The Defense of the
Augsburg Confession
Articles VII and VIII: Of the Church
23] But the adversaries perhaps require [a
new Roman definition], that the Church be defined thus, namely, that it is the
supreme outward monarchy of the whole world, in which the Roman pontiff
necessarily has unquestioned power, which no one is permitted to dispute or
censure [no matter whether he uses it rightly, or misuses it], to frame
articles of faith; to abolish, according to his pleasure, the Scriptures [to
pervert and interpret them contrary to all divine law, contrary to his own
decretals, contrary to all imperial rights, as often, to as great an extent,
and whenever it pleases him; to sell indulgences and dispensations for money];
to appoint rites of worship and sacrifices; likewise, to frame such laws as he
may wish, and to dispense and exempt from whatever laws he may wish, divine,
canonical, or civil; and that from him [as from the vicegerent of Christ] the
Emperor and all kings receive, according to the command of Christ, the power
and right to hold their kingdoms, from whom, since the Father has subjected all
things to Him, it must be understood, this right was transferred to the Pope;
therefore the Pope must necessarily be [a God on earth, the supreme Majesty,]
lord of the whole world, of all the kingdoms of the world, of all things
private and public, and must have absolute power in temporal and spiritual
things, and both swords, the spiritual and temporal. 24] Besides, this definition, not of the
Church of Christ, but of the papal kingdom, has as its authors not only the
canonists, but also Daniel
11:36ff. [Daniel, the prophet, represents Antichrist in this way.]
25] Now, if we would define the Church in
this way [that it is such pomp, as is exhibited in the Pope's rule], we would
perhaps have fairer judges. For there are many things extant written
extravagantly and wickedly concerning the power of the Pope of Rome, on account
of which no one has ever been arraigned. We alone are blamed, because we
proclaim the beneficence of Christ [and write and preach the clear word and
teaching of the apostles], that by faith in Christ we obtain remission of sins,
and not by [hypocrisy or innumerable] rites of worship devised by the Pope. 26] Moreover, Christ, the prophets, and the
apostles define the Church of Christ far otherwise than as the papal kingdom. 27] Neither must we transfer to the Popes
what belongs to the true Church, namely, that they are pillars of the truth,
that they do not err. For how many of them care for the Gospel, or judge that
it [one little page, one letter of it] is worth being read? Many [in Italy and
elsewhere] even publicly ridicule all religions, or, if they approve anything,
they approve such things only as are in harmony with human reason, and regard
the rest fabulous 28] and like the tragedies of the poets.
Wherefore we hold, according to the Scriptures, that the Church, properly so
called, is the congregation of saints [of those here and there in the world],
who truly believe the Gospel of Christ, and have the Holy Ghost. And yet we
confess that in this life many hypocrites and wicked men, mingled with these,
have the fellowship of outward signs, who are members of the Church according
to this fellowship of outward signs, and accordingly bear offices in the Church
[preach, administer the Sacraments, and bear the title and name of Christians].
Neither does the fact that the Sacraments are administered by the unworthy
detract from their efficacy, because, on account of the call of the Church,
they represent the person of Christ, and do not represent their own persons, as
Christ testifies, Luke
10:16: He that heareth you heareth Me. [Thus even Judas was sent to
preach.] When they offer the Word of God, when they offer the Sacraments, they
offer them in the stead and place of Christ. Those words of Christ teach us not
to be offended by the unworthiness of the ministers.
29] But concerning this matter we have
spoken with sufficient clearness in the Confession that we condemn the
Donatists and Wyclifites, who thought that men sinned when they received the
Sacraments from the unworthy in the Church. These things seem, for the present,
to be sufficient for the defense of the description of the Church which we have
presented. Neither do we see how, when the Church, properly so called, is named
the body of Christ, it should be described otherwise than we have described it.
For it is evident that the wicked belong to the kingdom and body of the devil,
who impels and holds captive the wicked. These things are clearer than the
light of noonday; however, if the adversaries still continue to pervert them,
we will not hesitate to reply at greater length.
30] The adversaries condemn also the part
of the Seventh Article in which we said that "to the unity of the Church
it is sufficient to agree concerning the doctrine of the Gospel and the
administration of the Sacraments; nor is it necessary that human traditions,
rites, or ceremonies instituted by men should be alike everywhere." Here
they distinguish between universal and particular rites, and approve our
article if it be understood concerning particular rites; they do not receive it
concerning universal rites. [That is a fine, clumsy distinction!] 31] We do not sufficiently understand what
the adversaries mean. We are speaking of true, i.e., of spiritual unity [we say
that those are one harmonious Church who believe in one Christ; who have one
Gospel, one Spirit, one faith, the same Sacraments; and we are speaking,
therefore, of spiritual unity], without which faith in the heart, or
righteousness of heart before God, cannot exist. For this we say that
similarity of human rites, whether universal or particular, is not necessary,
because the righteousness of faith is not a righteousness bound to certain
traditions [outward ceremonies of human ordinances] as the righteousness of the
Law was bound to the Mosaic ceremonies, because this righteousness of the heart
is a matter that quickens the heart. To this quickening, human traditions,
whether they be universal or particular, contribute nothing; neither are they effects
of the Holy Ghost, as are chastity, patience, the fear of God, love to one's
neighbor, and the works, of love.
32] Neither were the reasons trifling why
we presented this article. For it is evident that many [great errors and]
foolish opinions concerning traditions had crept into the Church. Some thought
that human traditions were necessary services for meriting justification [that
without such human ordinances Christian holiness and faith are of no avail
before God; also that no one can be a Christian unless he observe such
traditions, although they are nothing but an outward regulation]. And
afterwards they disputed how it came to pass that God was worshiped with such
variety, as though, indeed, these observances were acts of worship, and not
rather outward and political ordinances, pertaining in no respect to
righteousness of heart or the worship of God, which vary, according to the
circumstances, for certain probable reasons, sometimes in one way, and at other
times in another [as in worldly governments one state has customs different
from another]. Likewise some Churches have excommunicated others because of
such traditions, as the observance of Easter, pictures, and the like. Hence the
ignorant have supposed that faith, or the righteousness of the heart before
God, cannot exist [and that no one can be a Christian] without these
observances. For many foolish writings of the Summists and of others concerning
this matter are extant.
33] But just as the dissimilar length of
day and night does not injure the unity of the Church, so we believe that the
true unity of the Church is not injured by dissimilar rites instituted by men;
although it is pleasing to us that, for the sake of tranquillity [unity and
good order], universal rites be observed, just as also in the churches we
willingly observe the order of the Mass, the Lord's Day, and other more eminent
festival days. And with a very grateful mind we embrace the profitable and
ancient ordinances, especially since they contain a discipline by which it is
profitable to educate and train the people and those who are ignorant [the
young people]. 34] But now we are not discussing the
question whether it be of advantage to observe them on account of peace or
bodily profit. Another matter is treated of. For the question at issue is,
whether the observances of human traditions are acts of worship necessary for
righteousness before God. This is the point to be judged in this controversy,
and when this is decided, it can afterwards be judged whether to the true unity
of the Church it is necessary that human traditions should everywhere be alike.
For if human traditions be not acts of worship necessary for righteousness
before God, it follows that also they can be righteous and be the sons of God
who have not the traditions which have been received elsewhere. F. i., if the
style of German clothing is not worship of God, necessary for righteousness
before God, it follows that men can be righteous and sons of God and the Church
of Christ, even though they use a costume that is not German, but French.
35] Paul clearly teaches this to the Colossians
2:16-17: Let no man, therefore, judge you in meat, or in drink, or
in respect of an holy-day, or of the new moon, or of the Sabbath days, which
are a shadow of things to come; but the body is of Christ. Likewise, 2:20-23 sqq.: If ye be dead with Christ from the
rudiments of the world, why, as though living in the world, are ye subject to
ordinances (touch not; taste not; handle not; which all are to perish with the
using), after the commandments and doctrines of men? Which things have, indeed,
a show of wisdom in will-worship and humility. 36] For the meaning is: Since righteousness
of the heart is a spiritual matter, quickening hearts, and it is evident that
human traditions do not quicken hearts, and are not effects of the Holy Ghost,
as are love to one's neighbor, chastity, etc., and are not instruments through
which God moves hearts to believe, as are the divinely given Word and
Sacraments, but are usages with regard to matters that pertain in no respect to
the heart, which perish with the using, we must not believe that they are
necessary for righteousness before God. [They are nothing eternal; hence, they
do not procure eternal life, but are an external bodily discipline, which does
not change the heart.] And to the same effect he says, Rom. 14:17: The kingdom of God is not meat
and drink, but righteousness 37] and peace and joy in the Holy Ghost.
But there is no need to cite many testimonies, since they are everywhere
obvious in the Scriptures, and in our Confession we have brought together very
many of them, in the latter articles. And the point to be decided in this
controversy must be repeated after a while, namely, whether human traditions be
acts of worship necessary for righteousness before God. There we will discuss
this matter more fully.
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