The Confutatio Pontificia
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VII. Of Ecclesiastical Power.
Although many things are introduced here in the topic of
Ecclesiastical Power, with greater bitterness than is just,
yet it must be declared that to most reverend bishops and
priests, and to the entire clergy, all ecclesiastical power
is freely conceded that belongs to them by law or custom.
Besides, it is proper to preserve for them all immunities,
privileges, preferments and prerogatives granted them by
Roman emperors and kings. Nor can those things that have been
granted ecclesiastics by imperial munificence or gift be
allowed to be infringed by any princes or any other subject
of the Roman Empire. For it is most abundantly proved that
ecclesiastical power in spiritual things has been founded
upon divine right, of which St. Paul indeed says: "For
though I should boast somewhat more of our authority which
the Lord hath given us for edification, and not for your
destruction," 2 Cor. 10:8, and afterwards: "Therefore I write
these things being absent, lest being present I should use
sharpness, according to the power which the Lord hath given
me to edification, and not to destruction, 2 Cor. 13:10. Paul
also displays his coercitive disposition when he says: "What
will ye? Shall I come unto you with a rod, or in love and in
thespirit of meekness?" 1 Cor. 4:21. And of judicial matters
he writes to Timothy: "Against an elder receive not an
accusation but before two or three witnesses," 1 Tim. 5:19.
From these passages it is very clearly discerned that bishops
have the power not only of the ministry of the Word of God,
but also of ruling and coercitive correction in order to
direct subjects to the goal of eternal blessedness. But for
the power of ruling there is required the power to judge, to
define, to discriminate and to decide what is expedient or
conducive to the aforesaid goal. In vain, therefore, and
futile is all that is inserted in the present article in
opposition to the immunity of churches and schools.
Accordingly, all subjects of the Roman Empire must be
forbidden from bringing the clergy before a civil tribunal,
contrary to imperial privileges that have been conceded: for
Pope Clement the Martyr says: "If any of the presbyters have
trouble with one another, let whatever it be adjusted before
the presbyters of the Church." Hence Constantine the Great,
the most Christian Emperor, was unwilling in the holy
Council of Nice to give judgement even in secular cases. "Ye
are gods," he says, "appointed by the true God. Go, settle
the case among yourselves, be cause it is not proper that we
judge gods." As to what is further repeated concerning Church
regulations has been sufficiently replied to above. Nor does
Christian liberty, which they bring forth as an argument,
avail them, since this is not liberty, but prodigious
license, which, inculcated on the people, excites them to
fatal and most dangerous sedition. For Christian liberty is
not opposed to ecclesiastical usages since they promote what
is good, but it is opposed to the servitude of the Mosaic law
and the servitude of sin. "Whosoever committeth sin is the
servant of sin," says Christ, John 8:34. Hence their
breaking asts, their free partaking of meats, their neglect
of canonical hours, their omission of confession - viz. at
Easter - and their commission and omission of similar things,
are not a use of liberty, but an abuse thereof, contrary to
the warnings of St. Paul, who earnestly warned them, saying:
"Brethren, ye have been called unto liberty; only use not
liberty for an occasion to the flesh, but by love serve one
another." Gal. 5:13. Hence no one ought to conceal his crimes
under the pretext of Gospel liberty, which St. Peter also
forbade: "As free, and not using your liberty for an cloak of
maliciousness, but as the servant of God," 1 Pet. 2:16. As to
what they have added concerning abuses, all the princes and
estates of the Empire undoubtedly know that not even the
least is approved either by His Imperial Majesty or by any
princes or any Christian man, but that both the princes and
the estates of the Empire desire to strive with a common
purpose and agreement, in order that, the abuses being
removed and reformed, the excesses of both estates may be
either utterly abolished or reformed for the better, and that
the ecclesiastical estate, which has been weakened in many
ways, and the Christian religion, which has grown cold and
relaxed in some, may be restored and renewed to its pristine
glory and distinction. To this, as is evident to all, His
Imperial Majesty has thus far devoted the greatest care and
labor, and kindly promises in the future to employ for this
cause all his means and zeal.
Conclusion
From the foregoing - viz. the Confession and its Reply -
since His Imperial Majesty perceives that the Elector, the
princes and the cities agree on many points with the Catholic
and Roman Church, and dissent from the godless dogmas that
are disseminated all over Germany, and the pamphlets
circulated everywhere, and that they disapprove of and
condemn them, - His Holy Imperial Majesty is fully convinced,
and hopes that the result will be, that when the Elector,
princes and cities have heard and understood this Reply they
will agree with united minds in regard to those matters also
in which they perhaps have not agreed hitherto with the Roman
Catholic Church, and that in all other things above mentioned
they will obediently conform to the Catholic and Roman Church
and the Christian faith and religion. For such conduct on
their part His Imperial Majesty will be peculiarly grateful,
and will bestow his special favor upon them all in common,
and also, as opportunity offers, upon them individually. For
(which may God forbid) if this admonition, so Christian and
indulgent, be unheeded, the Elector, princes and cities can
judge that a necessary cause is afforded His Imperial Majesty
that, as becometh a Roman Emperor and Christian Caesar and a
deender and advocate of the Catholic and Christian Church,
he must care for such matters as the nature of the charge
committed to him and his integrity of conscience require.
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