3 November 2014 A.D. Countdown:
Reformation Day Plus Three— “Invocation of the Saints:” Defense of the Augsburg Confession
The Defense of the Augsburg Confession
Article XXI (IX): Of the Invocation of Saints.
1]
The Twenty-first Article they absolutely condemn, because we do not require the invocation of saints.
Nor on any topic do they speak more eloquently and with more prolixity.
Nevertheless they do not effect anything else than that the saints should be
honored; likewise, that the saints who live pray for others; as though, indeed,
the invocation of dead saints were on that account necessary. 2]
They cite Cyprian, because he asked Cornelius while yet alive to pray for his
brothers when departing. By this example they prove the invocation of the dead.
They quote also Jerome against Vigilantius. "On this field" [in this
matter], they say, "eleven hundred years ago, Jerome overcame
Vigilantius." Thus the adversaries triumph, as though the war were already
ended. Nor do those asses see that in Jerome, against Vigilantius, there is not
a syllable concerning invocation. He speaks concerning honors for the saints,
not concerning invocation. 3]
Neither have the rest of the ancient writers before Gregory made mention of
invocation. Certainly this invocation, with these opinions which the
adversaries now teach concerning the application of merits, has not the
testimonies of the ancient writers.
4]
Our Confession approves honors to the saints. For here a threefold honor is to
be approved. The first is thanksgiving. For we ought to give thanks to God
because He has shown examples of mercy; because He has shown that He wishes to
save men; because He has given teachers or other gifts to the Church. And these
gifts, as they are the greatest, should be amplified, and the saints themselves
should be praised, who have faithfully used these gifts, just as Christ praises
faithful business-men, 5]
Matt.
25:21, 23. The second service is the
strengthening of our faith; when we see the denial forgiven Peter, we also are
encouraged to believe the more that grace 6]
truly superabounds over sin, Rom. 5:20. The third honor is
the imitation, first, of faith, then of the other virtues, which every one
should imitate according to his calling. 7]
These true honors the adversaries do not require. They dispute only concerning
invocation, which, even though it would have no danger, nevertheless is not
necessary.
8]
Besides, we also grant that the angels pray for us. For there is a testimony in
Zech.
1:12, where an angel prays: O Lord of hosts, how long wilt Thou not
have mercy on 9]
Jerusalem? Although concerning the saints we concede that, just as, when alive,
they pray for the Church universal in general, so in heaven they pray for the
Church in general, albeit no testimony concerning the praying of the dead is
extant in the Scriptures, except the dream taken from the Second Book of
Maccabees, 15:14.
Moreover,
even supposing that the saints pray for the Church ever so much, 10]
yet it does not follow that they are to be invoked; although our Confession
affirms only this, that Scripture does not teach the invocation of the saints,
or that we are to ask the saints for aid. But since neither a command, nor a
promise, nor an example can be produced from the Scriptures concerning the
invocation of saints, it follows that conscience can have nothing concerning
this invocation that is certain. And since prayer ought to be made from faith,
how do we know that God approves this invocation? Whence do we know without the
testimony of Scripture that the saints perceive the prayers of each one? 11]
Some plainly ascribe divinity to the saints, namely, that they discern the
silent thoughts of the minds in us. They dispute concerning morning and evening
knowledge, perhaps because they doubt whether they hear us in the morning or
the evening. They invent these things, not in order to treat the saints with honor,
but to defend lucrative services. 12]
Nothing can be produced by the adversaries against this reasoning, that, since
invocation does not have a testimony from God's Word, it cannot be affirmed
that the saints understand our invocation, or, even if they understand it, that
God approves it. Therefore 13]
the adversaries ought not to force us to an uncertain matter, because a prayer
without faith is not prayer. For when they cite the example of the Church, it
is evident that this is a new custom in the Church; for although the old
prayers make mention of the saints, yet they do not invoke the saints. Although
also this new invocation in the Church is dissimilar to the invocation of
individuals.
14]
Again, the adversaries not only require invocation in the worship of the
saints, but also apply the merits of the saints to others, and make of the
saints not only intercessors, but also propitiators. This is in no way to be
endured. For here the honor belonging only to Christ is altogether transferred
to the saints. For they make them mediators and propitiators, and although they
make a distinction between mediators of intercession
and mediators [the Mediator] of redemption,
yet they plainly make of the saints mediators of redemption. 15]
But even that they are mediators of intercession they declare without the
testimony of Scripture, which, be it said ever so reverently, nevertheless
obscures Christ's office, and transfers the confidence of mercy due Christ to
the saints. For men imagine that Christ is more severe and the saints more
easily appeased, and they trust rather to the mercy of the saints than to the
mercy of Christ, and fleeing from Christ [as from a tyrant], they seek the
saints. Thus they actually make of them mediators of redemption.
16]
Therefore we shall show that they truly make of the saints, not only
intercessors, but propitiators, i.e., mediators of redemption. Here we do not
as yet recite the abuses of the common people [how manifest idolatry is
practised at pilgrimages]. We are still speaking of the opinions of the
Doctors. As regards the rest, even the inexperienced [common people] can judge.
17]
In a propitiator these two things concur. In the first place, there ought to be
a word of God from which we may certainly know that God wishes to pity, and
hearken to, those calling upon Him through this propitiator. There is such a
promise concerning Christ, John 16:23: Whatsoever ye
shall ask the Father in My name, He will give it you. Concerning the saints
there is no such promise. Therefore consciences cannot be firmly confident that
by the invocation of saints we are heard. This invocation, therefore, 18]
is not made from faith. Then we have also the command to call upon Christ,
according to Matt.
11:28: Come unto Me, all ye that labor, etc., which certainly is
said also to us. And Isaiah says, 11:10:
In that day there shall be a root of Jesse, which shall stand for an ensign to
the people; to it shall the Gentiles seek. And Ps.
45:12: Even the rich among the people shall entreat Thy favor. And Ps.
72:11,15: Yea, all kings shall fall
down before Him. And shortly after: Prayer also shall be made for Him
continually. And in John 5:23 Christ says: That
all men should honor the Son even as they honor the Father. And Paul, 2
Thess. 2:16-17, says, praying: Now our Lord Jesus Christ Himself,
and God, even our Father, ... comfort your hearts and stablish you. (All these
passages refer to Christ.] But concerning the invocation of saints, what
commandment, what example can the adversaries produce from the Scriptures? 19]
The second matter in a propitiator is, that his merits have been presented as
those which make satisfaction for others, which are bestowed by divine
imputation on others, in order that through these, just as by their own merits,
they may be accounted righteous. As when any friend pays a debt for a friend,
the debtor is freed by the merit of another, as though it were by his own. Thus
the merits of Christ are bestowed upon us, in order that, when we believe in
Him, we may be accounted righteous by our confidence in Christ's merits as
though we had merits of our own.
20]
And from both, namely, from the promise and the bestowment of merits,
confidence in mercy arises [upon both parts must a Christian prayer be
founded]. Such confidence in the divine promise, and likewise in the merits of
Christ, ought to be brought forward when we pray. For we ought to be truly
confident, both that for Christ's sake we are heard, and that by His merits we
have a reconciled Father.
21]
Here the adversaries first bid us invoke the saints, although they have neither
God's promise, nor a command, nor an example from Scripture. And yet they cause
greater confidence in the mercy of the saints to be conceived than in that of
Christ, although Christ bade us come to Him 22]
and not to the saints. Secondly, they apply the merits of the saints, just as
the merits of Christ, to others; they bid us trust in the merits of the saints as
though we were accounted righteous on account of the merits of the saints, in
like manner as we are accounted righteous by the merits of Christ. Here we
fabricate nothing. 23]
In indulgences they say that they apply the merits of the saints [as
satisfactions for our sins]. And Gabriel, the interpreter of the canon of the
Mass, confidently declares: According
to the order instituted by God, we should betake ourselves to the aid of the
saints, in order that we may be saved by their merits and vows.
These are the words of Gabriel. And nevertheless, in the books and sermons of
the adversaries still more absurd things are read here and there. What is it to
make propitiators if this is not? They are altogether made equal to Christ if
we must trust that we are saved by their merits.
24]
But where has this arrangement, to which he refers when he says that we ought to
resort to the aid of the saints, been instituted by God? Let him produce an
example or command from the Scriptures. Perhaps they derive this arrangement
from the courts of kings, where friends must be employed as intercessors. But
if a king has appointed a certain intercessor, he will not desire that cases be
brought to him through others. Thus, since Christ has been appointed
Intercessor and High Priest, why do we seek others? [What can the adversaries
say in reply to this?]
25]
Here and there this form of absolution is used: The passion of our Lord Jesus Christ, the merits of the
most blessed Virgin Mary and of all the saints, be to thee for the remission of
sins. Here the absolution is pronounced on the supposition that we
are reconciled and accounted righteous not only by the merits of Christ, but
also by the merits of the other saints. 26]
Some of us have seen a doctor of theology dying, for consoling whom a certain
theologian, a monk, was employed. He pressed on the dying man nothing but this
prayer: Mother of grace,
protect us from the enemy; receive us in the hour of death.
27]
Granting that the blessed Mary prays for the Church, does she receive souls in
death, does she conquer death [the great power of Satan], does she quicken?
What does Christ do if the blessed Mary does these things? Although she is most
worthy of the most ample honors, nevertheless she does not wish to be made
equal to Christ, but rather wishes us to consider and follow her example [the
example of her faith and her humility]. 28]
But the subject itself declares that in public opinion the blessed Virgin has
succeeded altogether to the place of Christ. Men have invoked her, have trusted
in her mercy, through her have desired to appease Christ, as though He were not
a Propitiator, but, only a dreadful judge and avenger. 29]
We believe, however, that we must not trust that the merits of the saints are
applied to us, that on account of these God is reconcile d to us, or accounts
us just, or saves us. For we obtain remission of sins only by the merits of
Christ, when we believe in Him. Of the other saints it has been said, 1
Cor. 3:8: Every man shall receive his own reward according to his
own labor, i.e., they cannot mutually bestow their own merits, the one upon the
other, as the monks sell the merits of their orders. 30]
Even Hilary says of the foolish virgins: And
as the foolish virgins could not go forth with their lamps extinguished, they
besought those who were prudent to lend them oil; to whom they replied that
they could not give it because peradventure there might not be enough for all;
i.e., no one can be aided by the works and merits of another, because it is
necessary for every one to buy oil for his own lamp. [Here he
points out that none of us can aid another by other people's works or merits.]
31]
Since, therefore, the adversaries teach us to place confidence in the
invocation of saints, although they have neither the Word of God nor the example
of Scripture [of the Old or of the New Testament]; since they apply the merits
of the saints on behalf of others, not otherwise than they apply the merits of
Christ, and transfer the honor belonging only to Christ to the saints, we can
receive neither their opinions concerning the worship of the saints, nor the
practise of invocation. For we know that confidence is to be placed in the
intercession of Christ, because this alone has God's promise. We know that the
merits of Christ alone are a propitiation for us. On account of the merits of
Christ we are accounted righteous when we believe in Him, as the text says, Rom.
9:33 (cf. 1 Pet. 2:6 and Is.
28:16): Whosoever believeth on Him shall not be confounded. Neither
are we to trust that we are accounted righteous by the merits of the blessed
Virgin or of the other saints.
32]
With the learned this error also prevails, namely, that to each saint a
particular administration has been committed, that Anna bestows riches
[protects from poverty], Sebastian keeps off pestilence, Valentine heals
epilepsy, George protects horsemen. These opinions have clearly sprung from
heathen examples. For thus, among the Romans, Juno was thought to enrich,
Febris to keep off fever, Castor and Pollux to protect horsemen, etc. 33]
Even though we should imagine that the invocation of saints were taught with
the greatest prudence, yet since the example is most dangerous, why is it necessary
to defend it when it has no command or testimony from God's Word? Aye, it has
not even the testimony of the ancient writers. 34]
First because, as I have said above, when other mediators are sought in
addition to Christ, and confidence is put in others, the entire knowledge of
Christ is suppressed. The subject shows this. In the beginning, mention of the
saints seems to have been admitted with a design that is endurable, as in the
ancient prayers. Afterwards invocation followed, and abuses that are prodigious
and more than heathenish followed invocation. From invocation the next step was
to images; these also were worshiped, and a virtue was supposed to exist in
these, just as magicians imagine that a virtue exists in images of the heavenly
bodies carved at a particular time. In a certain monastery we [some of us] have
seen a statue of the blessed Virgin, which moved automatically by a trick
[within by a string], so as to seem either to turn away from [those who did not
make a large offering] or nod to those making request.
35]
Still the fabulous stories concerning the saints, which are publicly taught with
great authority, surpass the marvelous tales of the statues and pictures.
Barbara, amidst her torments, asks for the reward that no one who would invoke
her should die without the Eucharist. Another, standing on one foot, recited
daily the whole psaltery. Some wise man painted [for children] Christophorus
[which in German means Bearer of Christ], in order by the allegory to signify
that there ought to be great strength of mind in those who would bear Christ,
i.e., who would teach or confess the Gospel, because it is necessary to undergo
the greatest dangers [for they must wade by night through the great sea, i.e.,
endure all kinds of temptations and dangers]. Then the foolish monks taught
among the people that they ought to invoke Christophorus, as though such a
Polyphemus (such a giant who bore Christ through the sea] had once existed. And
although 36]
the saints performed very great deeds, either useful to the state or affording private
examples, the remembrance of which would conduce much both toward strengthening
faith and toward following their example in the administration of affairs, no
one has searched for these from true narratives. [Although God Almighty through
His saints, as a peculiar people, has wrought many great things in both realms,
in the Church and in worldly transactions; although there are many great
examples in the lives of the saints which would be very profitable to princes
and lords, to true pastors and guardians of souls, for the government both of
the world and of the Church, especially for strengthening faith in God, yet
they have passed these by, and preached the most insignificant matters
concerning the saints, concerning their hard beds, their hair shirts, etc.,
which, for the greater part, are falsehoods.] Yet indeed it is of advantage to
hear how holy men administered governments [as in the Holy Scriptures it is
narrated of the kings of Israel and Judah], what calamities, what dangers they
underwent, how holy men were of aid to kings in great dangers, how they taught
the Gospel, what encounters they had with heretics. Examples of mercy are also
of service, as when we see the denial forgiven Peter, when we see Cyprian
forgiven for having been a magician, when we see Augustine, having experienced
the power of faith in sickness, steadily affirming that God truly hears the
prayers of believers. It was profitable that such examples as these, which
contain admonitions for either faith or fear or the administration of the
state, be recited. 37]
But certain triflers, endowed with no knowledge either of faith or for
governing states, have invented stories in imitation of poems, in which there
are nothing but superstitious examples concerning certain prayers, certain
fastings, and certain additions of service for bringing in gain [where there
are nothing but examples as to how the saints wore hair shirts, how they prayed
at the seven canonical hours, how they lived upon bread and water]. Such are
the miracles that have been invented concerning rosaries and similar
ceremonies. Nor is there need here to recite examples. For the legends, as they
call them, and the mirrors of examples, and the rosaries, in which there are
very many things not unlike the true narratives of Lucian, are extant.
38]
The bishops, theologians, and monks applaud these monstrous and wicked stories [this
abomination set up against Christ, this blasphemy, these scandalous, shameless
lies, these lying preachers; and they have permitted them so long, to the great
injury of consciences, that it is terrible to think of it] because they aid
them to their daily bread. They do not tolerate us, who, in order that the
honor and office of Christ may be more conspicuous, do not require the
invocation of saints, and censure the abuses in the worship, of saints. 39]
And although [even their own theologians], all good men everywhere [a long time
before Dr. Luther began to write] in the correction of these abuses, greatly
longed for either the authority of the bishops or the diligence of the preachers,
nevertheless our adversaries in the Confutation altogether pass over vices that
are even manifest, as though they wish, by the reception of the Confutation, to
compel us to approve even the most notorious abuses.
40]
Thus the Confutation has been deceitfully written, not only on this topic, but
almost everywhere. [They pretend that they are as pure as gold, that they have
never muddled the water.] There is no passage in which they make a distinction
between the manifest abuses and their dogmas. And nevertheless, if there are
any of sounder mind among them, they confess that many false opinions inhere in
the doctrine of the scholastics and canonists, and, besides, that in such
ignorance and negligence of the pastors many abuses crept into the Church. 41]
For Luther was not [the only one nor] the first to complain of [innumerable]
public abuses. Many learned and excellent men long before these times deplored
the abuses of the Mass, confidence in monastic observances, services to the
saints intended to yield a revenue, the confusion of the doctrine concerning
repentance [concerning Christ], which ought to be as clear and plain in the
Church as possible [without which there cannot be nor remain a Christian
Church]. We ourselves have heard that excellent theologians desire moderation
in the scholastic doctrine, which contains much more for philosophical quarrels
than for piety. And nevertheless, among these the older ones are generally
nearer Scripture than are the more recent. Thus their theology degenerated more
and more. Neither had many good men, who from the very first began to be
friendly to Luther, any other reason than that they saw that he was freeing the
minds of men from these labyrinths of most confused and infinite discussions
which exist among the scholastic theologians and canonists, and was teaching
things profitable for godliness.
42]
The adversaries, therefore, have not acted candidly in passing over the abuses
when they wished us to assent to the Confutation. And if they wished to care
for the interests of the Church [and of afflicted consciences, and not rather
to maintain their pomp and avarice], especially on that topic, at this
occasion, they ought to exhort our most excellent Emperor to take measures for
the correction of abuses [which furnish grounds for derision among the Turks,
the Jews, and all unbelievers], as we observe plainly enough that he is most
desirous of healing and well-establishing the Church. But the adversaries do
not act so as to aid the most honorable and most holy will of the Emperor, but
so as in every way to crush [the truth and] us. 43]
Many signs show that they have little anxiety concerning the state of the
Church. [They lose little sleep from concern that Christian doctrine and the
pure Gospel be preached.] They take no pains that there should be among the
people a summary of the dogmas of the Church. [The office of the ministry they
permit to be quite desolate.] They defend manifest abuses [they continue every
day to shed innocent blood] by new and unusual cruelty. They allow no suitable
teachers in the churches. Good men can easily judge whither these things tend.
But in this way they have no regard to the interest either of their own
authority or of the Church. For after the good teachers have been killed and
sound doctrine suppressed, fanatical spirits will rise up, whom the adversaries
will not be able to restrain, who both will disturb the Church with godless
dogmas, and will overthrow the entire ecclesiastical government, which we are
very greatly desirous of maintaining.
44]
Therefore, most excellent Emperor Charles, for the sake of the glory of Christ,
which we have no doubt that you desire to praise and magnify, we beseech you
not to assent to the violent counsels of our adversaries, but to seek other
honorable ways of so establishing harmony that godly consciences are not
burdened, that no cruelty is exercised against innocent men, as we have
hitherto seen, and that sound doctrine is not suppressed in the Church. To God
most of all you owe the duty [as far as this is possible to man] to maintain
sound doctrine and hand it down to posterity, and to defend those who teach
what is right. For God demands this when He honors kings with His own name and
calls them gods, saying, Ps. 82:6: I have said, Ye are
gods, namely, that they should attend to the preservation and propagation of
divine things, i.e., the Gospel of Christ, on the earth, and, as the vicars of
God, should defend the life and safety of the innocent [true Christian teachers
and preachers].
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