The Apology of the Augsburg Confession Part 6

This is the point to be judged in this controversy and when this is decided, it can afterwards be judged whether to the true unity of the Church it is necessary that human traditions should everywhere be alike. For if human traditions be not acts of worship necessary for righteousness before G.o.d, it follows that also they can be righteous and be the sons of G.o.d who have not the traditions which have been received elsewhere. F.i., if the style of German clothing is not worship of G.o.d, necessary for righteousness before G.o.d, it follows that men can be righteous and sons of G.o.d and the Church of Christ, even though they use a costume that is not German, but French.

Paul clearly teaches this to the Colossians, 2,16.17: Let no man, therefore, judge you in meat, or in drink, or in respect of an holy-day, or of the new moon, or of the Sabbath days, which are a shadow of things to come; but the body is of Christ. Likewise, v. 20 sqq.: If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (touch not; taste not; handle not; which are to perish with the using), after the commandments and doctrines of men? Which things have, indeed, a show of wisdom in will-worship and humility. For the meaning is: Since righteousness of the heart is a spiritual matter, quickening hearts, and it is evident that human traditions do not quicken hearts and are not effects of the Holy Ghost, as are love to one's neighbor, chast.i.ty, etc., and are not instruments through which G.o.d moves hearts to believe, as are the divinely given Word and Sacraments, but are usages with regard to matters that pertain in no respect to the heart, which perish with the using, we must not believe that they are necessary for righteousness before G.o.d. [They are nothing eternal, hence, they do not procure eternal life, but are an external bodily discipline, which does not change the heart.] And to the same effect he says, Rom. 14, 17: The kingdom of G.o.d is not meat and drink, but righteousness and peace and joy in the Holy Ghost.

But there is no need to cite many testimonies, since they are everywhere obvious in the Scriptures, and in our Confession we have brought together very many of them, in the latter articles. And the point to be decided in this controversy must be repeated after a while, namely, whether human traditions be acts of worship necessary for righteousness before G.o.d. There we will discuss this matter more fully.

The adversaries say that universal traditions are to be observed because they are supposed to have been handed down by the apostles.

What religious men they are! They wish that the rites derived from the apostles be retained, they do not wish the doctrine of the apostles to be retained. They must judge concerning these rites just as the apostles themselves judge in their writings. For the apostles did not wish us to believe that through such rites we are justified, that such rites are necessary for righteousness before G.o.d. The apostles did not wish to impose such a burden upon consciences; they did not wish to place righteousness and sin in the observance of days, food, and the like. Yea, Paul calls such opinions doctrines of devils, 1 Tim. 4, 1. Therefore the will and advice of the apostles ought to be derived from their writings; it is not enough to mention their example. They observed certain days, not because this observance was necessary for justification, but in order that the people might know at what time they should a.s.semble. They observed also certain other rites and orders of lessons whenever they a.s.sembled. The people [In the beginning of the Church the Jews who had become Christians] retained also from the customs of the Fathers [from their Jewish festivals and ceremonies], as is commonly the case, certain things which, being somewhat changed, the apostles adapted to the history of the Gospel as the Pa.s.sover, Pentecost, so that not only by teaching, but also through these examples they might hand down to posterity the memory of the most important subjects. But if these things were handed down as necessary for justification, why afterwards did the bishops change many things in these very matters?

For, if they were matters of divine right, it was not lawful to change them by human authority. Before the Synod of Nice some observed Easter at one time and others at another time. Neither did this want of uniformity injure faith. Afterward the plan was adopted by which our Pa.s.sover [Easter] did not fall at the same time as that of the Jewish Pa.s.sover. But the apostles had commanded the Churches to observe the Pa.s.sover with the brethren who had been converted from Judaism. Therefore, after the Synod of Nice, certain nations tenaciously held to the custom of observing the Jewish time. But the apostles, by this decree, did not wish to impose necessity upon the Churches, the words of the decree testify. For it bids no one to be troubled, even though his brethren, in observing Easter, do not compute the time aright. The words of the decree are extant in Epiphanius: Do not calculate, but celebrate it whenever your brethren of the circ.u.mcision do; celebrate it at the same time with them, and even though they may have erred, let not this be a care to you..

Epiphanius writes that these are the words of the apostles presented in a decree concerning Easter, in which the discreet reader can easily judge that the apostles wished to free the people from the foolish opinion of a fixed time, when they prohibit them from being troubled, even though a mistake should be made in the computation.

Some, moreover in the East, who were called, from the author of the dogma, Audians, contended, on account of this decree of the apostles, that the Pa.s.sover should be observed with the Jews. Epiphanius, in refuting them, praises the decree and says that it contains nothing which deviates from the faith or rule of the Church, and blames the Audians because they do not understand aright the expression, and interprets it in the sense in which we interpret it because the apostles did not consider it of any importance at what time the Pa.s.sover should be observed, but because prominent brethren had been converted from the Jews who observed their custom, and, for the sake of harmony, wished the rest to follow their example And the apostles wisely admonished the reader neither to remove the liberty of the Gospel, nor to impose necessity upon consciences, because they add that they should not be troubled even though there should be an error in making the computation.

Many things of this cla.s.s can be gathered from the histories, in which it appears that a want of uniformity in human observances does not injure the unity of faith [separate no one from the universal Christian Church]. Although, what need is there of discussion? The adversaries do not at all understand what the righteousness of faith is, what the kingdom of Christ is, when they judge that uniformity of observances in food, days, clothing, and the like, which do not have the command of G.o.d, is necessary. But look at the religious men, our adversaries. For the unity of the Church they require uniform human observances, although they themselves have changed the ordinance of Christ in the use of the Supper, which certainly was a universal ordinance before. But if universal ordinances are so necessary, why do they themselves change the ordinance of Christ's Supper, which is not human, but divine? But concerning this entire controversy we shall have to speak at different times below.

The entire Eighth Article has been approved, in which we confess that hypocrites and wicked persons have been mingled with the Church, and that the Sacraments are efficacious even though dispensed by wicked ministers, because the ministers act in the place of Christ, and do not represent their own persons, according to Luke 10, 16: He that heareth you heareth Me. Impious teachers are to be deserted [are not to be received or heard], because these do not act any longer in the place of Christ, but are antichrists. And Christ says Matt. 7, 15: Beware of false prophets. And Paul, Gal. 1, 9: If any man preach any other gospel unto you, let him be accursed.

Moreover, Christ has warned us in His parables concerning the Church, that when offended by the private vices, whether of priests or people, we should not excite schisms, as the Donatists have wickedly done.

As to those, however, who have excited schisms, because they denied that priests are permitted to hold possessions and property, we hold that they are altogether seditious. For to hold property is a civil ordinance. It is lawful, however, for Christians to use civil ordinances, just as they use the air, the light, food, drink. For as this order of the world and fixed movements of the heavenly bodies are truly G.o.d's ordinances and these are preserved by G.o.d, so lawful governments are truly G.o.d's ordinances, and are preserved and defended by G.o.d against the devil.

Part 12

Article IX: _Of Baptism._

The Ninth Article has been approved, in which we confess that Baptism is necessary to salvation, and that children are to be baptized, and that the baptism of children is not in vain, but is necessary and effectual to salvation. And since the Gospel is taught among us purely and diligently, by G.o.d's favor we receive also from it this fruit, that in our Churches no Anabaptists have arisen [have not gained ground in our Churches], because the people have been fortified by G.o.d's Word against the wicked and seditious faction of these robbers. And as we condemn quite a number of other errors of the Anabaptists, we condemn this also, that they dispute that the baptism of little children is unprofitable. For it is very certain that the promise of salvation pertains also to little children [that the divine promises of grace and of the Holy Ghost belong not alone to the old, but also to children]. It does not, however, pertain to those who are outside of Christ's Church where there is neither Word nor Sacraments because the kingdom of Christ exists only with the Word and Sacraments. Therefore it is necessary to baptize little children, that the promise of salvation may be applied to them, according to Christ's command, Matt. 28, 19: Baptize all nations.

Just as here salvation is offered to all, so Baptism is offered to all, to men, women, children, infants. It clearly follows, therefore, that infants are to be baptized, because with Baptism salvation [the universal grace and treasure of the Gospel] is offered. Secondly, it is manifest that G.o.d approves of the baptism of little children.

Therefore the Anabaptists, who condemn the baptism of little children, believe wickedly. That G.o.d, however, approves of the baptism of little children is shown--by this, namely, that G.o.d gives the Holy Ghost to those thus baptized [to many who have been baptized in childhood]. For if this baptism would be in vain, the Holy Ghost would be given to none, none would be saved, and finally there would be no Church. [For there have been many holy men in the Church who have not been baptized otherwise.] This reason, even taken alone, can sufficiently establish good and G.o.dly minds against the G.o.dless and fanatical opinions of the Anabaptists.

Part 13

Article X: _Of the Holy Supper._

The Tenth Article has been approved, in which we confess that we believe, that in the Lord's Supper the body and blood of Christ are truly and substantially present, and are truly tendered, with those things which are seen, bread and wine to those who receive the Sacrament. This belief we constantly defend as the subject has been carefully examined and considered. For since Paul says, 1 Cor. 10, 16, that the bread is the communion of the Lord's body, etc., it would follow, if the Lord's body were not truly present, that the bread is not a communion of the body, but only of the spirit of Christ. And we have ascertained that not only the Roman Church affirms the bodily presence of Christ, but the Greek Church also both now believes, and formerly believed, the same. For the canon of the Ma.s.s among them testifies to this, in which the priest clearly prays that the bread may be changed and become the very body of Christ.

And Vulgarius, who seems to us to be not a silly writer, says distinctly that bread is not a mere figure, but is truly changed into flesh. And there is a long exposition of Cyril on John 15, in which he teaches that Christ is corporeally offered us in the Supper. For he says thus: Nevertheless, we do not deny that we are joined spiritually to Christ by true faith and sincere love. But that we have no mode of connection with Him, according to the flesh, this indeed we entirely deny. And this, we say, is altogether foreign to the divine Scriptures. For who has doubted that Christ is in this manner a vine, and we the branches, deriving thence life for ourselves? Hear Paul saying 1 Cor. 10, 17; Rom. 12, 5; Gal. 3, 28: We are all one body in Christ; although we are many, we are, nevertheless, one in Him; for we are all partakers of that one bread.

Does he perhaps think that the virtue of the mystical benediction is unknown to us? Since this is in us, does it not also, by the communication of Christ's flesh, cause Christ to dwell in us bodily?

And a little after: Whence we must consider that Christ is in us not only according to the habit, which we call love, but also by natural partic.i.p.ation, etc. We have cited these testimonies, not to undertake a discussion here concerning this subject, for His Imperial Majesty does not disapprove of this article, but in order that all who may read them may the more clearly perceive that we defend the doctrine received in the entire Church, that in the Lord's Supper the body and blood of Christ are truly and substantially present, and are truly tendered with those things which are seen, bread and wine. And we speak of the presence of the living Christ [living body]; for we know that death hath no more dominion over Him, Rom. 6, 9.

Part 14

Article XI: _Of Confession._

The Eleventh Article, Of Retaining Absolutism in the Church, is approved. But they add a correction in reference to confession, namely, that the regulation headed, _Omnis Utriusque_, be observed, and that both annual confession be made, and, although all sins cannot be enumerated, nevertheless diligence be employed in order that they be recollected, and those which can be recalled be recounted. Concerning this entire article, we will speak at greater length after a while, when we will explain our entire opinion concerning repentance. It is well known that we have so elucidated and extolled [that we have preached, written, and taught in a manner so Christian, correct, and pure] the benefit of absolution and the power of the keys that many distressed consciences have derived consolation from our doctrine, after they heard that it is the command of G.o.d, nay, rather the very voice of the Gospel, that we should believe the absolution, and regard it as certain that the remission of sins is freely granted us for Christ's sake, and that we should believe that by this faith we are truly reconciled to G.o.d [as though we heard a voice from heaven]. This belief has encouraged many G.o.dly minds, and, in the beginning, brought Luther the highest commendation from all good men, since it shows consciences sure and firm consolation because previously the entire power of absolution [entire necessary doctrine of repentance] had been kept suppressed by doctrines concerning works, since the sophists and monks taught nothing of faith and free remission [but pointed men to their own works, from which nothing but despair enters alarmed consciences].

But with respect to the time, certainly most men in our churches use the Sacraments, absolution and the Lord's Supper, frequently in a year. And those who teach of the worth and fruits of the Sacraments speak in such a manner as to invite the people to use the Sacraments frequently. For concerning this subject there are many things extant written by our theologians in such a manner that the adversaries, if they are good men, will undoubtedly approve and praise them.

Excommunication is also p.r.o.nounced against the openly wicked [those who live in manifest vices, fornication, adultery, etc.] and the despisers of the Sacraments. These things are thus done both according to the Gospel and according to the old canons. But a fixed time is not prescribed, because all are not ready in like manner at the same time. Yea, if all are to come at the same time, they cannot be heard and instructed in order [so diligently]. And the old canons and Fathers do not appoint a fixed time. The canon speaks only thus: If any enter the Church and be found never to commune, let them be admonished that, if they do not commune, they come to repentance. If they commune [if they wish to be regarded as Christians], let them not be expelled; if they fail to do so, let them be excommunicated.

Christ [Paul] says, I Cor. 11, 29, that those who eat unworthily eat judgment to themselves. The pastors, accordingly, do not compel those who are not qualified to use the Sacraments.

Concerning the enumeration of sins in confession, men are taught in such a way as not to ensnare their consciences. Although it is of advantage to accustom inexperienced men to enumerate some things [which worry them], in order that they may be the more readily taught, yet we are now discussing what is necessary according to divine Law.

Therefore, the adversaries ought not to cite for us the regulation _Omnis Utriusque_, which is not unknown to us, but they ought to show from the divine Law that an enumeration of sins is necessary for obtaining their remission. The entire Church, throughout all Europe, knows what sort of snares this point of the regulation, which commands that all sins be confessed, has east upon consciences.

Neither has the text by itself as much disadvantage as was afterwards added by the Summists, who collect the circ.u.mstances of the sins.

What labyrinths were there! How great a torture for the best minds!

For the licentious and profane were in no way moved by these instruments of terror. Afterwards what tragedies [what jealousy and hatred] did the questions concerning one's own priest excite among the pastors and brethren [monks of various orders], who then were by no means brethren when they were warring concerning jurisdiction of confessions! [for all brotherliness, all friendship, ceased, when the question was concerning authority and confessor's fees.] We, therefore, believe that, according to divine Law, the enumeration of sins is not necessary. This also is pleasing to Panormita.n.u.s and very many other learned jurisconsults. Nor do we wish to impose necessity upon the consciences of our people by the regulation _Omnis Utriusque_, of which we judge, just as of other human traditions, that they are not acts of worship necessary for justification. And this regulation commands an impossible matter, that we should confess all sins. It is evident, however, that most sins we neither remember nor understand [nor do we indeed even see the greatest sins], according to Ps. 19, 13: Who can understand his errors?

If the pastors are good men, they will know how far it is of advantage to examine [the young and otherwise] inexperienced persons but we do not wish to sanction the torture [the tyranny of consciences] of the Summists, which notwithstanding would have been less intolerable if they had added one word concerning faith, which comforts and encourages consciences. Now, concerning this faith which obtains the remission of sins, there is not a syllable in so great a ma.s.s of regulations, glosses, summaries, books of confession.

Christ is nowhere read there. [n.o.body will there read a word by which he could learn to know Christ, or what Christ is.] Only the lists of sins are read [to the end of gathering and acc.u.mulating sins, and this would be of some value if they understood those sins which G.o.d regards as such]. And the greater part is occupied with sins against human traditions, and this is most vain. This doctrine has forced to despair many G.o.dly minds, which were not able to find rest, because they believed that by divine Law an enumeration was necessary, and yet they experienced that it was impossible. But other faults of no less moment inhere in the doctrine of the adversaries concerning repentance, which we will now recount.

Part 15

Article XII (V): _Of Repentance._

In the Twelfth Article they approve of the first part, in which we set forth that such as have fallen after baptism may obtain remission of sins at whatever time, and as often as they are converted. They condemn the second part, in which we say that the parts of repentance are contrition and faith [a penitent, contrite heart, and faith, namely that I receive the forgiveness of sins through Christ]. [Hear, now, what it is that the adversaries deny.] They [without shame]

deny that faith is the second part of repentance. What are we to do here, O Charles, thou most invincible Emperor? The very voice of the Gospel is this, that by faith we obtain the remission of sins. [This word is not our word but the voice and word of Jesus Christ, our Savior.] This voice of the Gospel these writers of the _Confutation_ condemn. We, therefore, can in no way a.s.sent to the _Confutation_.

We cannot condemn the voice of the Gospel, so salutary and abounding in consolation. What else is the denial that by faith we obtain remission of sins than to treat the blood and death of Christ with scorn? We therefore beseech thee, O Charles most invincible Emperor, patiently and diligently to hear and examine this most important subject, which contains the chief topic of the Gospel, and the true knowledge of Christ, and the true worship of G.o.d [these great, most exalted and important matters which concern our own souls and consciences yea, also the entire faith of Christians, the entire Gospel, the knowledge of Christ, and what is highest and greatest, not only in this perishable, but also in the future life: the everlasting welfare or perdition of us all before G.o.d]. For all good men will ascertain that especially on this subject we have taught things that are true, G.o.dly, salutary, and necessary for the whole Church of Christ [things of the greatest significance to all pious hearts in the entire Christian Church on which their whole salvation and welfare depends, and without instruction on which there can be or remain no ministry, no Christian Church]. They will ascertain from the writings of our theologians that very much light has been added to the Gospel, and many pernicious errors have been corrected, by which, through the opinions of the scholastics and canonists, the doctrine of repentance was previously covered.

Before we come to the defense of our position, we must say this first: All good men of all ranks, and also of the theological rank undoubtedly confess that before the writings of Luther appeared, the doctrine of repentance was very much confused. The books of the Sententiaries are extant, in which there are innumerable questions which no theologians were ever able to explain satisfactorily. The people were able neither to comprehend the sum of the matter, nor to see what things especially were required in repentance, where peace of conscience was to be sought for. Let any one of the adversaries come and tell us when remission of sins takes place. O good G.o.d, what darkness there is! They doubt whether it is in attrition or in contrition that remission of sins occurs. And if it occurs on account of contrition, what need is there of absolution, what does the power of the keys effect, if sins have been already remitted?

Here, indeed, they also labor much more, and wickedly detract from the power of the keys. Some dream that by the power of the keys guilt is not remitted, but that eternal punishments are changed into temporal. Thus the most salutary power would be the ministry, not of life and the Spirit, but only of wrath and punishments. Others, namely, the more cautious imagine that by the power of the keys sins are remitted before the Church and not before G.o.d. This also is a pernicious error. For if the power of the keys does not console us before G.o.d, what, then, will pacify the conscience? Still more involved is what follows. They teach that by contrition we merit grace. In reference to which, if any one should ask why Saul and Judas and similar persons, who were dreadfully contrite, did not obtain grace, the answer was to be taken from faith and according to the Gospel, that Judas did not believe, that he did not support himself by the Gospel and promise of Christ. For faith shows the distinction between the contrition of Judas and of Peter. But the adversaries take their answer from the Law, that Judas did not love G.o.d, but feared the punishments. [Is not this teaching uncertain and improper things concerning repentance?] When, however, will a terrified conscience, especially in those serious, true, and great terrors which are described in the psalms and the prophets, and which those certainly taste who are truly converted, be able to decide whether it fears G.o.d for His own sake [out of love it fears G.o.d, as its G.o.d], or is fleeing from eternal punishments? [These people may not have experienced much of these anxieties, because they juggle words and make distinctions according to their dreams. But in the heart when the test is applied, the matter turns out quite differently, and the conscience cannot be set at rest with paltry syllables and words.] These great emotions can be distinguished in letters and terms; they are not thus separated in fact, as these sweet sophists dream. Here we appeal to the judgments of all good and wise men [who also desire to know the truth]. They undoubtedly will confess that these discussions in the writings of the adversaries are very confused and intricate. And nevertheless the most important subject is at stake, the chief topic of the Gospel, the remission of sins. This entire doctrine concerning these questions which we have reviewed, is, in the writings of the adversaries, full of errors and hypocrisy, and obscures the benefit of Christ, the power of the keys, and the righteousness of faith [to inexpressible injury of conscience].

These things occur in the first act. What when they come to confession? What a work there is in the endless enumeration of sins which is nevertheless, in great part, devoted to those against human traditions! And in order that good minds may by this means be the more tortured, they falsely a.s.sert that this enumeration is of divine right. And while they demand this enumeration under the pretext of divine right, in the mean time they speak coldly concerning absolution which is truly of divine right. They falsely a.s.sert that the Sacrament itself confers grace _ex opere operato_ without a good disposition on the part of the one using it; no mention is made of faith apprehending the absolution and consoling the conscience. This is truly what is generally called _apienai pro tohn mustehriohn_ departing before the mysteries. [Such people are called genuine Jews.]

The third act [of this play] remains, concerning satisfactions. But this contains the most confused discussions. They imagine that eternal punishments are commuted to the punishments of purgatory, and teach that a part of these is remitted by the power of the keys, and that a part is to be redeemed by means of satisfactions. They add further that satisfactions ought to be works of supererogation, and they make these consist of most foolish observances, such as pilgrimages, rosaries, or similar observances which do not have the command of G.o.d. Then, just as they redeem purgatory by means of satisfactions, so a scheme of redeeming satisfactions which was most abundant in revenue [which became quite a profitable, lucrative business and a grand fair] was devised. For they sell [without shame] indulgences which they interpret as remissions of satisfactions. And this revenue [this trafficking, this fair, conducted so shamelessly] is not only from the living, but is much more ample from the dead. Nor do they redeem the satisfactions of the dead only by indulgences, but also by the sacrifice of the Ma.s.s.

In a word, the subject of satisfactions is infinite. Among these scandals (for we cannot enumerate all things) and doctrines of devils lies buried the doctrine of the righteousness of faith in Christ and the benefit of Christ. Wherefore, all good men understand that the doctrine of the sophists and canonists concerning repentance has been censured for a useful and G.o.dly purpose. For the following dogmas are clearly false, and foreign not only to Holy Scripture, but also to the Church Fathers:-I. That from the divine covenant we merit grace by good works wrought without grace.

II. That by attrition we merit grace.

III. That for the blotting out of sin the mere detestation of the crime is sufficient.

IV. That on account of contrition, and not by faith in Christ, we obtain remission of sins.

V. That the power of the keys avails for the remission of sins, not before G.o.d, but before the Church.

VI. That by the power of the keys sins are not remitted before G.o.d, but that the power of the keys has been inst.i.tuted to commute eternal to temporal punishments, to impose upon consciences certain satisfactions, to inst.i.tute new acts of worship, and to obligate consciences to such satisfactions and acts of worship.

VII. That according to divine right the enumeration of offenses in confession, concerning which the adversaries teach, is necessary.

VIII. That canonical satisfactions are necessary for redeeming the punishment of purgatory, or they profit as a compensation for the blotting out of guilt. For thus uninformed persons understand it.

[For, although in the schools satisfactions are made to apply only to the punishment, everybody thinks that remission of guilt is thereby merited.]