OF THE SUMMARY CONTENT, RULE, AND STANDARD according to which all
dogmas should be judged, and the erroneous teachings [controversies] that
have occurred should be decided and explained in a Christian way.
1] 1. We believe, teach, and confess that the sole rule and standard
according to which all dogmas together with [all] teachers should be
estimated and judged are the prophetic and apostolic Scriptures of the Old
and of the New Testament alone, as it is written Ps. 119, 105: Thy Word is
a lamp unto my feet and a light unto my path. And St. Paul: Though an angel
from heaven preach any other gospel unto you, let him be accursed,
Gal. 1, 8.
2] Other writings, however, of ancient or modern teachers, whatever name
they bear, must not be regarded as equal to the Holy Scriptures, but all of
them together be subjected to them, and should not be received otherwise
or further than as witnesses, [which are to show] in what manner after
the time of the apostles, and at what places, this [pure] doctrine of the
prophets and apostles was preserved.
3] 2. And because directly after the times of the apostles, and even while
they were still living, false teachers and heretics arose, and symbols, i.e.,
brief, succinct [categorical] confessions, were composed against them in
the early Church, which were regarded as the unanimous, universal
Christian faith and confession of the orthodox and true Church, namely,
the Apostles' Creed, the Nicene Creed, and the Athanasian Creed, we pledge
ourselves to them, and hereby reject all heresies and dogmas which,
contrary to them, have been introduced into the Church of God.
4] 3. As to the schisms in matters of faith, however, which have occurred
in our time, we regard as the unanimous consensus and declaration of our
Christian faith and confession, especially against the Papacy and its false
worship, idolatry, superstition, and against other sects, as the symbol of
our time, the First, Unaltered Augsburg Confession, delivered to the
Emperor Charles V at Augsburg in the year 1530, in the great Diet,
together with its Apology, and the Articles composed at Smalcald in the
year 1537, and subscribed at that time by the chief theologians.
5] And because such matters concern also the laity and the salvation of
their souls, we also confess the Small and Large Catechisms of Dr.Luther,
as they are included in Luther's works, as the Bible of the laity, wherein
everything is comprised which is treated at greater length in Holy
Scripture, and is necessary for a Christian man to know for his salvation.
6] To this direction, as above announced, all doctrines are to be
conformed, and what is, contrary thereto is to be rejected and condemned,
as opposed to the unanimous declaration of our faith.
7] In this way the distinction between the Holy Scriptures of the Old and
of the New Testament and all other writings is preserved, and the Holy
Scriptures alone remain the only judge, rule, and standard, according to
which, as the only test-stone, all dogmas shall and must be discerned and
judged, as to whether they are good or evil, right or wrong.
8] But the other symbols and writings cited are not judges, as are the Holy
Scriptures, but only a testimony and declaration of the faith, as to how at
any time the Holy Scriptures have been understood and explained in the
articles in controversy in the Church of God by those then living, and how
the opposite dogma was rejected and condemned [by what arguments the
dogmas conflicting with the Holy Scripture were rejected and condemned].
I. OF ORIGINAL SIN.
_STATUS CONTROVERSIAE._
The Principal Question in This Controversy.
1] Whether original sin is properly and without any distinction man's
corrupt nature, substance, and essence, or at any rate the principal and
best part of his essence [substance], namely, the rational soul itself in its
highest state and powers; or whether, even after the Fall, there is a
distinction between man's substance, nature, essence, body, soul, and
original sin, so that the nature [itself] is one thing, and original sin, which
inheres in the corrupt nature and corrupts the nature, another. _AFFIRMATIVA._
2] 1. We believe, teach, and confess that there is a distinction between
man's nature, not only as he was originally created by God pure and holy
and without sin, but also as we have it [that nature] now after the Fall,
namely, between the nature [itself], which eve n after the Fall is and
remains a creature of God, and original sin, and that this distinction is as
great as the distinction between a work of God and a work of the devil. _NEGATIVA._
11] 1. Therefore we reject and condemn the teaching that original sin is
only a _reatus_ or debt on account of what has been committed by another
[diverted to us] without any corruption of our nature. II. OF FREE WILL.
1] Since the will of man is found in four unlike states, namely: 1. before
the Fall; 2. since the Fall; 3. after regeneration; 4. after the resurrection
of the body, the chief question is only concerning the will and ability of
man in the second state, namely, what powers in spiritual things he has of
himself after the fall of our first parents and before regeneration, and
whether he is able by his own powers, prior to and before his regeneration
by God's Spirit, to dispose and prepare himself for God's grace, and to
accept [and apprehend], or not, the grace offered through the Holy Ghost in
the Word and holy [divinely instituted] Sacraments. _AFFIRMATIVA._
2] 1. Concerning this subject, our doctrine, faith, and confession is, that in
spiritual things the understanding and reason of man are [altogether]
blind, and by their own powers understand nothing, as it is written 1 Cor.
2, 14: The natural man receiveth not the things of the Spirit of God, for
they are foolishness to him; neither can he know them when he is
examined concerning spiritual things. _NEGATIVA._
7] Accordingly, we reject and condemn all the following errors as contrary
to the standard of God's Word: III. OF THE RIGHTEOUSNESS OF FAITH BEFORE GOD.
1] Since it is unanimously confessed in our churches, in accordance with
God's Word and the sense of the Augsburg Confession, that we poor sinners
are justified before God and saved alone by faith in Christ, and thus Christ
alone is our Righteousness, who is true God and man, because in Him the
divine and human natures are personally united with one another, Jer. 23,
6; 1 Cor. 1, 30; 2 Cor. 5, 21, the question has arisen: According to which
nature is Christ our Righteousness? and thus two contrary errors have
arisen in some churches. _AFFIRMATIVA._
3] 1. Against both the errors just recounted, we unanimously believe,
teach, and confess that Christ is our Righteousness neither according to
the divine nature alone nor according to the human nature alone, but that
it is the entire Christ according to both natures, in His obedience alone,
which as God and man He rendered to the Father even unto death, and
thereby merited for us the forgiveness of sins and eternal life, as it is
written: As by one man's disobedience many were made sinners, so by the
obedience of One shall many be made righteous, Rom. 5, 19. _ANTITHESIS or NEGATIVA._
12] Therefore we reject and condemn all the following errors: IV. OF GOOD WORKS.
1] Concerning the doctrine of good works two divisions have arisen in
some churches: _AFFIRMATIVA._
Pure Doctrine of the Christian Churches concerning This Controversy.
5] For the thorough statement and decision of this controversy our
doctrine, faith, and confession is: _NEGATIVA._
16] 1. Accordingly, we reject and condemn the following modes of
speaking: when it is taught and written that good works are necessary to
salvation; also, that no one ever has been saved without good works; also,
that it is impossible to be saved without good works. V. OF THE LAW AND THE GOSPEL.
1] Whether the preaching of the Holy Gospel is properly not only a
preaching of grace, which announces the forgiveness of sins, but also a
preaching of repentance and reproof, rebuking unbelief, which, they say, is
rebuked not in the Law, but alone through the Gospel. _AFFIRMATIVA._
2] 1. We believe, teach, and confess that the distinction between the Law
and the Gospel is to be maintained in the Church with great diligence as an
especially brilliant light, by which, according to the admonition of St.
Paul, the Word of God is rightly divided. _NEGATIVA._
11] Accordingly we reject and regard as incorrect and injurious the dogma
that the Gospel is properly a preaching of repentance or reproof, and not
alone a preaching of grace; for thereby the Gospel is again converted into a
doctrine of the Law, the merit of Christ and Holy Scripture are obscured,
Christians robbed of true consolation, and the door is opened again to [the
errors and superstitions of] the Papacy. _VI. OF THE THIRD USE OF THE LAW_
1] Since the Law was given to men for three reasons: first, that thereby
outward discipline might be maintained against wild, disobedient men [and
that wild and intractable men might be restrained, as though by certain
bars]; secondly, that men thereby may be led to the knowledge of their
sins; thirdly, that after they are regenerate and [much of] the flesh
notwithstanding cleaves to them, they might on this account have a fixed
rule according to which they are to regulate and direct their whole life, a
dissension has occurred between some few theologians concerning the
third use of the Law, namely, whether it is to be urged or not upon
regenerate Christians. The one side has said, Yea; the other, Nay. _AFFIRMATIVA._
2] 1. We believe, teach, and confess that, although men truly believing [in
Christ] and truly converted to God have been freed and exempted from the
curse and coercion of the Law, they nevertheless are not on this account
without Law, but have been redeemed by the Son of God in order that they
should exercise themselves in it day and night [that they should meditate
upon God's Law day and night, and constantly exercise themselves in its
observance, Ps. 1, 2], Ps. 119. For even our first parents before the Fall did
not live without Law, who had the Law of God written also into their
hearts, because they were created in the image of God, Gen. 1, 26f.; 2,
16ff; 3, 3. _NEGATIVA._
8] Accordingly, we reject as a dogma and error injurious to, and
conflicting with, Christian discipline and true godliness the teaching that
the Law in the above-mentioned way and degree is not to be urged upon
Christians and true believers, but only upon unbelievers, non-Christians,
and the impenitent. _VII. OF THE LORD'S SUPPER._
1] Although the Zwinglian teachers are not to be reckoned among the
theologians who affiliate with [acknowledge and profess] the Augsburg
Confession, as they separated from them at the very time when this
Confession was presented, nevertheless, since they are intruding
themselves [into their assembly], and are attempting, under the name of
this Christian Confession, to spread their error, we intend also to make a
needful statement [we have judged that the Church of Christ should be
instructed also] concerning this controversy. _STATUS CONTROVERSIAE._
2] Whether in the Holy Supper the true body and blood of our Lord Jesus
Christ are truly and essentially present, are distributed with the bread
and wine, and received with the mouth by all those who use this
Sacrament, whether they be worthy or unworthy, godly or ungodly,
believing or unbelieving; by the believing for consolation and life, by the
unbelieving for judgment? The Sacramentarians say, No; we say, Yes. _AFFIRMATIVA._
6] 1. We believe, teach, and confess that in the Holy Supper the body and
blood of Christ are truly and essentially present, and are truly distributed
and received with the bread and wine. _NEGATIVA._ _VIII. OF THE PERSON OF CHRIST._ 1] From the controversy concerning the Holy Supper a disagreement has arisen between the pure theologians of the Augsburg
Confession and the
Calvinists, who also have confused some other theologians, concerning the
person of Christ and the two natures in Christ and their properties.
_STATUS CONTROVERSIAE._
2] The chief question, however, has been whether, because of the personal
union, the divine and human natures, as also their properties, have
_realiter_, that is, in deed and truth, a communion with one another in the
person of Christ, and how far this communion extends. _AFFIRMATIVA._
4] To explain this controversy, and settle it according to the guidance
[analogy] of our Christian faith, our doctrine, faith, and confession is as
follows: _NEGATIVA._
19] Accordingly, we reject and condemn as contrary to God's Word and our
simple [pure] Christian faith all the following erroneous articles, when it
is taught: _IX. OF THE DESCENT OF CHRIST TO HELL._
1] It has also been disputed among some theologians who have subscribed
to the Augsburg Confession concerning this article: When and in what
manner the Lord Christ, according to our simple Christian faith, descended
to hell: whether this was done before or after His death; also, whether it
occurred according to the soul alone, or according to the divinity alone, or
with body and soul, spiritually or bodily; also, whether this article
belongs to the passion or to the glorious victory and triumph of Christ. _X. OF CHURCH RITES._
1] Concerning ceremonies or church rites which are neither commanded
nor forbidden in God's Word, but have been introduced into the Church for
the sake of good order and propriety, a dissension has also occurred among
the theologians of the Augsburg Confession. _STATUS CONTROVERSIAE._
2] The chief question, however, has been, whether, in time of persecution
and in case of confession, even if the enemies of the Gospel have not
reached an agreement with us in doctrine, some abrogated ceremonies,
which in themselves are matters of indifference and are neither
commanded nor forbidden by God, may nevertheless, upon the pressure and
demand of the adversaries, be reestablished without violence to
conscience, and we may thus [rightly] have conformity with them in such
ceremonies and adiaphora. To this the one side has said Yea, the other, Nay. _AFFIRMATIVA._
3] 1. For settling also this controversy we unanimously believe, teach, and
confess that the ceremonies or church rites which are neither commanded
nor forbidden in God's Word, but have been instituted alone for the sake of
propriety and good order, are in and of themselves no divine worship, nor
even a part of it. Matt. 15, 9: In vain they do worship Me, teaching for
doctrines the commandments of men. _NEGATIVA._
_XI. OF GOD'S ETERNAL FOREKNOWLEDGE
[PREDESTINATION] AND ELECTION._
1] Concerning this article no public dissension has occurred among the
theologians of the Augsburg Confession. But since it is a consolatory
article, if treated properly, and lest offensive disputations concerning the
same be instituted in the future, it is also explained in this writing. _AFFIRMATIVA._
2] 1. To begin with [First of all], the distinction between _praescientia et
praedestinatio_, that is, between God's foreknowledge and His eternal
election, ought to be accurately observed. _ANTITHESIS or NEGATIVA._
16] Accordingly, we believe and hold: When any teach the doctrine
concerning the gracious election of God to eternal life in such a manner
that troubled Christians cannot comfort themselves therewith, but are
thereby led to despondency or despair, or the impenitent are strengthened
in their wantonness, that such doctrine is treated [wickedly and
erroneously] not according to the Word and will of God, but according to
reason and the instigation of the cursed Satan. For, as the apostle
testifies, Rom. 15, 4, whatsoever things were written aforetime were
written for our learning, that we, through patience and comfort of the
Scriptures, might have hope. Therefore we reject the following errors: (XII.) OF OTHER FACTIONS [HERESIES] AND SECTS,
Which Never Embraced the Augsburg Confession._
1] In order that such [heresies and sects] may not silently be ascribed to
us, because, in the preceding explanation, we have made no mention of
them, we intend at the end [of this writing] simply to enumerate the mere
articles wherein they [the heretics of our time] err and teach contrary to
our Christian faith and confession to which we have often referred.
Erroneous Articles of the Anabaptists. _Articles that Cannot be Tolerated in the Government._
12] 1. That under the New Testament the magistracy is not an estate
pleasing to God. _Erroneous Articles of the Schwenkfeldians._
20] 1. That all those have no true knowledge of Christ as reigning King of
heaven who regard Christ according to the flesh as a creature. _Error of the New Arians._
28] That Christ is not true, essential, natural God, of one eternal, divine
essence with God the Father and the Holy Ghost, but is only adorned with
divine majesty inferior to and alongside of God the Father [is so adorned
with divine majesty, with the Father, that He is inferior to the Father]. _Error of the Anti-Trinitarians._
29] This is an entirely new sect, not heard of before in Christendom,
[composed of those] who believe, teach, and confess that there is not one
only, eternal, divine essence of the Father Son, and Holy Ghost, but as God
the Father, Son, and Holy Ghost are three distinct persons, so each person
has its essence distinct and separate from the other persons of the
Godhead; and that nevertheless they are either [some think] all three of
equal power, wisdom, majesty, and glory, just as otherwise three men are
distinct and separate from one another in their essence, or [others think
that these three persons and essences are] unequal with one another in
essence and properties, so that the Father alone is properly and truly God.
The Pure Doctrine, Faith, and Confession according to the Aforesaid
Standard and Summary Declaration.
3] 2. We believe, teach, and confess also that this distinction should be
maintained with the greatest care, because this doctrine, that no
distinction is to be made between our corrupt human nature and original
sin, conflicts with the chief articles of our Christian faith concerning
creation, redemption, sanctification, and the resurrection of our body, and
cannot coexist therewith.
4] For God created not only the body and soul of Adam and Eve before the
Fall, but also our bodies and souls after the Fall, notwithstanding that
they are corrupt, which God also still acknowledges as His work, as it is
written in Job 10, 8: Thine hands have made me and fashioned me together
round about. Deut. 32, 18; Is. 45, 9ff; 54, 5; 64, 8; Acts 17, 28; Job 10, 8;
Ps. 100, 3; 139, 14; Eccl. 12, 1.
5] Moreover, the Son of God has assumed this human nature, however,
without sin, and therefore not a foreign, but our own flesh, into the unity
of His person, and according to it is become our true Brother. Heb. 2, 14:
Forasmuch, then, as the children were partakers of flesh and blood, He
also Himself likewise took part of the same. Again, 16; 4, 15: He took not
on Him the nature of angels, but He took on Him the seed of Abraham.
Wherefore in all things it behooved Him to be made like unto His brethren,
yet without sin.
6] In like manner Christ has also redeemed it as His work, sanctifies it as
His work, raises it from the dead, and gloriously adorns it as His work. But
original sin He has not created, assumed, redeemed, sanctified; nor will He
raise it, will neither adorn nor save it in the elect, but in the [blessed]
resurrection it will be entirely destroyed.
7] Hence the distinction between the corrupt nature and the corruption
which infects the nature and by which the nature became corrupt, can
easily be discerned.
8] 3. But, on the other hand, we believe, teach, and confess that original
sin is not a slight, but so deep a corruption of human nature that nothing
healthy or uncorrupt has remained in man's body or soul, in his inner or
outward powers, but, as the Church sings: Through Adam's fall is all
corrupt, Nature and essence human.
9] This damage is unspeakable, and cannot be discerned by reason, but only
from God's Word.
10] And [we affirm] that no one but God alone can separate from one
another the nature and this corruption of the nature, which will fully come
to pass through death, in the [blessed] resurrection, where our nature
which we now bear will rise and live eternally without original sin and
separated and sundered from it, as it is written Job 19, 26: I shall be
compassed again with this my skin, and in my flesh shall I see God, whom
I shall see for myself, and mine eyes shall behold.
Rejection of the False Opposite Dogmas.
12] 2. Also, that evil lusts are not sin, but concreated, essential
properties of the nature, or, as though the above-mentioned defect and
damage were not truly sin, because of which man without Christ [not
ingrafted into Christ] would be a child of wrath.
13] 3. We likewise reject the Pelagian error, by which it is alleged that
man's nature even after the Fall is incorrupt, and especially with respect
to spiritual things has remained entirely good and pure _in naturalibus_,
i.e., in its natural powers.
14] 4. Also, that original sin is only a slight, insignificant spot on the
outside, dashed upon the nature, or a blemish that has been blown upon it,
beneath which [nevertheless] the nature has retained its good powers even
in spiritual things.
15] 5. Also, that original sin is only an external impediment to the good
spiritual powers, and not a despoliation or want of the same, as when a
magnet is smeared with garlic-juice, its natural power is not thereby
removed, but only impeded; or that this stain can be easily wiped away
like a spot from the face or pigment from the wall.
16] 6. Also, that in man the human nature and essence are not entirely
corrupt, but that man still has something good in him, even in spiritual
things, namely, capacity, skill, aptness, or ability in spiritual things to
begin, to work, or to help working for something [good].
17] 7. On the other hand, we also reject the false dogma of the Manicheans,
when it is taught that original sin, as something essential and
self-subsisting, has been infused by Satan into the nature, and
intermingled with it, as poison and wine are mixed.
18] 8. Also, that not the natural man, but something else and extraneous to
man, sins, on account of which not the nature, but only original sin in the
nature, is accused.
19] 9. We reject and condemn also as a Manichean error the doctrine that
original sin is properly and without any distinction the substance, nature,
and essence itself of the corrupt man, so that a distinction between the
corrupt nature, as such, after the Fall and original sin should not even be
conceived of, nor that they could be distinguished from one another [even]
in thought.
20] 10. Now, this original sin is called by Dr. Luther nature-sin,
person-sin, essential sin, not because the nature, person, or essence of
man is, without any distinction, itself original sin, but in order to
indicate by such words the distinction between original sin, which inheres
in human nature, and other sins, which are called actual sins.
21] 11. For original sin is not a sin which is committed, but it inheres in
the nature, substance, and essence of man, so that, though no wicked
thought ever should arise in the heart of corrupt man, no idle word were
spoken, no wicked deed were done, yet the nature is nevertheless
corrupted through original sin, which is born in us by reason of the sinful
seed, and is a fountainhead of all other actual sins, as wicked thoughts,
words, and works, as it is written Matt. 15, 19: Out of the heart proceed
evil thoughts. Also Gen. 6, 5; 8, 21: The imagination of man's heart is evil
from his youth.
22] 12. Thus there is also to be noted well the diverse signification of the
word nature, whereby the Manicheans cover their error and lead astray
many simple men. For sometimes it means the essence [the very
substance] of man, as when it is said: God created human nature. But at
other times it means the disposition and the vicious quality [disposition,
condition, defect, or vice] of a thing, which inheres in the nature or
essence, as when it is said: The nature of the serpent is to bite, and the
nature and disposition of man is to sin, and is sin; here the word nature
does not mean the substance of man, but something that inheres in the
nature or substance.
23] 13. But as to the Latin terms _substantia_ and _accidens_, because
they are not words of Holy Scripture, and besides unknown to the ordinary
man, they should not be used in sermons before ordinary, uninstructed
people, but simple people should be spared them.
24] But in the schools, among the learned, these words are rightly retained
in disputations concerning original sin, because they are well known and
used without any misunderstanding, to distinguish exactly between the
essence of a thing and what attaches to it in an accidental way.
25] For the distinction between God's work and that of the devil is thereby
designated in the clearest way, because the devil can create no substance,
but can only, in an accidental way, by the providence of God [God
permitting], corrupt the substance created by God.
Return to Index.
.........................................................................................Return to Purpose and Confessions.
_STATUS CONTROVERSIAE._
The Principal Question in This Controversy.
The Pure Doctrine concerning This Article, according to God's Word.
3] 2. Likewise we believe, teach, and confess that the unregenerate will of
man is not only turned away from God, but also has become an enemy of
God, so that it only has an inclination and desire for that which is evil and
contrary to God, as it is written Gen. 8, 21: The imagination of man's heart
is evil from his youth. Also Rom. 8, 7: The carnal mind is enmity against
God; for it is not subject to the Law of God, neither, indeed, can be. Yea, as
little as a dead body can quicken itself to bodily, earthly life, so little can
man, who by sin is spiritually dead, raise himself to spiritual life, as it is
written Eph. 2, 5: Even when we were dead in sins, He hath quickened us
together with Christ; 2 Cor. 3, 5: Not that we are sufficient of ourselves
to think anything good as of ourselves, but that we are sufficient is of
God.
4] 3. God the Holy Ghost, however, does not effect conversion without
means, but uses for this purpose the preaching and hearing of God's Word,
as it is written Rom. 1, 16: The Gospel is the power of God 5] unto
salvation to every one that believeth. Also Rom. 10, 17: Faith cometh by
hearing of the Word of God. And it is God's will that His Word should be
heard, and that man's ears should not be closed. Ps. 95, 8. With this Word
the Holy Ghost is present, and opens hearts, so that they, as Lydia in Acts
16, 14, are attentive to it, and are thus converted alone through the grace
and power of the Holy Ghost, whose 6] work alone the conversion of man
is. For without His grace, and if He do not grant the increase, our willing
and running, our planting, sowing, and watering, all are nothing, as Christ
says John 15, 5: Without Me ye can do nothing. With these brief words He
denies to the free will its powers, and ascribes everything to God's grace,
in order that no one may boast before God. 1 Cor. 1, 29; 2 Cor. 12, 5; Jer. 9,
23.
Contrary False Doctrine.
8] 1. The delirium [insane dogma] of philosophers who are called Stoics, as
also of the Manicheans, who taught that everything that happens must so
happen, and cannot happen otherwise, and that everything that man does,
even in outward things, he does by compulsion, and that he is coerced to
evil works and deeds, as inchastity, robbery, murder, theft, and the like.
9] 2. We reject also the error of the gross Pelagians, who taught that man
by his own powers, without the grace of the Holy Ghost, can turn himself
to God, believe the Gospel, be obedient from the heart to God's Law, and
thus merit the forgiveness of sins and eternal life.
10] 3. We reject also the error of the Semi-Pelagians, who teach that man
by his own powers can make a beginning of his conversion, but without the
grace of the Holy Ghost cannot complete it.
11] 4. Also, when it is taught that, although man by his free will before
regeneration is too weak to make a beginning, and by his own powers to
turn himself to God, and from the heart to be obedient to God, yet, if the
Holy Ghost by the preaching of the Word has made a beginning, and therein
offered His grace, then the will of man from its own natural powers can
add something, though little and feebly, to this end, can help and
cooperate, qualify and prepare itself for grace, and embrace and accept it,
and believe the Gospel.
12] 5. Also, that man, after he has been born again, can perfectly observe
and completely fulfil God's Law, and that this fulfilling is our
righteousness before God, by which we merit eternal life.
13] 6. Also, we reject and condemn the error of the Enthusiasts, who
imagine that God without means, without the hearing of God's Word, also
without the use of the holy Sacraments, draws men to Himself, and
enlightens, justifies, and saves them. (Enthusiasts we call those who
expect the heavenly illumination of the Spirit [celestial revelations]
without the preaching of God's Word.)
14] 7. Also, that in conversion and regeneration God entirely exterminates
the substance and essence of the old Adam, and especially the rational
soul, and in conversion and regeneration creates a new essence of the soul
out of nothing.
15] 8. Also, when the following expressions are employed with out
explanation, namely, that the will of man before, in, and after conversion
resists the Holy Ghost, and that the Holy Ghost is given to those who
resist Him intentionally and persistently; for, as Augustine says, in
conversion God makes willing persons out of the unwilling and dwells in
the willing.
16] As to the expressions of ancient and modern teachers of the Church,
when it is said: _Deus trahit, sed volentem trahit_, i.e., God draws, but He
draws the willing; likewise, _Hominis voluntas in conversione non est
otiosa, sed agit aliquid_, i.e., In conversion the will of man is not idle, but
also effects something, we maintain that, inasmuch as these expressions
have been introduced for confirming [the false opinion concerning] the
powers of the natural free will in man's conversion, against the doctrine
of God's grace, they do not conform to the form of sound doctrine, and
therefore, when we speak of conversion to God, justly ought to be avoided.
17] But, on the other hand, it is correctly said that in conversion God,
through the drawing of the Holy Ghost, makes out of stubborn and
unwilling men willing ones, and that after such conversion in the daily
exercise of repentance the regenerate will of man is not idle, but also
cooperates in all the works of the Holy Ghost, which He performs through
us.
18] 9. Also what Dr. Luther has written, namely, that man's will in his
conversion is pure passive, that is, that it does nothing whatever, is to be
understood _respectu divinae gratia e in accendendis novis motibus_, that
is, when God's Spirit, through the Word heard or the use of the holy
Sacraments, lays hold upon man's will, and works [in man] the new birth
and conversion. For when [after] the Holy Ghost has wrought and
accomplished this, and man's will has been changed and renewed by His
divine power and working alone, then the new will of man is an instrument
and organ of God the Holy Ghost, so that he not only accepts grace, but also
cooperates with the Holy Ghost in the works which follow.
19] Therefore, before the conversion of man there are only two efficient
causes, namely, the Holy Ghost and the Word of God, as the instrument of
the Holy Ghost, by which He works conversion. This Word man is [indeed] to
hear; however, it is not by his own powers, but only through the grace and
working of the Holy Ghost that he can yield faith to it and accept it.
Return to Index.
.........................................................................................Return to Purpose and Confessions.
_STATUS CONTROVERSIAE._
The Principal Question In This Controversy.
2] For the one side has held that Christ according to His divinity alone is
our Righteousness, if He dwell in us by faith; contrasted with this
divinity, dwelling in us by faith, the sins of all men must be regarded as a
drop of water compared to the great ocean. Others, on the contrary, have
held that Christ is our Righteousness before God according to the human
nature alone.
Pure Doctrine of the Christian Churches against Both Errors Just
Mentioned.
4] 2. Accordingly, we believe, teach, and confess that our righteousness
before God is [this very thing], that God forgives us our sins out of pure
grace, without any work, merit, or worthiness of ours preceding, present,
or following, that He presents and imputes to us the righteousness of
Christ's obedience, on account of which righteousness we are received
into grace by God, and regarded as righteous.
5] 3. We believe, teach, and confess that faith alone is the means and
instrument whereby we lay hold of Christ, and thus in Christ of that
righteousness which avails before God, for whose sake this faith is
imputed to us for righteousness, Rom. 4, 5.
6] 4. We believe, teach, and confess that this faith is not a bare knowledge
of the history of Christ, but such a gift of God by which we come to the
right knowledge of Christ as our Redeemer in the Word of the Gospel, and
trust in Him that for the sake of His obedience alone we have, by grace,
the forgiveness of sins, are regarded as holy and righteous before God the
Father, and eternally saved.
7] 5. We believe, teach, and confess that according to the usage of Holy
Scripture the word justify means in this article, to absolve, that is, to
declare free from sins. Prov. 17, 15: He that justifieth the wicked, and he
that condemneth the righteous, even they both are abomination to the Lord.
Also Rom. 8, 33: Who shall lay anything to the charge of God's elect? It is
God that justifieth.
8] And when, in place of this, the words _regeneratio_ and _vivificatio_,
that is, regeneration and vivification, are employed, as in the Apology,
this is done in the same sense. By these terms, in other places, the
renewal of man is understood, and distinguished from justification by
faith.
9] 6. We believe, teach, and confess also that notwithstanding the fact
that many weaknesses and defects cling to the true believers and truly
regenerate, even to the grave, still they must not on that account doubt
either their righteousness which has been imputed to them by faith, or the
salvation of their souls, but must regard it as certain that for Christ's
sake, according to the promise and [immovable] Word of the holy Gospel,
they have a gracious God.
10] 7. We believe, teach, and confess that for the preservation of the pure
doctrine concerning the righteousness of faith before God it is necessary
to urge with special diligence the particulae exclusivae, that is, the
exclusive particles, i.e., the following words of the holy Apostle Paul, by
which the merit of Christ is entirely separated from our works, and the
honor given to Christ alone, when the holy Apostle Paul writes: Of grace,
without merit, without Law, without works, not of works. All these words
together mean as much as that we are justified a nd saved alone by faith
in Christ. Eph. 2, 8; Rom. 1, 17; 3, 24; 4, 3ff.; Gal. 3, 11; Heb. 11.
11] 8. We believe, teach, and confess that, although the contrition that
precedes, and the good works that follow, do not belong to the article of
justification before God, yet one is not to imagine a faith of such a kind as
can exist and abide with, and alongside of, a wicked intention to sin and to
act against the conscience. But after man has been justified by faith, then
a true living faith worketh by love, Gal. 5, 6, so that thus good works
always follow justifying faith, and are surely found with it, if it be true
and living; for it never is alone, but always has with it love and hope.
Contrary Doctrine Rejected.
13] 1. That Christ is our Righteousness according to His divine nature alone.
14] 2. That Christ is our Righteousness according to His human nature alone.
15] 3. That in the sayings of the prophets and apostles where the
righteousness of faith is spoken of the words justify and to be justified
are not to signify declaring or being declared free from sins, and obtaining
the forgiveness of sins, but actually being made righteous before God,
because of love infused by the Holy Ghost, virtues, and the works
following them.
16] 4. That faith looks not only to the obedience of Christ, but to His
divine nature, as it dwells and works in us, and that by this indwelling our
sins are covered.
17] 5. That faith is such a trust in the obedience of Christ as can exist and
remain in a man even when he has no genuine repentance, in whom also no
love follows, but who persists in sins against his conscience.
18] 6. That not God Himself, but only the gifts of God, dwell in believers.
19] 7. That faith saves on this account, because by faith the renewal,
which consists in love to God and one's neighbor, is begun in us.
20] 8. That faith has the first place in justification, nevertheless also
renewal and love belong to our righteousness before God in such a manner
that they [renewal and love] are indeed not the chief cause of our
righteousness, but that nevertheless our righteousness before God is not
entire or perfect without this love and renewal.
21] 9. That believers are justified before God and saved jointly by the
imputed righteousness of Christ and by the new obedience begun in them,
or in part by the imputation of Christ's righteousness, but in part also by
the new obedience begun in them.
22] 10. That the promise of grace is made our own by faith in the heart,
and by the confession which is made with the mouth, and by other virtues.
23] 11. That faith does not justify without good works; so that good works
are necessarily required for righteousness, and without their presence
man cannot be justified.
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_STATUS CONTROVERSIAE._
The Principal Question In the Controversy Concerning Good Works.
2] 1. First, some theologians have become divided because of the following
expressions, where the one side wrote: Good works are necessary for
salvation. It is impossible to be saved without good works. Also: No one
has ever been saved without good works. But the other side, on the
contrary, wrote: Good works are injurious to salvation.
3] 2. Afterwards a schism arose also between some theologians with
respect to the two words _necessary_ and _free_, since the one side
contended that the word _necessary_ should not be employed concerning
the new obedience, which, they say, does not flow from necessity and
coercion, but from a voluntary spirit. The other side insisted on the word
_necessary_, because, they say, this obedience is not at our option, but
regenerate men are obliged to render this obedience.
4] From this disputation concerning the terms a controversy afterwards
occurred concerning the subject itself; for the one side contended that
among Christians the Law should not be urged at all, but men should be
exhorted to good works from the Holy Gospel alone; the other side
contradicted this.
6] 1. That good works certainly and without doubt follow true faith, if it
is not a dead, but a living faith, as fruits of a good tree.
7] 2. We believe, teach, and confess also that good works should be
entirely excluded, just as well in the question concerning salvation as in
the article of justification before God, as the apostle testifies with clear
words, when he writes as follows: Even as David also describeth the
blessedness of the man unto whom God imputeth righteousness without
works, saying, Blessed is the man to whom the Lord will not impute sin,
Rom. 4, 6ff. And again: By grace are ye saved through faith; and that not of
yourselves, it is the gift of God; not of works, lest any man should boast,
Eph. 2, 8. 9.
8] 3. We believe, teach, and confess also that all men, but those especially
who are born again and renewed by the Holy Ghost, are bound to do good
works.
9] 4. In this sense the words _necessary_, _shall_, and _must_ are
employed correctly and in a Christian manner also with respect to the
regenerate, and in no way are contrary to the form of sound words and
speech.
10] 5. Nevertheless, by the words mentioned, _necessitas_,
_necessarium_, _necessity_ and _necessary_, if they be employed
concerning the regenerate, not coercion, but only due obedience is to be
understood, which the truly believing, so far as they are regenerate,
render not from coercion or the driving of the Law, but from a voluntary
spirit; because they are no more under the Law, but under grace, Rom. 6,
14; 7, 6; 8, 14.
11] 6. Accordingly, we also believe, teach, and confess that when it is
said: The regenerate do good works from a free spirit, this is not to be
understood as though it is at the option of the regenerate man to do or to
forbear doing good when he wishes, and that he can nevertheless retain
faith if he intentionally perseveres in sins.
12] 7. Yet this is not to be understood otherwise than as the Lord Christ
and His apostles themselves declare, namely, regarding the liberated
spirit, that it does not do this from fear of punishment, like a servant, but
from love of righteousness, like children, Rom. 8, 15.
13] 8. Although this voluntariness [liberty of spirit] in the elect children
of God is not perfect, but burdened with great weakness, as St. Paul
complains concerning himself, Rom. 7, 14-25; Gal. 5, 17;
14] 9. Nevertheless, for the sake of the Lord Christ, the Lord does not
impute this weakness to His elect, as it is written: There is therefore now
no condemnation to them which are in Christ Jesus, Rom. 8, 1.
15] 10. We believe, teach, and confess also that not works maintain faith
and salvation in us, but the Spirit of God alone, through faith, of whose
presence and indwelling good works are evidences.
False Contrary Doctrine.
17] 2. We reject and condemn as offensive and detrimental to Christian
discipline the bare expression, when it is said: Good works are injurious
to salvation.
18] For especially in these last times it is no less needful to admonish
men to Christian discipline [to the way of living aright and godly] and good
works, and remind them how necessary it is that they exercise themselves
in good works as a declaration of their faith and gratitude to God, than
that the works be not mingled in the article of justification; because men
may be damned by an Epicurean delusion concerning faith, as well as by
papistic and Pharisaic confidence in their own works and merits.
19] 3. We also reject and condemn the dogma that faith and the indwelling
of the Holy Ghost are not lost by willful sin, but that the saints and elect
retain the Holy Ghost even though they fall into adultery and other sins
and persist therein.
_STATUS CONTROVERSIAE._
The Principal Question In This Controversy.
Pure Doctrine of God's Word.
3] 2. We believe, teach, and confess that the Law is properly a divine
doctrine, which teaches what is right and pleasing to God, and reproves
everything that is sin and contrary to God's will.
4] 3. For this reason, then, everything that reproves sin is, and belongs to,
the preaching of the Law.
5] 4. But the Gospel is properly such a doctrine as teaches what man who
has not observed the Law, and therefore is condemned by it, is to believe,
namely, that Christ has expiated and made satisfaction for all sins, and
has obtained and acquired for him, without any merit of his [no merit of
the sinner intervening], forgiveness of sins, righteousness that avails
before God, and eternal life.
6] 5. But since the term Gospel is not used in one and the same sense in
the Holy Scriptures, on account of which this dissension originally arose,
we believe, teach, and confess that if by the term Gospel is understood the
entire doctrine of Christ which He proposed in His ministry, as also did
His apostles (in which sense it is employed, Mark 1, 15; Acts 20, 21), it is
correctly said and written that the Gospel is a preaching of repentance
and of the forgiveness of sins.
7] 6. But if the Law and the Gospel, likewise also Moses himself [as] a
teacher of the Law and Christ as a preacher of the Gospel are contrasted
with one another, we believe, teach, and confess that the Gospel is not a
preaching of repentance or reproof, but properly nothing else than a
preaching of consolation, and a joyful message which does not reprove or
terrify, but comforts consciences against the terrors of the Law, points
alone to the merit of Christ, and raises them up again by the lovely
preaching of the grace and favor of God, obtained through Christ's merit.
8] 7. As to the revelation of sin, because the veil of Moses hangs before
the eyes of all men as long as they hear the bare preaching of the Law, and
nothing concerning Christ, and therefore do not learn from the Law to
perceive their sins aright, but either become presumptuous hypocrites
[who swell with the opinion of their own righteousness] as the Pharisees,
or despair like Judas, Christ takes the Law into His hands, and explains it
spiritually, Matt. 5, 21ff; Rom. 7, 14. And thus the wrath of God is
revealed from heaven against all sinners [Rom. 1, 18], how great it is; by
this means they are directed [sent back] to the Law, and then first learn
from it to know aright their sins--a knowledge which Moses never could
have forced out of them.
9] Accordingly, although the preaching of the suffering and death of
Christ, the Son of God, is an earnest and terrible proclamation and
declaration of God's wrath, whereby men are first led into the Law aright,
after the veil of Moses has been removed from them, so that they first
know aright how great things God in His Law requires of us, none of which
we can observe, and therefore are to seek all our righteousness in Christ:
10] 8. Yet as long as all this (namely, Christ's suffering and death)
proclaims God's wrath and terrifies man, it is still not properly the
preaching of the Gospel, but the preaching of Moses and the Law, and
therefore a foreign work of Christ, by which He arrives at His proper
office, that is, to preach grace, console, and quicken, which is properly the
preaching of the Gospel.
Contrary Doctrine which is Rejected.
_STATUS CONTROVERSIAE._
The Principal Question In This Controversy.
The True Christian Doctrine Concerning This Controversy.
3] 2. We believe, teach, and confess that the preaching of the Law is to be
urged with diligence, not only upon the unbelieving and impenitent, but
also upon true believers, who are truly converted, regenerate, and
justified by faith.
4] 3. For although they are regenerate and renewed in the spirit of their
mind, yet in the present life this regeneration and renewal is not
complete, but only begun, and believers are, by the spirit of their mind, in
a constant struggle against the flesh, that is, against the corrupt nature
and disposition which cleaves to us unto death. On account of this old
Adam, which still inheres in the understanding, the will, and all the
powers of man, it is needful that the Law of the Lord always shine before
them, in order that they may not from human devotion institute wanton
and self-elected cults [that they may frame nothing in a matter of religion
from the desire of private devotion, and may not choose divine services
not instituted by God's Word]; likewise, that the old Adam also may not
employ his own will, but may be subdued against his will, not only by the
admonition and threatening of the Law, but also by punishments and blows,
so that he may follow and surrender himself captive to the Spirit, 1 Cor.
9, 27; Rom. 6, 12, Gal. 6, 14; Ps. 119, 1ff ; Heb. 13, 21 (Heb. 12, 1).
5] 4. Now, as regards the distinction between the works of the Law and the
fruits of the Spirit, we believe, teach, and confess that the works which
are done according to the Law are and are called works of the Law as long
as they are only extorted from man by urging the punishment and
threatening of God's wrath.
6] 5. Fruits of the Spirit, however, are the works which the Spirit of God
who dwells in believers works through the regenerate, and which are done
by believers so far as they are regenerate [spontaneously and freely], as
though they knew of no command, threat, or reward; for in this manner the
children of God live in the Law and walk according to the Law of God,
which [mode of living] St. Paul in his epistles calls the Law of Christ and
the Law of the mind, Rom. 7, 25; 8, 7; Rom. 8, 2; Gal. 6, 2.
7] 6. Thus the Law is and remains both to the penitent and impenitent, both
to regenerate and unregenerate men, one [and the same] Law, namely, the
immutable will of God; and the difference, so far as concerns obedience, is
alone in man, inasmuch as one who is not yet regenerate does for the Law
out of constraint and unwillingly what it requires of him (as also the
regenerate do according to the flesh); but the believer, so far as he is
regenerate, does without constraint and with a willing spirit that which
no threatenings [however severe] of the Law could ever extort from him.
False Contrary Doctrine.
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Chief Controversy between Our Doctrine and That of the Sacramentarians Regarding This Article.
3] For the explanation of this controversy it is to be noted in the beginning
that there are two kinds of Sacramentarians. Some are gross
Sacramentarians, who declare in plain (_deutschen_), clear words as they
believe in their hearts, that in the Holy Supper nothing but bread and wine
is present, and distributed and received with the mouth.
4] Others, however, are subtle Sacramentarians, and the most injurious of
all, who partly speak very speciously in our own words, and pretend that
they also believe a true presence of the true, essential, living body and
blood of Christ in the Holy Supper, however, that 5] this occurs spiritually
through faith. Nevertheless they retain under these specious words
precisely the former gross opinion, namely, that in the Holy Supper
nothing is present and received with the mouth except bread and wine. For
with them the word spiritually means nothing else than the Spirit of
Christ or the power of the absent body of Christ and His merit, which is
present; but the body of Christ is in no mode or way present, except only
above in the highest heaven, to which we should elevate ourselves into
heaven by the thoughts of our faith, and there, not at all, however, in the
bread and wine of the Holy Supper, should seek this body and blood [of
Christ].
Confession of the Pure Doctrine concerning the Holy Supper against the Sacramentarians.
7] 2. We believe, teach, and confess that the words of the testament of
Christ are not to be understood otherwise than as they read, according to
the letter, so that the bread does not signify the absent body and the wine
the absent blood of Christ, but that, on account of the sacramental union,
they [the bread and wine] are truly the body and blood of Christ.
8] 3. Now, as to the consecration, we believe, teach, and confess that no
work of man or recitation of the minister [of the church] produces this
presence of the body and blood of Christ in the Holy Supper, but that this
is to be ascribed only and alone to the almighty power of our Lord Jesus
Christ.
9] 4. But at the same time we also believe, teach, and confess unanimously
that in the use of the Holy Supper the words of the institution of Christ
should in no way be omitted, but should be publicly recited, as it is
written 1 Cor. 10, 16: The cup of blessing which we bless, etc. This
blessing occurs through the recitation of the words of Christ.
10] 5. The grounds, however, on which we stand against the
Sacramentarians in this matter are those which Dr. Luther has laid down
in his Large Confession concerning the Lord's Supper.
The first is this article 11] of our Christian faith: Jesus Christ is true,
essential, natural, perfect God and man in one person, undivided and
inseparable.
12] The second: That God's right hand is everywhere; at which Christ is
placed in deed and in truth according to His human nature, [and therefore]
being present, rules, and has in His hands and beneath His feet everything
that is in heaven and on earth [as Scripture says, Eph. 1, 22], where no man
else, nor angel, but only the Son of Mary is placed; hence He can do this
[those things which we have said].
13] The third: That God's Word is not false, and does not deceive.
14] The fourth: That God has and knows of various modes of being in any
place, and not only the one [is not bound to the one] which philosophers
call _localis_ (local) for circumscribed].
15] 6. We believe, teach, and confess that the body and blood of Christ are
received with the bread and wine, not only spiritually by faith, but also
orally; yet not in a Capernaitic, but in a supernatural, heavenly mode,
because of the sacramental union; as the words of Christ clearly show,
when Christ gives direction to take, eat, and drink, as was also done by
the apostles; for it is written Mark 14, 23: And they all drank of it. St.
Paul likewise says, 1 Cor. 10, 16: The bread which we break, is it not the
communion of the body of Christ? that is: He who eats this bread eats the
body of Christ, which also the chief ancient teachers of the Church,
Chrysostom, Cyprian, Leo I, Gregory, Ambrose, Augustine, unanimously
testify.
16] 7. We believe, teach, and confess that not only the true believers [in
Christ] and the worthy, but also the unworthy and unbelievers, receive the
true body and blood of Christ; however, not for life and consolation, but
for judgment and condemnation, if they are not converted and do not
repent, 1 Cor. 11, 27. 29.
17] For although they thrust Christ from themselves as a Savior, yet they
must admit Him even against their will as a strict Judge, who is just as
present also to exercise and render judgment upon impenitent guests as He
is present to work life and consolation in the hearts of the true believers
and worthy guests.
18] 8. We believe, teach, and confess also that there is only one kind of
unworthy guest, namely, those who do not believe, concerning whom it is
written John 3, 18: He that believeth not is condemned already. And this
judgment becomes greater and more grievous, being aggravated, by the
unworthy use of the Holy Supper, 1 Cor. 11, 29.
19] 9. We believe, teach, and confess that no true believer, as long as he
retains living faith, however weak he may be, receives the Holy Supper to
his judgment, which was instituted especially for Christians weak in
faith, yet penitent, for the consolation and strengthening of their weak
faith [Matt. 9, 12; 11, 5. 28].
20] 10. We believe, teach, and confess that all the worthiness of the
guests of this heavenly feast is and consists in the most holy obedience
and perfect merit of Christ alone, which we appropriate to ourselves by
true faith, and whereof [of the application of this merit] we are assured
by the Sacrament, and not at all in [but in nowise does this worthiness
depend upon] our virtues or inward and outward preparations.
Contrary, Condemned Doctrines of the Sacramentarians.
21] On the other hand, we unanimously reject and condemn all the
following erroneous articles, which are opposed and contrary to the
doctrine presented above, the simple faith, and the [pure] confession
concerning the Lord's Supper;
22] 1. The papistic transubstantiation, when it is taught in the Papacy
that in the Holy Supper the bread and wine lose their substance and
natural essence, and are thus annihilated; that they are changed into the
body of Christ, and the outward form alone remains.
23] 2. The papistic sacrifice of the Mass for the sins of the living and the
dead.
24] 3. That [the sacrilege whereby] to laymen one form only of the
Sacrament is given, and, contrary to the plain words of the testament of
Christ, the cup is withheld from them, and they are [thus] deprived of His
blood.
25] 4. When it is taught that the words of the testament of Christ must
not be understood or believed simply as they read, but that they are
obscure expressions, whose meaning must be sought first in other
passages of Scripture.
26] 5. That in the Holy Supper the body of Christ is not received orally
with the bread; but that with the mouth only bread and wine are received,
the body of Christ, however, only spiritually by faith.
27] 6. That the bread and wine in the Holy Supper are nothing more than
[symbols or] tokens by which Christians recognize one another.
28] 7. That the bread and wine are only figures, similitudes, and
representations of the far absent body and blood of Christ.
29] 8. That the bread and wine are no more than a memorial, seal, and
pledge, through which we are assured that when faith elevates itself to
heaven, it there becomes partaker of the body and blood of Christ as truly
as we eat bread and drink wine in the Supper.
30] 9. That the assurance and confirmation of our faith [concerning
salvation] in the Holy Supper occur through the external signs of bread and
wine alone, and not through the true, [verily] present body and blood of
Christ.
31] 10. That in the Holy Supper only the power, efficacy, and merit of the
absent body and blood of Christ are distributed.
32] 11. That the body of Christ is so enclosed in heaven that it can in no
way be at once and at one time in many or all places upon earth where His
Holy Supper is celebrated.
33] 12. That Christ has not promised, neither could have effected, the
essential presence of His body and blood in the Holy Supper, because the
nature and property of His assumed human nature cannot suffer nor permit
it.
34] 13. That God, according to [even by] all His omnipotence (which is
dreadful to hear), is not able to cause His body to be essentially present in
more than one place at one time.
35] 14. That not the omnipotent words of Christ's testament, but faith,
produces and makes [is the cause of] the presence of the body and blood of
Christ in the Holy Supper.
36] 15. That believers must not seek the body [and blood] of Christ in the
bread and wine of the Holy Supper, but raise their eyes from the bread to
heaven and there seek the body of Christ.
37] 16. That unbelieving, impenitent Christians do not receive the true
body and blood of Christ in the Holy Supper, but only bread and wine.
38] 17. That the worthiness of the guests at this heavenly meal consists
not alone in true faith in Christ, but also in the external preparation of
men.
39] 18. That even the true believers, who have and retain a true, living,
pure faith in Christ, can receive this Sacrament to their judgment,
because they are still imperfect in their outward life.
40] 19. That the external visible elements of the bread and wine should be
adored in the Holy Sacrament.
41] 20. Likewise, we consign also to the just judgment of God all
presumptuous, frivolous, blasphemous questions (which decency forbids to
mention) and [other] expressions, which most blasphemously and with
great offense [to the Church] are proposed by the Sacramentarians in a
gross, carnal, Capernaitic way concerning the supernatural, heavenly
mysteries of this Sacrament.
42] 21. Hence we hereby utterly [reject and] condemn the Capernaitic
eating of the body of Christ, as though [we taught that] His flesh were rent
with the teeth, and digested like other food, which the Sacramentarians,
against the testimony of their conscience, after all our frequent protests,
willfully force upon us, and in this way make our doctrine odious to their
hearers; and on the other hand, we maintain and believe, according to the
simple words of the testament of Christ, the true, yet supernatural eating
of the body of Christ, as also the drinking of His blood, which human
senses and reason do not comprehend, but as in all other articles of faith
our reason is brought into captivity to the obedience of Christ, and this
mystery is not apprehended otherwise than by faith alone, and revealed in
the Word alone.
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Chief Controversy In This Dissension.
3] The Sacramentarians have asserted that the divine and human natures in
Christ are united personally in such a way that neither has _realiter_,
that is, in deed and truth, in common with the other that which is peculiar
to either nature, but that they have in common nothing more than the name
alone. For _unio_, they plainly say, _facit communia nomina_, i.e., the
personal union makes nothing more than the names common, namely, that
God is called man, and man God, yet in such a way that God has nothing
_realiter_, that is, in deed and truth, in common with humanity, and
humanity nothing in common with divinity, its majesty and properties. Dr.
Luther, and those who held with him, have contended for the contrary
against the Sacramentarians.
Pure Doctrine of the Christian Church Concerning the Person of Christ.
5] 1. That the divine and human natures in Christ are personally united, so
that there are not two Christs, one the Son of God, the other the Son of
man, but that one and the same is the Son of God and Son of man, Luke 1,
35; Rom. 9, 5.
6] 2. We believe, teach, and confess that the divine and human natures are
not mingled into one substance, nor the one changed into the other, but
that each retains its own essential properties, which [can] never become
the properties of the other nature.
7] 3. The properties of the divine nature are: to be almighty, eternal,
infinite, and to be, according to the property of its nature and its natural
essence, of itself, everywhere present, to know everything, etc.; which
never become properties of the human nature.
8] 4. The properties of the human nature are: to be a corporeal creature, to
be flesh and blood, to be finite and circumscribed, to suffer, to die, to
ascend and descend, to move from one place to another, to suffer hunger,
thirst, cold, heat, and the like; which never become properties of the
divine nature.
9] 5. As the two natures are united personally, i.e., in one person, we
believe, teach, and confess that this union is not such a copulation and
connection that neither nature has anything in common with the other
personally, i.e. because of the personal union, as when two boards are
glued together, where neither gives anything to the other or takes
anything from the other. But here is the highest communion, which God
truly has with the [assumed] man, from which personal union, and the
highest and ineffable communion resulting therefrom, there flows
everything human that is said and believed concerning God, and everything
divine that is said and believed concerning the man Christ; as the ancient
teachers of the Church explained this union and communion of the natures
by the illustration of iron glowing with fire, and also by the union of body
and soul in man.
10] 6. Hence we believe, teach, and confess that God is man and man is
God, which could not be if the divine and human natures had in deed and
truth absolutely no communion with one another.
11] For how could the man, the son of Mary, in truth be called or be God, or
the Son of God the Most High, if His humanity were not personally united
with the Son of God, and He thus had _realiter_, that is, in deed and truth,
nothing in common with Him except only the name of God?
12] 7. Hence we believe, teach, and confess that Mary conceived and bore
not a mere man and no more, but the true Son of God; therefore she also is
rightly called and truly is the mother of God.
13] 8. Hence we also believe, teach, and confess that it was not a mere
man who suffered, died, was buried, descended to hell, arose from the
dead, ascended into heaven, and was raised to the majesty and almighty
power of God for us, but a man whose human nature has such a profound
[close], ineffable union and communion with the Son of God that it is [has
become] one person with Him.
14] 9. Therefore the Son of God truly suffered for us, however, according
to the property of the human nature which He assumed into the unity of
His divine person and made His own, so that He might be able to suffer and
be our High Priest for our reconciliation with God, as it is written 1 Cor.
2, 8: They have crucified the Lord of glory. And Acts 20, 28: We are
purchased with God's blood.
15] 10. Hence we believe, teach, and confess that the Son of Man is
_realiter_, that is, in deed and truth, exalted according to His human
nature to the right hand of the almighty majesty and power of God,
because He [that man] was assumed into God when He was conceived of the
Holy Ghost in His mother's womb, and His human nature was personally
united with the Son of the Highest.
16] 11. This majesty He [Christ] always had according to the personal
union, and yet He abstained from it in the state of His humiliation, and on
this account truly increased in all wisdom and favor with God and men;
therefore He exercised this majesty, not always, but when [as often as] it
pleased Him, until after His resurrection He entirely laid aside the form of
a servant, but not the [human] nature, and was established in the full use,
manifestation, and declaration of the divine majesty, and thus entered
into His glory, Phil. 2, 6ff , so that now not only as God, but also as man He
knows all things, can do all things, is present with all creatures, and has
under His feet and in His hands everything that is in heaven and on earth
and under the earth, as He Himself testifies Matt. 28, 18; John 13, 3: All
power is given unto Me in heaven and in earth. And St. Paul says Eph. 4, 10:
He ascended up far above all heavens, that He might fill all things. And
this His power, He, being present, can exercise everywhere, and to Him
everything is possible and everything is known.
17] 12. Hence He also is able and it is very easy for Him to impart, as one
who is present, His true body and blood in the Holy Supper, not according
to the mode or property of the human nature, but according to the mode
and property of the right hand of God, as Dr. Luther says in accordance
with our Christian faith for children, which presence [of Christ in the Holy
Supper] is not [physical or] earthly, nor Capernaitic; nevertheless it is
true and substantial, as the words of His testament read: This is, is, is My
body, etc.
18] By this our doctrine, faith, and confession the person of Christ is not
divided, as it was by Nestorius, who denied the _communicatio
idiomatum_, that is, the true communion of the properties of both natures
in Christ, and thus divided the person, as Luther has explained in his book
_Concerning Councils_. Neither are the natures together with their
properties confounded with one another [or mingled] into one essence (as
Eutyches erred); nor is the human nature in the person of Christ denied or
annihilated; nor is either nature changed into the other; but Christ is and
remains to all eternity God and man in one undivided person, which, next
to the Holy Trinity, is, as the Apostle testifies, 1 Tim. 3, 16, the highest
mystery, upon which our only consolation, life, and salvation depends.
Contrary False Doctrine concerning the Person of Christ.
20] 1. That God and man in Christ are not one person, but that the Son of
God is one, and the Son of Man another, as Nestorius raved.
21] 2. That the divine and human natures have been mingled with one
another into one essence, and the human nature has been changed into the
Deity, as Eutyches fanatically asserted.
22] 3. That Christ is not true, natural, and eternal God, as Arius held
[blasphemed].
23] 4. That Christ did not have a true human nature [consisting] of body and
soul, as Marcion imagined.
24] 5. _Quod unio personalis faciat tantum communia nomina_, that is,
that the personal union renders only the names and titles common.
25] 6. That it is only _phrasis et modus loquendi_, that is, a phrase and
mode of speaking, when it is said: God is man, man is God; since Divinity,
as they say, has _realiter_, that is, in deed [and truth], nothing in common
with the humanity, nor the humanity with the Deity.
26] 7. That there is merely _communicatio [idiomatum] verbalis_ [without
reality], that is, that it is nothing but words when it is said the Son of God
died for the sins of the world; the Son of Man has become almighty.
27] 8. That the human nature in Christ has become an infinite essence in
the same manner as the Divinity, and that it is everywhere present in the
same manner as the divine nature because of this essential power and
property, communicated to, and poured out into, the human nature and
separated from God.
28] 9. That the human nature has become equal to and like the divine
nature in its substance and essence, or in its essential properties.
29] 10. That the human nature of Christ is locally extended to all places of
heaven and earth, which should not be ascribed even to the divine nature.
30] 11. That because of the property of the human nature it is impossible
for Christ to be able to be at the same time in more than one place, much
less everywhere, with His body.
31] 12. That only the mere humanity has suffered for us and redeemed us,
and that the Son of God in the suffering had actually no communion with
the humanity, as though it did not concern Him.
32] 13. That Christ is present with us on earth in the Word, the
Sacraments, and in all our troubles, only according to His divinity, and
that this presence does not at all pertain to His human nature, according
to which also, as they say, He, after having redeemed us by His suffering
and death, has nothing to do with us any longer upon earth.
33] 14. That the Son of God who assumed the human nature, after He has
laid aside the form of a servant, does not perform all the works of His
omnipotence in, through, and with His human nature, but only some, and
only in the place where His human nature is locally.
34] 15. That according to His human nature He is not at all capable of
omnipotence and other attributes of the divine nature, against the express
declaration of Christ, Matt. 28, 18: All power is given unto He in heaven
and in earth, and of St. Paul, Col. 2, 9: In Him dwelleth all the fullness of
the Godhead bodily.
35] 16. That to Him [to Christ according to His humanity] greater power is
given in heaven and upon earth, namely, greater and more than to all angels
and other creatures, but that He has no communion with the omnipotence
of God, nor that this has been given Him. Hence they devise _mediam
potentiam_, that is, a power between the almighty power of God and the
power of other creatures given to Christ according to His humanity by the
exaltation, such as would be less than God's almighty power and greater
than that of other creatures.
36] 17. That Christ according to His human mind has a certain limit as to
how much He is to know, and that He knows no more than is becoming and
needful for Him to know for [the execution of] His office as Judge.
37] 18. That Christ does not yet have a perfect knowledge of God and all
His works; of whom nevertheless it is written Col. 2, 3: In whom are hid
all the treasures of wisdom and knowledge.
38] 19. That it is impossible for Christ according to His human mind to
know what has been from eternity, what at present is occurring
everywhere, and what will be in eternity.
39] 20. When it is taught, and the passage Matt. 28, 18: All power is given
unto Me, etc., is thus interpreted and blasphemously perverted, namely,
that all power in heaven and on earth was restored, that is, delivered
again to Christ according to the divine nature, at the resurrection and His
ascension to heaven, as though He had also according to His divinity laid
this aside and abandoned it in His state of humiliation. By this doctrine
not only the words of the testament of Christ are perverted, but also the
way is prepared for the accursed Arian heresy, so that finally the eternal
deity of Christ is denied, and thus Christ, and with Him our salvation, are
entirely lost if this false doctrine were not firmly contradicted from the
immovable foundation of the divine Word and our simple Christian
[catholic] faith.
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_STATUS CONTROVERSIAE._
Chief Controversy concerning This Article.
2] But since this article, as also the preceding, cannot be comprehended by
the senses or by our reason, but must be grasped by faith alone, it is our
unanimous opinion that there should be no disputation concerning it, but
that it should be believed 3] and taught only in the simplest manner;
according as Dr. Luther, of blessed memory, in his sermon at Torgau in the
year 1533 has explained this article in an altogether Christian manner,
separated from it all useless, unnecessary questions, and admonished all
godly Christians to Christian simplicity of faith.
4] For it is sufficient that we know that Christ descended into hell,
destroyed hell for all believers, and delivered them from the power of
death and of the devil, from eternal condemnation and the jaws of hell. But
how this occurred we should [not curiously investigate, but] reserve until
the other world, where not only this point [mystery], but also still others
will be revealed, which we here simply believe, and cannot comprehend
with our blind reason.
Return to Index.........................................................................Return to Purpose and Confessions.
Which are [Commonly] Called Adiaphora or Matters of Indifference.
Chief Controversy Concerning This Article.
The Correct and True Doctrine and Confession Concerning This Article.
4] 2. We believe, teach, and confess that the congregation of God of every
place and every time has the power, according to its circumstances, to
change such ceremonies in such manner as may be most useful and
edifying to the congregation of God.
5] 3. Nevertheless, that herein all frivolity and offense should be avoided,
and special care should be taken to exercise forbearance towards the weak
in faith. 1 Cor. 8, 9; Rom. 14, 13.
6] 4. We believe, teach, and confess that in time of persecution, when a
plain [and steadfast] confession is required of us, we should not yield to
the enemies in regard to such adiaphora, as the apostle has written Gal. 5,
1: Stand fast, therefore, in the liberty wherewith Christ hath made us
free, and be not entangled again in the yoke of bondage. Also 2 Cor. 6, 14:
Be ye not unequally yoked together with unbelievers, etc. For what concord
hath light with darkness? Also Gal. 2, 5: To whom we gave place, no, not
for an hour, that the truth of the Gospel might remain with you. For in such
a case it is no longer a question concerning adiaphora, but concerning the
truth of the Gospel, concerning [preserving] Christian liberty, and
concerning sanctioning open idolatry, as also concerning the prevention of
offense to the weak in the faith [how care should be taken lest idolatry be
openly sanctioned and the weak in faith be offended]; in which we have
nothing to concede, but should plainly confess and suffer on that account
what God sends, and what He allows the enemies of His Word to inflict
upon us.
7] 5. We believe, teach, and confess also that no Church should condemn
another because one has less or more external ceremonies not commanded
by God than the other, if otherwise there is agreement among them in
doctrine and all its articles, as also in the right use of the holy
Sacraments, according to the well-known saying: _Dissonantia ieiunii non
dissolvit consonantiam fidei_, Disagreement in fasting does not destroy
agreement in faith.
False Doctrine Concerning This Article.
8] Accordingly, we reject and condemn as wrong and contrary to God's
Word when it is taught:
9] 1. That human ordinances and institutions in the church should be
regarded as in themselves a divine worship or part of it.
10] 2. When such ceremonies, ordinances, and institutions are violently
forced upon the congregation of God as necessary, contrary to its
Christian liberty which it has in external things.
11] 3. Also, that in time of persecution and public confession [when a
clear confession is required] we may yield to the enemies of the Gospel in
such adiaphora and ceremonies, or may come to an agreement with them
(which causes injury to the truth).
12] 4. Also, when these external ceremonies and adiaphora are abrogated
in such a manner as though it were not free to the congregation of God to
employ one or more [this or that] in Christian liberty, according to its
circumstances, as may be most useful at any time to the Church [for
edification].
Return to Index.
.....................................................................Return to Purpose and Confessions.
The Pure and True Doctrine Concerning This Article.
3] 2. For the foreknowledge of God is nothing else than that God knows all
things before they happen, as it is written Dan. 2, 28: There is a God in
heaven that revealeth secrets and maketh known to the king
Nebuchadnezzar what shall be in the latter days.
4] 3. This foreknowledge extends alike over the godly and the wicked, but
it is not the cause of evil, neither of sin, namely, of doing what is wrong
(which originally arises from the devil and the wicked, perverse will of
man), nor of their ruin [that men perish], for which they themselves are
responsible [which they must ascribe to themselves]; but it only regulates
it, and fixes a limit to it [how far it should progress and] how long it
should last, and all this to the end that it should serve His elect for their
salvation, notwithstanding that it is evil in itself.
5] 4. The predestination or eternal election of God, however, extends only
over the godly, beloved children of God, being a cause of their salvation,
which He also provides, as well as disposes what belongs thereto. Upon
this [predestination of God] our salvation is founded so firmly that the
gates of hell cannot overcome it. John 10, 28; Matt. 16, 18.
6] 5. This [predestination of God] is not to be investigated in the secret
counsel of God, but to be sought in the Word of God, where it is also
revealed.
7] 6. But the Word of God leads us to Christ, who is the Book of Life, in
whom all are written and elected that are to be saved in eternity, as it is
written Eph. 1, 4: He hath chosen us in Him [Christ] before the foundation
of the world.
8] 7. This Christ calls to Himself all sinners and promises them rest, and
He is in earnest [seriously wills] that all men should come to Him and
suffer themselves to be helped, to whom He offers Himself in His Word,
and wishes them to hear it and not to stop their ears or [neglect and]
despise the Word. Moreover, He promises the power and working of the
Holy Ghost, and divine assistance for perseverance and eternal salvation
[that we may remain steadfast in the faith and attain eternal salvation].
9] 8. Therefore we should judge concerning this our election to eternal life
neither from reason nor from the Law of God, which lead us either into a
reckless, dissolute, Epicurean life or into despair, and excite pernicious
thoughts in the hearts of men, for they cannot, as long as they follow their
reason, successfully refrain from thinking: If God has elected me to
salvation, I cannot be condemned, no matter what I do; and again: If I am
not elected to eternal life, it is of no avail what good I do; it is all [all
my efforts are] in vain anyway.
10] 9. But it [the true judgment concerning predestination] must be learned
alone from the holy Gospel concerning Christ, in which it is clearly
testified that God hath concluded them all in unbelief, that He might have
mercy upon all, and that He is not willing that any should perish, but that
all should come to repentance and believe in the Lord Christ. Rom. 11, 32;
Ezek. 18, 23; 33, 11; 2 Pet. 3, 9; 1 John 2, 2.
11] 10. Whoever, now, is thus concerned about the revealed will of God,
and proceeds according to the order which St. Paul has observed in the
Epistle to the Romans, who first directs men to repentance, to knowledge
of sins, to faith in Christ, to divine obedience, before he speaks of the
mystery of the eternal election of God, to him this doctrine [concerning
God's predestination] is useful and consolatory.
12] 11. However, that many are called and few chosen, Matt. 22, 14, does
not mean that God is not willing to save everybody; but the reason is that
they either do not at all hear God's Word, but willfully despise it, stop
their ears and harden their hearts, and in this manner foreclose the
ordinary way to the Holy Ghost, so that He cannot perform His work in
them, or, when they have heard it, make light of it again and do not heed
it, for which [that they perish] not God or His election, but their
wickedness, is responsible. [2 Pet. 2, 1ff ; Luke 11, 49. 52; Heb. 12, 25f.]
13] 12. Thus far a Christian should occupy himself [in meditation] with the
article concerning the eternal election of God, as it has been revealed in
God's Word, which presents to us Christ as the Book of Life, which He
opens and reveals to us by the preaching of the holy Gospel, as it is
written Rom. 8, 30: Whom He did predestinate, them He also called. In Him
we are to seek the eternal election of the Father, who has determined in
His eternal divine counsel that He would save no one except those who
know His Son Christ and truly believe on Him. Other thoughts are to be
[entirely] banished [from the minds of the godly], as they proceed not from
God, but from the suggestion of the Evil Foe, whereby he attempts to
weaken or entirely to remove from us the glorious consolation which we
have in this salutary doctrine, namely, that we know [assuredly] that out
of pure grace, without any merit of our own, we have been elected in
Christ to eternal life, and that no one can pluck us out of His hand; as He
has not only promised this gracious election with mere words, but has
also certified it with an oath and sealed it with the holy Sacraments,
which we can [ought to] call to mind in our most severe temptations, and
take comfort in them, and therewith quench the fiery darts of the devil.
14] 13. Besides, we should use the greatest diligence to live according to
the will of God, and, as St. Peter admonishes, 2 Pet. 1, 10, make our
calling sure, and especially adhere to [not recede a finger's breadth from]
the revealed Word: that can and will not fail us.
15] 14. By this brief explanation of the eternal election of God His glory is
entirely and fully given to God, that out of pure mercy alone, without all
merit of ours, He saves us according to the purpose of His will; besides,
also, no cause is given any one for despondency or a vulgar, wild life [no
opportunity is afforded either for those more severe agitations of mind
and faintheartedness or for Epicureanism].
False Doctrine Concerning This Article.
17] 1. As when it is taught that God is unwilling that all men repent and
believe the Gospel.
18] 2. Also, that when God calls us to Himself, He is not in earnest that all
men should come to Him.
19] 3. Also, that God is unwilling that every one should be saved, but that
some, without regard to their sins, from the mere counsel, purpose, and
will of God, are ordained to condemnation so that they cannot be saved.
20] 4. Also, that not only the mercy of God and the most holy merit of
Christ, but also in us there is a cause of God's election, on account of
which God has elected us to everlasting life.
21] All these are blasphemous and dreadful erroneous doctrines, whereby
all the comfort which they have in the holy Gospel and the use of the holy
Sacraments is taken from Christians, and therefore should not be
tolerated in the Church of God.
22] This is the brief and simple explanation of the controverted articles,
which for a time have been debated and taught controversially among the
theologians of the Augsburg Confession. Hence every simple Christian,
according to the guidance of God's Word and his simple Catechism, can
perceive what is right or wrong, since not only the pure doctrine has been
stated, but also the erroneous contrary doctrine has been repudiated and
rejected, and thus the offensive divisions that have occurred are
thoroughly settled [and decided]. 23] May Almighty God and the Father of
our Lord Jesus grant the grace of His Holy Ghost that we all may be one in
Him, and constantly abide in this Christian unity, which is well pleasing
to Him! Amen.
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2] The Anabaptists are divided among themselves into many factions, as
one contends for more, another for less errors; however, they all in
common propound [profess] such doctrine as is to be tolerated or allowed
neither in the Church, nor in the commonwealth and secular government,
nor in domestic life. Articles that Cannot be Tolerated in the Church.
3] 1. That Christ did not assume His body and blood from the Virgin Mary,
but brought them with Him from heaven.
4] 2. That Christ is not true God, but only [is superior to other saints,
because He] has more gifts of the Holy Ghost than any other holy man.
5] 3. That our righteousness before God consists not in the sole merit of
Christ alone, but in renewal, and hence in our own godliness [uprightness]
in which we walk. This is based in great part upon one's own special,
self-chosen [and humanly devised] spirituality [holiness], and in fact is
nothing else than a new sort of monkery.
6] 4. That children who are not baptized are not sinners before God, but
righteous and innocent, who in their innocency, because they have not yet
attained their reason [the use of reason], are saved without Baptism
(which, according to their assertion, they do not need). Therefore they
reject the entire doctrine concerning original sin and what belongs to it.
7] 5. That children are not to be baptized until they have attained their
reason [the use of reason], and can themselves confess their faith.
8] 6. That the children of Christians, because they have been born of
Christian and believing parents, are holy and children of God even without
and before Baptism; and for this reason they neither attach much
importance to the baptism of children nor encourage it, contrary to the
express words of God's promise which pertains only to those who keep His
covenant and do not despise it. Gen. 17, 7ff
9] 7. That there is no true Christian congregation [church] in which sinners
are still found.
10] 8. That no sermon is to be heard nor attended in those churches in
which formerly papal masses have been celebrated and said.
11] 9. That one [a godly man] must not have anything to do with the
ministers of the Church who preach the Gospel according to the Augsburg
Confession, and rebuke the sermons and errors of the Anabaptists; also
that he is neither to serve nor in any way to labor for them, but to flee
from and shun them as perverters of God's Word.
13] 2. That a Christian cannot with a good, inviolate conscience hold or
discharge the office of magistrate.
14] 3. That a Christian cannot without injury to conscience use the office
of the magistracy against the wicked in matters as they occur [matters so
requiring], nor that subjects may invoke for their protection and defense
the power which the magistrates possess and have received from God.
15] 4. That a Christian cannot with a good conscience take an oath, nor
with an oath do homage [promise fidelity] to the hereditary prince of his
country or sovereign.
16] 5. That under the New Testament magistrates cannot, without injury
to conscience, inflict capital punishment upon malefactors. Articles that
Cannot be Tolerated in Domestic Life.
17] 1. That a Christian cannot with a good conscience hold or possess
property, but is in duty bound to devote it to the common treasury.
18] 2. That a Christian cannot with a good conscience be an innkeeper,
merchant, or cutler [maker of arms].
19] 3. That the married may be divorced on account of [diverse] faith, and
the one may abandon the other and be married to another person who is of
his faith.
21] 2. That the flesh of Christ by His exaltation has assumed all divine
properties in such a manner that Christ as man is in might, power,
majesty, and glory altogether, as regards degree and position of essence
equal to the Father and to the Word, so that now there is only one essence,
property, will, and glory of both natures in Christ, and that the flesh of
Christ belongs to the essence of the Holy Trinity.
22] 3. That the ministry of the Church [ministry of the Word], the Word
preached and heard, is not a means whereby God the Holy Ghost teaches
men, and works in them the saving knowledge of Christ, conversion,
repentance, faith, and new obedience.
23] 4. That the water of Baptism is not a means whereby God the Lord
seals the adoption of sons and works regeneration.
24] 5. That bread and wine in the Holy Supper are not means through and by
which Christ distributes His body and blood.
25] 6. That a Christian who is truly regenerated by God's Spirit can
perfectly observe and fulfil the Law of God in this life.
26] 7. That it is not a true Christian congregation [church] in which no
public excommunication [some formal mode of excommunication] or no
regular process of the ban [as it is commonly called] is observed.
27] 8. That the minister of the church who is not on his part truly
renewed, regenerate, righteous, and godly cannot teach other men with
profit or distribute genuine, true Sacraments.
30] These and similar articles, one and all, with whatever other errors
depend upon and follow from them, we reject and condemn as wrong, false,
heretical, contrary to the Word of God, the three Creeds, the Augsburg
Confession and Apology, the Smalcald Articles, and Luther's Catechisms,
against which all godly Christians of both high and low station are to be
on their guard as they love the welfare and salvation of their souls.
31] That this is the doctrine, faith, and confession of us all, for which we
will answer at the last day before the just Judge, our Lord Jesus Christ,
and will neither secretly nor publicly speak or write anything against it,
but that we intend by the grace of God to persevere therein, we have after
mature deliberation testified, in the true fear of God and invocation of His
name, by signing with our own hands [this Epitome]