The Augsburg Confession
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Philip Melanchthon, 1497 1560 >> The Augsburg Confession
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Preface to the Emperor Charles V.
Most Invincible Emperor, Caesar Augustus, Most Clement Lord:
Inasmuch as Your Imperial Majesty has summoned a Diet of the
Empire here at Augsburg to deliberate concerning measures against
the Turk, that most atrocious, hereditary, and ancient enemy of
the Christian name and religion, in what way, namely, effectually
to withstand his furor and assaults by strong and lasting
military provision; and then also concerning dissensions in the
matter of our holy religion and Christian Faith, that in this
matter of religion the opinions and judgments of the parties
might be heard in each other's presence; and considered and
weighed among ourselves in mutual charity, leniency, and
kindness, in order that, after the removal and correction of such
things as have been treated and understood in a different manner
in the writings on either side, these matters may be settled and
brought back to one simple truth and Christian concord, that for
the future one pure and true religion may be embraced and
maintained by us, that as we all are under one Christ and do
battle under Him, so we may be able also to live in unity and
concord in the one Christian Church.
And inasmuch as we, the undersigned Elector and Princes, with
others joined with us, have been called to the aforesaid Diet the
same as the other Electors, Princes, and Estates, in obedient
compliance with the Imperial mandate, we have promptly come to
Augsburg, and -- what we do not mean to say as boasting -- we
were among the first to be here.
Accordingly, since even here at Augsburg at the very beginning
of the Diet, Your Imperial Majesty caused to be proposed to the
Electors, Princes, and other Estates of the Empire, amongst other
things, that the several Estates of the Empire, on the strength
of the Imperial edict, should set forth and submit their opinions
and judgments in the German and the Latin language, and since on
the ensuing Wednesday, answer was given to Your Imperial Majesty,
after due deliberation, that we would submit the Articles of our
Confession for our side on next Wednesday, therefore, in
obedience to Your Imperial Majesty's wishes, we offer, in this
matter of religion, the Confession of our preachers and of
ourselves, showing what manner of doctrine from the Holy
Scriptures and the pure Word of God has been up to this time set
forth in our lands, dukedoms, dominions, and cities, and taught
in our churches.
And if the other Electors, Princes, and Estates. of the Empire
will, according to the said Imperial proposition, present similar
writings, to wit, in Latin and German, giving their opinions in
this matter of religion, we, with the Princes and friends
aforesaid, here before Your Imperial Majesty, our most clement
Lord are prepared to confer amicably concerning all possible ways
and means, in order that we may come together, as far as this may
be honorably done, and, the matter between us on both sides being
peacefully discussed without offensive strife, the dissension,
by God's help, may be done away and brought back to one true
accordant religion; for as we all are under one Christ and do
battle under Him, we ought to confess the one Christ, after the
tenor of Your Imperial Majesty's edict, and everything ought to
be conducted according to the truth of God; and this it is what,
with most fervent prayers, we entreat of God.
However, as regards the rest of the Electors, Princes, and
Estates, who constitute the other part, if no progress should be
made, nor some result be attained by this treatment of the cause
of religion after the manner in which Your Imperial Majesty has
wisely held that it should be dealt with and treated namely, by
such mutual presentation of writings and calm conferring together
among ourselves, we at least leave with you a clear testimony,
that we here in no wise are holding back from anything that could
bring about Christian concord, -- such as could be effected with
God and a good conscience, -- as also Your Imperial Majesty and,
next, the other Electors and Estates of the Empire, and all who
are moved by sincere love and zeal for religion, and who will
give an impartial hearing to this matter, will graciously deign
to take notice and to understand this from this Confession of
ours and of our associates.
Your Imperial Majesty also, not only once but often, graciously
signified to the Electors Princes, and Estates of the Empire, and
at the Diet of Spires held A. D. 1526, according to the form of
Your Imperial instruction and commission given and prescribed,
caused it to be stated and publicly proclaimed that Your Majesty,
in dealing with this matter of religion, for certain reasons
which were alleged in Your Majesty's name, was not willing to
decide and could not determine anything, but that Your Majesty
would diligently use Your Majesty's office with the Roman Pontiff
for the convening of a General Council. The same matter was thus
publicly set forth at greater length a year ago at the last Diet
which met at Spires. There Your Imperial Majesty, through His
Highness Ferdinand, King of Bohemia and Hungary, our friend and
clement Lord, as well as through the Orator and Imperial
Commissioners caused this, among other things, to be submitted:
that Your Imperial Majesty had taken notice of; and pondered, the
resolution of Your Majesty's Representative in the Empire, and
of the President and Imperial Counselors, and the Legates from
other Estates convened at Ratisbon, concerning the calling of a
Council, and that your Imperial Majesty also judged it to be
expedient to convene a Council; and that Your Imperial Majesty
did not doubt the Roman Pontiff could be induced to hold a
General Council, because the matters to be adjusted between Your
Imperial Majesty and the Roman Pontiff were nearing agreement and
Christian reconciliation; therefore Your Imperial Majesty himself
signified that he would endeavor to secure the said Chief
Pontiff's consent for convening, together with your Imperial
Majesty such General Council, to be published as soon as possible
by letters that were to be sent out.
If the outcome, therefore, should be such that the differences
between us and the other parties in the matter of religion should
not be amicably and in charity settled, then here, before Your
Imperial Majesty we make the offer in all obedience, in addition
to what we have already done, that we will all appear and defend
our cause in such a general, free Christian Council, for the
convening of which there has always been accordant action and
agreement of votes in all the Imperial Diets held during Your
Majesty's reign, on the part of the Electors, Princes, and other
Estates of the Empire. To the assembly of this General Council,
and at the same time to Your Imperial Majesty, we have, even
before this, in due manner and form of law, addressed ourselves
and made appeal in this matter, by far the greatest and gravest.
To this appeal, both to Your Imperial Majesty and to a Council,
we still adhere; neither do we intend nor would it be possible
for us, to relinquish it by this or any other document, unless
the matter between us and the other side, according to the tenor
of the latest Imperial citation should be amicably and charitably
settled, allayed, and brought to Christian concord; and regarding
this we even here solemnly and publicly testify.
Article I: Of God.
Our Churches, with common consent, do teach that the decree of
the Council of Nicaea concerning the Unity of the Divine Essence
and concerning the Three Persons, is true and to be believed
without any doubting; that is to say, there is one Divine Essence
which is called and which is God: eternal, without body, without
parts, of infinite power, wisdom, and goodness, the Maker and
Preserver of all things, visible and invisible; and yet there are
three Persons, of the same essence and power, who also are
coeternal, the Father the Son, and the Holy Ghost. And the term
"person" they use as the Fathers have used it, to signify, not
a part or quality in another, but that which subsists of itself.
They condemn all heresies which have sprung up against this
article, as the Manichaeans, who assumed two principles, one Good
and the other Evil- also the Valentinians, Arians, Eunomians,
Mohammedans, and all such. They condemn also the Samosatenes, old
and new, who, contending that there is but one Person,
sophistically and impiously argue that the Word and the Holy
Ghost are not distinct Persons, but that "Word" signifies a
spoken word, and "Spirit" signifies motion created in things.
Article II: Of Original Sin.
Also they teach that since the fall of Adam all men begotten in
the natural way are born with sin, that is, without the fear of
God, without trust in God, and with concupiscence; and that this
disease, or vice of origin, is truly sin, even now condemning and
bringing eternal death upon those not born again through Baptism
and the Holy Ghost.
They Condemn the Pelagians and others who deny that original
depravity is sin, and who, to obscure the glory of Christ's merit
and benefits, argue that man can be justified before God by his
own strength and reason.
Article III: Of the Son of God.
Also they teach that the Word, that is, the Son of God, did
assume the human nature in the womb of the blessed Virgin
Mary, so that there are two natures, the divine and the human,
inseparably enjoined in one Person, one Christ, true God and
true man, who was born of the Virgin Mary, truly suffered, was
crucified, dead, and buried, that He might reconcile the
Father unto us, and be a sacrifice, not only for original
guilt, but also for all actual sins of men
He also descended into hell, and truly rose again the third
day; afterward He ascended into heaven that He might sit on
the right hand of the Father, and forever reign and have
dominion over all creatures, and sanctify them that believe in
Him, by sending the Holy Ghost into their hearts, to rule,
comfort, and quicken them, and to defend them against the
devil and the power of sin.
The same Christ shall openly come again to judge the quick and
the dead, etc., according to the Apostles' Creed.
Article IV: Of Justification.
Also they teach that men cannot be justified before God by
their own strength, merits, or works, but are freely justified
for Christ's sake, through faith, when they believe that they
are received into favor, and that their sins are forgiven for
Christ's sake, who, by His death, has made satisfaction for
our sins. This faith God imputes for righteousness in His
sight. Rom. 3 and 4.
Article V: Of the Ministry.
That we may obtain this faith, the Ministry of Teaching the
Gospel and administering the Sacraments was instituted. For
through the Word and Sacraments, as through instruments, the
Holy Ghost is given, who works faith; where and when it
pleases God, in them that hear the Gospel, to wit, that God,
not for our own merits, but for Christ's sake, justifies those
who believe that they are received into grace for Christ's
sake.
They condemn the Anabaptists and others who think that the
Holy Ghost comes to men without the external Word, through
their own preparations and works.
Article VI: Of New Obedience.
Also they teach that this faith is bound to bring forth good
fruits, and that it is necessary to do good works commanded by
God, because of God's will, but that we should not rely on
those works to merit justification before God. For remission
of sins and justification is apprehended by faith, as also the
voice of Christ attests: When ye shall have done all these
things, say: We are unprofitable servants. Luke 17, 10. The
same is also taught by the Fathers. For Ambrose says: It is
ordained of God that he who believes in Christ is saved,
freely receiving remission of sins, without works, by faith
alone.
Article VII: Of the Church.
Also they teach that one holy Church is to continue forever.
The Church is the congregation of saints, in which the Gospel
is rightly taught and the Sacraments are rightly administered.
And to the true unity of the Church it is enough to agree
concerning the doctrine of the Gospel and the administration
of the Sacraments. Nor is it necessary that human traditions,
that is, rites or ceremonies, instituted by men, should be
everywhere alike. As Paul says: One faith, one Baptism, one
God and Father of all, etc. Eph. 4, 5. 6.
Article VIII: What the Church Is.
Although the Church properly is the congregation of saints and
true believers, nevertheless, since in this life many
hypocrites and evil persons are mingled therewith, it is
lawful to use Sacraments administered by evil men, according
to the saying of Christ: The Scribes and the Pharisees sit in
Moses' seat, etc. Matt. 23, 2. Both the Sacraments and Word
are effectual by reason of the institution and commandment of
Christ, notwithstanding they be administered by evil men.
They condemn the Donatists, and such like, who denied it to be
lawful to use the ministry of evil men in the Church, and who
thought the ministry of evil men to be unprofitable and of
none effect.
Article IX: Of Baptism.
Of Baptism they teach that it is necessary to salvation, and
that through Baptism is offered the grace of God, and that
children are to be baptized who, being offered to God through
Baptism are received into God's grace.
They condemn the Anabaptists, who reject the baptism of
children, and say that children are saved without Baptism.
Article X: Of the Lord's Supper.
Of the Supper of the Lord they teach that the Body and Blood
of Christ are truly present, and are distributed to those who
eat the Supper of the Lord; and they reject those that teach
otherwise.
Article XI: Of Confession.
Of Confession they teach that Private Absolution ought to be
retained in the churches, although in confession an
enumeration of all sins is not necessary. For it is impossible
according to the Psalm: Who can understand his errors? Ps. 19,
12.
Article XII: Of Repentance.
Of Repentance they teach that for those who have fallen after Baptism
there is remission of sins whenever they are converted and that
the Church ought to impart absolution to those thus returning to
repentance. Now, repentance consists properly of these two parts:
One is contrition, that is, terrors smiting the conscience through
the knowledge of sin; the other is faith, which is born of the
Gospel, or of absolution, and believes that for Christ's sake,
sins are forgiven, comforts the conscience, and delivers it from
terrors. Then good works are bound to follow, which are the fruits
of repentance.
They condemn the Anabaptists, who deny that those once justified
can lose the Holy Ghost. Also those who contend that some may
attain to such perfection in this life that they cannot sin.
The Novatians also are condemned, who would not absolve such as had
fallen after Baptism, though they returned to repentance.
They also are rejected who do not teach that remission of sins comes
through faith but command us to merit grace through satisfactions of
our own.
Article XIII: Of the Use of the Sacraments.
Of the Use of the Sacraments they teach that the Sacraments
were ordained, not only to be marks of profession among men,
but rather to be signs and testimonies of the will of God
toward us, instituted to awaken and confirm faith in those who
use them. Wherefore we must so use the Sacraments that faith
be added to believe the promises which are offered and set
forth through the Sacraments.
They therefore condemn those who teach that the Sacraments
justify by the outward act, and who do not teach that, in the
use of the Sacraments, faith which believes that sins are
forgiven, is required.
Article XIV: Of Ecclesiastical Order.
Of Ecclesiastical Order they teach that no one should publicly
teach in the Church or administer the Sacraments unless he be
regularly called.
Article XV: Of Ecclesiastical Usages.
Of Usages in the Church they teach that those ought to be
observed which may be observed without sin, and which are
profitable unto tranquillity and good order in the Church, as
particular holy-days, festivals, and the like.
Nevertheless, concerning such things men are admonished that
consciences are not to be burdened, as though such observance
was necessary to salvation.
They are admonished also that human traditions instituted to
propitiate God, to merit grace, and to make satisfaction for
sins, are opposed to the Gospel and the doctrine of faith.
Wherefore vows and traditions concerning meats and days, etc.,
instituted to merit grace and to make satisfaction for sins,
are useless and contrary to the Gospel.
Article XVI: Of Civil Affairs.
Of Civil Affairs they teach that lawful civil ordinances are
good works of God, and that it is right for Christians to bear
civil office, to sit as judges, to judge matters by the
Imperial and other existing laws, to award just punishments,
to engage in just wars, to serve as soldiers, to make legal
contracts, to hold property, to make oath when required by the
magistrates, to marry a wife, to be given in marriage.
They condemn the Anabaptists who forbid these civil offices to
Christians.
They condemn also those who do not place evangelical
perfection in the fear of God and in faith, but in forsaking
civil offices, for the Gospel teaches an eternal righteousness
of the heart. Meanwhile, it does not destroy the State or the
family, but very much requires that they be preserved as
ordinances of God, and that charity be practiced in such
ordinances. Therefore, Christians are necessarily bound to
obey their own magistrates and laws save only when commanded
to sin; for then they ought to obey God rather than men. Acts
5, 29.
Article XVII: Of Christ's Return to Judgment.
Also they teach that at the Consummation of the World Christ
will appear for judgment and will raise up all the dead; He
will give to the godly and elect eternal life and everlasting
joys, but ungodly men and the devils He will condemn to be
tormented without end.
They condemn the Anabaptists, who think that there will be an
end to the punishments of condemned men and devils.
They condemn also others who are now spreading certain Jewish
opinions, that before the resurrection of the dead the godly
shall take possession of the kingdom of the world, the ungodly
being everywhere suppressed.
Article XVIII: Of Free Will.
Of Free Will they teach that man's will has some liberty to
choose civil righteousness, and to work things subject to
reason. But it has no power, without the Holy Ghost, to work
the righteousness of God, that is, spiritual righteousness;
since the natural man receiveth not the things of the Spirit
of God, 1 Cor. 2,14; but this righteousness is wrought in the
heart when the Holy Ghost is received through the Word. These
things are said in as many words by Augustine in his
Hypognosticon, Book III: We grant that all men have a free
will, free, inasmuch as it has the judgment of reason; not
that it is thereby capable, without God, either to begin, or,
at least, to complete aught in things pertaining to God, but
only in works of this life, whether good or evil. "Good" I
call those works which spring from the good in nature, such
as, willing to labor in the field, to eat and drink, to have a
friend, to clothe oneself, to build a house, to marry a wife,
to raise cattle, to learn divers useful arts, or whatsoever
good pertains to this life. For all of these things are not
without dependence on the providence of God; yea, of Him and
through Him they are and have their being. "Evil" I call such
works as willing to worship an idol, to commit murder, etc.
They condemn the Pelagians and others, who teach that without
the Holy Ghost, by the power of nature alone, we are able to
love God above all things; also to do the commandments of God
as touching "the substance of the act." For, although nature
is able in a manner to do the outward work, (for it is able to
keep the hands from theft and murder,) yet it cannot produce
the inward motions, such as the fear of God, trust in God,
chastity, patience, etc.
Article XIX: Of the Cause of Sin.
Of the Cause of Sin they teach that, although God does create
and preserve nature, yet the cause of sin is the will of the
wicked, that is, of the devil and ungodly men; which will,
unaided of God, turns itself from God, as Christ says John 8,
44: When he speaketh a lie, he speaketh of his own.
Article XX: Of Good Works.
Our teachers are falsely accused of forbidding good Works. For
their published writings on the Ten Commandments, and others
of like import, bear witness that they have taught to good
purpose concerning all estates and duties of life, as to what
estates of life and what works in every calling be pleasing to
God. Concerning these things preachers heretofore taught but
little, and urged only childish and needless works, as
particular holy-days, particular fasts, brotherhoods,
pilgrimages, services in honor of saints, the use of rosaries,
monasticism, and such like. Since our adversaries have been
admonished of these things, they are now unlearning them, and
do not preach these unprofitable works as heretofore. Besides,
they begin to mention faith, of which there was heretofore
marvelous silence. They teach that we are justified not by
works only, but they conjoin faith and works, and say that we
are justified by faith and works. This doctrine is more
tolerable than the former one, and can afford more consolation
than their old doctrine.
Forasmuch, therefore, as the doctrine concerning faith, which
ought to be the chief one in the Church, has lain so long
unknown, as all must needs grant that there was the deepest
silence in their sermons concerning the righteousness of
faith, while only the doctrine of works was treated in the
churches, our teachers have instructed the churches concerning
faith as follows: --
First, that our works cannot reconcile God or merit
forgiveness of sins, grace, and justification, but that we
obtain this only by faith when we believe that we are received
into favor for Christs sake, who alone has been set forth the
Mediator and Propitiation, 1 Tim. 2, 6, in order that the
Father may be reconciled through Him. Whoever, therefore,
trusts that by works he merits grace, despises the merit and
grace of Christ, and seeks a way to God without Christ, by
human strength, although Christ has said of Himself: I am the
Way, the Truth, and the Life. John 14, 6.
This doctrine concerning faith is everywhere treated by Paul,
Eph. 2, 8: By grace are ye saved through faith; and that not
of yourselves; it is the gift of God, not of works, etc.
And lest any one should craftily say that a new interpretation
of Paul has been devised by us, this entire matter is
supported by the testimonies of the Fathers. For Augustine, in
many volumes, defends grace and the righteousness of faith,
over against the merits of works. And Ambrose, in his De
Vocatione Gentium, and elsewhere, teaches to like effect. For
in his De Vocatione Gentium he says as follows: Redemption by
the blood of Christ would become of little value, neither
would the preeminence of man's works be superseded by the
mercy of God, if justification, which is wrought through
grace, were due to the merits going before, so as to be, not
the free gift of a donor, but the reward due to the laborer.
But, although this doctrine is despised by the inexperienced,
nevertheless God-fearing and anxious consciences find by
experience that it brings the greatest consolation, because
consciences cannot be set at rest through any works, but only
by faith, when they take the sure ground that for Christ's
sake they have a reconciled God. As Paul teaches Rom. 5, 1:
Being justified by faith, we have peace with God. This whole
doctrine is to be referred to that conflict of the terrified
conscience, neither can it be understood apart from that
conflict. Therefore inexperienced and profane men judge ill
concerning this matter, who dream that Christian righteousness
is nothing but civil and philosophical righteousness.
Heretofore consciences were plagued with the doctrine of
works, they did not hear the consolation from the Gospel. Some
persons were driven by conscience into the desert, into
monasteries hoping there to merit grace by a monastic life.
Some also devised other works whereby to merit grace and make
satisfaction for sins. Hence there was very great need to
treat of, and renew, this doctrine of faith in Christ, to the
end that anxious consciences should not be without consolation
but that they might know that grace and forgiveness of sins
and justification are apprehended by faith in Christ.