Confessional Saturdays #13: Chief Articles Of The Faith 27

Augsburg Confession 

Chief Articles Of The Faith 

ARTICLE XXVII -Monastic Vows 

1 It will be easier to understand what we teach about monastic vows by considering the state of the monasteries and how many things were done every day contrary to canon law. 2 In Augustine’s time they were free associations. Later, when discipline was corrupted, vows were added for the purpose of restoring discipline, as in a carefully planned prison. 3 Gradually, many other regulations were added besides vows. 4 These binding rules were laid upon many before the lawful age, contrary to canon law. 5 Many entered monastic life through ignorance. They were not able to judge their own strength, though they were old enough. 6 They were trapped and compelled to remain, even though some could have been freed by the kind provision of canon law. 7 This was more the case in convents of women than of monks, although more consideration should have been shown the weaker sex [1 Peter 3:7]. 8 This rigor displeased many good people before this time, who saw that young men and women were thrown into convents for a living. They saw what unfortunate results came of this procedure, how it created scandals, and what snares were cast upon consciences! 9 They were sad that the authority of canon law in so great a matter was utterly set aside and despised. 10 In addition to all these evil things, a view of vows was added that displeased even the more considerate monks. They taught that monastic vows were equal to Baptism. 11 They taught that a monastic life merited forgiveness of sins and justification before God. 12 Yes, they even added that the monastic life not only merited righteousness before God, but even greater merit, since it was said that the monastic life not only kept God’s basic law, but also the so-called “evangelical counsels.” 13 So they made people believe that the profession of monasticism was far better than Baptism, and that the monastic life was more meritorious than that of rulers, pastors, and others, who serve in their calling according to God’s commands, without any man-made services. 14 None of these things can be denied. This is all found in their own books about monasticism. 15 How did all this come about in monasteries? At one time they were schools of theology and other branches of learning, producing pastors and bishops for the benefit of the Church. Now it is another thing. It is needless to go over what everyone knows. 16 Before, they came together for the sake of learning, now they claim that monasticism is a lifestyle instituted to merit grace and righteousness. They even preach that it is a state of perfection! They put monasticism far above all other kinds of life ordained by God. 17 We have mentioned all these things without hateful exaggeration so that our teachers’ doctrine on monasticism may be better understood. 18 First, concerning monks who marry, our teachers say that it is lawful for anyone who is not suited for the single life to enter into marriage. Monastic vows cannot destroy what God has commanded and ordained. 19 God’s commandment is this, “Because of the temptation to sexual immorality, each man should have his own wife” (1 Corinthians 7:2). 20 It is not just a command given by God. God has created and ordained marriage for those who are not given an exception to natural order by God’s special work. This is what is taught according to the text in Genesis 2:18, “It is not good that the man should be alone.” 21 Therefore, those who obey this command and ordinance of God do not sin. 22 What objection can be raised to this? Let people praise the obligation of a monastic vow as much as they want, but they will never be able to destroy God’s commandment by means of a monastic vow. 23 Canon law teaches that superiors can make exceptions to monastic vows; how much less are such monastic vows in force that are contrary to God’s commandments! 24 If, in fact, an obligation to a monastic vow could never be changed for any reason, the Roman popes could never have granted exceptions to the vows. For it is not lawful for someone to make an exception to what is truly from God. 25 The Roman pontiffs have wisely judged that mercy is to be observed in these monastic obligations. That is why we read that many times they have made special arrangements and exceptions with monastic vows. 26 The case of the King of Aragon, who was called back from the monastery, is well known, and there are also examples in our own times. 27 In the second place, why do our adversaries exaggerate the obligation or effect of a vow when, at the same time, they do not have anything to say about the nature of the vow itself? A vow should be something that is possible; it should be a decision that is made freely and after careful deliberation. 28 We all know how possible perpetual chastity actually is in reality, and just how few people actually do take this vow freely and deliberately! 29 Young women and men, before they are able to make their own decision about this, are persuaded, and sometimes even forced, to take the vow of chastity. 30 Therefore, it is not fair to insist so rigorously on the obligation. Everyone knows that taking a vow that is not made freely and deliberately is against the very nature of a true vow. 31 Most canonical laws overturn vows made before the age of fifteen. Before that age a person does not seem able to make a wise judgment and to decide to make a lifelong commitment like this. 32 There is another canon law that adds even more years to this limit, showing that the vow of chastity should not be made before the age of eighteen. So which of these two canon laws should we follow? 33 Most people leaving the monastery have a valid excuse, since they took their vows before they were fifteen or eighteen. 34 Finally, even though it might be possible to condemn a person who breaks a vow, it does not follow that it is right to dissolve such a person’s marriage. 35 Augustine denies that they ought to be dissolved (XXVII. Quaest. I, Cap. Nuptiarum). Augustine’s authority should not be taken lightly, even though some wish to do so today. 36 Although it appears that God’s command about marriage delivers many from their vows, our teachers introduce another argument about vows to show that they are void. Every service of God, established and chosen by people to merit justification and grace, without God’s commandment, is wicked. For Christ says in Matthew 15:9, “In vain do they worship Me, teaching as doctrines the commandments of men.” 37 Paul teaches everywhere that righteousness is not to be sought in self-chosen practices and acts of worship, devised by people. Righteousness comes by faith to those who believe that they are received by God into grace for Christ’s sake. 38 It is clear for all to see that the monks have taught that services made up by people make satisfaction for sins and merit grace and justification. What else is this than detracting from Christ’s glory and hiding and denying the righteousness that comes through faith? 39 Therefore, it follows that monastic vows, which have been widely taken, are wicked services of God and, consequently, are void. 40 For a wicked vow, taken against God’s commandment, is not valid; for (as the Canon says) no vow ought to bind people to wickedness. 41 Paul says, “You are severed from Christ, you who would be justified by the law; you have fallen away from grace” (Galatians 5:4). 42 Therefore, anyone wanting to be justified by his vows makes Christ useless and falls from grace. 43 Anyone who tries to connect justification to monastic vows bases his justification on his own works, which properly belongs to Christ’s glory. 44 It cannot be denied that the monks have taught that they were justified and merited forgiveness of sins by means of their vows and observances. Indeed, they even invented greater absurdities, saying that they could give others a share in their works. 45 If anyone wanted to make more of this point, to make our opponents look even worse, even more things could be mentioned, things that even the monks are ashamed of now. 46 And on top of all this, the monks persuaded people that the services that they invented were a state of Christian perfection. 47 What else is this other than assigning our justification to works? 48 It is no light offense in the Church to set before the people a service invented by people, without God’s commandment, and then to teach them that such service justifies. For the righteousness of faith, which ought to be the highest teaching in the Church, is hidden when these “wonderful” and “angelic” forms of worship, with their show of poverty, humility, and celibacy, are put in front of people. 49 God’s precepts, and God’s true service, are hidden when people hear that only monks are in a state of perfection. True Christian perfection is to fear God from the heart, to have great faith, and to trust that for Christ’s sake we have a God who has been reconciled [2 Corinthians 5:18–19]. It means to ask for and expect from God His help in all things with confident assurance that we are to live according to our calling in life, being diligent in outward good works, serving in our calling. 50 This is where true perfection and true service of God is to be found. It does not consist in celibacy or in begging or in degrading clothes. 51 The people come up with all sorts of harmful opinions based on the false praise of monastic life. 52 They hear celibacy praised without measure and feel guilty about living in marriage. 53 They hear that only beggars are perfect, and so they keep their possessions and do business with guilty consciences. 54 They hear that it is an even higher work, a Gospel-counsel, not to seek revenge. So some in private life are not afraid to take revenge, for they hear that it is but a counsel and not a commandment. 55 Others come to the conclusion that a Christian cannot rightly hold a civil office or be a ruler. 56 There are on record examples of men who hid themselves in monasteries because they wanted to forsake marriage and participation in society. 57 They called this fleeing from the world, and said they were seeking a kind of life that would be more pleasing to God. They did not realize that God ought to be served according to the commandments that He Himself has given, not in commandments made up by people. 58 Only a life that has God’s commandment is good and perfect. 59 It is necessary to teach the people about these things. 60 Before our times, Gerson rebukes the monks’ error about perfection. He testifies that in his day it was a new saying that the monastic life is a state of perfection. 61 So many wicked opinions are inherent in monastic vows—that they justify, that they cause Christian perfection, that they make it possible to keep the counsels and commandments, that they are works over and above God’s commandments. 62 All these things are false and empty. They make monastic vows null and void.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 53 

Jesus Juva, 
Soli Deo Gloria

Confessional Saturdays #12: Chief Articles Of The Faith 26

CHIEF ARTICLES OF THE FAITH

ARTICLE XXVI

The Distinction of Meats

¹ Not only the people, but also those teaching in the churches, have generally been persuaded to believe in making distinctions between meats, and similar human traditions. They believe these are useful works for meriting grace and are able to make satisfaction for sins. ² From this there developed the view that new ceremonies, new orders, new holy days, and new fastings were instituted daily. Teachers in the Church required these works as a necessary service to merit grace. They greatly terrified people’s consciences when they left any of these things out. ³ Because of this viewpoint, the Church has suffered great damage.

⁴ First, the chief part of the Gospel—the doctrine of grace and of the righteousness of faith—has been obscured by this view. The Gospel should stand out as the most prominent teaching in the Church, in order that Christ’s merit may be well known and faith, which believes that sins are forgiven for Christ’s sake, be exalted far above works. ⁵ Therefore, Paul also lays the greatest stress on this article, putting aside the Law and human traditions, in order to show that Christian righteousness is something other than such works [Romans 14:17]. Christian righteousness is the faith that believes that sins are freely forgiven for Christ’s sake. ⁶ But this doctrine of Paul has been almost completely smothered by traditions, which have produced the opinion that we must merit grace and righteousness by making distinctions in meats and similar services. ⁷ When repentance was taught, there was no mention made of faith. Only works of satisfaction were set forth. And so repentance seemed to stand entirely on these works.

⁸ Second, these traditions have hindered God’s commandments, because traditions were placed far above God’s commandments. Christianity was thought to stand wholly on the observance of certain holy days, rites, fasts, and vestments. ⁹ These observances won the exalted title of the “spiritual life” and the “perfect life.” ¹⁰ Meanwhile, God’s commandments, according to each one’s vocation, or calling, were without honor. These works include a father raising his children, a mother bearing children, a prince governing the commonwealth—these were considered to be worldly and thus imperfect works, far below the glittering observances of the Church. ¹¹ This error greatly tormented people with devout consciences. They grieved that they were held in an imperfect state of life, as in marriage, in the office of ruler, or in other civil services. They admired the monks and others like them. They falsely thought that these people’s observances were more acceptable to God.

¹² Third, traditions brought great danger to consciences. It was impossible to keep all traditions, and yet people considered these observances to be necessary acts of worship. ¹³ Gerson writes that many fell into despair, and that some even took their own lives, because they felt that they were not able to satisfy the traditions. All the while, they had never heard about the consoling righteousness of faith and grace. ¹⁴ We see that the academics and theologians gather the traditions and seek ways to relieve and ease consciences. They do not free consciences enough, but sometimes entangle them even more! The schools and sermons have been so occupied with gathering these “traditions” that they do not even have enough leisure time to touch on Scripture. ¹⁵ They do not pursue the far more useful doctrine of faith, the cross, hope, the dignity of secular affairs, and consolation for severely tested consciences. ¹⁶ Therefore, Gerson and some other theologians have complained sadly that because of all this striving after traditions, they were prevented from giving attention to a better kind of doctrine. ¹⁷ Augustine forbids that people’s consciences should be burdened. He prudently advises Januarius that he must know that they are to be observed as things neither commanded by God nor forbidden, for such are his words.

¹⁸ Therefore, our teachers must not be regarded as having taken up this matter rashly or from hatred of the bishops, as some falsely suspect. ¹⁹ There was a great need to warn the churches of these errors that arose from misunderstanding the traditions. ²⁰ The Gospel compels us to insist on the doctrine of grace and the righteousness of faith in the churches. This cannot be understood if people think that they merit grace by observances of their own choice.

²¹ So our churches have taught that we cannot merit grace or be justified by observing human traditions. We must not think that such observances are necessary acts of worship. ²² Here we add testimonies of Scripture. Christ defends the Apostles who had not observed the usual tradition (Matthew 15:3). This had to do with a matter that was not unlawful, but rather, neither commanded or forbidden. It was similar to the purifications of the Law. He said in Matthew 15:9, “In vain do they worship Me, teaching as doctrines the commandments of men.” ²³ Therefore, He does not require a useless human service. Shortly after, He adds, “It is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person” (Matthew 15:11). ²⁴ So also Paul, in Romans 14:17, “The kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit,” and in Colossians 2:16, ²⁵ “Let no one pass judgment on you in questions of food and drink, or with regard to … a Sabbath.” ²⁶ And again, “If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations—‘Do not handle, Do not taste, Do not touch’ ” [Colossians 2:20–21]. ²⁷ Peter says, “Why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Jesus, just as they will” (Acts 15:10–11). ²⁸ Here Peter forbids burdening consciences with many rites, either from Moses or others. ²⁹ In 1 Timothy 4:1–3 Paul calls the prohibition of meats a teaching of demons. It is contrary to the Gospel to institute or do such works thinking that we merit grace through them, or as though Christianity could not exist without such service of God.

³⁰ Our adversaries object by accusing our teachers of being against discipline and the subduing of the flesh. Just the opposite is true, as can be learned from our teachers’ writings. ³¹ They have always taught that Christians are to bear the cross [Matthew 16:24] by enduring afflictions. ³² This is genuine and sincere subduing of the flesh [1 Peter 2:11], to be crucified with Christ through various afflictions. ³³ Furthermore, they teach that every Christian ought to train and subdue himself with bodily restraints, or bodily exercises and labors. Then neither over-indulgence nor laziness may tempt him to sin. But they do not teach that we may merit grace or make satisfaction for sins by such exercises. ³⁴ Such outward discipline ought to be taught at all times, not only on a few set days. ³⁵ Christ commands, “Watch yourselves lest your hearts be weighed down with dissipation and drunkenness” (Luke 21:34). ³⁶ Also in Matthew 17:21, “This kind never comes out except by prayer and fasting.” ³⁷ Paul also says, “I discipline my body and keep it under control” (1 Corinthians 9:27). ³⁸ Here he clearly shows that he was keeping his body under control, not to merit forgiveness of sins by that discipline, but to keep his body in subjection and prepared for spiritual things, for carrying out the duties of his calling. ³⁹ Therefore, we do not condemn fasting in itself [Isaiah 58:3–7], but the traditions that require certain days and certain meats, with peril of conscience, as though such works were a necessary service.

⁴⁰ Nevertheless, we keep many traditions that are leading to good order [1 Corinthians 14:40] in the Church, such as the order of Scripture lessons in the Mass and the chief holy days. ⁴¹ At the same time, we warn people that such observances do not justify us before God, and that it is not sinful if we omit such things, without causing offense. ⁴² The Fathers knew of such freedom in human ceremonies. ⁴³ In the East they kept Easter at another time than at Rome. When the Romans accused the Eastern Church of schism, they were told by others that such practices do not need to be the same everywhere. ⁴⁴ Irenaeus says, “Diversity concerning fasting does not destroy the harmony of faith.” Pope Gregory says, in Dist. XII, that such diversity does not violate the unity of the Church. ⁴⁵ In the Tripartite History, Book 9, many examples of different rites are gathered, and the following statement is made:

It was not the mind of the apostles to enact rules concerning holy days, but to preach godliness and a holy life.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 50

Jesu Juva,

Soli Deo Gloria

Confessional Saturdays #11: Chief Articles Of The Faith 25

CHIEF ARTICLES OF THE FAITH

ARTICLE XXV

Confession

¹ Confession in the churches is not abolished among us. The body of the Lord is not usually given to those who have not been examined [1 Corinthians 11:27–28] and absolved. ² The people are very carefully taught about faith in the Absolution. Before, there was profound silence about faith. ³ Our people are taught that they should highly prize the Absolution as being God’s voice and pronounced by God’s command. ⁴ The Power of the Keys [Matthew 16:19] is set forth in its beauty. They are reminded what great consolation it brings to anxious consciences and that God requires faith to believe such Absolution as a voice sounding from heaven [e.g., John 12:28–30]. They are taught that such faith in Christ truly obtains and receives the forgiveness of sins. ⁵ Before, satisfactions were praised without restraint, but little was said about faith, Christ’s merit, and the righteousness of faith. Therefore, on this point, our churches are by no means to be blamed. ⁶ Even our adversaries have to concede the point that our teachers have diligently taught the doctrine of repentance and laid it open.

⁷ Our churches teach that naming every sin is not necessary and that consciences should not be burdened with worry about naming every sin. It is impossible to recount all sins, as Psalm 19:12 testifies: “Who can discern his errors?” ⁸ Also Jeremiah 17:9, “The heart is deceitful above all things, and desperately sick; who can understand it?” ⁹ If only sins that can be named are forgiven, consciences could never find peace. For many sins cannot be seen or remembered. ¹⁰ The ancient writers also testify that a listing of sins is not necessary. ¹¹ For in the Decrees, Chrysostom is quoted. He says,

I do not say that you should make your sins known in public, nor that you should accuse yourself before others, but I would have you obey the prophet who says, ‘Make known your ways before God’ [Psalm 37:5]. Therefore, confess your sins before God, the true Judge, with prayer. Tell your errors, not with the tongue, but with the memory of your conscience, and so forth.

¹² And the Gloss (Of Repentance, Distinct. V, Cap. Consideret) admits that Confession is of human right only. ¹³ Nevertheless, because of the great benefit of Absolution, and because it is otherwise useful to the conscience, Confession is retained among us.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 49

Jesu Juva,

Soli Deo Gloria

Confessional Saturdays #10: Chief Articles Of The Faith 24

CHIEF ARTICLES OF THE FAITH
ARTICLE XXIV
The Mass

¹ Our churches are falsely accused of abolishing the Mass. The Mass is held among us and celebrated with the highest reverence. ² Nearly all the usual ceremonies are also preserved, except that the parts sung in Latin are interspersed here and there with German hymns. These have been added to teach the people. ³ For ceremonies are needed for this reason alone, that the uneducated be taught ‹what they need to know about Christ›. ⁴ Not only has Paul commanded that a language understood by the people be used in church (1 Corinthians 14:2, 9), but human law has also commanded it. ⁵ All those able to do so partake of the Sacrament together. This also increases the reverence and devotion of public worship. ⁶ No one is admitted to the Sacrament without first being examined. ⁷ The people are also advised about the dignity and use of the Sacrament, about how it brings great consolation to anxious consciences, so that they too may learn to believe God and to expect and ask from Him all that is good. ⁸ This worship pleases God [Colossians 1:9–10]. Such use of the Sacrament nourishes true devotion toward God. ⁹ Therefore, it does not appear that the Mass is more devoutly celebrated among our adversaries than among us.

¹⁰ It is clear that for a long time the most public and serious complaint among all good people is that the Mass has been made base and profane by using it to gain filthy wealth [1 Timothy 3:3]. ¹¹ Everyone knows how great this abuse is in all the churches. They know what sort of men say Masses for a fee or an income, and how many celebrate these Masses contrary to canon law. ¹² Paul severely threatens those who use the Eucharist in an unworthy manner, “Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord” (1 Corinthians 11:27). ¹³ Therefore, when our priests were warned about this sin, private Masses were discontinued among us, since hardly any private Masses were celebrated except for the sake of filthy gain.

¹⁴ The bishops were not ignorant of these abuses. If they had corrected them in time, there would now be less discord. ¹⁵ But until now they have been responsible for many corruptions seeping into the Church. ¹⁶ Now, when it is too late, they begin to complain about the Church’s troubles. This disturbance has been caused simply by those abuses that were so open that they could no longer be tolerated. ¹⁷ There have been great disagreements about the Mass, that is, the Sacrament. ¹⁸ Perhaps the world is being punished for profaning the Mass for such a long time and for tolerating this in the churches for so many centuries by the very men who were both able and duty-bound to correct this situation. ¹⁹ It is written in the Ten Commandments, “The Lord will not hold him guiltless who takes His name in vain” (Exodus 20:7). ²⁰ But since the world began, nothing that God ever ordained seems to have been so abused for filthy wealth as the Mass.

²¹ An opinion was added that infinitely increased private Masses. It states that Christ, by His passion, made satisfaction for original sin and instituted the Mass as an offering for daily sins, both venial and mortal. ²² From this opinion has arisen the common belief that the Mass takes away the sins of the living and the dead simply by performing the outward act. ²³ Then they began to argue about whether one Mass said for many is worth as much as special Masses for individuals. This resulted in an infinite number of Masses. ‹With this work, people wanted to obtain from God all that they needed, and in the meantime, trust in Christ and true worship were forgotten›.

²⁴ Our teachers have warned that these opinions depart from the Holy Scripture and diminish the glory of the passion of Christ. ²⁵ For Christ’s passion was an offering and satisfaction, not only for original guilt, but also for all other sins, as it is written, ²⁶ “We have been sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:10). ²⁷ Also, “By a single offering He has perfected for all time those who are being sanctified” (Hebrews 10:14). ‹It is an unheard-of innovation in the Church to teach that by His death Christ has made satisfaction only for original sin and not for all other sin. So it is hoped that everybody will understand that this error has been rebuked for good reason.›

²⁸ Scripture teaches that we are justified before God, through faith in Christ, when we believe that our sins are forgiven for Christ’s sake. ²⁹ Now if the Mass takes away the sins of the living and the dead simply by performing it, justification comes by doing Masses, and not of faith. Scripture does not allow this.

³⁰ But Christ commands us, “Do this in remembrance of Me” (Luke 22:19). Therefore, the Mass was instituted so that those who use the Sacrament should remember, in faith, the benefits they receive through Christ and how their anxious consciences are cheered and comforted. ³¹ To remember Christ is to remember His benefits. It means to realize that they are truly offered to us. ³² It is not enough only to remember history. (The Jewish people and the ungodly also remember this.) ³³ Therefore, the Mass is to be used for administering the Sacrament to those that need consolation. Ambrose says, “Because I always sin, I always need to take the medicine.”

³⁴ Because the Mass is for the purpose of giving the Sacrament, we have Communion every holy day, and if anyone desires the Sacrament, we also offer it on other days, when it is given to all who ask for it. This custom is not new in the Church. ³⁵ The Fathers before Gregory make no mention of any private Mass, but they speak a lot about the common Mass, ‹Communion›. ³⁶ Chrysostom says “that the priest stands daily at the altar, inviting some to the Communion and keeping back others.” ³⁷ It appears from the ancient council decisions that one person celebrated the Mass from whom all the other presbyters and deacons received the body of the Lord. ³⁸ The records of the decisions of the Council of Nicaea state, “Let the deacons, according to their order, receive the Holy Communion after the presbyters, from the bishop or from a presbyter.” ³⁹ Paul, in 1 Corinthians 11:33, has this command in regard to Communion: “wait for one another” so that there may be a common participation.

⁴⁰ Therefore, since the Mass among us follows the example of the Church, taken from the Scripture and the Fathers, we are confident that it cannot be disapproved. This is especially so because we keep the public ceremonies, which are for the most part similar to those previously in use. Only the number of Masses differs. Without a doubt, these might be reduced in a helpful way, because of very great and clear abuses. ⁴¹ For in older times, even in churches attended the most often, the Mass was not celebrated every day, as the Tripartite History (Book 9, chap. 33) testifies, “In Alexandria, every Wednesday and Friday the Scriptures are read, and the doctors expound them, and all things are done, except the solemn rite of Communion.”

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 47

Jesu Juva,
Soli Deo Gloria

Confessional Saturdays #10: Chief Articles Of The Faith 23

CHIEF ARTICLES OF THE FAITH

ARTICLE XXIII

The Marriage of Priests

¹ Complaints about unchaste priests are common. ² Platina writes that it is for this reason that Pope Pius is reported to have said that although there are reasons why marriage was taken away from priests, there are far more important reasons why it should be given back. ³ Since our priests wanted to avoid these open scandals, they married wives and taught that it was lawful for them to enter into marriage. ⁴ First, because Paul says, “Because of the temptation to sexual immorality, each man should have his own wife” and “It is better to marry than to be aflame with passion” (1 Corinthians 7:2, 9b).

⁵ Second, Christ says, “Not everyone can receive this saying” (Matthew 19:11), where He teaches that not everyone is able to lead a single life. God created human beings for procreation (Genesis 1:28). ⁶ It is not within a person’s power, without God giving a unique gift, to change this creation. ‹For it is clear, as many have confessed, that no good, honest, chaste life, no Christian, sincere, upright conduct has resulted from the attempt to lead a single life. Instead, a horrible, fearful unrest and torment of conscience has been felt by many until the end.› ⁷ Therefore, those who are not able to lead a single life ought to marry. ⁸ No human law, no vow, can destroy God’s commandment and ordinance. ⁹ For these reasons the priests teach that it is lawful for them to marry wives.

¹⁰ It is clear that in the Ancient Church priests were married men. ¹¹ For Paul says, “An overseer must be the husband of one wife” (1 Timothy 3:2). ¹² Four hundred years ago in Germany, for the first time, priests were violently forced to lead a single life. They offered such resistance that when the Archbishop of Mainz was about to publish the pope’s decree about celibacy, he was almost killed in a riot by enraged priests. ¹³ This matter was handled so harshly that not only was marriage forbidden in the future, but existing marriages were torn apart, contrary to all laws, both divine and human. This was even contrary to canon law itself, as made by not only popes, but also by the most celebrated synods.

¹⁴ Seeing that man’s nature is gradually growing weaker as the world grows older, it is good to be on guard to make sure no more vices work their way into Germany.

¹⁵ Furthermore, God ordained marriage to be a help against human weakness. ¹⁶ Canon law itself says that the old rigor ought to be relaxed now and then, in these latter times, because of human weakness. We wish this would also be done in this matter. ¹⁷ We expect that at some point churches will lack pastors if marriage continues to be forbidden.

¹⁸ While God’s commandment is in force, and the custom of the Church is well known, impure celibacy will cause many scandals, adulteries, and other crimes that deserve punishment from just rulers. In light of all this, it is incredibly cruel that the marriage of priests is forbidden. ¹⁹ God has commanded that marriage be honored. ²⁰ Marriage is most highly honored in the laws of all well-ordered commonwealths, even among the heathen. ²¹ But now men, even priests, are cruelly put to death, contrary to the intent of canon law, for no other reason than that they are married. ²² Paul, in 1 Timothy 4, says that a doctrine of demons forbids marriage (vv. 1–3). ²³ This is clearly seen by how laws against marriage are enforced with such penalties.

²⁴ Since no human law can destroy God’s command, neither can it be done by any vow. ²⁵ So Cyprian advises women who do not keep the promise they made to remain chaste, that they should marry. He says (Book I, Epistle XI), “If they are unwilling or unable to persevere, it is better for them to marry than to fall into the fire by their lusts. They should certainly give no offense to their brothers and sisters.” ²⁶ And even canon law shows some leniency toward those who have taken vows before the proper age, as has been the case up to this point.

 

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 46

 

Jesu Juva,

Soli Deo Gloria

Confessional Saturdays #9: Chief Articles of the Faith 20 - 21

CHIEF ARTICLES OF THE FAITH

ARTICLE XXI
Worship of the Saints

1 Our churches teach that the history of saints may be set before us so that we may follow the example of their faith and good works, according to our calling. For example, the emperor may follow the example of David [2 Samuel] in making war to drive away the Turk from his country. For both are kings. 2 But the Scriptures do not teach that we are to call on the saints or to ask the saints for help. Scripture sets before us the one Christ as the Mediator, Atoning Sacrifice, High Priest, and Intercessor [1 Timothy 2:5–6]. 3 He is to be prayed to. He has promised that He will hear our prayer [John 14:13]. This is the worship that He approves above all other worship, that He be called upon in all afflictions. 4 “If anyone does sin, we have an advocate with the Father” (1 John 2:1).

[A Summary Statement]

1 This then is nearly a complete summary of our teaching. As can be seen, there is nothing that varies from the Scriptures, or from the Church universal, or from the Church of Rome, as known from its writers. Since this is the case, those who insist that our teachers are to be regarded as heretics are judging harshly. 2 There is, however, disagreement on certain abuses that have crept into the Church without rightful authority. Even here, if there are some differences, the bishops should bear with us patiently because of the Confession we have just reviewed. Even the Church’s canon law is not so severe that it demands the same rites everywhere. 3 Nor, for that matter, have the rites of all churches ever been the same. 4 Although, in large part, the ancient rites are diligently observed among us. It is a false and hate-filled charge that our churches have abolished all the ceremonies instituted in ancient times. 5 But the abuses connected with the ordinary rites have been a common source of complaint. They have been corrected to some extent since they could not be approved with a good conscience.

A Review of the Various Abuses That Have Been Corrected

1 Our churches do not dissent from any article of the faith held by the Church catholic. They only omit some of the newer abuses. They have been erroneously accepted through the corruption of the times, contrary to the intent of canon law. Therefore, we pray that Your Imperial Majesty will graciously hear what has been changed and why the people are not compelled to observe those things that are abuses against their conscience. 2 Your Imperial Majesty should not believe those who have tried to stir up hatred against us by spreading strange lies among the people. 3 They have given rise to this controversy by stirring up the minds of good people. Now they are trying to increase the controversy using the same methods. 4 Your Imperial Majesty will undoubtedly find that the form of doctrine and ceremonies among us are not as intolerable as these ungodly and ill-intentioned men claim. 5 Besides, the truth cannot be gathered from common rumors or the attacks of enemies. 6 It can easily be judged that if the churches observed ceremonies correctly, their dignity would be maintained and reverence and piety would increase among the people.

ARTICLE XXII
Both Kinds in the Sacrament

1 The laity are given both kinds in the Sacrament of the Lord’s Supper because this practice has the Lord’s command, “Drink of it, all of you” (Matthew 26:27). 2 Christ has clearly commanded that all should drink from the cup.

3 And lest anyone misleadingly say that this refers only to priests, in 1 Corinthians 11:27 Paul cites an example. From this it appears that the whole congregation used both kinds. 4 This practice has remained in the Church for a long time. It is not known when, or by whom, or by whose authority, it was changed. Cardinal Cusanus mentions the time when it was approved. 5 Cyprian in some places testifies that the blood was given to the people. 6 Jerome testifies to the same thing when he says, “The priests administer the Eucharist and distribute the blood of Christ to the people.” 7 Indeed, Pope Gelasius commands that the Sacrament not be divided (dist. II., De Consecratione, cap. Comperimus). 8 Only a recent custom has changed this.

9 It is clear that any custom introduced against God’s commandments is not to be allowed, as Church law bears witness (dist. III., cap. Veritate, and the following chapters). 10 This custom has been received, not only against the Scripture, but also against old canon law and the example of the Church. 11 Therefore, if anyone preferred to use both kinds in the Sacrament, they should not have been compelled to do otherwise, as an offense against their conscience. 12 Because the division of the Sacrament does not agree with the ordinance of Christ, it is our custom to omit the procession [with the host], which has been used before.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 44
 
Jesu Juva,
Sole Deo Gloria

Confessional Saturdays #9: Chief Articles of the Faith 19 - 20

 CHIEF ARTICLES OF THE FAITH

ARITCLE XIX
THE CAUSE OF SIN

⁷⁷ The adversaries accept Article XIX. In it we confess that only God and He alone has created all nature and preserves all things that exist. Yet the cause of sin is the will of the devil and people turning away from God, according to the saying of Christ about the devil, “When he lies, he speaks out of his own character” (John 8:44).

ARTICLE XX

GOOD WORKS

⁷⁸ In Article XX, they clearly state that they reject and condemn our statement that people do not merit the forgiveness of sins by good works. ‹Mark this well!› They clearly declare that they reject and condemn this article. What more can be said on a subject so clear? ⁷⁹ Here the framers of the Confutation display what spirit leads them. What is more certain in the Church than that the forgiveness of sins happens freely for Christ’s sake, that Christ, and not our works, is the Atoning Sacrifice for sins, as Peter says, “To Him all the prophets bear witness that everyone who believes in Him receives forgiveness of sins” (Acts 10:43)? We would rather give agreement to this Church of the prophets than to these godless writers of the Confutation, who so rudely blaspheme Christ. ⁸⁰ There were writers who held that after the forgiveness of sins, people are righteous before God, not by faith, but by works themselves. Yet, they did not hold that the forgiveness of sins happens because of our works, not freely for Christ’s sake.

⁸¹ The blasphemy of assigning Christ’s honor to our works cannot be tolerated. These theologians are now entirely shameless if they dare to bring such an opinion into the Church. Nor do we doubt that His Most Excellent Imperial Majesty and many of the princes would not have allowed this passage to remain in the Confutation had they been advised about it. ⁸² Here we could cite countless passages from Scripture and from the Fathers. But we have said enough about this subject before. One who knows why Christ has been given to us, and who knows that Christ is the Atoning Sacrifice for our sins, needs no further proof. Isaiah says, “The Lord has laid on Him the iniquity of us all” (53:6). The adversaries, on the other hand, teach that God does not lay our offenses on Christ, but on our works. Neither are we inclined to mention here the sort of works that they teach. ⁸³ We see that a horrible decree has been prepared against us, which would terrify us still more if we were arguing about doubtful or silly subjects. Our consciences understand that the adversaries condemn the clear truth, whose defense is necessary for the Church and increases Christ’s glory. Therefore, we easily look down on the terrors of the world, and we will bear with a strong spirit all suffering for Christ’s glory and the Church’s benefits. ⁸⁴ Who would not joyfully die in the confession of these articles, that we receive the forgiveness of sins through faith freely for Christ’s sake, and that we do not merit the forgiveness of sins by our works? ⁸⁵ The consciences of the pious will not have sure enough comfort against the terrors of sin and of death, and against the devil tempting with despair, if they do not know that their confidence lies in the forgiveness of sins freely for Christ’s sake. This faith sustains and enlivens hearts in that most violent conflict with despair.

⁸⁶ The cause is so worthy that we should refuse no danger. To every one of you who has agreed to our Confession, “Do not yield to the wicked, but, on the contrary, go forward the more boldly.” Do not yield when the adversaries, by means of terrors and tortures and punishments, try hard to drive away from you that comfort presented to the entire Church in our article. ⁸⁷ Those seeking Scripture passages to settle their minds will find them. As the saying goes, at the top of his voice, Paul cries out that sins are freely forgiven for Christ’s sake. “It depends on faith,” he says, “in order that the promise may rest on grace and be guaranteed” (Romans 4:16; see also Romans 3:24–25). If the promise were to depend upon our works, it would not be sure. If forgiveness of sins were to be given because of our works, when would we know that we had received it? When would a terrified conscience find a work that it would consider enough to reconcile God’s anger? ⁸⁸ We spoke fully about this entire matter before. The reader can get the references there. The unworthy presentation of the subject has forced us not to discuss, but complain. They have clearly gone on record as disapproving of our article, that we receive forgiveness of sins not because of our works, but through faith and freely because of Christ.

⁸⁹ The adversaries also add references to their own condemnation, and it is worthwhile to provide several of them. They quote from 2 Peter 1:10, “Be all the more diligent to make your calling and election sure.” Now you see, reader, that our adversaries have not wasted any effort in learning logic, but have the art of concluding whatever pleases them from the Scriptures. For they conclude, “Make your calling sure by good works.” Therefore, they think that works merit the forgiveness of sins. This is a very nice way of thinking, if one would argue this way about a person whose death sentence had been pardoned: “The judge commands that from now on you stop stealing from others. Therefore, you have earned the pardon from the punishment, because you no longer steal from others.” ⁹⁰ To argue in this way makes a cause out of no cause. Peter speaks of works following the forgiveness of sins and teaches why they should be done. They should be done so that the calling may be sure, that is, should they fall from their calling if they sin again. Do good works in order that you may persevere in your calling, in order that you do not lose the gifts of your calling. They were given to you before, and not because of works that follow, and which now are kept through faith. Faith does not remain in those who lose the Holy Spirit and reject repentance. As we have said before (Article XII 1), faith exists in repentance.

⁹¹ They add other references that make no more sense. Finally, they say that this opinion was condemned a thousand years before, in Augustine’s time. This also is quite false. For Christ’s Church always held that the forgiveness of sins is received freely. Indeed, the Pelagians were condemned. They argued that grace is given because of our works. ⁹² Besides, we have shown above well enough that we hold that good works should follow faith. “Do we then overthrow the law?” asks Paul. “On the contrary, we uphold the law” (Romans 3:31), because when we have received the Holy Spirit through faith, the fulfilling of the Law necessarily follows. Patience, chastity, and other fruit of the Spirit gradually grow by this love.

 

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 198

 

Jesu Juva,

Soli Deo Gloria

Confessional Saturdays #8: Chief Articles of the Faith 16 - 18

CHIEF ARTICLES OF THE FAITH

ARTICLE XVI
Civil Government

1 Our churches teach that lawful civil regulations are good works of God. 2 They teach that it is right for Christians to hold political office, to serve as judges, to judge matters by imperial laws and other existing laws, to impose just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to take oaths when required by the magistrates, for a man to marry a wife, or a woman to be given in marriage [Romans 13; 1 Corinthians 7:2].

3 Our churches condemn the Anabaptists who forbid these political offices to Christians. 4 They also condemn those who do not locate evangelical perfection in the fear of God and in faith, but place it in forsaking political offices. 5 For the Gospel teaches an eternal righteousness of the heart (Romans 10:10). At the same time, it does not require the destruction of the civil state or the family. The Gospel very much requires that they be preserved as God’s ordinances and that love be practiced in such ordinances. 6 Therefore, it is necessary for Christians to be obedient to their rulers and laws. 7 The only exception is when they are commanded to sin. Then they ought to obey God rather than men (Acts 5:29).

ARTICLE XVII
Christ’s Return for Judgment

1 Our churches teach that at the end of the world Christ will appear for judgment and will raise all the dead [1 Thessalonians 4:13–5:2]. 2 He will give the godly and elect eternal life and everlasting joys, 3 but He will condemn ungodly people and the devils to be tormented without end [Matthew 25:31–46].

4 Our churches condemn the Anabaptists, who think that there will be an end to the punishments of condemned men and devils.

5 Our churches also condemn those who are spreading certain Jewish opinions, that before the resurrection of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed.

ARTICLE XVIII
Free Will

1 Our churches teach that a person’s will has some freedom to choose civil righteousness and to do things subject to reason. 2 It has no power, without the Holy Spirit, to work the righteousness of God, that is, spiritual righteousness. For “the natural person does not accept the things of the Spirit of God” (1 Corinthians 2:14). 3 This righteousness is worked in the heart when the Holy Spirit is received through the Word [Galatians 3:2–6].

4 This is what Augustine says in his Hypognosticon, Book III:

We grant that all people have a free will. It is free as far as it has the judgment of reason. This does not mean that it is able, without God, either to begin, or at least to complete, anything that has to do with God. It is free only in works of this life, whether good or evil. 5 Good I call those works that spring from the good in nature, such as willing to labor in the field, to eat and drink, to have a friend, to clothe oneself, to build a house, to marry a wife, to raise cattle, to learn various useful arts, or whatsoever good applies to this life. 6 For all of these things depend on the providence of God. They are from Him and exist through Him. 7 Works that are willing to worship an idol, to commit murder, and so forth, I call evil.

8 Our churches condemn the Pelagians and others who teach that without the Holy Spirit, by natural power alone, we are able to love God above all things and do God’s commandments according to the letter. 9 Although nature is able in a certain way to do the outward work (for it is able to keep the hands from theft and murder), yet it cannot produce the inward motions, such as the fear of God, trust in God, chastity, patience, and so on.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 39
 
Jesu Juva,
Soli Deo Gloria

Confessional Saturdays #7: Chief Articles of the Faith 12 - 15

CHIEF ARTICLES OF THE FAITH


ARTICLE XII
Repentance
 
1 Our churches teach that there is forgiveness of sins for those who have fallen after Baptism whenever they are converted. 2 The Church ought to impart Absolution to those who return to repentance [Jeremiah 3:12]. 3 Now, strictly speaking, repentance consists of two parts. 4 One part is contrition, that is, terrors striking the conscience through the knowledge of sin. 5 The other part is faith, which is born of the Gospel [Romans 10:17] or the Absolution and believes that for Christ’s sake, sins are forgiven. It comforts the conscience and delivers it from terror. 6 Then good works are bound to follow, which are the fruit of repentance [Galatians 5:22–23].

7 Our churches condemn the Anabaptists, who deny that those who have once been justified can lose the Holy Spirit. 8 They also condemn those who argue that some may reach such a state of perfection in this life that they cannot sin.

9 The Novatians also are condemned, who would not absolve those who had fallen after Baptism, though they returned to repentance.

10 Our churches also reject those who do not teach that forgiveness of sins comes through faith, but command us to merit grace through satisfactions of our own.

They also reject those who teach that it is necessary to perform works of satisfaction, commanded by Church law, in order to remit eternal punishment or the punishment of purgatory.

ARTICLE XIII
The Use of the Sacraments

1 Our churches teach that the Sacraments were ordained, not only to be marks of profession among men, but even more, to be signs and testimonies of God’s will toward us. 2 They were instituted to awaken and confirm faith in those who use them. Therefore, we must use the Sacraments in such a way that faith, which believes the promises offered and set forth through the Sacraments, is increased [2 Thessalonians 1:3].

3 Therefore, they condemn those who teach that the Sacraments justify simply by the act of doing them. They condemn those who do not teach that faith, which believes that sins are forgiven, is required in the use of the Sacraments.

ARTICLE XIV
Order in the Church

Our churches teach that no one should publicly teach in the Church, or administer the Sacraments, without a rightly ordered call.

ARTICLE XV
Church Ceremonies

1 Our churches teach that ceremonies ought to be observed that may be observed without sin. Also, ceremonies and other practices that are profitable for tranquility and good order in the Church (in particular, holy days, festivals, and the like) ought to be observed.

2 Yet, the people are taught that consciences are not to be burdened as though observing such things was necessary for salvation [Colossians 2:16–17]. 3 They are also taught that human traditions instituted to make atonement with God, to merit grace, and to make satisfaction for sins are opposed to the Gospel and the doctrine of faith. 4 So vows and traditions concerning meats and days, and so forth, instituted to merit grace and to make satisfaction for sins, are useless and contrary to the Gospel.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 36
 
Jesu Juva,
Soli Deo Gloria

Confessional Saturdays #6: Chief Articles of the Faith 9-11

CHIEF ARTICLES OF THE FAITH

ARTICLE IX
Baptism

1 Concerning Baptism, our churches teach that Baptism is necessary for salvation [Mark 16:16] and that God’s grace is offered through Baptism [Titus 3:4–7]. 2 They teach that children are to be baptized [Acts 2:38–39]. Being offered to God through Baptism, they are received into God’s grace.

3 Our churches condemn the Anabaptists, who reject the Baptism of children, and say that children are saved without Baptism.

ARTICLE X
The Lord’s Supper

1 Our churches teach that the body and blood of Christ are truly present and distributed to those who eat the Lord’s Supper [1 Corinthians 10:16]. 2 They reject those who teach otherwise.

ARTICLE XI
Confession

1 Our churches teach that private Absolution should be retained in the churches, although listing all sins is not necessary for Confession. 2 For, according to the Psalm, it is impossible. “Who can discern his errors?” (Psalm 19:12).

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 35

Jesu Juva,
Soli Deo Gloria

Confessional Saturdays #6: Chief Articles of the Faith 7-8

CHIEF ARTICLES OF THE FAITH

ARTICLE VII
The Church

1 Our churches teach that one holy Church is to remain forever. The Church is the congregation of saints [Psalm 149:1] in which the Gospel is purely taught and the Sacraments are correctly administered. 2 For the true unity of the Church it is enough to agree about the doctrine of the Gospel and the administration of the Sacraments. 3 It is not necessary that human traditions, that is, rites or ceremonies instituted by men, should be the same everywhere. 4 As Paul says, “One Lord, one faith, one baptism, one God and Father of all” (Ephesians 4:5–6).

ARTICLE VIII
What the Church Is

1 Strictly speaking, the Church is the congregation of saints and true believers. However, because many hypocrites and evil persons are mingled within them in this life [Matthew 13:24–30], it is lawful to use Sacraments administered by evil men, according to the saying of Christ, “The scribes and the Pharisees sit on Moses’ seat” (Matthew 23:2). 2 Both the Sacraments and Word are effective because of Christ’s institution and command, even if they are administered by evil men.

3 Our churches condemn the Donatists, and others like them, who deny that it is lawful to use the ministry of evil men in the Church, and who think that the ministry of evil men is not useful and is ineffective.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 34

Jesu Juva,
Soli Deo Gloria

Confessional Saturdays #5: Augsburg Confession, Chief Articles of the Faith 4-6

CHIEF ARTICLES OF THE FAITH

ARTICLE IV
Justification

1 Our churches teach that people cannot be justified before God by their own strength, merits, or works. 2 People are freely justified for Christ’s sake, through faith, when they believe that they are received into favor and that their sins are forgiven for Christ’s sake. By His death, Christ made satisfaction for our sins. 3 God counts this faith for righteousness in His sight (Romans 3 and 4 [3:21–26; 4:5].

ARTICLE V
The Ministry

1 So that we may obtain this faith, the ministry of teaching the Gospel and administering the Sacraments was instituted. 2 Through the Word and Sacraments, as through instruments, the Holy Spirit is given [John 20:22]. He works faith, when and where it pleases God [John 3:8], in those who hear the good news that God justifies those who believe that they are received into grace for Christ’s sake. 3 This happens not through our own merits, but for Christ’s sake.

4 Our churches condemn the Anabaptists and others who think that through their own preparations and works the Holy Spirit comes to them without the external Word.

ARTICLE VI
New Obedience

1 Our churches teach that this faith is bound to bring forth good fruit [Galatians 5:22–23]. It is necessary to do good works commanded by God [Ephesians 2:10], because of God’s will. We should not rely on those works to merit justification before God. 2 The forgiveness of sins and justification is received through faith. The voice of Christ testifies, “So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty’ ” (Luke 17:10). 3 The Fathers teach the same thing. Ambrose says, “It is ordained of God that he who believes in Christ is saved, freely receiving forgiveness of sins, without works, through faith alone.”

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 32
 
Jesu Juva,
Soli Deo Gloria

Confessional Saturday #4: Chief Articles of the Faith 1-3

CHIEF ARTICLES OF FAITH

ARTICLE I
God

1 Our churches teach with common consent that the decree of the Council of Nicaea about the unity of the divine essence and the three persons is true. 2 It is to be believed without any doubt. God is one divine essence who is eternal, without a body, without parts, of infinite power, wisdom, and goodness. He is the maker and preserver of all things, visible and invisible [Nehemiah 9:6]. 3 Yet there are three persons, the Father, the Son, and the Holy Spirit [Matthew 28:19]. These three persons are of the same essence and power. 4 Our churches use the term person as the Fathers have used it. We use it to signify, not a part or quality in another, but that which subsists of itself.

5 Our churches condemn all heresies [Titus 3:10–11] that arose against this article, such as the Manichaeans, who assumed that there are two “principles,” one Good and the other Evil. They also condemn the Valentinians, Arians, Eunomians, Muslims, and all heresies such as these. 6 Our churches also condemn the Samosatenes, old and new, who contend that God is but one person. Through sophistry they impiously argue that the Word and the Holy Spirit are not distinct persons. They say that Word signifies a spoken word, and Spirit signifies motion created in things.

ARTICLE II
Original Sin

1 Our churches teach that since the fall of Adam [Romans 5:12], all who are naturally born are born with sin [Psalm 51:5], that is, without the fear of God, without trust in God, and with the inclination to sin, called concupiscence. 2 Concupiscence is a disease and original vice that is truly sin. It damns and brings eternal death on those who are not born anew through Baptism and the Holy Spirit [John 3:5].

3 Our churches condemn the Pelagians and others who deny that original depravity is sin, thus obscuring the glory of Christ’s merit and benefits. Pelagians argue that a person can be justified before God by his own strength and reason.

ARTICLE III
The Son of God

1 Our churches teach that the Word, that is, the Son of God [John 1:14], assumed the human nature in the womb of the Blessed Virgin Mary. 2 So there are two natures—the divine and the human—inseparably joined in one person. There is one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, died, and was buried. 3 He did this to reconcile the Father to us and to be a sacrifice, not only for original guilt, but also for all actual sins of mankind [John 1:29].

4 He also descended into hell, and truly rose again on the third day. Afterward, He ascended into heaven to sit at the right hand of the Father. There He forever reigns and has dominion over all creatures. 5 He sanctifies those who believe in Him, by sending the Holy Spirit into their hearts to rule, comfort, and make them alive. He defends them against the devil and the power of sin.

6 The same Christ will openly come again to judge the living and the dead, and so forth, according to the Apostles’ Creed.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 31
 
Jesu Juva,
Soli Deo Gloria

Confessional Saturday #3: Preface to The Augsburg Confession

Book of Concord:

The Augsburg Confession

Preface

To Emperor Charles V

1 Most invincible Emperor, Caesar Augustus, most clement Lord: Your Imperial Majesty has summoned a meeting of the Empire here at Augsburg to consider taking action against the Turk, discussing how best to stand effectively against his fury and attacks by means of military force. The Turk is the most atrocious and ancient hereditary enemy of the Christian name and religion. 2 This meeting is also to consider disagreements in our holy religion, the Christian faith, by hearing everyone’s opinions and judgments in each other’s presence. They are to be considered and evaluated among ourselves in mutual charity, mercy, and kindness. 3 After the removal and correction of things that either side has understood differently, these matters may be settled and brought back to one simple truth and Christian concord. 4 Then we may embrace and maintain the future of one pure and true religion under one Christ, doing battle under Him [Psalm 24:8], living in unity and concord in the one Christian Church.

5 We, the undersigned elector and princes, have been called to this gathering along with other electors, princes, and estates in obedient compliance with the Imperial mandate. Therefore, we have promptly come to Augsburg. We do not mean to boast when we say this, but we were among the first to be here.

6 At the very beginning of the meeting in Augsburg, Your Imperial Majesty made a proposal to the electors, princes, and other estates of the Empire. Among other things, you asked that the several estates of the Empire—on the strength of the Imperial edictsubmit their explanations, opinions, and judgments in German and Latin. 7 On the following Wednesday, we informed Your Imperial Majesty that after due deliberation we would present the articles of our Confession in one week. 8 Therefore, concerning this religious matter, we offer this Confession. It is ours and our preachers’. It shows, from the Holy Scriptures and God’s pure Word, what has been up to this time presented in our lands, dukedoms, dominions, and cities, and taught in our churches.

9 In keeping with your edict, the other electors, princes, and estates of the Empire may present similar writings, in Latin and German, giving their opinions in this religious matter. 10 We, and those princes previously mentioned, are prepared to discuss, in a friendly manner, all possible ways and means by which we may come together. We will do this in the presence of your Imperial Majesty, our most clement Lord. In this way, dissensions may be put away without offensive conflict. This can be done honorably, with God’s help, so that we may be brought back to agreement and concord. 11 As your edict shows, we are all under one Christ and do battle under Him [Exodus 15:3]. We ought to confess the one Christ and do everything according to God’s truth. With the most fervent prayers, this is what we ask of God.

12 However, regarding the rest of the electors, princes, and estates, who form the other side: no progress may be made, nor any result achieved by this treatment of religious matters, as Your Imperial Majesty has wisely determined that it should be dealt with and treated, by mutual presentation of writings and calm conferring together among ourselves. 13 We will at least leave with you a clear testimony. We are not holding back from anything that could bring about Christian concord, such as could be effected with God and a good conscience. 14 Your Imperial Majesty—and the other electors and estates of the Empire, and all moved by sincere love and zeal for religion, who will give an impartial hearing to this matter—please graciously offer to take notice of this and to understand this from our Confession.



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15 Your Imperial Majesty, has—not once but often—graciously pointed something out to the electors, princes, and estates of the Empire. At the meeting of Speyer (1526), according to the form of Your Imperial instruction and commission, this point was given and prescribed. Your Imperial Majesty caused it to be stated and publicly proclaimed that Your Majesty—16 in dealing with this religious matter, for certain reasons that were alleged in Your Majesty’s name—was not willing to decide and could not determine anything. But that Your Majesty would diligently use Your Majesty’s office with the Roman Pontiff for the convening of a General Council. 17 The same matter was publicly set forth at greater length a year ago at the last meeting of the Empire, at Speyer. 18 There Your Imperial Majesty (through His Highness Ferdinand, King of Bohemia and Hungary, our friend and clement Lord, as well as through the Orator and Imperial Commissioners) caused the following to be submitted among other things: concerning the calling of a council, Your Imperial Majesty had taken notice of and has pondered, the resolution of (a) Your Majesty’s Representative in the Empire, and of (b) the President and Imperial Counselors, and (c) the Legates from other Estates convened at Ratisbon. 19 Your Imperial Majesty also judged that it was helpful to convene a Council. Your Imperial Majesty did not doubt that the Roman pontiff could be persuaded to hold a General Council. For the matters between Your Imperial Majesty and the Roman pontiff were nearing agreement and Christian reconciliation. 20 Your Imperial Majesty himself pointed out that he would work to secure the said chief pontiff’s consent for convening a General Council, together with your Imperial Majesty, to be announced as soon as possible by letters that were to be sent out.

21 Therefore, if the outcome should be that the differences between us and the other parties in this religious matter should not be settled with friendliness and charity, then here, before Your Imperial Majesty, we obediently offer, in addition to what we have already done, to appear and defend our cause in such a general, free Christian Council. There has always been harmonious action and agreement among the electors, princes, and other estates to hold a Council, in all the Imperial Meetings held during Your Majesty’s reign. 22 Even before this time, we have appealed this great and grave matter, to the assembly of this General Council, and to your Imperial Majesty, in an appropriate manner. 23 We still stand by this appeal, both to your Imperial Majesty and to a Council. We have no intention to abandon our appeal, with this or any other document. This would not be possible, unless the matter between us and the other side is settled with friendliness and charity, resolved and brought to Christian harmony, according to the latest Imperial Citation. 24 In regard to this appeal we solemnly and publicly testify here.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 27
 
Jesu Juva,
Soli Deo Gloria

Confessional Saturday #2: The Athanasian Creed

Each Saturday we'll be going through a small portion of the Book of Concord. We will not be covering Luther's Small Catechism or Luther's Large Catechism as they are covered on Wednesday series. Today's segment is the Athanasian Creed:

The Creed of Athanasius

Written against the Arians.

Whoever desires to be saved must, above all, hold the catholic faith.
Whoever does not keep it whole and undefiled will without doubt perish eternally.
And the catholic faith is this,that we worship one God in Trinity and Trinity in unity, neither confusing the persons nor dividing the substance.
For the Father is one person, the Son is another, and the Holy Spirit is another.
But the Godhead of the Father and of the Son and of the Holy Spirit is one: the glory equal, the majesty coeternal.
Such as the Father is, such is the Son, and such is the Holy Spirit:
the Father uncreated, the Son uncreated, the Holy Spirit uncreated;
the Father infinite, the Son infinite, the Holy Spirit infinite;
the Father eternal, the Son eternal, the Holy Spirit eternal.
And yet there are not three Eternals, but one Eternal, just as there are not three Uncreated or three Infinites, but one Uncreated and one Infinite.
In the same way, the Father is almighty, the Son almighty, the Holy Spirit almighty;
and yet there are not three Almighties but one Almighty.
So the Father is God, the Son is God, the Holy Spirit is God;
and yet there are not three Gods, but one God.
So the Father is Lord, the Son is Lord, the Holy Spirit is Lord;
and yet there are not three Lords, but one Lord.
Just as we are compelled by the Christian truth to acknowledge each distinct person as God and Lord, so also are we prohibited by the catholic religion to say that there are three Gods or Lords.
The Father is not made nor created nor begotten by anyone. The Son is neither made nor created, but begotten of the Father alone.
The Holy Spirit is of the Father and of the Son, neither made nor created nor begotten but proceeding.
Thus, there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits.
And in this Trinity none is before or after another; none is greater or less than another;
but the whole three persons are coeternal with each other and coequal so that in all things, as has been stated above, the Trinity in Unity and Unity in Trinity is to be worshiped.
Therefore, whoever desires to be saved must think thus about the Trinity.
But it is also necessary for everlasting salvation that one faithfully believe the incarnation of our Lord Jesus Christ.
Therefore, it is the right faith that we believe and confess that our Lord Jesus Christ, the Son of God, is at the same time both God and man.
He is God, begotten from the substance of the Father before all ages; and He is man, born from the substance of His mother in this age: perfect God and perfect man, composed of a rational soul and human flesh; equal to the Father with respect to His divinity, less than the Father with respect to His humanity.
Although He is God and man, He is not two, but one Christ:
one, however, not by the conversion of the divinity into flesh but by the assumption of the humanity into God;
one altogether, not by confusion of substance, but by unity of person.
For as the rational soul and flesh is one man, so God and man is one Christ,
who suffered for our salvation, descended into hell, rose again on the third day from the dead,
ascended into heaven, and is seated at the right hand of the Father, from whence He will come to judge the living and the dead.
At His coming all people will rise again with their bodies and give an account concerning their own deeds.
And those who have done good will enter into eternal life, and those who have done evil into eternal fire.
This is the catholic faith; whoever does not believe it faithfully and firmly cannot be saved.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 17
 
Jesu Juva,
Soli Deo Gloria