The Confutatio Pontificia
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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.