Calvin's "Institutes," (4.7.25-30): Rome is a Kingdom of Antichrist

Calvin continues his review of the Papacy. Calvin has spoken of Rome's "consummate arrogance." Calvin will call Rome the "kingdom of Antichrist," something few evangelicals would confess today. However, Papists have transferred to themselves powers, names, titles, attributes and works that belong to Christ alone. Such has been arrogance, that the Vaticanists have removed themselves from the title of "True Church," inasmuch as the LORD has cut them off from the marks of the true churches, discerned by Scripture. The wickedness in behaviour and heretical doctrines are in gross contrast to apostolic and primitive Christianity. Calvin cites the apostasy of Pope John XXII, something confronted by the French Churches. The Papists in Calvin's time had descended to widespread impurity, debauchery, and obscenity, including that persecutive of True Churchmen.

As an excellent parallel, we recommend a close read of the Smalcald Articles, 1537, at: http://bookofconcord.org/treatise.php

This is not something you'll hear sermons on by weak clerics of our time. They're un-dependable, inaccurate, afraid, insipid, and silent...in large part, not all, but in large part. I rebuke such children masquerading as clerics.

Imagine Billy Graham speaking of JP2 as a "great leader." Or TBN's Benny Hinn saying the same thing. Or Anglicans conducting ecumenical chats without any sense of history, theology or exegesis. Or James Packer with ECT? It goes downhill from there.

Although the Institutes should be on everyone's shelf and read again and again, Calvin is free and downloadable at:

http://www.archive.org/stream/institutesofchrindex02calv/institutesofchrindex02calv_djvu.txt

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XXV. Some persons think ns too severe and censorious, when we call the Roman pontiff Antichrist. But those who are of this opinion do not consider that they bring the same charge of presumption against Paul himself, after whom we speak, and whose language we adopt. And lest any one should object, that we improperly pervert to the Roman pontiff those words of Paul, which belong to a different subject, I shall briefly show that they are not capable of any other interpretation than that which applies them to the Papacy. Paul says, that Antichrist " sitteth in the temple of God." In another place, also, the Holy Spirit, describing his image in the person of Antiochus, declares that his kingdom will consist in " speaking great words," or blasphemies, " against the Most High." Hence we conclude, that it is rather a tyranny over the souls of men, than over their bodies, which is erected in opposition to the spiritual kingdom of Christ. And in the next place, that this tyranny is one which does not abolish the name of Christ or of his Church, but rather abuses the authority of Christ, and conceals itself under the character of the Church, as under a mask. Now, though all the heresies and schisms which have existed from the beginning belong to the kingdom of Antichrist, yet when Paul predicts an approaching apostasy, he signifies by this description that that seat of abomination shall then be erected, when a universal defection shall have seized the Church, notwithstanding many members, dispersed in different places, persevere in the unity of the faith. But when he adds, that even in his days '' the mystery of iniquity " did " already work " in secret what it was afterwards to effect in a more public manner, he gives us to understand that this calamity was neither to be introduced by one man, nor to terminate with one man. Now, when he designates Antichrist by this character, — that he would rob God of his honour in order to assume it to himself, — this is the principal indication which we ought to follow in our inquiries after Antichrist, especially where such pride proceeds to a public desolation of the Church. As it is evident therefore that the Roman pontiff has impudently transferred to himself some of the peculiar and exclusive prerogatives of God and Christ, it cannot be doubted that he is the captain and leader
of this impious and abominable kingdom.

XXVI. Now, let the Romanists go and object antiquity against us ; as if, in such a subversion of every thing, the honour of the see could remain, where no see exists. Eusebius relates that God, in order to make way for his vengeance, removed the Church from Jerusalem to Pella. What we are informed did hajipen once, may have happened oftener. Therefore to attach the honour of the primacy to any particular place, so that he who is in fact the most inveterate enemy of Christ, the greatest adversary of the gospel, the desolater and destroyer of the Church, the most cruel murderer and butcher of all the saints, must nevertheless be accounted the vicar of Christ, the successor of Peter, the chief prelate of the Church, merely because he occupies what was anciently the first see, is a thing extremely ridiculous and absurd. I forbear to remark the immense difference between the pope's chancery, and a well regulated administration of the Church ; though this one thing is sufficient to remove every difficulty on this subject. For no man in his sound senses will include the episcopal office in lead and in bulls, much less in that school of frauds and chicaneries, in which the pope's spiritual government consists. It has justly been remarked, therefore, that the Roman Church which is boasted of, has long ago been converted into a secular court, which is all that is now to be seen at Rome. Nor am I here accusing the vices of individuals, but proving that the Papacy itself is diametrically opposite to the legitimate order of the Church.

XXVII. But if we proceed to persons, it is Avell known what kind of men we shall find sustaining the character of vicars of Christ. Julius, and Leo, and Clement, and Paul, will be pillars of the Christian faith, and the principal oracles of religion, who never knew any thing of Christ, except what they had learned in the school of Lucian. But why do I enumerate three or four pontiifs, as though it were doubtful what kind of religion the pontiifs and the whole college of cardinals have professed long ago, and profess in the present day? For of the secret theology which prevails among them, the first article is, that there is no God ; the second, that all that is written and preached concerning Jesus Christ is falsehood and imposture ; the third, that the doctrine of a future life, and that of the final resurrection, are mere fables. This opinion, I confess, is not entertained by all, and is expressed by few of them ; yet it long ago began to be the ordinary religion of the pontiffs. Though this is notorious to all who are acquainted with Rome, yet the Roman theologians persist in boasting that the possibility of error in the pope has been prevented by the privilege of Christ, because he said to Peter, "I have prayed for thee, that thy faith fail not." What can they gain by such impudent mockery, except it be to convince the whole world of their having arrived at such an extreme of presumption, that they neither fear God nor regard men?

XXVIII. But let US suppose the impiety of those pontiffs, whom I have mentioned, to be concealed, because they have not pubhshed it by sermons or by writings, but only betrayed it in their chambers and at their tables, or at least within the walls of their palaces. But if they wish to establish this privilege to which they pretend, they must expunge from the number of the pontiffs John the Twenty-second, who publicly maintained that souls are mortal, and that they perish together with the bodies till the day of resurrection. And to show that the whole see, with its principal pillars, Avas then entirely overturned, not one of the cardinals resisted this capital error ; but the university of Paris urged the king of France to compel the pope to a retraction. The king interdicted his subjects from all communion with him, unless he should speedily repent ; and he caused this to be proclaimed, in the usual manner, by a herald. Compelled by necessity, the pontiff abjured his error. This example renders it unnecessary for me to dispute any longer against the assertion of our adversaries, that the see of Rome and its pontiffs cannot err respecting the faith, because Christ said to Peter, " I have prayed for thee, that thy faith fail not." John certainly fell from the true faith in so disgraceful a manner, that he might furnish to posterity a signal proof, that those who succeed Peter in his bishopric are not all Peters. The argument itself, however, is too puerile to need any answer. For if they are determined to apply to Peter's
successors every thing that was said to Peter, it will follow that they are all Satans, because the Lord also said to Peter, " Get thee behind me, Satan ; thou art an offence unto me." It will be as easy for us to retort this passage against them, as it is for them to object the other against us.

XXIX. But it affords me no pleasure to contend with them in such fooleries, and therefore I return from the digression. To confine Christ, and the Holy Spirit, and the Church, to one particular place, so that whoever presides there, even though he be a devil, must, nevertheless, be deemed the vicar of Christ, and the head of the Church, because that place was formerly the see of Peter, I maintain to be not only impious and dishonourable to Christ, but altogether absnrd and repugnant to common sense. The Roman pontiffs for a long time have either been totally indifferent to religion, or have shown themselves its greatest enemies. They are no more made the vicars of Christ, therefore, by the see which they occupy, than an idol is to be taken for God. because it is placed in his temple.

Now, if a judgment is to be formed on their conduct, let the pontiffs answer for themselves in what part of it they can at all be recognized as bishops. In the first place, the mode of life generally pursued at Rome, not only without any opposition from them, but with their connivance, and even tacit approbation, is altogether disgraceful to bishops, whose duty it is to restrain the licentiousness of the people by a rigid discipline. I will not, however, be so severe against them as to charge them with the faults of other persons. But while both themselves and their families, with almost the whole college of cardinals, and the whole host of their clergy, are so abandoned to all kinds of debauchery, impurity, and obscenity, and to every species of enormity and crime, that they resemble monsters rather than men, they prove themselves to have no just claim to the character of bishops. They need not be afraid, however, that I shall proceed to a further disclosure of their turpitude. For it is unpleasant to meddle with such abominable pollution, and it is necessary to spare chaste ears. Besides, I conceive, I have more than sufficiently proved what I intended, that even if Rome had anciently been the head of all Churches, yet at the present day she is not worthy of being accounted one of the smallest toes of the Church's feet.

XXX. With respect to the cardinals, as they are called, I know not how it has come to pass that they have so suddenly risen to such high dignity. In the time of Gregory, this title was exclusively applied to bishops ; for whenever he mentions cardinals, he speaks of them not only as belonging to the Church of Rome, but to any other Churches ; so that, in short, a cardinal priest is no other than a bishop. I find no such title at all in the writers of any preceding age ; and at that time, I observe, they were far inferior to bishops, to whom they are now so far superior. This passage of Augustine is well known : " Though, according to the titles of honour which have long been used in the Church, a bishop is superior to a presbyter, yet Augustine is in many things inferior to Jerome." He clearly makes not the least distinction between a presbyter of the Roman Church and those of other Churches, but places them all alike below the bishops. And this order was so long observed, that in the Council of Carthage, when two legates attended from the Roman see, one a bishop, the other a presbyter, the presbyter was obliged to take the lowest seat. But not to go too far into antiquity for examples, we have the acts
of a council held under Gregory at Rome, at which the presbyters sat in the lowest place, and subscribed separately ; and the deacons were not allowed to subscribe at all. And, indeed, the priests had no other oflice at tliat time, than to attend and assist the bishop in the ministry of the word and the administration of the sacraments. Now, their condition is so changed, that they are become the cousins of kings and emperors. And there is no doubt but tliey rose by degrees, together with their head, till they reached their present high dignity. This also I have thought proper to suggest by the way in a few words, that the reader may more fully understand, that the Roman see, in its present circumstances, is widely different from its ancient state, under the pretext of which it is now maintained and defended. But whatever they may have been in former times, since they have now no true and legitimate office in the Church, and only retain a mere name and useless mask of one, and since every thing belonging to them is quite contrary to it, it was necessary that what Gregory often forebodes should actually befall them : " I say it with tears, I denounce it with groans, that since the sacerdotal order is fallen within, it will not long be able to stand without." Or rather it was necessary that what Malachi declares of similar characters should be fulfilled in them : " Ye are departed out of the way ; ye have caused many to stumble at the law ; ye have corrupted the covenant of Levi, saith the Lord of hosts. Therefore ha/e I also made you contemptible and base before all the people." (e) I now leave it to all pious persons to consider the nature of the lofty fabric of the Roman hierarchy, to which the Papists, with nefarious impudence, and without any hesitation, sacrifice even the word of God itself, Avhich ought to have been held venerable and sacred by heaven and earth, by men and angels.

Treatise on the Power and Primacy of the Papacy. Compiled by The Theologians at Smalcald. Articles 25-38

The document was compiled by Lutheran Theologians at Smalcald, 1537. The picture to the right is Anti-Christ in the Church where his finest work has been done.

The Church is built upon God, Christ, the Holy Spirit, and the faith they give. The Papists locate authority in one man who was co-equal with other apostles. Origen, Cyprian, Augustine, Chrysostom, Hilary and Bede understand that Peter is not the Papist Rock. If anything, apart from God's converting work, evident in the passage of Matthew 16.16, Peter is a rock without lips. Without God, he and the other apostles will be or would have been "rocks without lips." We eschew Romanist fictions perpetrated on millions of gullible lemmings. The picture to right is Luther doing his duty, burning Papal bulls. The authority given to all apostles and, later, elders was to teach doctrine, the Word, administer sacraments and the exercise of discipline. Jesus said in John 18.36, "My kingdom is not of this world," yet Papists have raised their sins to a level of infallible, impenitent and intractable prinicple. Unam Sanctam, 1301-2 retracted? Constitutions of Boniface VIII retracted? The Pope by divine right is the ruler of the kingdoms of the world? Seizing and transferring Empires, kingdoms, and cities? We owe no honour to a false teacher and twister of the Gospel. Romanists must obey God's Word, God rather than men. The modern leaders, like Rowan Cantaur, including Dr. James I. Packer, don't get it. Don't expect news coverage on it including Christianity Today. One billion humans bend the knee to Rome. Few really it.

Here are Articles 25-38, as timely today as in 1537. In fact, they are more relevant in the West given the breakdown of solid theological instruction, except from those of the Confessional Church.

25] However, as to the declaration: Upon this rock I will build My Church, certainly the Church has not been built upon the authority of man, but upon the ministry of the confession which Peter made, in which he proclaims that Jesus is the Christ, the Son of God. He accordingly addresses him as a minister: Upon this rock, i.e., upon this ministry. [Therefore he addresses him as a minister of this office in which this confession and doctrine is to be in operation and says: Upon this rock, i.e., this preaching and ministry.]

26] Furthermore, the ministry of the New Testament is not bound to places and persons as the Levitical ministry, but it is dispersed throughout the whole world, and is there where God gives His gifts, apostles, prophets, pastors, teachers; neither does this ministry avail on account of the authority of any person, but on account of the Word given by Christ.

27] [Nor does the person of a teacher add anything to this word and office; it matters not who is preaching and teaching it; if there are hearts who receive and cling to it, to them it is done as they hear and believe.] And in this way, not as referring to the person of Peter, most of the holy Fathers, as Origen, Cyprian, Augustine,

28] Hilary, and Bede, interpret this passage: Upon this rock. Chrysostom says thus: "Upon this rock," not upon Peter. For He built His Church not upon man, but upon the faith of Peter. But what was his faith? "Thou art the Christ, the Son of the living God." And Hilary says: To Peter the Father revealed that he should say, "Thou art the Son of the living God."

29] Therefore the building of the Church is upon this rock of confession; this faith is the foundation of the Church.

30] And as to that which is said John 21:15ff : Feed My sheep, and, Lovest thou Me more than these? it does not as yet follow hence that a peculiar superiority was given Peter. He bids him "feed," i.e., teach the Word [the Gospel], or rule the Church with the Word [the Gospel], which Peter has in common with the other apostles.

31] The second article is still clearer, that Christ gave to the apostles only spiritual power, i.e., the command to teach the Gospel, to announce the forgiveness of sins, to administer the Sacraments, to excommunicate the godless without bodily force [by the Word], and that He did not give the power of the sword, or the right to establish, occupy or confer kingdoms of the world [to set up or depose kings]. For Christ says, Matt. 28:19. 20: Go ye, teaching them to observe all things whatsoever I have commanded you; also John 20:21: As My Father hath sent Me, even so send I you.

Now, it is manifest that Christ was not sent to bear the sword or possess a worldly kingdom [rule in a worldly fashion], as He Himself says, John 18:36: My kingdom is not of this world. And Paul says, 2 Cor. 1:24: Not for that we have dominion over your faith; and 2 Cor. 10:4: The weapons of our warfare are not carnal, etc.

32] Accordingly, that Christ in His passion is crowned with thorns and led forth to be derided in royal purple, this signified that in the future, after His spiritual kingdom was despised, i.e., the Gospel was suppressed, another kingdom of a worldly kind would be set up [in its place] with the pretext of ecclesiastical power.

33] Therefore the Constitution of Boniface VIII and the chapter Omnes, Dist. 22, and similar opinions which contend that the Pope is by divine right the ruler of the kingdoms of the world, are [utterly] false and godless.

34] From this persuasion horrible darkness has been brought into the Church, and after that also great commotions have arisen in Europe. For the ministry of the Gospel was neglected, the knowledge of faith and the spiritual kingdom became extinct, Christian righteousness was supposed to be that external government which the Pope had established.

35] Next, the Popes began to seize upon kingdoms for themselves; they transferred kingdoms, they vexed with unjust excommunications and wars the kings of almost all nations in Europe, but especially the German emperors, sometimes for the purpose of occupying cities of Italy, at other times for the purpose of reducing to subjection the bishops of Germany, and wresting from the emperors the conferring of episcopates. Yea, in the Clementines it is even written: When the empire is vacant, the Pope is the legitimate successor.

36] Thus the Pope has not only usurped dominion, contrary to Christ's command, but has also tyrannically exalted himself above all kings. And in this matter the deed itself is not to be reprehended as much as it is to be detested, that he assigns as a pretext the authority of Christ; that he transfers the keys to a worldly government; that he binds salvation to these godless and execrable opinions, when he says it is necessary to salvation for men to believe that this dominion belongs to him by divine right.

37] Since these great errors obscure [the doctrine of] faith and [of] the kingdom of Christ, they are in no way to be concealed. For the result shows that they have been great pests to the Church.

38] In the third place, this must be added: Even though the bishop of Rome had the primacy and superiority by divine right, nevertheless obedience would not be due those pontiffs who defend godless services, idolatry, and doctrine conflicting with the Gospel. Nay; such pontiffs and such a government ought to be held accursed, as Paul clearly teaches, Gal. 1:8: Though an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed. And in Acts 5:29: We ought to obey God rather than men. Likewise the canons also clearly teach that a heretical Pope is not to be obeyed.

Smalcald Articles. III IX-XV.45

Part III, Article IX. Of Excommunication.

The greater excommunication, as the Pope calls it, we regard only as a civil penalty, and it does not concern us ministers of the Church. But the lesser, that is, the true Christian excommunication, consists in this, that manifest and obstinate sinners are not admitted to the Sacrament and other communion of the Church until they amend their lives and avoid sin. And ministers ought not to mingle secular punishments with this ecclesiastical punishment, or excommunication.

Part III, Article X. Of Ordination and the Call.

1] If the bishops would be true bishops [would rightly discharge their office], and would devote themselves to the Church and the Gospel, it might be granted to them for the sake of love and unity, but not from necessity, to ordain and confirm us and our preachers; omitting, however, all comedies and spectacular display [deceptions, absurdities, and appearances] of unchristian [heathenish] parade and pomp.

2] But because they neither are, nor wish to be, true bishops, but worldly lords and princes, who will neither preach, nor teach, nor baptize, nor administer the Lord's Supper, nor perform any work or office of the Church, and, moreover, persecute and condemn those who discharge these functions, having been called to do so, the Church ought not on their account to remain without ministers [to be forsaken by or deprived of ministers].

3] Therefore, as the ancient examples of the Church and the Fathers teach us, we ourselves will and ought to ordain suitable persons to this office; and, even according to their own laws, they have not the right to forbid or prevent us. For their laws say that those ordained even by heretics should be declared [truly] ordained and stay ordained [and that such ordination must not be changed], as St. Jerome writes of the Church at Alexandria, that at first it was governed in common by priests and preachers, without bishops.

Part III, Article XI. Of the Marriage of Priests.

1] To prohibit marriage, and to burden the divine order of priests with perpetual celibacy, they have had neither authority nor right [they have done out of malice, without any honest reason], but have acted like antichristian, tyrannical, desperate scoundrels [have performed the work of antichrist, of tyrants and the worst knaves], and have thereby caused all kinds of horrible, abominable, innumerable sins of unchastity [depraved lusts], in which they still wallow.

2] Now, as little as we or they have been given the power to make a woman out of a man or a man out of a woman, or to nullify either sex, so little have they had the power to [sunder and] separate such creatures of God, or to forbid them from living [and cohabiting] honestly in marriage with one another. 3] Therefore we are unwilling to assent to their abominable celibacy, nor will we [even] tolerate it, but we wish to have marriage free as God has instituted [and ordained] it, and we wish neither to rescind nor hinder His work; for Paul says, 1 Tim. 4:1ff , that this [prohibition of marriage] is a doctrine of devils.

Part III, Article XII. Of the Church.

1] We do not concede to them that they are the Church, and [in truth] they are not [the Church]; nor will we listen to those things which, under the name of Church, they enjoin or forbid.

2] For, thank God, [to-day] a child seven years old knows what the Church is, namely, the holy believers and lambs who hear the voice of their Shepherd. For the children pray thus: I believe in one holy [catholic or] Christian Church.

3] This holiness does not consist in albs, tonsures, long gowns, and other of their ceremonies devised by them beyond Holy Scripture, but in the Word of God and true faith.

Part III, Article XIII. How One is Justified before God, and of Good Works.

1] What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St. Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet been altogether removed or become dead, yet He will not punish or remember it.

2] And such faith, renewal, and forgiveness of sins is followed by good works. And what there is still sinful or imperfect also in them shall not be accounted as sin or defect, even [and that, too] for Christ's sake; but the entire man, both as to his person and his works, is to be called and to be righteous and holy from pure grace and mercy, shed upon us [unfolded] and spread over us in Christ.

3] Therefore we cannot boast of many merits and works, if they are viewed apart from grace and mercy, but as it is written, 1 Cor. 1:31: He that glorieth, let him glory in the Lord, namely, that he has a gracious God. For thus all is well. 4] We say, besides, that if good works do not follow, faith is false and not true.

Part III, Article XIV. Of Monastic Vows.

1] As monastic vows directly conflict with the first chief article, they must be absolutely abolished. For it is of them that Christ says, Matt. 24:5,23ff : I am Christ, etc. 2] For he who makes a vow to live as a monk believes that he will enter upon a mode of life holier than ordinary Christians lead, and wishes to earn heaven by his own works not only for himself, but also for others; this is to deny Christ. 3] And they boast from their St. Thomas that a monastic vow is equal to Baptism. This is blasphemy [against God].

Part III, Article XV. Of Human Traditions.

1] The declaration of the Papists that human traditions serve for the remission of sins, or merit salvation, is [altogether] unchristian and condemned, as Christ says Matt. 15:9: In vain they do worship Me, teaching for doctrines the commandments of men.

2] Again, Titus 1:14: That turn from the truth. Again, when they declare that it is a mortal sin if one breaks these ordinances [does not keep these statutes], this, too, is not right.

3] These are the articles on which I must stand, and, God willing, shall stand even to my death; and I do not know how to change or to yield anything in them. If any one wishes to yield anything, let him do it at the peril of his conscience.

4] Lastly, there still remains the Pope's bag of impostures concerning foolish and childish articles, as, the dedication of churches, the baptism of bells, the baptism of the altarstone, and the inviting of sponsors to these rites, who would make donations towards them. Such baptizing is a reproach and mockery of Holy Baptism, hence should not be tolerated.

5] Furthermore, concerning the consecration of wax-tapers, palm-branches, cakes, oats, [herbs,] spices, etc., which indeed, cannot be called consecrations, but are sheer mockery and fraud. And such deceptions there are without number, which we commend for adoration to their god and to themselves, until they weary of it. We will [ought to] have nothing to do with them.

1] Dr. Martin Luther subscribed.
2] Dr. Justus Jonas, Rector, subscribed with his own hand.
3] Dr. John Bugenhagen, Pomeranus, subscribed.
4] Dr. Caspar Creutziger subscribed.
5] Niclas Ambsdorf of Magdeburg subscribed.
6] George Spalatin of Altenburg subscribed.
7] I, Philip Melanchthon, also regard [approve] the above articles as right and Christian. But regarding the Pope I hold that, if he would allow the Gospel, his superiority over the bishops which he has otherwise, is conceded to him by human right also by us, for the sake of peace and general unity of those Christians who are also under him, and may be under him hereafter.
8] John Agricola of Eisleben subscribed.
9] Gabriel Didymus subscribed.
10] I, Dr. Urban Rhegius, Superintendent of the churches in the Duchy of Lueneburg, subscribe in my own name and in the name of my brethren, and of the Church of Hannover.
11] I, Stephen Agricola, Minister at Hof, subscribe.
12] Also I, John Draconites, Professor and Minister at Marburg, subscribe.
13] I, Conrad Figenbotz, for the glory of God subscribe that I have thus believed, and am still preaching and firmly believing as above.
14] I, Andrew Osiander of Nuernberg, subscribe.
15] I, Magister Veit Dieterich, Minister at Nuernberg, subscribe.
16] I, Erhard Schnepf, Preacher at Stuttgart, subscribe.
17] Conrad Oetinger, Preacher of Duke Ulrich at Pforzheim.
18] Simon Schnevveis, Pastor of the Church at Crailsheim.
19] I, John Schlainhauffen, Pastor of the Church at Koethen, subscribe.
20] The Reverend Magister George Helt of Forchheim.
21] The Reverend Magister Adam of Fulda, Preacher in Hesse.
22] The Reverend Magister Anthony Corvinus, Preacher in Hesse.
23] I, Doctor John Bugenhagen, Pomeranus, again subscribe in the name of Magister John Brentz, as on departing from Smalcald he directed me orally and by a letter, which I have shown to those brethren who have subscribed.
24] I, Dionysius Melander, subscribe to the Confession, the Apology, and the Concordia on the subject of the Eucharist.
25] Paul Rhodius, Superintendent of Stettin.
26] Gerard Oeniken, Superintendent of the Church at Minden.
27] I, Brixius Northanus, Minister of the Church of Christ which is at Soest, subscribe to the Articles of the Reverend Father Martin Luther, and confess that hitherto I have thus believed and taught, and by the Spirit of Christ I shall continue thus to believe and teach.
28] Michael Coelius, Preacher at Mansfeld, subscribed.
29] The Reverend Magister Peter Geltner, Preacher at Frankfort, subscribed.
30] Wendal Faber, Pastor of Seeburg in Mansfeld.
31] I, John Aepinus, subscribe.
32] Likewise, I, John Amsterdam of Bremen.
33] I, Frederick Myconius, Pastor of the Church at Gotha in Thuringia, subscribe in my own name and in that of Justus Menius of Eisenach
34] I, Doctor John Lang, Preacher of the Church at Erfurt, subscribe with my own hand in my own name, and in that of my other coworkers in the Gospel, namely:
35] The Reverend Licentiate Ludwig Platz of Melsungen.
36] The Reverend Magister Sigismund Kirchner.
37] The Reverend Wolfgang Kismetter.
38] The Reverend Melchior Weitmann.
39] The Reverend John Tall.
40] The Reverend John Kilian.
41] The Reverend Nicholas Faber.
42] The Reverend Andrew Menser.
43] And I, Egidius Mechler, have subscribed with my own hand.

Smalcald Articles. Article III.III.41-VI.6

Article III. Of Repentance. Part 3: Of the False Repentance of the Papists.

41] The Pope, the theologians, the jurists, and every other man know nothing of this [from their own reason], but it is a doctrine from heaven, revealed through the Gospel, and must suffer to be called heresy by the godless saints [or hypocrites].

42] On the other hand, if certain sectarists would arise, some of whom are perhaps already extant, and in the time of the insurrection [of the peasants] came to my own view, holding that all those who had once received the Spirit or the forgiveness of sins, or had become believers, even though they should afterwards sin, would still remain in the faith, and such sin would not harm them, and [hence] crying thus: "Do whatever you please; if you believe, it all amounts to nothing; faith blots out all sins," etc.—they say, besides, that if any one sins after he has received faith and the Spirit, he never truly had the Spirit and faith: I have had before me [seen and heard] many such insane men, and I fear that in some such a devil is still remaining [hiding and dwelling].

43] It is, accordingly, necessary to know and to teach that when holy men, still having and feeling original sin, also daily repenting of and striving with it, happen to fall into manifest sins, as David into adultery, murder, and blasphemy, that then faith and the Holy Ghost has departed from them [they cast out faith and the Holy Ghost]. For the Holy Ghost does not permit sin to have dominion, to gain the upper hand so as to be accomplished, but represses and restrains it so that it must not do what it wishes. But if it does what it wishes, the Holy Ghost and faith are [certainly] not present. For St. John says, 1 John 3:9: Whosoever is born of God doth not commit sin, ... and he cannot sin. And yet it is also the truth when the same St. John says, 1:8: If we say that we have no sin, we deceive ourselves and the truth is not in us.

Part III, Article IV. Of the Gospel.

We will now return to the Gospel, which not merely in one way gives us counsel and aid against sin; for God is superabundantly rich [and liberal] in His grace [and goodness]. First, through the spoken Word by which the forgiveness of sins is preached [He commands to be preached] in the whole world; which is the peculiar office of the Gospel. Secondly, through Baptism. Thirdly, through the holy Sacrament of the Altar. Fourthly, through the power of the keys, and also through the mutual conversation and consolation of brethren, Matt. 18:20: Where two or three are gathered together, etc.

Part III, Article V. Of Baptism.

1] Baptism is nothing else than the Word of God in the water, commanded by His institution, or, as Paul says, a washing in the Word; as also Augustine says: Let the Word come to the element, and it becomes a Sacrament.

2] And for this reason we do not hold with Thomas and the monastic preachers [or Dominicans] who forget the Word (God's institution) and say that God has imparted to the water a spiritual power, which through the water washes away sin.

3] Nor [do we agree] with Scotus and the Barefooted monks [Minorites or Franciscan monks], who teach that, by the assistance of the divine will, Baptism washes away sins, and that this ablution occurs only through the will of God, and by no means through the Word or water.

4] Of the baptism of children we hold that children ought to be baptized. For they belong to the promised redemption made through Christ, and the Church should administer it [Baptism and the announcement of that promise] to them.

Part III, Article VI. Of the Sacrament of the Altar.

1] Of the Sacrament of the Altar we hold that bread and wine in the Supper are the true body and blood of Christ, and are given and received not only by the godly, but also by wicked Christians.

2] And that not only one form is to be given. [For] we do not need that high art [specious wisdom] which is to teach us that under the one form there is as much as under both, as the sophists and the Council of Constance teach.

3] For even if it were true that there is as much under one as under both, yet the one form only is not the entire ordinance and institution [made] ordained and commanded by Christ.

4] And we especially condemn and in God's name execrate those who not only omit both forms but also quite autocratically [tyrannically] prohibit, condemn, and blaspheme them as heresy, and so exalt themselves against and above Christ, our Lord and God [opposing and placing themselves ahead of Christ], etc.

5] As regards transubstantiation, we care nothing about the sophistical subtlety by which they teach that bread and wine leave or lose their own natural substance, and that there remain only the appearance and color of bread, and not true bread. For it is in perfect agreement with Holy Scriptures that there is, and remains, bread, as Paul himself calls it, 1 Cor. 10:16: The bread which we break. And 1 Cor. 11:28: Let him so eat of that bread.

Smalcald Articles. Article III.15-26. Of the False Repentance of the Ppists

http://bookofconcord.org/smalcald.php#part3.3.15

Smalcald Articles. Article III.15-26. Of the False Repentance of the Papists.

15] As to contrition, this is the way it was done: Since no one could remember all his sins (especially as committed through an entire year), they inserted this provision, namely, that if an unknown sin should be remembered later [if the remembrance of a concealed sin should perhaps return], this also must be repented of and confessed, etc. Meanwhile they were [the person was] commended to the grace of God.

16] Moreover, since no one could know how great the contrition ought to be in order to be sufficient before God, they gave this consolation: He who could not have contrition, at least ought to have attrition, which I may call half a contrition or the beginning of contrition; for they have themselves understood neither of these terms nor do they understand them now, as little as I. Such attrition was reckoned as contrition when a person went to confession.

17] And when it happened that any one said that he could not have contrition nor lament his sins (as might have occurred in illicit love or the desire for revenge, etc.), they asked whether he did not wish or desire to have contrition [lament]. When one would reply Yes (for who, save the devil himself, would here say No?), they accepted this as contrition, and forgave him his sins on account of this good work of his [which they adorned with the name of contrition]. Here they cited the example of St. Bernard, etc.

18] Here we see how blind reason, in matters pertaining to God, gropes about, and, according to its own imagination, seeks for consolation in its own works, and cannot think of [entirely forgets] Christ and faith. But if it be [clearly] viewed in the light, this contrition is a manufactured and fictitious thought [or imagination], derived from man's own powers, without faith and without the knowledge of Christ. And in it the poor sinner, when he reflected upon his own lust and desire for revenge, would sometimes [perhaps] have laughed rather than wept [either laughed or wept, rather than to think of something else], except such as either had been truly struck by [the lightning of] the Law, or had been vainly vexed by the devil with a sorrowful spirit. Otherwise [with the exception of these persons] such contrition was certainly mere hypocrisy, and did not mortify the lust for sins [flames of sin]; for they had to grieve, while they would rather have continued to sin, if it had been free to them.

19] As regards confession, the procedure was this: Every one had [was enjoined] to enumerate all his sins (which is an impossible thing). This was a great torment. From such as he had forgotten [But if any one had forgotten some sins] he would be absolved on the condition that, if they would occur to him, he must still confess them. In this way he could never know whether he had made a sufficiently pure confession [perfectly and correctly], or when confessing would ever have an end. Yet he was pointed to his own works, and comforted thus: The more fully [sincerely and frankly] one confesses, and the more he humiliates himself and debases himself before the priest, the sooner and better he renders satisfaction for his sins; for such humility certainly would earn grace before God.

20] Here, too, there was no faith nor Christ, and the virtue of the absolution was not declared to him, but upon his enumeration of sins and his self-abasement depended his consolation. What torture, rascality, and idolatry such confession has produced is more than can be related.

21] As to satisfaction, this is by far the most involved [perplexing] part of all. For no man could know how much to render for a single sin, not to say how much for all. Here they have resorted to the device of imposing a small satisfaction, which could indeed be rendered, as five Paternosters, a day's fast, etc.; for the rest [that was lacking] of the [in their] repentance they were directed to purgatory.

22] Here, too, there was nothing but anguish and [extreme] misery. [For] some thought that they would never get out of purgatory, because, according to the old canons, seven years' repentance is required for a single mortal sin. 23] Nevertheless, confidence was placed upon our work of satisfaction, and if the satisfaction could have been perfect, confidence would have been placed in it entirely, and neither faith nor Christ would have been of use. But this confidence was impossible. For, although any one had done penance in that way for a hundred years, he would still not have known whether he had finished his penance. That meant forever to do penance and never to come to repentance.

24] Here now the Holy See at Rome, coming to the aid of the poor Church, invented indulgences, whereby it forgave and remitted [expiation or] satisfaction, first, for a single instance, for seven years, for a hundred years and distributed them among the cardinals and bishops, so that one could grant indulgence for a hundred years and another for a hundred days. But he reserved to himself alone the power to remit the entire satisfaction.

25] Now, since this began to yield money, and the traffic in bulls became profitable he devised the golden jubilee year [a truly gold-bearing year], and fixed it at Rome. He called this the remission of all punishment and guilt. Then the people came running, because every one would fain have been freed from this grievous, unbearable burden. This meant to find [dig up] and raise the treasures of the earth. Immediately the Pope pressed still further, and multiplied the golden years one upon another. But the more he devoured money, the wider grew his maw.
Later, therefore, he issued them [those golden years of his] by his legates [everywhere] to the countries, until all churches and houses were full of the Golden Year.

26] At last he also made an inroad into purgatory among the dead, first, by founding masses and vigils, afterwards, by indulgences and the Golden Year, and finally souls became so cheap that he released one for a farthing.

Smalcald Articles. Part III, Of Repentance. 1-14

Part III, Article III. Of Repentance.

1] This office [of the Law] the New Testament retains and urges, as St. Paul, Rom. 1:18 does, saying: The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. Again, Rom 3:19: All the world is guilty before God. No man is righteous before Him. And Christ says, John 16:8: The Holy Ghost will reprove the world of sin.

2] This, then, is the thunderbolt of God by which He strikes in a heap [hurls to the ground] both manifest sinners and false saints [hypocrites], and suffers no one to be in the right [declares no one righteous], but drives them all together to terror and despair. This is the hammer, as Jeremiah 23:29 says: Is not My Word like a hammer that breaketh the rock in pieces? This is not activa contritio or manufactured repentance, but passiva contritio [torture of conscience], true sorrow of heart, suffering and sensation of death.

3] This, then, is what it means to begin true repentance; and here man must hear such a sentence as this: You are all of no account, whether you be manifest sinners or saints [in your own opinion]; you all must become different and do otherwise than you now are and are doing [no matter what sort of people you are], whether you are as great, wise, powerful, and holy as you may. Here no one is [righteous, holy], godly, etc.

4] But to this office the New Testament immediately adds the consolatory promise of grace through the Gospel, which must be believed, as Christ declares, Mark 1:15: Repent and believe the Gospel, i.e., become different and do otherwise, and believe My promise. And John, preceding Him, is called a preacher of repentance, however, for the remission of sins, i.e., John was to accuse all, and convict them of being sinners, that they might know what they were before God, and might acknowledge that they were lost men, and might thus be prepared for the Lord, to receive grace, and to expect and accept from Him the remission of sins. Thus also Christ Himself says, Luke 24:47:

6] Repentance and remission of sins must be preached in My name among all nations.
7] But whenever the Law alone, without the Gospel being added exercises this its office there is [nothing else than] death and hell, and man must despair, like Saul and Judas; as St. Paul, Rom. 7:10, says: Through sin the Law killeth.

8] On the other hand, the Gospel brings consolation and remission not only in one way, but through the word and Sacraments, and the like, as we shall hear afterward in order that [thus] there is with the Lord plenteous redemption, as Ps. 130:7 says against the dreadful captivity of sin.

9] However, we must now contrast the false repentance of the sophists with true repentance, in order that both may be the better understood.

Of the False Repentance of the Papists.

10] It was impossible that they should teach correctly concerning repentance, since they did not [rightly] know the real sins [the real sin]. For, as has been shown above, they do not believe aright concerning original sin, but say that the natural powers of man have remained [entirely] unimpaired and incorrupt; that reason can teach aright, and the will can in accordance therewith do aright [perform those things which are taught]; that God certainly bestows His grace when a man does as much as is in him, according to his free will.

11] It had to follow thence [from this dogma] that they did [must do] penance only for actual sins, such as wicked thoughts to which a person yields (for wicked emotion [concupiscence, vicious feelings, and inclinations], lust and improper dispositions [according to them] are not sins), and for wicked words and wicked deeds, which free will could readily have omitted.

12] And of such repentance they fix three parts, contrition, confession, and satisfaction, with this [magnificent] consolation and promise added: If man truly repent, [feel remorse,] confess, render satisfaction, he thereby would have merited forgiveness, and paid for his sins before God [atoned for his sins and obtained a plenary redemption]. Thus in repentance they instructed men to repose confidence in their own works.

13] Hence the expression originated, which was employed in the pulpit when public absolution was announced to the people: Prolong O God, my life, until I shall make satisfaction for my sins and amend my life.

14] There was here [profound silence and] no mention of Christ nor faith; but men hoped by their own works to overcome and blot out sins before God. And with this intention we became priests and monks, that we might array ourselves against sin.

Smalcald Articles. Part III. Article I, Of Sin and Article II.1-5, Of the Law

Sterling indeed. Here is law and Gospel. Here is an excellent description of original sin, corruption and the depravity and enslavement of the unregenerate man; there is no arm of a dead man working outside the coffin to lift himself up.

Part III, Article I. Of Sin

1] Here we must confess, as Paul says in Rom. 5:11, that sin originated [and entered the world] from one man Adam, by whose disobedience all men were made sinners, [and] subject to death and the devil. This is called original or capital sin.

2] The fruits of this sin are afterwards the evil deeds which are forbidden in the Ten Commandments, such as [distrust] unbelief, false faith, idolatry, to be without the fear of God, presumption [recklessness], despair, blindness [or complete loss of sight], and, in short not to know or regard God; furthermore to lie, to swear by [to abuse] God's name [to swear falsely], not to pray, not to call upon God, not to regard [to despise or neglect] God's Word, to be disobedient to parents, to murder, to be unchaste, to steal, to deceive, etc.

3] This hereditary sin is so deep [and horrible] a corruption of nature that no reason can understand it, but it must be [learned and] believed from the revelation of Scriptures, Ps. 51:5; Rom. 6:12ff ; Ex. 33:3; Gen. 3:7ff Hence, it is nothing but error and blindness in regard to this article what the scholastic doctors have taught, namely:

4] That since the fall of Adam the natural powers of man have remained entire and incorrupt, and that man by nature has a right reason and a good will; which things the philosophers teach.

5] Again, that man has a free will to do good and omit evil, and, conversely, to omit good and do evil.

6] Again, that man by his natural powers can observe and keep [do] all the commands of God.

7] Again, that, by his natural powers, man can love God above all things and his neighbor as himself.

8] Again, if a man does as much as is in him, God certainly grants him His grace.

9] Again, if he wishes to go to the Sacrament, there is no need of a good intention to do good, but it is sufficient if he has not a wicked purpose to commit sin; so entirely good is his nature and so efficacious the Sacrament.

10] [Again,] that it is not founded upon Scripture that for a good work the Holy Ghost with His grace is necessary.

11] Such and many similar things have arisen from want of understanding and ignorance as regards both this sin and Christ, our Savior, and they are truly heathen dogmas, which we cannot endure. For if this teaching were right [approved], then Christ has died in vain, since there is in man no defect nor sin for which he should have died; or He would have died only for the body, not for the soul, inasmuch as the soul is [entirely] sound, and the body only is subject to death.

Part III, Article II. Of the Law

1] Here we hold that the Law was given by God, first, to restrain sin by threats and the dread of punishment, and by the promise and offer of grace and benefit. But all this miscarried on account of the wickedness which sin has wrought in man.

2] For thereby a part [some] were rendered worse, those, namely, who are hostile to [hate] the Law, because it forbids what they like to do, and enjoins what they do not like to do. Therefore, wherever they can escape [if they were not restrained by] punishment, they [would] do more against the Law than before. These, then, are the rude and wicked [unbridled and secure] men, who do evil wherever they [notice that they] have the opportunity.

3] The rest become blind and arrogant [are smitten with arrogance and blindness], and [insolently] conceive the opinion that they observe and can observe the Law by their own powers, as has been said above concerning the scholastic theologians; thence come the hypocrites and [self-righteous or] false saints.

4] But the chief office or force of the Law is that it reveal original sin with all its fruits, and show man how very low his nature has fallen, and has become [fundamentally and] utterly corrupted; as the Law must tell man that he has no God nor regards [cares for] God, and worships other gods, a matter which before and without the Law he would not have believed. In this way he becomes terrified, is humbled, desponds, despairs, and anxiously desires aid, but sees no escape; he begins to be an enemy of [enraged at] God, and to murmur, etc.

5] This is what Paul says, Rom. 4:15: The Law worketh wrath. And Rom. 5:20: Sin is increased by the Law. [The Law entered that the offense might abound.]

Smalcald Articles. Part II, Article IV. 1-16

One of the jewels of the Reformation. From my review, there are no such clear and salutary Confessions in Anglicanism or Presbyterianism on this Antichrist, the Pope. The Presbyterians amended their Confession in, on, or around 1906-ish to omit this claim. Americans do not know what the Papacy is about and, if they really did, like Luther, would speak as forthrightly as this good Bruder does. Let the Reformed and Anglican worlds wisen up.

Part II, Article IV: Of the Papacy.

1] That the Pope is not, according to divine law or according to the Word of God the head of all Christendom (for this [name] belongs to One only, whose name is Jesus Christ), but is only the bishop and pastor of the Church at Rome, and of those who voluntarily or through a human creature (that is, a political magistrate) have attached themselves to him, to be Christians, not under him as a lord, but with him as brethren [colleagues] and comrades, as the ancient councils and the age of St. Cyprian show.

2] But to-day none of the bishops dare to address the Pope as brother as was done at that time [in the age of Cyprian]; but they must call him most gracious lord, even though they be kings or emperors. This [Such arrogance] we will not, cannot, must not take upon our conscience [with a good conscience approve]. Let him, however, who will do it, do so without us [at his own risk].

3] Hence it follows that all things which the Pope, from a power so false, mischievous, blasphemous, and arrogant, has done and undertaken. have been and still are purely diabolical affairs and transactions (with the exception of such things as pertain to the secular government, where God often permits much good to be effected for a people, even through a tyrant and [faithless] scoundrel) for the ruin of the entire holy [catholic or] Christian Church (so far as it is in his power) and for the destruction of the first and chief article concerning the redemption made through Jesus Christ.

4] For all his bulls and books are extant, in which he roars like a lion (as the angel in Rev. 12 depicts him, [crying out] that no Christian can be saved unless he obeys him and is subject to him in all things that he wishes, that he says, and that he does. All of which amounts to nothing less than saying: Although you believe in Christ, and have in Him [alone] everything that is necessary to salvation, yet it is nothing and all in vain unless you regard [have and worship] me as your god, and be subject and obedient to me. And yet it is manifest that the holy Church has been without the Pope for at least more than five hundred years, and that even to the present day the churches of the Greeks and of many other languages neither have been nor are yet under the Pope.

5] Besides, as often remarked, it is a human figment which is not commanded, and is unnecessary and useless; for the holy Christian [or catholic] Church can exist very well without such a head, and it would certainly have remained better [purer, and its career would have been more prosperous] if such a head had not been raised up by the devil.

6] And the Papacy is also of no use in the Church, because it exercises no Christian office; and therefore it is necessary for the Church to continue and to exist without the Pope.

7] And supposing that the Pope would yield this point, so as not to be supreme by divine right or from God's command, but that we must have [there must be elected] a [certain] head, to whom all the rest adhere [as their support] in order that the [concord and] unity of Christians may be preserved against sects and heretics, and that such a head were chosen by men, and that it were placed within the choice and power of men to change or remove this head, just as the Council of Constance adopted nearly this course with reference to the Popes, deposing three and electing a fourth; supposing, I say, that the Pope and See at Rome would yield and accept this (which, nevertheless, is impossible; for thus he would have to suffer his entire realm and estate to be overthrown and destroyed, with all his rights and books, a thing which, to speak in few words, he cannot do), nevertheless, even in this way Christianity would not be helped, but many more sects would arise than before.

8] For since men would have to be subject to this head, not from God's command, but from their personal good pleasure, it would easily and in a short time be despised, and at last retain no member; neither would it have to be forever confined to Rome or any other place, but it might be wherever and in whatever church God would grant a man fit for the [taking upon him such a great] office. Oh, the complicated and confused state of affairs [perplexity] that would result!

9] Therefore the Church can never be better governed and preserved than if we all live under one head, Christ, and all the bishops equal in office (although they be unequal in gifts), be diligently joined in unity of doctrine, faith, Sacraments, prayer, and works of love, etc., as St. Jerome writes that the priests at Alexandria together and in common governed the churches, as did also the apostles, and afterwards all bishops throughout all Christendom, until the Pope raised his head above all.

10] This teaching shows forcefully that the Pope is the very Antichrist, who has exalted himself above, and opposed himself against Christ because he will not permit Christians to be saved without his power, which, nevertheless, is nothing, and is neither ordained nor commanded by God.

11] This is, properly speaking to exalt himself above all that is called God as Paul says, 2 Thess. 2:4. Even the Turks or the Tartars, great enemies of Christians as they are, do not do this, but they allow whoever wishes to believe in Christ, and take bodily tribute and obedience from Christians.

12] The Pope, however, prohibits this faith, saying that to be saved a person must obey him. This we are unwilling to do, even though on this account we must die in God s name.

13] This all proceeds from the fact that the Pope has wished to be called the supreme head of the Christian Church by divine right. Accordingly he had to make himself equal and superior to Christ, and had to cause himself to be proclaimed the head and then the lord of the Church, and finally of the whole world, and simply God on earth, until he has dared to issue commands even to the angels in heaven.

14] And when we distinguish the Pope's teaching from, or measure and hold it against, Holy Scripture, it is found [it appears plainly] that the Pope's teaching, where it is best, has been taken from the imperial and heathen law, and treats of political matters and decisions or rights, as the Decretals show; furthermore, it teaches of ceremonies concerning churches, garments, food, persons and [similar] puerile, theatrical and comical things without measure, but in all these things nothing at all of Christ, faith, and the commandments of God. Lastly, it is nothing else than the devil himself, because above and against God he urges [and disseminates] his [papal] falsehoods concerning masses, purgatory, the monastic life, one's own works and [fictitious] divine worship (for this is the very Papacy [upon each of which the Papacy is altogether founded and is standing]), and condemns, murders and tortures all Christians who do not exalt and honor these abominations [of the Pope] above all things. Therefore, just as little as we can worship the devil himself as Lord and God, we can endure his apostle, the Pope, or Antichrist, in his rule as head or lord. For to lie and to kill, and to destroy body and soul eternally, that is wherein his papal government really consists, as I have very clearly shown in many books.

15] In these four articles they will have enough to condemn in the Council. For they cannot and will not concede us even the least point in one of these articles. Of this we should be certain, and animate ourselves with [be forewarned and made firm in] the hope that Christ, our Lord, has attacked His adversary, and he will press the attack home [pursue and destroy him] both by His Spirit and coming. Amen.

16] For in the Council we will stand not before the Emperor or the political magistrate, as at Augsburg (where the Emperor published a most gracious edict, and caused matters to be heard kindly [and dispassionately]), but [we will appear] before the Pope and devil himself, who intends to listen to nothing, but merely [when the case has been publicly announced] to condemn, to murder and to force us to idolatry. Therefore we ought not here to kiss his feet, or to say: "Thou art my gracious lord", but as the angel in Zechariah 3:2 said to Satan: The Lord rebuke thee, O Satan.

Smalcald Articles. II.II.16-III.2

The source of Romish doctrine is "evil spirits" and we are glad Luther says it, unlike our fellow theologues today. (We include a map to show some of the geographic directions of Lutheranism. The results of these malignant doctrines and spirits? Masses, vigils, pilgrimmage, and alms as meritorious deeds. Surrender, like James Packer's associates, is not in Luther's Creed. Like Anglo-Papists, the Mass controls it all. The "devil was riding the Pope" like a jackass or donkey; the donkey wasn't Balaam's ass either, although he was wiser than Popish doctrines. Cloisters have no support in Scriptures either, although, if used according to their original intention--education, meditation on Scripture, etc.--they have their place. Relics and other "tomfooleries" abound including collections of dog tooths and bones. One must admire the strength of character that informs Luther. Indulgences and the sale of salvation was one amongst many abuses. The invocation of saints is another abuse of "Anti-Christ." There isn't a whiff of support for this from Scriptures and it attacks Christ. Manglicans need to revisit their history. We would do well to review and master not just the content, but the flavour and ethos of this great jewel of the Reformation.

Smalcald Articles.

Part II, Article II: Of the Mass.

16] Secondly. From this it has followed that evil spirits have perpetrated much knavery [exercised their malice] by appearing as the souls of the departed, and with unspeakable [horrible] lies and tricks demanded masses, vigils, pilgrimages, and other alms.

17] All of which we had to receive as articles of faith, and to live accordingly; and the Pope confirmed these things, as also the Mass and all other abominations. Here, too, there is no [cannot and must not be any] yielding or surrendering.

18] Thirdly. [Hence arose] the pilgrimages. Here, too, masses, the remission of sins and the grace of God were sought, for the Mass controlled everything. Now it is indeed certain that such pilgrimages, without the Word of God, have not been commanded us, neither are they necessary, since we can have these things [the soul can be cared for] in a better way, and can omit these pilgrimages without any sin and danger. Why therefore do they leave at home [desert] their own parish [their called ministers, their parishes], the Word of God, wives, children, etc., who are ordained and [attention to whom is necessary and has been] commanded, and run after these unnecessary, uncertain, pernicious will-o'-the-wisps of the devil [and errors]?

19] Unless the devil was riding [made insane] the Pope, causing him to praise and establish these practices, whereby the people again and again revolted from Christ to their own works, and became idolaters, which is worst of all; moreover, it is neither necessary nor commanded, but is senseless and doubtful, and besides harmful. Hence here, too, there can be no yielding or surrendering [to yield or concede anything here is not lawful], etc.

20] And let this be preached, that such pilgrimages are not necessary, but dangerous; and then see what will become of them. [For thus they will perish of their own accord.]

21] Fourthly. Fraternities [or societies], in which cloisters, chapters, vicars have assigned and communicated (by a legal contract and sale) all masses and good works, etc., both for the living and the dead. This is not only altogether a human bauble, without the Word of God, entirely unnecessary and not commanded, but also contrary to the chief article, Of Redemption. Therefore it is in no way to be tolerated.

22] Fifthly. The relics, in which there are found so many falsehoods and tomfooleries concerning the bones of dogs and horses, that even the devil has laughed at such rascalities, ought long ago to have been condemned, even though there were some good in them; and so much the more because they are without the Word of God; being neither commanded nor counseled, they are an entirely unnecessary and useless thing.

23] But the worst is that [they have imagined that] these relics had to work indulgence and the forgiveness of sins [and have revered them] as a good work and service of God, like the Mass, etc.

24] Sixthly. Here belong the precious indulgences granted (but only for money) both to the living and the dead, by which the miserable [sacrilegious and accursed] Judas, or Pope, has sold the merit of Christ, together with the superfluous merits of all saints and of the entire Church, etc. All these things [and every single one of them] are not to be borne, and are not only without the Word of God, without necessity, not commanded, but are against the chief article. For the merit of Christ is [apprehended and] obtained not by our works or pence, but from grace through faith, without money and merit; and is offered [and presented] not through the power of the Pope, but through the preaching of God's Word.

Of the Invocation of Saints.

25] The invocation of saints is also one of the abuses of Antichrist conflicting with the chief article, and destroys the knowledge of Christ. Neither is it commanded nor counseled, nor has it any example [or testimony] in Scripture, and even though it were a precious thing, as it is not [while, on the contrary, it is a most harmful thing], in Christ we have everything a thousandfold better [and surer, so that we are not in need of calling upon the saints].

26] And although the angels in heaven pray for us (as Christ Himself also does), as also do the saints on earth, and perhaps also in heaven, yet it does not follow thence that we should invoke and adore the angels and saints, and fast, hold festivals, celebrate Mass in their honor, make offerings, and establish churches, altars, divine worship, and in still other ways serve them, and regard them as helpers in need [as patrons and intercessors], and divide among them all kinds of help, and ascribe to each one a particular form of assistance, as the Papists teach and do. For this is idolatry, and such honor belongs alone to God.

27] For as a Christian and saint upon earth you can pray for me, not only in one, but in many necessities. But for this reason I am not obliged to adore and invoke you, and celebrate festivals, fast, make oblations, hold masses for your honor [and worship], and put my faith in you for my salvation. I can in other ways indeed honor, love, and thank you in Christ.

28] If now such idolatrous honor were withdrawn from angels and departed saints, the remaining honor would be without harm and would quickly be forgotten. For when advantage and assistance, both bodily and spiritual, are no more to be expected, the saints will not be troubled [the worship of the saints will soon vanish], neither in their graves nor in heaven. For without a reward or out of pure love no one will much remember, or esteem, or honor them [bestow on them divine honor].

29] In short, the Mass itself and anything that proceeds from it, and anything that is attached to it, we cannot tolerate, but must condemn, in order that we may retain the holy Sacrament pure and certain, according to the institution of Christ, employed and received through faith.

Part II, Article III: Of Chapters and Cloisters.

1] That chapters and cloisters [colleges of canons and communistic dwellings], which were formerly founded with the good intention [of our forefathers] to educate learned men and chaste [and modest] women, ought again to be turned to such use, in order that pastors, preachers, and other ministers of the churches may be had, and likewise other necessary persons [fitted] for [the political administration of] the secular government [or for the commonwealth] in cities and countries, and well-educated, maidens for mothers and housekeepers, etc.

2] If they will not serve this purpose, it is better that they be abandoned or razed, rather than [continued and], with their blasphemous services invented by men, regarded as something better than the ordinary Christian life and the offices and callings ordained by God. For all this also is contrary to the first chief article concerning the redemption made through Jesus Christ. Add to this that (like all other human inventions) these have neither been commanded; they are needless and useless, and, besides, afford occasion for dangerous and vain labor [dangerous annoyances and fruitless worship], such services as the prophets call Aven, i.e., pain and labor.