, that for Christ's sake, without our merit, we have forgiveness of sins and a gracious G.o.d. Again, that men have been instructed that forsaking secular estates and magistracies is not a divine worship, but that such estates and magistracies are pleasing to G.o.d and to be engaged in them is a real holy work and divine service.