The Confutatio Pontificia Part 1

The Confutatio Pontificia.

by Anonymous.

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 G.o.d, 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 G.o.d and without trust in G.o.d, is to be entirely rejected, since it is manifest to every Christian that to be without the fear of G.o.d and without trust in G.o.d 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 G.o.d became incarnate, a.s.sumed human nature into the unity of his person, was born of the Virgin Mary, truly suffered was crucified, died, descended to h.e.l.l, 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 G.o.d, 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 G.o.d," 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 a.s.sistance 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 G.o.d, 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 G.o.d'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 G.o.d 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 G.o.d. "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 G.o.d; 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 G.o.d, whereby, through G.o.d'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 circ.u.mcision, 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 circ.u.mcision. 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 cla.s.s of men that ought to be banished far from the boundaries of the Roman Empire in order that ill.u.s.trious 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 G.o.d 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 const.i.tution, 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.