{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_273/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_273","id":"gutenberg_273","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/273","summary":null,"tags":["Category: History - Early Modern (c. 1450-1750)","Category: Religion/Spirituality","Catholic Church -- Relations -- Lutheran Church -- Early works to 1800","Christianity","Lutheran Church -- Creeds -- Early works to 1800","Lutheran Church -- Doctrines -- Early works to 1800","Lutheran Church -- Relations -- Catholic Church -- Early works to 1800"],"text":"Produced by Allen Mulvey\n\n\n\n\n\nTHE SMALCALD ARTICLES\n\nBy Martin Luther\n\n\n     _The Smalcald Articles.\n     Articles of Christian Doctrine\n     which were to have been presented on our part\n     to the Council, if any had been assembled at Mantua\n     or elsewhere, indicating what we could accept\n     or yield, and what we could not._\n\n     by Dr. Martin Luther, 1537\n\n     Translated by F. Bente and  W. H. T. Dau\n\n     Published in:\n     _Triglot Concordia: The Symbolical Books\n     of the Ev. Lutheran Church_.\n     (St. Louis: Concordia Publishing House, 1921),\n     pp. 453-529.\n\n\n\n\nPreface of Dr. Martin Luther.\n\nSince Pope Paul III convoked a Council last year, to assemble\nat Mantua about Whitsuntide, and afterwards transferred it\nfrom Mantua, so that it is not yet known where he will or can\nfix it, and we on our part either had to expect that we would\nbe summoned also to the Council or [to fear that we would] be\ncondemned unsummoned, I was directed to compile and collect\nthe articles of our doctrine [in order that it might be plain]\nin case of deliberation as to what and how far we would be\nboth willing and able to yield to the Papists, and in what\npoints we intended to persevere and abide to the end.\n\nI have accordingly compiled these articles and presented them\nto our side. They have also been accepted and unanimously\nconfessed by our side, and it has been resolved that, in case\nthe Pope with his adherents should ever be so bold as\nseriously and in good faith, without lying and cheating, to\nhold a truly free [legitimate] Christian Council (as, indeed,\nhe would be in duty bound to do), they be publicly delivered\nin order to set forth the Confession of our Faith.\n\nBut though the Romish court is so dreadfully afraid of a free\nChristian Council, and shuns the light so shamefully, that it\nhas [entirely] removed, even from those who are on its side,\nthe hope that it will ever permit a free Council, much less\nthat it will itself hold one, whereat, as is just, they [many\nPapists] are greatly offended and have no little trouble on\nthat account [are disgusted with this negligence of the Pope],\nsince they notice thereby that the Pope would rather see all\nChristendom perish and all souls damned than suffer either\nhimself or his adherents to be reformed even a little, and his\n[their] tyranny to be limited, nevertheless I have determined\nmeanwhile to publish these articles in plain print, so that,\nshould I die before there would be a Council (as I fully\nexpect and hope, because the knaves who flee the light and\nshun the day take such wretched pains to delay and hinder the\nCouncil), those who live and remain after me may have my\ntestimony and confession to produce, in addition to the\nConfession which I have issued previously, whereby up to this\ntime I have abided, and, by God's grace, will abide.\n\nFor what shall I say? How shall I complain? I am still living,\nwriting, preaching, and lecturing daily; [and] yet there are\nfound such spiteful men, not only among the adversaries, but\nalso false brethren that profess to be on our side, as dare to\ncite my writings and doctrine directly against myself, and let\nme look on and listen, although they know well that I teach\notherwise, and as wish to adorn their venom with my labor, and\nunder my name to [deceive and] mislead the poor people. [Good\nGod!] Alas! what first will happen when I am dead?\n\nIndeed, I ought to reply to everything while I am still\nliving. But, again, how can I alone stop all the mouths of the\ndevil? especially of those (as they all are poisoned) who will\nnot hear or notice what we write, but solely exercise\nthemselves with all diligence how they may most shamefully\npervert and corrupt our word in every letter. These I let the\ndevil answer, or at last Gods wrath, as they deserve. I often\nthink of the good Gerson who doubts whether anything good\nshould be [written and] published. If it is not done, many\nsouls are neglected who could be delivered: but if it is done,\nthe devil is there with malignant, villainous tongues without\nnumber which envenom and pervert everything, so that\nnevertheless the fruit [the usefulness of the writings] is\nprevented. Yet what they gain thereby is manifest. For while\nthey have lied so shamefully against us and by means of lies\nwished to retain the people, God has constantly advanced His\nwork, and been making their following ever smaller and ours\ngreater, and by their lies has caused and still causes them to\nbe brought to shame.\n\nI must tell a story. There was a doctor sent here to\nWittenberg from France, who said publicly before us that his\nking was sure and more than sure, that among us there is no\nchurch, no magistrate, no married life, but all live\npromiscuously as cattle, and each one does as he pleases.\nImagine now, how will those who by their writings have\ninstilled such gross lies into the king and other countries as\nthe pure truth, look at us on that day before the\njudgment-seat of Christ? Christ, the Lord and Judge of us all,\nknows well that they lie and have [always] lied, His sentence\nthey in turn, must hear; that I know certainly. God convert to\nrepentance those who can be converted! Regarding the rest it\nwill be said, Woe, and, alas! eternally.\n\nBut to return to the subject. I verily desire to see a truly\nChristian Council [assembled some time], in order that many\nmatters and persons might be helped. Not that we need It, for\nour churches are now, through God's grace, so enlightened and\nequipped with the pure Word and right use of the Sacraments,\nwith knowledge of the various callings and of right works,\nthat we on our part ask for no Council, and on such points\nhave nothing better to hope or expect from a Council. But we\nsee in the bishoprics everywhere so many parishes vacant and\ndesolate that one's heart would break, and yet neither the\nbishops nor canons care how the poor people live or die, for\nwhom nevertheless Christ has died, and who are not permitted\nto hear Him speak with them as the true Shepherd with His\nsheep. This causes me to shudder and fear that at some time He\nmay send a council of angels upon Germany utterly destroying\nus, like Sodom and Gomorrah, because we so wantonly mock Him\nwith the Council.\n\nBesides such necessary ecclesiastical affairs, there would be\nalso in the political estate innumerable matters of great\nimportance to improve. There is the disagreement between the\nprinces and the states; usury and avarice have burst in like a\nflood, and have become lawful [are defended with a show of\nright]; wantonness, lewdness, extravagance in dress, gluttony,\ngambling, idle display, with all kinds of bad habits and\nwickedness, insubordination of subjects, of domestics and\nlaborers of every trade, also the exactions [and most\nexorbitant selling prices] of the peasants (and who can\nenumerate all?) have so increased that they cannot be\nrectified by ten Councils and twenty Diets. If such chief\nmatters of the spiritual and worldly estates as are contrary\nto God would be considered in the Council, they would have all\nhands so full that the child's play and absurdity of long\ngowns [official insignia], large tonsures, broad cinctures [or\nsashes], bishops' or cardinals' hats or maces, and like\njugglery would in the mean time be forgotten. If we first had\nperformed God's command and order in the spiritual and secular\nestate we would find time enough to reform food, clothing,\ntonsures, and surplices. But if we want to swallow such\ncamels, and, instead, strain at gnats, let the beams stand and\njudge the motes, we also might indeed be satisfied with the\nCouncil.\n\nTherefore I have presented few articles; for we have without\nthis so many commands of God to observe in the Church, the\nstate and the family that we can never fulfil them. What,\nthen, is the use, or what does it profit that many decrees and\nstatutes thereon are made in the Council, especially when\nthese chief matters commanded of God are neither regarded nor\nobserved? Just as though He were bound to honor our jugglery\nas a reward of our treading His solemn commandments under\nfoot. But our sins weigh upon us and cause God not to be\ngracious to us; for we do not repent, and, besides, wish to\ndefend every abomination.\n\nO Lord Jesus Christ, do Thou Thyself convoke a Council, and\ndeliver Thy servants by Thy glorious advent! The Pope and his\nadherents are done for; they will have none of Thee. Do Thou,\nthen, help us, who are poor and needy, who sigh to Thee, and\nbeseech Thee earnestly, according to the grace which Thou hast\ngiven us, through Thy Holy Ghost who liveth and reigneth with\nThee and the Father, blessed forever. Amen.\n\n\n\n\nTHE FIRST PART\n\nTreats of the Sublime Articles Concerning the Divine Majesty,\nas:\n\nI.\nThat Father, Son, and Holy Ghost, three distinct persons in\none divine essence and nature, are one God, who has created\nheaven and earth.\n\nII.\nThat the Father is begotten of no one; the Son of the Father;\nthe Holy Ghost proceeds from Father and Son.\n\nIII.\nThat not the Father nor the Holy Ghost but the Son became man.\n\nIV.\nThat the Son became man in this manner, that He was conceived,\nwithout the cooperation of man, by the Holy Ghost, and was\nborn of the pure, holy [and always] Virgin Mary. Afterwards He\nsuffered, died, was buried, descended to hell, rose from the\ndead, ascended to heaven, sits at the right hand of God, will\ncome to judge the quick and the dead, etc. as the Creed of the\nApostles, as well as that of St. Athanasius, and the Catechism\nin common use for children, teach.\n\nConcerning these articles there is no contention or dispute,\nsince we on both sides confess them. Therefore it is not\nnecessary now to treat further of them.\n\n\n\n\nTHE SECOND PART\n\nTreats of the Articles which Refer to\nthe Office and Work of Jesus Christ,\nor Our Redemption.\n\nThe first and chief article is this,\n\nThat Jesus Christ, our God and Lord, died for our sins, and\nwas raised again for our justification, Rom. 4, 25.\n\nAnd He alone is the Lamb of God which taketh away the sins of\nthe world, John 1, 29; and God has laid upon Him the\niniquities of us all, Is. 53, 6.\n\nLikewise: All have sinned and are justified without merit\n[freely, and without their own works or merits] by His grace,\nthrough the redemption that is in Christ Jesus, in His blood,\nRom. 3, 23 f.\n\nNow, since it is necessary to believe this, and it cannot be\notherwise acquired or apprehended by any work, law, or merit,\nit is clear and certain that this faith alone justifies us as\nSt. Paul says, Rom. 3, 28: For we conclude that a man is\njustified by faith, without the deeds of the Law. Likewise v.\n26: That He might be just, and the Justifier of him which\nbelieveth in Christ.\n\nOf this article nothing can be yielded or surrendered [nor can\nanything be granted or permitted contrary to the same], even\nthough heaven and earth, and whatever will not abide, should\nsink to ruin. For there is none other name under heaven, given\namong men whereby we must be saved, says Peter, Acts 4, 12.\nAnd with His stripes we are healed, Is. 53, 5. And upon this\narticle all things depend which we teach and practice in\nopposition to the Pope, the devil, and the [whole] world.\nTherefore, we must be sure concerning this doctrine, and not\ndoubt; for otherwise all is lost, and the Pope and devil and\nall things gain the victory and suit over us.\n\n\n\n\nArticle II: Of the Mass.\n\nThat the Mass in the Papacy must be the greatest and most\nhorrible abomination, as it directly and powerfully conflicts\nwith this chief article, and yet above and before all other\npopish idolatries it has been the chief and most specious. For\nit has been held that this sacrifice or work of the Mass, even\nthough it be rendered by a wicked [and abandoned] scoundrel,\nfrees men from sins, both in this life and also in purgatory,\nwhile only the Lamb of God shall and must do this, as has been\nsaid above. Of this article nothing is to be surrendered or\nconceded, because the first article does not allow it.\n\nIf, perchance, there were reasonable Papists we might speak\nmoderately and in a friendly way, thus: first, why they so\nrigidly uphold the Mass. For it is but a pure invention of\nmen, and has not been commanded by God; and every invention of\nman we may [safely] discard, as Christ declares, Matt. 15, 9:\nIn vain do they worship Me, teaching for doctrines the\ncommandments of men.\n\nSecondly. It is an unnecessary thing, which can be omitted\nwithout sin and danger.\n\nThirdly. The Sacrament can be received in a better and more\nblessed way [more acceptable to God], (yea, the only blessed\nway), according to the institution of Christ. Why, then, do\nthey drive the world to woe and [extreme] misery on account of\na fictitious, unnecessary matter, which can be well obtained\nin another and more blessed way?\n\nLet [care be taken that] it be publicly preached to the people\nthat the Mass as men's twaddle [commentitious affair or human\nfigment] can be omitted without sin, and that no one will be\ncondemned who does not observe it, but that he can be saved in\na better way without the Mass. I wager [Thus it will come to\npass] that the Mass will then collapse of itself, not only\namong the insane [rude] common people, but also among all\npious, Christian, reasonable, God-fearing hearts; and that the\nmore, when they would hear that the Mass is a [very] dangerous\nthing, fabricated and invented without the will and Word of\nGod.\n\nFourthly. Since such innumerable and unspeakable abuses have\narisen in the whole world from the buying and selling of\nmasses, the Mass should by right be relinquished, if for no\nother purpose than to prevent abuses, even though in itself it\nhad something advantageous and good. How much more ought we to\nrelinquish it, so as to prevent [escape] forever these\nhorrible abuses, since it is altogether unnecessary, useless,\nand dangerous, and we can obtain everything by a more\nnecessary, profitable, and certain way without the Mass.\n\nFifthly. But since the Mass is nothing else and can be nothing\nelse (as the Canon and all books declare), than a work of men\n(even of wicked scoundrels), by which one attempts to\nreconcile himself and others to God, and to obtain and merit\nthe remission of sins and grace (for thus the Mass is observed\nwhen it is observed at the very best; otherwise what purpose\nwould it serve?), for this very reason it must and should\n[certainly] be condemned and rejected. For this directly\nconflicts with the chief article, which says that it is not a\nwicked or a godly hireling of the Mass with his own work, but\nthe Lamb of God and the Son of God, that taketh away our sins.\n\nBut if any one should advance the pretext that as an act of\ndevotion he wishes to administer the Sacrament, or Communion,\nto himself, he is not in earnest [he would commit a great\nmistake, and would not be speaking seriously and sincerely].\nFor if he wishes to commune in sincerity, the surest and best\nway for him is in the Sacrament administered according to\nChrist's institution. But that one administer communion to\nhimself is a human notion, uncertain, unnecessary, yea, even\nprohibited. And he does not know what he is doing, because\nwithout the Word of God he obeys a false human opinion and\ninvention. So, too, it is not right (even though the matter\nwere otherwise correct) for one to use the common Sacrament of\n[belonging to] the Church according to his own private\ndevotion, and without God's Word and apart from the communion\nof the Church to trifle therewith.\n\nThis article concerning the Mass will be the whole business of\nthe Council. [The Council will perspire most over, and be\noccupied with this article concerning the Mass.] For if it\nwere [although it would be] possible for them to concede to us\nall the other articles, yet they could not concede this. As\nCampegius said at Augsburg that he would be torn to pieces\nbefore he would relinquish the Mass, so, by the help of God,\nI, too, would suffer myself to be reduced to ashes before I\nwould allow a hireling of the Mass, be he good or bad, to be\nmade equal to Christ Jesus, my Lord and Savior, or to be\nexalted above Him. Thus we are and remain eternally separated\nand opposed to one another. They feel well enough that when\nthe Mass falls, the Papacy lies in ruins. Before they will\npermit this to occur, they will put us all to death if they\ncan.\n\nIn addition to all this, this dragon's tail, [I mean] the\nMass, has begotten a numerous vermin-brood of manifold\nidolatries.\n\nFirst, purgatory. Here they carried their trade into purgatory\nby masses for souls, and vigils, and weekly, monthly, and\nyearly celebrations of obsequies, and finally by the Common\nWeek and All Souls Day, by soul-baths so that the Mass is used\nalmost alone for the dead, although Christ has instituted the\nSacrament alone for the living. Therefore purgatory, and every\nsolemnity, rite, and commerce connected with it, is to be\nregarded as nothing but a specter of the devil. For it\nconflicts with the chief article [which teaches] that only\nChrist, and not the works of men, are to help [set free]\nsouls. Not to mention the fact that nothing has been\n[divinely] commanded or enjoined upon us concerning the dead.\nTherefore all this may be safely omitted, even if it were no\nerror and idolatry.\n\nThe Papists quote here Augustine and some of the Fathers who\nare said to have written concerning purgatory, and they think\nthat we do not understand for what purpose and to what end\nthey spoke as they did. St. Augustine does not write that\nthere is a purgatory nor has he a testimony of Scripture to\nconstrain him thereto, but he leaves it in doubt whether there\nis one, and says that his mother asked to be remembered at the\naltar or Sacrament. Now, all this is indeed nothing but the\ndevotion of men, and that, too, of individuals, and does not\nestablish an article of faith, which is the prerogative of God\nalone.\n\nOur Papists, however, cite such statements [opinions] of men\nin order that men should believe in their horrible,\nblasphemous, and cursed traffic in masses for souls in\npurgatory [or in sacrifices for the dead and oblations], etc.\nBut they will never prove these things from Augustine. Now,\nwhen they have abolished the traffic in masses for purgatory,\nof which Augustine never dreamt, we will then discuss with\nthem whether the expressions of Augustine without Scripture\n[being without the warrant of the Word] are to be admitted,\nand whether the dead should be remembered at the Eucharist.\nFor it will not do to frame articles of faith from the works\nor words of the holy Fathers; otherwise their kind of fare, of\ngarments, of house, etc., would have to become an article of\nfaith, as was done with relies. [We have, however, another\nrule, namely] The rule is: The Word of God shall establish\narticles of faith, and no one else, not even an angel.\n\nSecondly. From this it has followed that evil spirits have\nperpetrated much knavery [exercised their malice] by appearing\nas the souls of the departed, and with unspeakable [horrible]\nlies and tricks demanded masses, vigils, pilgrimages, and\nother alms. All of which we had to receive as articles of\nfaith, and to live accordingly; and the Pope confirmed these\nthings, as also the Mass and all other abominations. Here,\ntoo, there is no [cannot and must not be any] yielding or\nsurrendering.\n\nThirdly. [Hence arose] the pilgrimages. Here, too, masses, the\nremission of sins and the grace of God were sought, for the\nMass controlled everything. Now it is indeed certain that such\npilgrimages, without the Word of God, have not been commanded\nus, neither are they necessary, since we can have these things\n[the soul can be cared for] in a better way, and can omit\nthese pilgrimages without any sin and danger. Why therefore do\nthey leave at home [desert] their own parish [their called\nministers, their parishes], the Word of God, wives, children,\netc., who are ordained and [attention to whom is necessary and\nhas been] commanded, and run after these unnecessary,\nuncertain, pernicious will-o'-the-wisps of the devil [and\nerrors]? Unless the devil was riding [made insane] the Pope,\ncausing him to praise and establish these practices, whereby\nthe people again and again revolted from Christ to their own\nworks, and became idolaters, which is worst of all; moreover,\nit is neither necessary nor commanded, but is senseless and\ndoubtful, and besides harmful. Hence here, too, there can be\nno yielding or surrendering [to yield or concede anything here\nis not lawful], etc. And let this be preached, that such\npilgrimages are not necessary, but dangerous; and then see\nwhat will become of them. [For thus they will perish of their\nown accord.]\n\nFourthly. Fraternities [or societies], in which cloisters,\nchapters, vicars have assigned and communicated (by a legal\ncontract and sale) all masses and good works, etc., both for\nthe living and the dead. This is not only altogether a human\nbauble, without the Word of God, entirely unnecessary and not\ncommanded, but also contrary to the chief article, Of\nRedemption. Therefore it is in no way to be tolerated.\n\nFifthly. The relics, in which there are found so many\nfalsehoods and tomfooleries concerning the bones of dogs and\nhorses, that even the devil has laughed at such rascalities,\nought long ago to have been condemned, even though there were\nsome good in them; and so much the more because they are\nwithout the Word of God; being neither commanded nor\ncounseled, they are an entirely unnecessary and useless thing.\nBut the worst is that [they have imagined that] these relics\nhad to work indulgence and the forgiveness of sins [and have\nrevered them] as a good work and service of God, like the\nMass, etc.\n\nSixthly. Here belong the precious indulgences granted (but\nonly for money) both to the living and the dead, by which the\nmiserable [sacrilegious and accursed] Judas, or Pope, has sold\nthe merit of Christ, together with the superfluous merits of\nall saints and of the entire Church, etc. All these things\n[and every single one of them] are not to be borne, and are\nnot only without the Word of God, without necessity, not\ncommanded, but are against the chief article. For the merit of\nChrist is [apprehended and] obtained not by our works or\npence, but from grace through faith, without money and merit;\nand is offered [and presented] not through the power of the\nPope, but through the preaching of God's Word.\n\n\nOf the Invocation of Saints.\n\nThe invocation of saints is also one of the abuses of\nAntichrist conflicting with the chief article, and destroys\nthe knowledge of Christ. Neither is it commanded nor\ncounseled, nor has it any example [or testimony] in Scripture,\nand even though it were a precious thing, as it is not [while,\non the contrary, it is a most harmful thing], in Christ we\nhave everything a thousandfold better [and surer, so that we\nare not in need of calling upon the saints].\n\nAnd although the angels in heaven pray for us (as Christ\nHimself also does), as also do the saints on earth, and\nperhaps also in heaven, yet it does not follow thence that we\nshould invoke and adore the angels and saints, and fast, hold\nfestivals, celebrate Mass in their honor, make offerings, and\nestablish churches, altars, divine worship, and in still other\nways serve them, and regard them as helpers in need [as\npatrons and intercessors], and divide among them all kinds of\nhelp, and ascribe to each one a particular form of assistance,\nas the Papists teach and do. For this is idolatry, and such\nhonor belongs alone to God. For as a Christian and saint upon\nearth you can pray for me, not only in one, but in many\nnecessities. But for this reason I am not obliged to adore and\ninvoke you, and celebrate festivals, fast, make oblations,\nhold masses for your honor [and worship], and put my faith in\nyou for my salvation. I can in other ways indeed honor, love,\nand thank you in Christ. If now such idolatrous honor were\nwithdrawn from angels and departed saints, the remaining honor\nwould be without harm and would quickly be forgotten. For when\nadvantage and assistance, both bodily and spiritual, are no\nmore to be expected, the saints will not be troubled [the\nworship of the saints will soon vanish], neither in their\ngraves nor in heaven. For without a reward or out of pure love\nno one will much remember, or esteem, or honor them [bestow on\nthem divine honor].\n\nIn short, the Mass itself and anything that proceeds from it,\nand anything that is attached to it, we cannot tolerate, but\nmust condemn, in order that we may retain the holy Sacrament\npure and certain, according to the institution of Christ,\nemployed and received through faith.\n\n\n\n\nArticle III: Of Chapters and Cloisters.\n\nThat chapters and cloisters [colleges of canons and\ncommunistic dwellings], which were formerly founded with the\ngood intention [of our forefathers] to educate learned men and\nchaste [and modest] women, ought again to be turned to such\nuse, in order that pastors, preachers, and other ministers of\nthe churches may be had, and likewise other necessary persons\n[fitted] for [the political administration of] the secular\ngovernment [or for the commonwealth] in cities and countries,\nand well-educated, maidens for mothers and housekeepers, etc.\n\nIf they will not serve this purpose, it is better that they be\nabandoned or razed, rather than [continued and], with their\nblasphemous services invented by men, regarded as something\nbetter than the ordinary Christian life and the offices and\ncallings ordained by God. For all this also is contrary to the\nfirst chief article concerning the redemption made through\nJesus Christ. Add to this that (like all other human\ninventions) these have neither been commanded; they are\nneedless and useless, and, besides, afford occasion for\ndangerous and vain labor [dangerous annoyances and fruitless\nworship], such services as the prophets call Aven, i.e., pain\nand labor.\n\n\n\n\nArticle IV: Of the Papacy.\n\nThat the Pope is not, according to divine law or according to\nthe Word of God the head of all Christendom (for this [name]\nbelongs to One only, whose name is Jesus Christ), but is only\nthe bishop and pastor of the Church at Rome, and of those who\nvoluntarily or through a human creature (that is, a political\nmagistrate) have attached themselves to him, to be Christians,\nnot under him as a lord, but with him as brethren [colleagues]\nand comrades, as the ancient councils and the age of St.\nCyprian show.\n\nBut to-day none of the bishops dare to address the Pope as\nbrother as was done at that time [in the age of Cyprian]; but\nthey must call him most gracious lord, even though they be\nkings or emperors. This [Such arrogance] we will not, cannot,\nmust not take upon our conscience [with a good conscience\napprove]. Let him, however, who will do it, do so without us\n[at his own risk].\n\nHence it follows that all things which the Pope, from a power\nso false, mischievous, blasphemous, and arrogant, has done and\nundertaken, have been and still are purely diabolical affairs\nand transactions (with the exception of such things as pertain\nto the secular government, where God often permits much good\nto be effected for a people, even through a tyrant and\n[faithless] scoundrel) for the ruin of the entire holy\n[catholic or] Christian Church (so far as it is in his power)\nand for the destruction of the first and chief article\nconcerning the redemption made through Jesus Christ.\n\nFor all his bulls and books are extant, in which he roars like\na lion (as the angel in Rev. 12 depicts him), [crying out] that\nno Christian can be saved unless he obeys him and is subject\nto him in all things that he wishes, that he says, and that he\ndoes. All of which amounts to nothing less than saying:\nAlthough you believe in Christ, and have in Him [alone]\neverything that is necessary to salvation, yet it is nothing\nand all in vain unless you regard [have and worship] me as\nyour god, and be subject and obedient to me. And yet it is\nmanifest that the holy Church has been without the Pope for at\nleast more than five hundred years, and that even to the\npresent day the churches of the Greeks and of many other\nlanguages neither have been nor are yet under the Pope.\nBesides, as often remarked, it is a human figment which is not\ncommanded, and is unnecessary and useless; for the holy\nChristian [or catholic] Church can exist very well without\nsuch a head, and it would certainly have remained better\n[purer, and its career would have been more prosperous] if\nsuch a head had not been raised up by the devil. And the\nPapacy is also of no use in the Church, because it exercises\nno Christian office; and therefore it is necessary for the\nChurch to continue and to exist without the Pope.\n\nAnd supposing that the Pope would yield this point, so as not\nto be supreme by divine right or from Gods command, but that\nwe must have [there must be elected] a [certain] head, to whom\nall the rest adhere [as their support] in order that the\n[concord and] unity of Christians may be preserved against\nsects and heretics, and that such a head were chosen by men,\nand that it were placed within the choice and power of men to\nchange or remove this head, just as the Council of Constance\nadopted nearly this course with reference to the Popes,\ndeposing three and electing a fourth; supposing, I say, that\nthe Pope and See at Rome would yield and accept this (which,\nnevertheless, is impossible; for thus he would have to suffer\nhis entire realm and estate to be overthrown and destroyed,\nwith all his rights and books, a thing which, to speak in few\nwords, he cannot do), nevertheless, even in this way\nChristianity would not be helped, but many more sects would\narise than before.\n\nFor since men would have to be subject to this head, not from\nGod's command, but from their personal good pleasure, it would\neasily and in a short time be despised, and at last retain no\nmember; neither would it have to be forever confined to Rome\nor any other place, but it might be wherever and in whatever\nchurch God would grant a man fit for the [taking upon him such\na great] office. Oh, the complicated and confused state of\naffairs [perplexity] that would result!\n\nTherefore the Church can never be better governed and\npreserved than if we all live under one head, Christ, and all\nthe bishops equal in office (although they be unequal in\ngifts), be diligently joined in unity of doctrine, faith,\nSacraments, prayer, and works of love, etc., as St. Jerome\nwrites that the priests at Alexandria together and in common\ngoverned the churches, as did also the apostles, and\nafterwards all bishops throughout all Christendom, until the\nPope raised his head above all.\n\nThis teaching shows forcefully that the Pope is the very\nAntichrist, who has exalted himself above, and opposed himself\nagainst Christ because he will not permit Christians to be\nsaved without his power, which, nevertheless, is nothing, and\nis neither ordained nor commanded by God. This is, properly\nspeaking to exalt himself above all that is called God as Paul\nsays, 2 Thess. 2, 4. Even the Turks or the Tartars, great\nenemies of Christians as they are, do not do this, but they\nallow whoever wishes to believe in Christ, and take bodily\ntribute and obedience from Christians.\n\nThe Pope, however, prohibits this faith, saying that to be\nsaved a person must obey him. This we are unwilling to do,\neven though on this account we must die in God s name. This\nall proceeds from the fact that the Pope has wished to be\ncalled the supreme head of the Christian Church by divine\nright. Accordingly he had to make himself equal and superior\nto Christ, and had to cause himself to be proclaimed the head\nand then the lord of the Church, and finally of the whole\nworld, and simply God on earth, until he has dared to issue\ncommands even to the angels in heaven. And when we distinguish\nthe Pope s teaching from, or measure and hold it against, Holy\nScripture, it is found [it appears plainly] that the Pope s\nteaching, where it is best, has been taken from the imperial\nand heathen law and treats of political matters and decisions\nor rights, as the Decretals show; furthermore, it teaches of\nceremonies concerning churches, garments, food, persons and\n[similar] puerile, theatrical and comical things without\nmeasure, but in all these things nothing at all of Christ,\nfaith, and the commandments of God. Lastly, it is nothing else\nthan the devil himself, because above and against God he urges\n[and disseminates] his [papal] falsehoods concerning masses,\npurgatory, the monastic life, one's own works and [fictitious]\ndivine worship (for this is the very Papacy [upon each of\nwhich the Papacy is altogether founded and is standing]), and\ncondemns, murders and tortures all Christians who do not exalt\nand honor these abominations [of the Pope] above all things.\nTherefore, just as little as we can worship the devil himself\nas Lord and God, we can endure his apostle, the Pope, or\nAntichrist, in his rule as head or lord. For to lie and to\nkill, and to destroy body and soul eternally, that is wherein\nhis papal government really consists, as I have very clearly\nshown in many books.\n\nIn these four articles they will have enough to condemn in the\nCouncil. For they cannot and will not concede us even the\nleast point in one of these articles. Of this we should be\ncertain, and animate ourselves with [be forewarned and made\nfirm in] the hope that Christ, our Lord, has attacked His\nadversary, and he will press the attack home [pursue and\ndestroy him] both by His Spirit and coming. Amen.\n\nFor in the Council we will stand not before the Emperor or the\npolitical magistrate, as at Augsburg (where the Emperor\npublished a most gracious edict, and caused matters to be\nheard kindly [and dispassionately]), but [we will appear]\nbefore the Pope and devil himself, who intends to listen to\nnothing, but merely [when the case has been publicly\nannounced] to condemn, to murder and to force us to idolatry.\nTherefore we ought not here to kiss his feet, or to say: Thou\nart my gracious lord, but as the angel in Zechariah 3, 2 said\nto Satan: The Lord rebuke thee, O Satan.\n\n\n\n\nTHE THIRD PART OF THE ARTICLES.\n\nConcerning the following articles we may [will be able to]\ntreat with learned and reasonable men, or among ourselves. The\nPope and his [the Papal] government do not care much about\nthese. For with them conscience is nothing, but money, [glory]\nhonors, power are [to them] everything.\n\nI. Of Sin.\n\nHere we must confess, as Paul says in Rom. 5, 11, that sin\noriginated [and entered the world] from one man Adam, by whose\ndisobedience all men were made sinners, [and] subject to death\nand the devil. This is called original or capital sin.\n\nThe fruits of this sin are afterwards the evil deeds which are\nforbidden in the Ten Commandments, such as [distrust]\nunbelief, false faith, idolatry, to be without the fear of\nGod, presumption [recklessness], despair, blindness [or\ncomplete loss of sight], and, in short not to know or regard\nGod; furthermore to lie, to swear by [to abuse] God's name [to\nswear falsely], not to pray, not to call upon God, not to\nregard [to despise or neglect] God's Word, to be disobedient\nto parents, to murder, to be unchaste, to steal, to deceive,\netc.\n\nThis hereditary sin is so deep and [horrible] a corruption of\nnature that no reason can understand it, but it must be\n[learned and] believed from the revelation of Scriptures, Ps.\n51, 5; Rom. 6, 12 ff.; Ex. 33, 3; Gen. 3, 7 ff. Hence, it is\nnothing but error and blindness in regard to this article what\nthe scholastic doctors have taught, namely:\n\nThat since the fall of Adam the natural powers of man have\nremained entire and incorrupt, and that man by nature has a\nright reason and a good will; which things the philosophers\nteach.\n\nAgain that man has a free will to do good and omit evil, and,\nconversely, to omit good and do evil.\n\nAgain, that man by his natural powers can observe and keep\n[do] all the commands of God.\n\nAgain, that, by his natural powers, man can love God above all\nthings and his neighbor as himself.\n\nAgain, if a man does as much as is in him, God certainly\ngrants him His grace.\n\nAgain, if he wishes to go to the Sacrament, there is no need\nof a good intention to do good, but it is sufficient if he has\nnot a wicked purpose to commit sin; so entirely good is his\nnature and so efficacious the Sacrament.\n\n[Again,] that it is not founded upon Scripture that for a good\nwork the Holy Ghost with His grace is necessary.\n\nSuch and many similar things have arisen from want of\nunderstanding and ignorance as regards both this sin and\nChrist, our Savior and they are truly heathen dogmas, which we\ncannot endure. For if this teaching were right [approved],\nthen Christ has died in vain, since there is in man no defect\nnor sin for which he should have died; or He would have died\nonly for the body, not for the soul, inasmuch as the soul is\n[entirely] sound, and the body only is subject to death.\n\n\nII. Of the Law\n\nHere we hold that the Law was given by God, first, to restrain\nsin by threats and the dread of punishment, and by the promise\nand offer of grace and benefit. But all this miscarried on\naccount of the wickedness which sin has wrought in man. For\nthereby a part [some] were rendered worse, those, namely, who\nare hostile to [hate] the Law, because it forbids what they\nlike to do, and enjoins what they do not like to do.\nTherefore, wherever they can escape [if they were not\nrestrained by] punishment, they [would] do more against the\nLaw than before. These, then, are the rude and wicked\n[unbridled and secure] men, who do evil wherever they [notice\nthat they] have the opportunity.\n\nThe rest become blind and arrogant [are smitten with arrogance\nand blindness], and [insolently] conceive the opinion that\nthey observe and can observe the Law by their own powers, as\nhas been said above concerning the scholastic theologians;\nthence come the hypocrites and [self-righteous or] false\nsaints.\n\nBut the chief office or force of the Law is that it reveal\noriginal sin with all its fruits, and show man how very low\nhis nature has fallen, and has become [fundamentally and]\nutterly corrupted; as the Law must tell man that he has no God\nnor regards [cares for] God, and worships other gods, a matter\nwhich before and without the Law he would not have believed.\nIn this way he becomes terrified, is humbled, desponds,\ndespairs, and anxiously desires aid, but sees no escape; he\nbegins to be an enemy of [enraged at] God, and to murmur, etc.\nThis is what Paul says, Rom. 4, 15: The Law worketh wrath. And\nRom. 5, 20: Sin is increased by the Law. [The Law entered that\nthe offense might abound.]\n\n\nIII. Of Repentance.\n\nThis office [of the Law] the New Testament retains and urges,\nas St. Paul, Rom. 1, 18 does, saying: The wrath of God is\nrevealed from heaven against all ungodliness and\nunrighteousness of men. Again, 3, 19: All the world is guilty\nbefore God. No man is righteous before Him. And Christ says,\nJohn 16, 8: The Holy Ghost will reprove the world of sin.\n\nThis, then, is the thunderbolt of God by which He strikes in a\nheap [hurls to the ground] both manifest sinners and false\nsaints [hypocrites], and suffers no one to be in the right\n[declares no one righteous], but drives them all together to\nterror and despair. This is the hammer, as Jeremiah says, 23,\n29: Is not My Word like a hammer that breaketh the rock in\npieces? This is not activa contritio or manufactured\nrepentance, but passiva contritio [torture of conscience],\ntrue sorrow of heart, suffering and sensation of death.\n\nThis, then, is what it means to begin true repentance; and\nhere man must hear such a sentence as this: You are all of no\naccount, whether you be manifest sinners or saints [in your\nown opinion]; you all must become different and do otherwise\nthan you now are and are doing [no matter what sort of people\nyou are], whether you are as great, wise, powerful, and holy\nas you may. Here no one is [righteous, holy], godly, etc.\n\nBut to this office the New Testament immediately adds the\nconsolatory promise of grace through the Gospel, which must be\nbelieved, as Christ declares, Mark 1,15: Repent and believe\nthe Gospel, i.e., become different and do otherwise, and\nbelieve My promise. And John, preceding Him, is called a\npreacher of repentance, however, for the remission of sins,\ni.e., John was to accuse all, and convict them of being\nsinners, that they might know what they were before God, and\nmight acknowledge that they were lost men, and might thus be\nprepared for the Lord, to receive grace, and to expect and\naccept from Him the remission of sins. Thus also Christ\nHimself says, Luke 24, 47: Repentance and remission of sins\nmust be preached in My name among all nations.\n\nBut whenever the Law alone, without the Gospel being added\nexercises this its office there is [nothing else than] death\nand hell, and man must despair, like Saul and Judas; as St.\nPaul, Rom. 7, 10, says: Through sin the Law killeth. On the\nother hand, the Gospel brings consolation and remission not\nonly in one way, but through the word and Sacraments, and the\nlike, as we shall hear afterward in order that [thus] there is\nwith the Lord plenteous redemption, as Ps. 130, 7 says against\nthe dreadful captivity of sin.\n\nHowever, we must now contrast the false repentance of the\nsophists with true repentance, in order that both may be the\nbetter understood.\n\nOf the False Repentance of the Papists.\n\nIt was impossible that they should teach correctly concerning\nrepentance, since they did not [rightly] know the real sins\n[the real sin]. For, as has been shown above, they do not\nbelieve aright concerning original sin, but say that the\nnatural powers of man have remained [entirely] unimpaired and\nincorrupt; that reason can teach aright, and the will can in\naccordance therewith do aright [perform those things which are\ntaught], that God certainly bestows His grace when a man does\nas much as is in him, according to his free will.\n\nIt had to follow thence [from this dogma] that they did [must\ndo] penance only for actual sins such as wicked thoughts to\nwhich a person yields (for wicked emotion [concupiscence,\nvicious feelings, and inclinations], lust and improper\ndispositions [according to them] are not sins ), and for\nwicked words and wicked deeds, which free will could readily\nhave omitted.\n\nAnd of such repentance they fix three parts contrition,\nconfession, and satisfaction, with this [magnificent]\nconsolation and promise added: If man truly repent, [feel\nremorse,] confess, render satisfaction, he thereby would have\nmerited forgiveness, and paid for his sins before God [atoned\nfor his sins and obtained a plenary redemption]. Thus in\nrepentance they instructed men to repose confidence in their\nown works. Hence the expression originated, which was employed\nin the pulpit when public absolution was announced to the\npeople: Prolong O God, my life, until I shall make\nsatisfaction for my sins and amend my life.\n\nThere was here [profound silence and] no mention of Christ nor\nfaith; but men hoped by their own works to overcome and blot\nout sins before God. And with this intention we became priests\nand monks, that we might array ourselves against sin.\n\nAs to contrition, this is the way it was done: Since no one\ncould remember all his sins (especially as committed through\nan entire year), they inserted this provision, namely, that if\nan unknown sin should be remembered later [if the remembrance\nof a concealed sin should perhaps return], this also must be\nrepented of and confessed etc. Meanwhile they were [the person\nwas] commended to the grace of God.\n\nMoreover, since no one could know how great the contrition\nought to be in order to be sufficient before God, they gave\nthis consolation: He who could not have contrition, at least\nought to have attrition, which I may call half a contrition or\nthe beginning of contrition, for they have themselves\nunderstood neither of these terms nor do they understand them\nnow, as little as I. Such attrition was reckoned as contrition\nwhen a person went to confession.\n\nAnd when it happened that any one said that he could not have\ncontrition nor lament his sins (as might have occurred in\nillicit love or the desire for revenge, etc.), they asked\nwhether he did not wish or desire to have contrition [lament].\nWhen one would reply Yes (for who, save the devil himself,\nwould here say No?), they accepted this as contrition, and\nforgave him his sins on account of this good work of his\n[which they adorned with the name of contrition]. Here they\ncited the example of St. Bernard, etc.\n\nHere we see how blind reason, in matters pertaining to God,\ngropes about, and, according to its own imagination, seeks for\nconsolation in its own works, and cannot think of [entirely\nforgets] Christ and faith. But if it be [clearly] viewed in\nthe light, this contrition is a manufactured and fictitious\nthought [or imagination], derived from man's own powers,\nwithout faith and without the knowledge of Christ. And in it\nthe poor sinner, when he reflected upon his own lust and\ndesire for revenge, would sometimes [perhaps] have laughed\nrather than wept [either laughed or wept, rather than to think\nof something else], except such as either had been truly\nstruck by [the lightning of] the Law, or had been vainly vexed\nby the devil with a sorrowful spirit. Otherwise [with the\nexception of these persons] such contrition was certainly mere\nhypocrisy, and did not mortify the lust for sins [flames of\nsin]; for they had to grieve, while they would rather have\ncontinued to sin, if it had been free to them.\n\nAs regards confession, the procedure was this: Every one had\n[was enjoined] to enumerate all his sins (which is an\nimpossible thing). This was a great torment. From such as he\nhad forgotten [But if any one had forgotten some sins] he\nwould be absolved on the condition that, if they would occur\nto him, he must still confess them. In this way he could never\nknow whether he had made a sufficiently pure confession\n[perfectly and correctly], or when confessing would ever have\nan end. Yet he was pointed to his own works, and comforted\nthus: The more fully [sincerely and frankly] one confesses,\nand the more he humiliates himself and debases himself before\nthe priest, the sooner and better he renders satisfaction for\nhis sins; for such humility certainly would earn grace before\nGod.\n\nHere, too, there was no faith nor Christ, and the virtue of\nthe absolution was not declared to him, but upon his\nenumeration of sins and his self-abasement depended his\nconsolation. What torture, rascality, and idolatry such\nconfession has produced is more than can be related.\n\nAs to satisfaction, this is by far the most involved\n[perplexing] part of all. For no man could know how much to\nrender for a single sin, not to say how much for all. Here\nthey have resorted to the device of imposing a small\nsatisfaction, which could indeed be rendered, as five\nPaternosters, a day's fast, etc.; for the rest [that was\nlacking] of the [in their] repentance they were directed to\npurgatory.\n\nHere, too, there was nothing but anguish and [extreme] misery.\n[For] some thought that they would never get out of purgatory,\nbecause, according to the old canons seven years' repentance\nis required for a single mortal sin. Nevertheless, confidence\nwas placed upon our work of satisfaction, and if the\nsatisfaction could have been perfect, confidence would have\nbeen placed in it entirely, and neither faith nor Christ would\nhave been of use. But this confidence was impossible. For\nalthough any one had done penance in that way for a hundred\nyears, he would still not have known whether he had finished\nhis penance. That meant forever to do penance and never to\ncome to repentance.\n\nHere now the Holy See at Rome, coming to the aid of the poor\nChurch, invented indulgences, whereby it forgave and remitted\n[expiation or] satisfaction, first, for a single instance, for\nseven years, for a hundred years and distributed them among\nthe cardinals and bishops, so that one could grant indulgence\nfor a hundred years and another for a hundred days. But he\nreserved to himself alone the power to remit the entire\nsatisfaction.\n\nNow, since this began to yield money, and the traffic in bulls\nbecame profitable he devised the golden jubilee year [a truly\ngoldbearing year], and fixed it at Rome. He called this the\nremission of all punishment and guilt. Then the people came\nrunning, because every one would fain have been freed from\nthis grievous, unbearable burden. This meant to find [dig up]\nand raise the treasures of the earth. Immediately the Pope\npressed still further, and multiplied the golden years one\nupon another. But the more he devoured money, the wider grew\nhis maw.\n\nLater, therefore, he issued them [those golden years of his]\nby his legates [everywhere] to the countries, until all\nchurches and houses were full of the Golden Year. At last he\nalso made an inroad into purgatory among the dead, first, by\nfounding masses and vigils, afterwards, by indulgences and the\nGolden Year, and finally souls became so cheap that he\nreleased one for a farthing.\n\nBut all this, too, was of no avail. For although the Pope\ntaught men to depend upon, and trust in, these indulgences\n[for salvation], yet he rendered the [whole] matter again\nuncertain. For in his bulls he declares: Whoever would share\nin the indulgences or a Golden Year must be contrite, and have\nconfessed, and pay money. Now, we have heard above that this\ncontrition and confession are with them uncertain and\nhypocrisy. Likewise, also no one knew what soul was in\npurgatory, and if some were therein, no one knew which had\nproperly repented and confessed. Thus he took the precious\nmoney [the Pope snatched up the holy pence], and comforted\nthem meanwhile with [led them to confidence in] his power and\nindulgence, and [then again led them away from that and]\ndirected them again to their uncertain work.\n\nIf, now [although], there were some who did not believe\n[acknowledge] themselves guilty of such actual sins in\n[committed by] thoughts, words, and works,--as I, and such\nas I, in monasteries and chapters [fraternities or colleges of\npriests], wished to be monks and priests, and by fasting,\nwatching, praying, saying Mass, coarse garments, and hard\nbeds, etc., fought against [strove to resist] evil thoughts,\nand in full earnest and with force wanted to be holy, and yet\nthe hereditary, inborn evil sometimes did in sleep what it is\nwont to do (as also St. Augustine and Jerome among others\nconfess),--still each one held the other in esteem, so that\nsome, according to our teaching, were regarded as holy,\nwithout sin and full of good works, so much so that with this\nmind we would communicate and sell our good works to others,\nas being superfluous to us for heaven. This is indeed true,\nand seals, letters, and instances [that this happened] are at\nhand.\n\n[When there were such, I say] These did not need repentance.\nFor of what would they repent, since they had not indulged\nwicked thoughts? What would they confess [concerning words not\nuttered], since they had avoided words? For what should they\nrender satisfaction, since they were so guiltless of any deed\nthat they could even sell their superfluous righteousness to\nother poor sinners? Such saints were also the Pharisees and\nscribes in the time of Christ.\n\nHere comes the fiery angel, St. John [Rev. 10], the true\npreacher of [true] repentance, and with one [thunderclap and]\nbolt hurls both [those selling and those buying works] on one\nheap, and says: Repent! Matt. 3, 2. Now, the former [the poor\nwretches] imagine: Why, we have repented! The latter [the\nrest] say: We need no repentance. John says: Repent ye, both\nof you, for ye are false penitents; so are these [the rest]\nfalse saints [or hypocrites], and all of you on either side\nneed the forgiveness of sins, because neither of you know what\ntrue sin is not to say anything about your duty to repent of\nit and shun it. For no one of you is good; you are full of\nunbelief, stupidity, and ignorance of God and God's will. For\nhere He is present of whose fulness have all we received, and\ngrace for grace, John 1, 16, and without Him no man can be\njust before God. Therefore, if you wish to repent, repent\naright- your penance will not accomplish anything [is\nnothing]. And you hypocrites, who do not need repentance, you\nserpents' brood, who has assured you that you will escape the\nwrath to come? etc. Matt. 3, 7; Luke 3, 7.\n\nIn the same way Paul also preaches, Rom. 3, 10-12: There is\nnone righteous, there is none that understandeth, there is\nnone that seeketh after God, there is none that doeth good, no\nnot one; they are all gone out of the way; they are together\nbecome unprofitable. And Acts 17, 30: God now commandeth all\nmen everywhere to repent. \"All men,\" he says; no one excepted\nwho is a man. This repentance teaches us to discern sin,\nnamely, that we are altogether lost, and that there is nothing\ngood in us from head to foot [both within and without], and\nthat we must absolutely become new and other men.\n\nThis repentance is not piecemeal [partial] and beggarly\n[fragmentary], like that which does penance for actual sins,\nnor is it uncertain like that. For it does not debate what is\nor is not sin, but hurls everything on a heap, and says: All\nin us is nothing but sin [affirms that, with respect to us,\nall is simply sin (and there is nothing in us that is not sin\nand guilt)]. What is the use of [For why do we wish]\ninvestigating, dividing, or distinguishing a long time? For\nthis reason, too, this contrition is not [doubtful or]\nuncertain. For there is nothing left with which we can think\nof any good thing to pay for sin, but there is only a sure\ndespairing concerning all that we are, think, speak, or do\n[all hope must be cast aside in respect of everything], etc.\n\nIn like manner confession, too, cannot be false, uncertain, or\npiecemeal [mutilated or fragmentary]. For he who confesses\nthat all in him is nothing but sin comprehends all sins\nexcludes none, forgets none. Neither can the satisfaction be\nuncertain, because it is not our uncertain, sinful work, but\nit is the suffering and blood of the [spotless and] innocent\nLamb of God who taketh away the sin of the world.\n\nOf this repentance John preaches, and afterwards Christ in the\nGospel, and we also. By this [preaching of] repentance we dash\nto the ground the Pope and everything that is built upon our\ngood works. For all is built upon a rotten and vain\nfoundation, which is called a good work or law, even though no\ngood work is there, but only wicked works, and no one does the\nLaw (as Christ, John 7, 19, says), but all transgress it.\nTherefore the building [that is raised upon it] is nothing but\nfalsehood and hypocrisy, even [in the part] where it is most\nholy and beautiful.\n\nAnd in Christians this repentance continues until death,\nbecause, through the entire life it contends with sin\nremaining in the flesh, as Paul, Rom. 7, 14-25, [shows]\ntestifies that he wars with the law in his members, etc.; and\nthat, not by his own powers, but by the gift of the Holy Ghost\nthat follows the remission of sins. This gift daily cleanses\nand sweeps out the remaining sins, and works so as to render\nman truly pure and holy.\n\nThe Pope, the theologians, the jurists, and every other man\nknow nothing of this [from their own reason], but it is a\ndoctrine from heaven, revealed through the Gospel, and must\nsuffer to be called heresy by the godless saints [or\nhypocrites].\n\nOn the other hand, if certain sectarists would arise, some of\nwhom are perhaps already extant, and in the time of the\ninsurrection [of the peasants] came to my own view, holding\nthat all those who had once received the Spirit or the\nforgiveness of sins, or had become believers, even though they\nshould afterwards sin, would still remain in the faith, and\nsuch sin would not harm them, and [hence] crying thus: \"Do\nwhatever you please; if you believe, it all amounts to\nnothing; faith blots out all sins,\" etc.--they say, besides,\nthat if any one sins after he has received faith and the\nSpirit, he never truly had the Spirit and faith: I have had\nbefore me [seen and heard] many such insane men, and I fear\nthat in some such a devil is still remaining [hiding and\ndwelling].\n\nIt is, accordingly, necessary to know and to teach that when\nholy men, still having and feeling original sin, also daily\nrepenting of and striving with it, happen to fall into\nmanifest sins, as David into adultery, murder, and blasphemy,\nthat then faith and the Holy Ghost has departed from them\n[they cast out faith and the Holy Ghost]. For the Holy Ghost\ndoes not permit sin to have dominion, to gain the upper hand\nso as to be accomplished, but represses and restrains it so\nthat it must not do what it wishes. But if it does what it\nwishes, the Holy Ghost and faith are [certainly] not present.\nFor St. John says, 1 Ep. 3, 9: Whosoever is born of God doth\nnot commit sin,... and he cannot sin. And yet it is also the\ntruth when the same St. John says, 1 Ep. 1, 8: If we say that\nwe have no sin, we deceive ourselves and the truth is not in\nus.\n\n\nIV. Of the Gospel.\n\nWe will now return to the Gospel, which not merely in one way\ngives us counsel and aid against sin; for God is\nsuperabundantly rich [and liberal] in His grace [and\ngoodness]. First, through the spoken Word by which the\nforgiveness of sins is preached [He commands to be preached]\nin the whole world; which is the peculiar office of the\nGospel. Secondly, through Baptism. Thirdly, through the holy\nSacrament of the Altar. Fourthly, through the power of the\nkeys, and also through the mutual conversation and consolation\nof brethren, Matt. 18, 20: Where two or three are gathered\ntogether, etc.\n\n\nV. Of Baptism.\n\nBaptism is nothing else than the Word of God in the water,\ncommanded by His institution, or, as Paul says, a washing in\nthe Word; as also Augustine says: Let the Word come to the\nelement, and it becomes a Sacrament. And for this reason we do\nnot hold with Thomas and the monastic preachers [or\nDominicans] who forget the Word (God's institution) and say\nthat God has imparted to the water a spiritual power, which\nthrough the water washes away sin. Nor [do we agree] with\nScotus and the Barefooted monks [Minorites or Franciscan\nmonks], who teach that, by the assistance of the divine will,\nBaptism washes away sins, and that this ablution occurs only\nthrough the will of God, and by no means through the Word or\nwater. Of the baptism of children we hold that children ought\nto be baptized. For they belong to the promised redemption\nmade through Christ, and the Church should administer it\n[Baptism and the announcement of that promise] to them.\n\n\nVI. Of the Sacrament of the Altar.\n\nOf the Sacrament of the Altar we hold that bread and wine in\nthe Supper are the true body and blood of Christ, and are\ngiven and received not only by the godly, but also by wicked\nChristians.\n\nAnd that not only one form is to be given. [For] we do not\nneed that high art [specious wisdom] which is to teach us that\nunder the one form there is as much as under both, as the\nsophists and the Council of Constance teach. For even if it\nwere true that there is as much under one as under both, yet\nthe one form only is not the entire ordinance and institution\n[made] ordained and commanded by Christ. And we especially\ncondemn and in God's name execrate those who not only omit\nboth forms but also quite autocratically [tyrannically]\nprohibit, condemn, and blaspheme them as heresy, and so exalt\nthemselves against and above Christ, our Lord and God\n[opposing and placing themselves ahead of Christ], etc.\n\nAs regards transubstantiation, we care nothing about the\nsophistical subtlety by which they teach that bread and wine\nleave or lose their own natural substance, and that there\nremain only the appearance and color of bread, and not true\nbread. For it is in perfect agreement with Holy Scriptures\nthat there is, and remains, bread, as Paul himself calls it,\n1 Cor. 10, 16: The bread which we break. And 1 Cor. 11, 28:\nLet him so eat of that bread.\n\n\nVII. Of the Keys.\n\nThe keys are an office and power given by Christ to the Church\nfor binding and loosing sin, not only the gross and well-known\nsins, but also the subtle, hidden, which are known only to\nGod, as it is written in Ps. 19, 13: Who can understand his\nerrors? And in Rom. 7, 25 St. Paul himself complains that with\nthe flesh he serves the law of sin. For it is not in our\npower, but belongs to God alone, to judge which, how great,\nand how many the sins are, as it is written in Ps. 143, 2:\nEnter not into judgment with Thy servant; for in Thy sight\nshall no man living be justified. And Paul, 1 Cor. 4, 4, says:\nFor I know nothing by myself; yet am I not hereby justified.\n\nVIII. Of Confession.\n\nSince Absolution or the Power of the Keys is also an aid and\nconsolation against sin and a bad conscience, ordained by\nChrist [Himself] in the Gospel, Confession or Absolution ought\nby no means to be abolished in the Church, especially on\naccount of [tender and] timid consciences and on account of\nthe untrained [and capricious] young people, in order that\nthey may be examined, and instructed in the Christian\ndoctrine.\n\nBut the enumeration of sins ought to be free to every one, as\nto what he wishes to enumerate or not to enumerate. For as\nlong as we are in the flesh, we shall not lie when we say: \"I\nam a poor man [I acknowledge that I am a miserable sinner],\nfull of sin.\" Rom. 7, 23: I see another law in my members,\netc. For since private absolution originates in the Office of\nthe Keys, it should not be despised [neglected], but greatly\nand highly esteemed [of the greatest worth], as [also] all\nother offices of the Christian Church.\n\nAnd in those things which concern the spoken, outward Word, we\nmust firmly hold that God grants His Spirit or grace to no\none, except through or with the preceding outward Word, in\norder that we may [thus] be protected against the enthusiasts,\ni.e., spirits who boast that they have the Spirit without and\nbefore the Word, and accordingly judge Scripture or the spoken\nWord, and explain and stretch it at their pleasure, as Muenzer\ndid, and many still do at the present day, who wish to be\nacute judges between the Spirit and the letter, and yet know\nnot what they say or declare. For [indeed] the Papacy also is\nnothing but sheer enthusiasm, by which the Pope boasts that\nall rights exist in the shrine of his heart, and whatever he\ndecides and commands with [in] his church is spirit and right,\neven though it is above and contrary to Scripture and the\nspoken Word.\n\nAll this is the old devil and old serpent, who also converted\nAdam and Eve into enthusiasts, and led them from the outward\nWord of God to spiritualizing and self-conceit, and\nnevertheless he accomplished this through other outward words.\nJust as also our enthusiasts [at the present day] condemn the\noutward Word, and nevertheless they themselves are not silent,\nbut they fill the world with their pratings and writings, as\nthough, indeed, the Spirit could not come through the writings\nand spoken word of the apostles, but [first] through their\nwritings and words he must come. Why [then] do not they also\nomit their own sermons and writings, until the Spirit Himself\ncome to men, without their writings and before them, as they\nboast that Me has come into them without the preaching of the\nScriptures? But of these matters there is not time now to\ndispute at greater length; we have elsewhere sufficiently\nurged this subject.\n\nFor even those who believe before Baptism, or become believing\nin Baptism, believe through the preceding outward Word, as the\nadults, who have come to reason, must first have heard: He\nthat believeth and is baptized shall be saved, even though\nthey are at first unbelieving, and receive the Spirit and\nBaptism ten years afterwards. Cornelius, Acts 10, 1 ff., had\nheard long before among the Jews of the coming Messiah,\nthrough whom he was righteous before God, and in such faith\nhis prayers and alms were acceptable to God (as Luke calls him\ndevout and God-fearing), and without such preceding Word and\nhearing could not have believed or been righteous. But St.\nPeter had to reveal to him that the Messiah (in whom, as one\nthat was to come, he had hitherto believed) now had come, lest\nhis faith concerning the coming Messiah hold him captive among\nthe hardened and unbelieving Jews, but know that he was now to\nbe saved by the present Messiah, and must not, with the\n[rabble of the] Jews deny nor persecute Him.\n\nIn a word, enthusiasm inheres in Adam and his children from\nthe beginning [from the first fall] to the end of the world,\n[its poison] having been implanted and infused into them by\nthe old dragon, and is the origin, power [life], and strength\nof all heresy, especially of that of the Papacy and Mahomet.\nTherefore we ought and must constantly maintain this point,\nthat God does not wish to deal with us otherwise than through\nthe spoken Word and the Sacraments. It is the devil himself\nwhatsoever is extolled as Spirit without the Word and\nSacraments. For God wished to appear even to Moses through the\nburning bush and spoken Word; and no prophet neither Elijah\nnor Elisha, received the Spirit without the Ten Commandments\n[or spoken Word]. Neither was John the Baptist conceived\nwithout the preceding word of Gabriel, nor did he leap in his\nmother's womb without the voice of Mary. And Peter says,\n2. Ep. 1, 21: The prophecy came not by the will of man; but\nholy men of God spake as they were moved by the Holy Ghost.\nWithout the outward Word, however, they were not holy, much\nless would the Holy Ghost have moved them to speak when they\nstill were unholy [or profane]; for they were holy, says he,\nsince the Holy Ghost spake through them.\n\nIX. Of Excommunication.\n\nThe greater excommunication, as the Pope calls it, we regard\nonly as a civil penalty, and it does not concern us ministers\nof the Church. But the lesser, that is, the true Christian\nexcommunication, consists in this, that manifest and obstinate\nsinners are not admitted to the Sacrament and other communion\nof the Church until they amend their lives and avoid sin. And\nministers ought not to mingle secular punishments with this\necclesiastical punishment, or excommunication.\n\nX. Of Ordination and the Call.\n\nIf the bishops would be true bishops [would rightly discharge\ntheir office], and would devote themselves to the Church and\nthe Gospel, it might be granted to them for the sake of love\nand unity, but not from necessity, to ordain and confirm us\nand our preachers; omitting, however, all comedies and\nspectacular display [deceptions, absurdities, and appearances]\nof unchristian [heathenish] parade and pomp. But because they\nneither are, nor wish to be, true bishops, but worldly lords\nand princes, who will neither preach, nor teach, nor baptize,\nnor administer the Lord's Supper, nor perform any work or\noffice of the Church, and, moreover, persecute and condemn\nthose who discharge these functions, having been called to do\nso, the Church ought not on their account to remain without\nministers [to be forsaken by or deprived of ministers].\n\nTherefore, as the ancient examples of the Church and the\nFathers teach us, we ourselves will and ought to ordain\nsuitable persons to this office; and, even according to their\nown laws, they have not the right to forbid or prevent us. For\ntheir laws say that those ordained even by heretics should be\ndeclared [truly] ordained and stay ordained [and that such\nordination must not be changed], as St. Jerome writes of the\nChurch at Alexandria, that at first it was governed in common\nby priests and preachers, without bishops.\n\nXI. Of the Marriage of Priests.\n\nTo prohibit marriage, and to burden the divine order of\npriests with perpetual celibacy, they have had neither\nauthority nor right [they have done out of malice, without any\nhonest reason], but have acted like antichristian, tyrannical,\ndesperate scoundrels [have performed the work of antichrist,\nof tyrants and the worst knaves], and have thereby caused all\nkinds of horrible, abominable, innumerable sins of unchastity\n[depraved lusts], in which they still wallow. Now, as little\nas we or they have been given the power to make a woman out of\na man or a man out of a woman, or to nullify either sex, so\nlittle have they had the power to [sunder and] separate such\ncreatures of God, or to forbid them from living [and\ncohabiting] honestly in marriage with one another. Therefore\nwe are unwilling to assent to their abominable celibacy, nor\nwill we [even] tolerate it, but we wish to have marriage free\nas God has instituted [and ordained] it, and we wish neither\nto rescind nor hinder His work; for Paul says, 1 Tim. 4, 1\nff., that this [prohibition of marriage] is a doctrine of\ndevils.\n\nXII. Of the Church.\n\nWe do not concede to them that they are the Church, and [in\ntruth] they are not [the Church]; nor will we listen to those\nthings which, under the name of Church, they enjoin or forbid.\nFor, thank God, [to-day] a child seven years old knows what\nthe Church is, namely, the holy believers and lambs who hear\nthe voice of their Shepherd. For the children pray thus: I\nbelieve in one holy [catholic or] Christian Church. This\nholiness does not consist in albs, tonsures, long gowns, and\nother of their ceremonies devised by them beyond Holy\nScripture, but in the Word of God and true faith.\n\nXIII. How One is Justified before God, and of Good Works.\n\nWhat I have hitherto and constantly taught concerning this I\nknow not how to change in the least, namely, that by faith, as\nSt. Peter says, we acquire a new and clean heart, and God will\nand does account us entirely righteous and holy for the sake\nof Christ, our Mediator. And although sin in the flesh has not\nyet been altogether removed or become dead, yet He will not\npunish or remember it.\n\nAnd such faith, renewal, and forgiveness of sins is followed\nby good works. And what there is still sinful or imperfect\nalso in them shall not be accounted as sin or defect, even\n[and that, too] for Christ's sake; but the entire man, both as\nto his person and his works, is to be called and to be\nrighteous and holy from pure grace and mercy, shed upon us\n[unfolded] and spread over us in Christ. Therefore we cannot\nboast of many merits and works, if they are viewed apart from\ngrace and mercy, but as it is written, 1 Cor. 1, 31: He that\nglorieth, let him glory in the Lord, namely, that he has a\ngracious God. For thus all is well. We say, besides, that if\ngood works do not follow, faith is false and not true.\n\nXIV. Of Monastic Vows.\n\nAs monastic vows directly conflict with the first chief\narticle, they must be absolutely abolished. For it is of them\nthat Christ says, Matt. 24, 5. 23 ff.: I am Christ, etc. For\nhe who makes a vow to live as a monk believes that he will\nenter upon a mode of life holier than ordinary Christians\nlead, and wishes to earn heaven by his own works not only for\nhimself, but also for others; this is to deny Christ. And they\nboast from their St. Thomas that a monastic vow is equal to\nBaptism. This is blasphemy [against God].\n\nXV. Of Human Traditions.\n\nThe declaration of the Papists that human traditions serve for\nthe remission of sins, or merit salvation, is [altogether]\nunchristian and condemned, as Christ says Matt. 15, 9: In vain\nthey do worship Me, teaching for doctrines the commandments of\nmen. Again, Titus 1, 14: That turn from the truth. Again, when\nthey declare that it is a mortal sin if one breaks these\nordinances [does not keep these statutes], this, too, is not\nright.\n\nThese are the articles on which I must stand, and, God\nwilling, shall stand even to my death; and I do not know how\nto change or to yield anything in them. If any one wishes to\nyield anything, let him do it at the peril of his conscience.\n\nLastly, there still remains the Pope's bag of impostures\nconcerning foolish and childish articles, as, the dedication\nof churches, the baptism of bells, the baptism of the\naltarstone, and the inviting of sponsors to these rites, who\nwould make donations towards them. Such baptizing is a\nreproach and mockery of Holy Baptism, hence should not be\ntolerated. Furthermore, concerning the consecration of\nwax-tapers, palm-branches, cakes, oats, [herbs,] spices, etc.,\nwhich indeed, cannot be called consecrations, but are sheer\nmockery and fraud. And such deceptions there are without\nnumber, which we commend for adoration to their god and to\nthemselves, until they weary of it. We will [ought to] have\nnothing to do with them.\n\n\n     Dr. Martin Luther subscribed.\n\n     Dr. Justus Jonas, Rector, subscribed with his own hand.\n\n     Dr. John Bugenhagen, Pomeranus, subscribed.\n\n     Dr. Caspar Creutziger subscribed.\n\n     Nicholas Amsdorf of Magdeburg subscribed.\n\n     George Spalatin of Altenburg subscribed.\n\n     I, Philip Melanchthon, also regard [approve] the above\n     articles as right and Christian. But regarding the Pope I hold\n     that, if he would allow the Gospel, his superiority over the\n     bishops which he has otherwise, is conceded to him by human\n     right also by us, for the sake of the peace and general unity\n     of those Christians who are also under him, and may be under\n     him hereafter.\n\n     John Agricola of Eisleben subscribed.\n     Gabriel Didymus subscribed.\n\n     I, Dr. Urban Rhegius, Superintendent of the churches in the\n     Duchy of Lueneburg, subscribe in my own name and in the name\n     of my brethren, and of the Church of Hanover.\n\n     I, Stephen Agricola, Minister at Hof, subscribe.\n\n     Also I, John Draconites, Professor and Minister at Marburg,\n     subscribe.\n\n     I, Conrad Figenbotz, for the glory of God subscribe that I\n     have thus believed, and am still preaching and firmly\n     believing as above.\n\n     I, Andrew Osiander of Nuernberg, subscribe.\n     I, Magister Veit Dieterich, Minister at Nuernberg, subscribe.\n     I, Erhard Schnepf, Preacher at Stuttgart, subscribe.\n     Conrad Oettinger, Preacher of Duke Ulrich at Pforzheim.\n     Simon Schneeweiss, Pastor of the Church at Crailsheim.\n\n     I, John Schlagenhaufen, Pastor of the Church at Koethen,\n     subscribe.\n\n     The Reverend Magister George Helt of Forchheim.\n     The Reverend Magister Adam of Fulda, Preacher in Hesse.\n     The Reverend Magister Anthony Corvinus, Preacher in Hesse.\n\n     I, Doctor John Bugenhagen, Pomeranus, again subscribe in the\n     name of Magister John Brentz, as on departing from Smalcald he\n     directed me orally and by a letter, which I have shown to\n     these brethren who have subscribed.\n\n     I, Dionysius Melander, subscribe to the Confession, the\n     Apology, and the Concordia on the subject of the Eucharist.\n\n     Paul Rhodius, Superintendent of Stettin.\n     Gerard Oemcken, Superintendent of the Church at Minden.\n\n     I, Brixius Northanus, Minister of the Church of Christ which\n     is at Soest, subscribe to the Articles of the Reverend Father\n     Martin Luther, and confess that hitherto I have thus believed\n     and taught, and by the Spirit of Christ I shall continue thus\n     to believe and teach.\n\n     Michael Caelius, Preacher at Mansfeld, subscribed.\n     The Reverend Magister Peter Geltner Preacher at Frankfort,\n     subscribed.\n     Wendal Faber, Pastor of Seeburg in Mansfeld.\n\n     I, John Aepinus, subscribe.\n     Likewise, I, John Amsterdam of Bremen.\n\n     I, Frederick Myconius, Pastor of the Church at Gotha in\n     Thuringia, subscribe in my own name and in that of Justus\n     Menius of Eisenach.\n\n     I, Doctor John Lang, Preacher of the Church at Erfurt,\n     subscribe with my own hand in my own name, and in that of my\n     other coworkers in the Gospel, namely:\n     The Reverend Licentiate Ludwig Platz of Melsungen.\n     The Reverend Magister Sigismund Kirchner,\n     The Reverend Wolfgang Kiswetter,\n     The Reverend Melchior Weitmann\n     The Reverend John Thall.\n     The Reverend John Kilian.\n     The Reverend Nicholas Faber.\n     The Reverend Andrew Menser.\n\n     And I, Egidius Mechler, have subscribed with my own hand.","title":"The Smalcald Articles","tradition":"scripture-revelation","translated_text":null,"word_count":13338}