17] Moreover, as to the second edition of the Augsburg Confession, of which mention is made also in the transactions at Naumburg, we notice, what is also known to all, that, under the pretext of the words of this latter edition, some have
wanted to cover and conceal corruptions with respect to the Lord’s Supper and other errors, and by means of published writings have attempted to obtrude them upon an ignorant populace; nor have they been moved by the distinct words of the Augsburg Confession, (which was first presented,) by which these errors are openly rejected, and from which a far different meaning than they wish can be shown. Therefore we have decided in this writing to testify publicly, and to inform all, that we wished neither then nor now in any way to defend, or excuse, or to approve, as though agreeing with the Gospel doctrine, false and godless doctrines and opinions which may lie concealed under certain coverings of words. We, indeed, never received the latter edition in a sense differing in any part from the former which was presented. Neither do we judge that other useful writings of Dr. Philip Melanchthon, or of Brenz, Urban Rhegius, Pomeranus, etc., should be rejected and condemned, so far as, in all things, they agree with the norm which has been set forth in the Book of Concord.18] Now, although some theologians, and among them Luther himself, when they treated of the Lord’s Supper, were drawn, against their will, by their adversaries to disputations concerning the personal union of the two natures in Christ, nevertheless our theologians in the Book of Concord, and by the norm of sound doctrine which is in it, testify that both our constant and perpetual opinion and that of this book is that with regard to the Lord’s Supper godly men should be led to no other foundations than to those of the words of institution of the testament of our Lord Jesus Christ. For since He is both almighty and true, it is easy for Him to do those things which He has both instituted and promised in His Word. And indeed, when this foundation will not be assailed by their adversaries, they will not contend in this kind of argument concerning other methods of proof, but, in true simplicity of faith, will firmly insist upon the very plain words of Christ, which method is the safest, and is best suited to the instruction of uneducated men; for those things which have been discussed with greater exactness they do not understand. But indeed, since this our assertion and the simple meaning of the words of Christ’s testament are assailed by the adversaries, and rejected as godless and conflicting with the nature of true faith, and finally are claimed to be contrary to the Apostles’ Creed (especially to the statements concerning the incarnation of the Son of God, His ascension into heaven, and His sitting at the right hand of the almighty power and majesty of God) and therefore to be false, it must be shown by a true and thorough interpretation of these articles that our opinion differs neither from the words of Christ nor from these articles.
The Book of Concord
19] As to the phrases and forms of expression which are employed in this Book of Concord, when we treat of the majesty of the human nature in the person of Christ, elevated and placed at the right hand of God, in order to remove all subtle suspicions and causes of offense which might arise from the different significations of the word abstract, (as both the schools and the fathers have hitherto employed this term,) our theologians in distinct and express words wish to testify that this majesty is in no way to be ascribed to the human nature of Christ outside of the personal union, neither are we to grant that the human nature possesses this majesty as its own or by itself (even in the personal union) essentially, formally, habitually, subjectively. (The schools like these terms, although they are not good Latin.) For if we would adopt this method both of speaking and teaching, the divine and human natures with their properties would be confounded, and the human, with respect to its essence and properties, would be made equal to the divine, yea, indeed, would be altogether denied. Therefore the theologians judge that we ought to believe that this occurs according to the method and economy of the hypostatic union, as learned antiquity has spoken cautiously concerning this subject, that it is a mystery so great as to exceed all the powers of our natural ability and understanding.
20] As to the condemnations, censures, and rejections of godless doctrines, and especially of that which has arisen concerning the Lord’s Supper, these indeed had to be expressly set forth in this our declaration and thorough explanation and decision of controverted articles, not only that all should guard against these condemned doctrines, but also for certain other reasons could in no way have been passed by. Thus, as it is in no way our design and purpose to condemn those men who err from a certain simplicity of mind, but are not blasphemers against the truth of the heavenly doctrine, much less, indeed, entire churches, which are either under the Roman Empire of the German nation or elsewhere; nay, rather has it been our intention and disposition in this manner openly to censure and condemn only the fanatical opinions and their obstinate and blasphemous teachers, (which, we judge, should in no way be tolerated in our dominions, churches, and schools,) because these errors conflict with the express Word of God, and that, too, in such a way that they cannot be reconciled with it. We have undertaken this also for this reason, viz., that all godly persons might be warned diligently to avoid them. For we have no doubt whatever that even in those churches which have hitherto not agreed with us in all things many godly and by no means wicked men are found who follow their own simplicity, and do not understand aright the matter itself, but in no way approve the blasphemies which are cast forth against the Holy Supper as it is administered in our churches, according to Christ’s institution, and, with the unanimous approval of all good men, is taught in accordance with the words of the testament itself. We are also in great hope that, if they would be taught aright concerning all these things, the Spirit of the Lord aiding them, they would agree with us, and with our churches and schools, to the infallible truth of God’s Word. And assuredly, the duty is especially incumbent upon all the theologians and ministers of the Church, that with such moderation as is becoming they teach from the Word of God also those who either from a certain simplicity or ignorance have erred from the truth, concerning the peril of their salvation, and that they fortify them against corruptions lest perhaps, while the blind are leaders of the blind, all may perish. Wherefore, by this writing of ours, we testify in the sight of Almighty God and before the entire Church that it has never been our purpose, by means of this godly formula for union to create trouble or danger to the godly who to-day are suffering persecution. For, as we have already entered into the fellowship of grief with them, moved by Christian love, so we are shocked at the persecution and most grievous tyranny which with such severity is exercised against these poor men, and sincerely detest it. For in no way do we consent to the shedding of that innocent blood, which undoubtedly will be required with great severity from the persecutors at the awful judgment of the Lord and before the tribunal of Christ, and they will then certainly render a most strict account, and suffer fearful punishment.
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