Catechisms, Creeds, and Confessions (Amharic/English) by Lutheran Heritage Foundation

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CATECHISMS, CREEDS AND CONFESSIONS

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Amharic/English Catechisms, Creeds & Confessions

1st edition printed January 2015 - 30,000 copies

Sections from the Book of Concord originally published in the United States under the title

Translated and used by permission.

The translation and publishing of this book has been made by the Lutheran Heritage Foundation. All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the Lutheran Heritage Foundation. Lutheran Heritage Foundation 51474 Romeo Plank Road Macomb, Michigan 48042 USA www.LHFmissions.org info@LHFmissions.org

Funding for the publication of this volume has been provided by a generous gift along with support from the Lutheran Church Missouri Synod (LC-MS).

ፖ.ሳ.ቁ 2087

The Ethiopian Evangelical Church Mekane Yesus

Children and Youth Ministry Department

P.O. Box 2087

ስልክ +251-115-508666 Tel. +251-115-508666 www.youthineecmy.wordpress.org www.youthineecmy.wordpress.org

አዲስ አበባ Addis Ababa

Ethiopia

The Ethiopian Evangelical Church Mekane Yesus mentioned her stand on Lutheran Confessions and Creeds in her Constitution as follows:

5.1 the Church (EECMY) believes and professes that the Holy Scriptures of the Old and the New Testaments are the Holy Word of God and the only source and infallible norm of all Church doctrine and practice.

5.2 the Church adheres to the Apostles’ Creed, the Nicene Creed, and the Athanasian Creed, which were formulated by the early Fathers’ and accepted by ancient church.

5.3 the Church sees in the Unaltered Augsburg Confession, which was worded by the Church Reformers, as well as in Luther’s Catechisms, as a pure exposition of the Word of God.

Forward to Amharic and English Catechisms, Creeds and Confessions

It is with great joy that I congratulate my fellow Lutheran believers from EthiopiaupontheprintingoftheCatechisms,CreedsandConfessionsbookinsideby-side Amharic and English. We thank the Lord that these valuable expositions of theChristianfaithhavebeenprintedsothattheChurchmightevangelizeandteach itsyouthfromtheheritagethathasbeenpasseddowntousthroughtheages.

Nomatterwhereonetravelsintheworldtoday,falseteachinglaystrapsthat can divert us from our Lord’s teaching as expressed in Holy Scripture. Throughout thehistoryoftheChurch, thishasoftenbeenthecaseastheChurchstrivestobea faithful witness to our Lord Jesus Christ. It is therefore essential that the Lutheran Church share with others the solid, biblical teachings that are found in these texts. Weneedtoacknowledgeman’sfallen,sinfulconditionandemphasizethathecando nothingtoachievesalvation.Therediscovery oftheGospelbyMartinLutherinthe 16th centuryconfessesthatmanissavedbygracethroughfaithaloneinJesusChrist. That is the teaching of the Church that Lutherans can share gladly with those who arelostandareseekingtheTruth.

The Lutheran Heritage Foundation, a recognized service organization (RSO) of The Lutheran Church-Missouri Synod (LCMS), is honored and privileged to help printthisvolumealongwiththeAmharicBookofConcord.Weareverythankfulto thegenerousdonorwhoprovidedthefundstoprintthesebooks.Ourprayeristhat thesebuildingblocksofthefaithwilllayafirmfoundationforthefutureofLutheran churchesinEthiopiabecausetheyarebasedupontheWordofGod.

May our Lord bless the Lutherans of Ethiopia as they contend for the faith thatwasonceforalldeliveredtothesaints(Jude1:3).SoliDeoGloria!

Rev.MatthewW.Heise

ExecutiveDirector

January2015

Tsegahun Asefa

Children and Youth Ministry Director

January 2015

M?Ér ”§T

[ ] bmjm¶ÃW {/#æC WS_ yl@lWN /t¬ ÃmlK¬L

ANF The Ante Nicene Fathers: Translation of the Fathers down to A.D. 325½ 10 _‰øC½ DU¸ XTM G‰ND ‰pEDS½ x@RD¥NS 1978

AP Apology of the Augsburg Confession (yåGSb#RG yXMnT mGlÅ mk§kÃ)

BC b#K åV ÷N÷RD (m{/f SMMnT)

BSLK Die Bekenntnisschriften der evangelisch-lutherischen Kirche. 11th x@D ¯tENgNÝ( ŠNdNçK XÂ„P¶CT 1992

BSRK Die Bekenntnisschriften der reformierten Kirche: In authentischen Texten mit geschichtlicher Einleitung und Register. xR¬x! x!.x@F.k@.ÑlR §YPz!GÝ( x@. ÁYC 1903¿ DU¸ XTM z#¶KÝ( tEãlÖ©!Sk@ b#µNDl#NG 1987

CA ÷NØs!× åGS¬Â (yåGSb#RG yXMnT mGlÅ)

CR Corpus Reformatorum. _‰øC 1(28Ý( Philippi Melanthonis Opera Quae Supersunt Omina. ¦l@ XÂ B‰NSêEKÝ( s! x@ >ê&T>k@ 1834(60

CSEL CorpusScriptorumEcclesiasticorumLatinorum. 91 + _‰øC v!ÃÂ g@éLD 1866 (ÝÝ

Enchiridion ¥RtEN k@¸n!Z Ministry, Word, and Sacraments: An Enchiridion, tRÙ¸ l#tR -YlÖT s@YNT l#êE

÷N÷RÄ!Ã 1981

EP x!PèM åV z æRÑ§ åV ÷N÷RD (ySMMnt$ m\r¬êE mm¶Ã ¥-”lÃ)

Essays x#L¶C ZêENGl! On Providence and Other Essays, xR¬›!ÃN úÑx@L ¥k#l@ ©KsN XÂ êEl!ÃM íN £Nk@¿ ð§dLðÃ 1922¿ DU¸ XTMÝ( ÇR¦M x@N s! §b!¶NZ 1983

Examination ¥RtEN k@¸n!ZÝ( Examination of the Council of Trent, tRÙ¸ FÊD K‰mR 4 _‰øC s@YNT l#êE

÷N÷RÄ!Ã 1971(86

FC æRÑ§ åV ÷N÷RD (ySMMnt$ m\r¬êE mm¶Ã)

GCS Diegriechischen christlichenSchrifstellerderersten dreiJahrhunderte. §YPz!GÝ( Ë. s! £N¶CS 1897(ÝÝ JPH x!ÃN Ä! b#NtENG TRg¤M «z ÷Ns@NsS tEg#¶n#S´ JournalofPresbyterian History 44 (1966): 45-61.

LC Large Catechism (TLq$ yKRSTÂ TMHRT)

Lenker Sermons of Martin Luther xR¬x!Â tRÙ¸Ý( íN x@N l@NkR 8 _‰øC¿ DU¸ XTMÝ( G‰ND ‰pEDS b@kR 1989

Loci 1521 »§NKtN½ ðl!P Loci communes theologici 1521. yXNGl!Z¾ TRg¤M b»§NKtNÂ bb#sR xR¬›! êEl!ÃM -K ð§dLðÃÝ( ê&ST¸n!StR 1969

Loci 1543 »§NKtN½ ðl!P Loci communes rerum theologicarum 1543. yXNGl!Z¾ TRg¤MÝ( Loci communes 1543 ( tRÙ¸Ý( Ë x@ å P¶×S s@YNT l#êE ÷N÷RÄ!Ã 1992

LW Luther's Works yx»¶µ XTM 55 _‰øCÝ( ð§dLðÃÝ( æRTrS½ s@YNT l#êES½ ÷N÷RÄ!Ã 1955(86ÝÝ

MBW MelanchthonsBriefwechsel xR¬›! ÿNZ ¹@Bl@ 10 + _‰øC St$TURT Fé¥N¼çLZb#G 1977

MPG Patrologiaecursuscompletus:SeriesGraece. 161 _‰øC ¶S XÂ tRÂWT 1857(66

MPL Patrologiaecursuscompletus:SeriesLatina 221 _‰øC ¶S XÂ tRÂWT 1859(1963

NPNF yn!QÃÂ D~r n!QÃ b@t KRStEÃN xÆèC ytmr-# b@t mÚ?FTÝÝ xR¬›!Ý( ðl!P šF 28 _‰øC bh#lT tR¬ãC DU¸ XTM½ G‰ND ‰pEDSÝ( x@RD¥NS 1980(83

NRSV New Revised Standard Version of the Bible

RSV Revised Standard Version of the Bible

SA Smalcald Articles (yS¥LµLD xNqÛC)

SC Small Catechism (TN¹# yKRSTÂ TMHRT)

SD Solid Declaration of the Formula of Concord (ySMMnt$ m\r¬êE mm¶Ã Ñl# mGlÅ)

SixSermons ©÷B xND¶Ã Six Christian Sermons on the Division Which Have Continued to Surface among the Theologians of the Ausburg Confession from 1548 until This Year 1573, bAndreae and the Formula of Concord: Six Sermons on the Way to Lutheran Unity bébRT ÷LB s@YNT l#êE ÷N÷RÄ!Ã 1977. 58(134

STh è¥S xk#êEÂS SummaTheologiae

Tr T¶¬YS åN z wR x@ND P‰Y»s! åV z ±P (bRXs l!”n ÔÔút$ |LÈNÂ yb§YnT §Y yqrb {/#F)

Two Natures ¥RtEN k@Mn!Z TheTwo Naturesin Christ, tRÙ¸ Ë. x@. å P¶†SÝ( s@YNT l#êEÝ( ÷N÷RÄ!Ã 1971

WA l#tR½ ¥RtEN Luthers Werke: Kritische Gesamtausgabe [Schriften.] 65 _‰øC ê&¥R x@C ïH§W 1883(1993

WABr l#tR½ ¥RtEN Luthers Werke: Kritische Gesamtausgabe. Briefwechsel. 18 _‰øC ê&¥R½ x@C ïH§W 1930(85

WADB l#tR½ ¥RtEN Luthers Werke: Kritische Gesamtausgabe. Bibel. 12 _‰øC ê&¥R½ x@C ïH§W 1906(61

WATR l#tR½ ¥RtEN½ Luthers Werke: Kritische Gesamtausgabe. Tischreden 6 _‰øC ê&¥R½ ïH§W 1912(21ÝÝ

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QÇúT M|-!‰T½ XNÄ!h#M wd TNœx@ (åGSb#RG yXMnT mGlÅ VIIXV½ XVII) bmNqúqS bx-”§Y yXMnT mGlÅWN QdM tktL

Ykt§LÝÝ2 ›lM xqF yXMnT mGlÅãCN b;|‰ SDSt¾ KFl zmN ym\rt

XMnT mÚ?FT ¥µtT b!ÃNS lúKîn! G²T êÂ ym\rt XMnT {/#F wd çnW yðLP »§NKtN {/#æC SBSB½ y1560W Cropus doctrinae Philppicum

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y/êRÃT yXMnT mGlÅ

y/êRÃT yXMnT mGlÅ {/#F bSMNt¾W KFl zmN yxh#n#N QR[#N ÃzÝÝ YHM mjm¶Ã bqdMt$ yƒSt¾W KFl zmN bM:‰b# (b@t

KRStEÃN) ytrUg-WN y_Nt$N yé¥ yXMnT mGlÅ ym=rš XTM

1 Ep, Rule and Norm, 4, XNÄ!h#M SD, Rule and Norm, 5. tmLkTÝÝ qdM BlÖ „ðnS yXMnT mGlÅ xÆÆlÖCN lmGl{ s!MïlÖN y¸lWN yG¶k#N ytWî ”L t-QäxLÝÝ QùRÃn#S b|l#S xM§K Ãl#TN XMnTN y¸mlkt$TN y_MqT _Ãq&ãC bm_qS t-QäbT nbRÝÝ

2 tmúúY½ yXMnT mGlÅ QdM tktLN bS¥LµLD xNqÛC dGä ¥GßT YÒ§LÝÝ

3 YHM yåGSb#RG yXMnT mGlÅNÂ mk§kÃWN½ XNdz!h#M y»§NKtNN y|n ml÷T m¥¶Ã m{/F½ y1543t$ Loci communes lÖs!÷M†NSN½ XNÄ!h#M XRs# xqÂBéxcW ynb„ l@lÖC {/#æCN xµTèxLÝÝ

The Three Ecumenical Creeds

Editors’ Introduction to the Three Ecumenical Creeds

The Book of Concord viewed itself in light of the creeds of the ancient church. Each of the Lutheran confessional documents in the Book of concord quotes from or mentions at least one of the three ecumenical creeds. The documents’ authors understood that they were united with the faith of the whole Christian church. The compliers of the Book of Concord itself understood the Augsburg Confession as a creed or, using the Greek and Latin term they preferred, “Symbol” of their time, reflecting the same faith as found in the three ecumenical creeds.1 The Augsburg Confession itself even follows in general the order of the Creed, moving from God and creation (CA I-II) to Christ (CA IIIIV), the Holy Spirit (CA V-VI), and finally the church, sacraments, and resurrection (CA VII-XV, XVII).2

Inclusion of the ecumenical creeds in sixteenth-century books of doctrine dates back at least to the Corpus doctrinae Philippicum of 1560, a collection of Philip Melanchthon’s writings that became the basic doctrinal text for electoral Saxony.3 This practice continued in later Lutheran collections as well. Their inclusion underscored the deep conviction among Evangelical theologians that the Reformation, far from breaking with the ancient church, upheld and recovered the chief teachings of the universal Christian faith. Throughout the history of the church, people have witnessed to that gospel, as the creeds themselves bear testimony.

The Apostles’ Creed

The text of the Apostles’ Creed took its present shape in the eighth century. It represents a final redaction of the Old Roman Creed, first attested in the West in the early

1 See Ep, Rule and Norm, 4, and SD, Rule and Norm, 5. Already Rufinus used the Greek loanword, symbolon, to describe creedal statements. Cyprian had employed it in reference to the baptismal questions regarding faith in the triune God.

2 A similar, creedal order may also be found in the Smalcald Articles.

3 It included the Augsburg Confession and its Apology, as well as Melanchthon’s theological textbook, the Loci communes of 1543, and other texts that he had composed.

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SQlTN½ XNÄ!h#M «y|U´ TNœx@N b¥g#§t$ q_t¾ KRSTÂN bt”wÑ bxNÄND yñStEK x¥‰ôC t”Wä dRîbT wYM XRs# XnRs#N t”Wä nbRÝÝ y_MqT yXMnT mGlÅãC qS bqS ln!QÃ yXMnT mGlÅ SF‰ klqq$bT kM|‰q$ b@t KRStEÃN btly h#n@¬ bM:‰B y_MqT QÄs@ãC WS_ bnbrW SF‰ tdGæ y/êRÃT yXMnT mGlÅ |LÈn#NÂ sð x”qÑN -Bö öYèxLÝÝ b404 MÂLÆTM qdM BlÖ bnbrW y„ðnS _N¬êE yé¥ yXMnT mGlÅ ¥B‰¶Ã wQT½ XÃNÄNÇ /êRÃ ytly xNq{ ÃqrbbT½ yXMnT mGlÅW /êRÃêE xmÈõC xf ¬¶K t\‰+è nbRÝÝ YH ¬¶K kz!H qdM b;|‰ xMSt¾W KFl zmN _”T dRîbT nbRÝÝ yXMnT mGlÅW y_NT b@t KRStEÃNN /êRÃêE xStMHé x-”qM ÃN[ÆR”L ¥lT YbL_ TKKL nWÝÝ

yn!QÃ yXMnT mGlÅ

b325 XNd XSKNDRÃW xTÂt&ãSÂ xR×úWÃN bmúsl#T ÔÔúT mµkL TMHRt KRSèúêE KRKR ÆSnœW bb@t KRStEÃN mlÃyT y¬wkW Ng#\# ³S-N-!ñS xND w_ M§> l¥zUjT bn!QÃ XNÄ!sbsB yÔÔúT

s!ñìSN -‰ÝÝ g#Æx@W bqEœRÃW xWúB×S kqrbW wYM kx!y„úl@M yXMnT mGlÅ kh#lt$ xNÇ UR tmúúY wd çnW y_MqT yXMnT mGlÅ ytwsn# ir xR×úêE /r¯CN =MéxLÝÝ5 b381 yq¤S_N_NÃW g#Æx@ Pneumatomachians yn!W¥è¥k!ÃWÃN ymNfS QÇSN Ñl# ml÷¬êEnT t”Wä lmÌÌM ytwsn# ¥ššÃãCN xKlÖxL¿ XNÄ!h#M Sl mNfS QÇS y¸ÂgrWN KFL xSÍFèxLÝÝ6 yx@ØîN (431) XÂ yk@Lq&ìN (451) g#Æx@ãC bx-”§Y yn!QÃ yXMnT mGlÅ bmÆL y¸¬wqWN½ YHNN «yn!QÃ q¤S_N_NÃêE yXMnT mGlÅ´ XNd gÂ xrUG-êLÝÝ bM|‰Q b@t KRStEÃNÂ½ bYbL_ XÃdR bM:‰b#½ yXMnT mGlÅW b|U wdÑ QÄs@ WS_ ¥:k§êE ï¬ YøxLÝÝ ƒSt$N y|§s@ xµ§T Xk#LnT ÃgÖ§W yxWGS-!ñS |§s@ÃêE |n ml÷T ÆúdrW t{Xñ½ yM:‰b# b@t KRStEÃN½ bSp&YN bmjmR½ bM:‰B t{Xñ ¥údR yq-lWN xR×úêEnT bm”wM b“§ §Y («kxBÂ

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5 Sl wLD xR×úWÃN «XRs# ÃLnbrbT [g!z@] nbr´ BlêLÝÝ lz!H yn!QÃ yXMnT mGlÅ «kxB UR xND yçn´ XÂ «kXWnt¾ xM§K ytgß XWnt¾ xM§K´ y¸l#TN bmúsl# ”§T M§> s_èxLÝÝ

6 «n!W¥è¥k!ÃWÃN´ bx‰t¾W KFl zmN ymNfS QÇSN Ñl# ml÷¬êEnT lµÇ yts- SM nbRÝÝ b370ãc$ yqEœRÃW Æs!L t”WäxcêLÝÝ

third century. The Latin church used the Old Roman Creed as its baptismal creed.4 Its content and function matched those of similar creeds used in other churches throughout the Roman Empire. Parts of this older creed opposed or was opposed by certain gnostic alternatives to orthodox Christianity by stressing the identity of the creator with the Father of Jesus Christ, Christ’s birth in the flesh, the crucifixion, and the resurrection of the “flesh.”

Unlike in the Eastern church, where local baptismal creeds slowly gave way to the Nicene Creed, the Apostles’ Creed maintained its authority and widespread use, supported especially by its place in Western baptismal liturgies. As early as Rufinus’s exposition of the Old Roman Creed in 404 and most likely earlier, the legend was propagated of the Creed’s apostolic origins, where each apostle contributed a separate article. Already in the fifteenth century, this story had come under attack. It is more accurate to say that the Creed reflects the appropriation of apostolic teaching by the early church.

The Nicene Creed

In 325 the emperor Constantine, troubled by disunity in the church caused by the Christological dispute between bishops such as Athanasius of Alexandria and the Arians, called for a synod of bishops to meet in Nicea to formulate a unified response. To a baptismal creed, similar either to one presented by Eusebius of Caesarea or to a creed of Jerusalem, the council added certain anti-Arian phrases.5 In 381 the Council of Constantinople included certain refinements and expanded the section on the Holy Spirit to combat the Pneumatomachians’ rejection of the Holy Spirit’s full divinity.6 The Councils of Ephesus (431) and Chalcedon (451) reaffirmed this “NicenoConstantinopolitan Creed,” generally known as the Nicene Creed. In the Eastern church and, more gradually, in the West, the creed came to have a central place in the eucharistic liturgy.

Influenced by Augustine’s trinitarian theology that emphasized the equality of the three persons of the Trinity, the Western church, beginning in Spain, later added the

4 That is, it provided answers to the three questions in the baptismal liturgy concerning faith in the triune God: Father, Son, and Holy Spirit. This dialogue is the origin of the term symbolum, or symbol, as the name for such creeds. The creed was the token of the Trinity and the Christian confession of it.

5 Of the Son the Arians claimed that “there was [a time] when he was not.” To this the Creed of Nicea responded with such terms as “of one being with the Father” and “true God from true God.”

6 “Pneumatomachians” was the name for those in the fourth century who denied the full divinity of the Holy Spirit. Basil of Caesarea opposed them in the 370s.

kwLD Y\RÚL´) y¸lWN filioque ðl!×k@ /rG bƒSt¾W xNq{ §Y

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YH TRg¤M xSf§g! L†nèC b¸kst$bT bm{/f SMMnT _QM §Y yêl#TN yjRmN¾Â y§tEN XTäC y¸-Qs#TN bmjm¶Ããc$ ÌNÌãC ytÚûTN yXMnT mGlÅ {/#æCN Y-q¥LÝÝ

7 YH bz-n¾W KFl zmN mjm¶Ã bÒRL¥" xg²Z bsðW t\‰+èLÝÝ btlY bœLœêE l@ã g!z@½ béM ynbrCW b@t KRStEÃN BÒ lh#lT KFl zmÂT gd¥ YHNN XNQS”s@ t”W¥lCÝÝ

filioque clause to the third article (“who proceeds from the Father and the Son”) against the continued influence of Arianism in the West.7 By the time of the Great Schism in the eleventh century, this had become a matter of controversy between the Eastern and Western churches. The former insisted that the original language preserved the uniqueness of the three persons. The latter insisted that the filioque clearly reflected the true unity of the Trinity.

The Athanasian Creed

This Latin profession of faith, certainly not written by Athanasius as the reformers, following medieval tradition, still thought, originated in the Western church and reflects Augustinian and Ambrosian trinitarian theology. Often called the Quicunque vult after its first line, it most likely arose in southern Gaul (France) during the fifth century and gained popularity in the West at the time of Charlemagne. (At this same time, other important texts, such as the Apostles’ Creed and the Te Deum, were also gaining ascendancy in the West.) Its lengthy form, complete with anathemas against heretical teaching, resembles less the spare contours of the other two creeds and more an expanded comment on particular theological issues or a confession of faith.

This translation employs the texts of the creeds in the original languages, referring to the German or Latin versions used in the Book of Concord where important variations occur.

7 This became widespread at the beginning of the ninth century under the reign of Charlemagne. Only the church at Rome, especially under Leo III, resisted this move for nearly two centuries.

ƒSt$ êÂ yXMnT mGlÅãC1

wYM

bxBÃt KRStEÃÂT bxND SMMnT _QM §Y yêl# bKRSèS yçn# yXMnT mGlÅãC

ymjm¶ÃW yXMnT ¥úwqEÃ wYM mGlÅ yKRSTÂ XMnT m\rT

ytÈlbT½ y/êRÃT yU‰ yXMnT mGlÅ nWÝÝ XRs#M XNd¸ktlW

YnbÆLÝ(2

Xn@ h#l#N b¸CL½ s¥YNÂ MDRN bf-r½ bXGz!xB/@R xB xMÂlh#ÝÝ3

dGäM4 bxND L° bmNfS QÇS btins½ kDNGL ¥RÃM btwld½5

b’@N-@ÂêEW b’!§õS zmN mk‰ btqbl½6 btsql½ bät½ btqbr½ wd s!åL bwrd½7 bƒSt¾WM qN kÑ¬N btnœ½8 wd s¥Y bwÈ½9 h#l#N b¸CL

bXGz!xB/@R xB q" btqm-½10 b?ÃêNÂ bÑ¬N l!fRD kz!Ã b¸mlS

bg@¬CN bx!ys#S KRSèS xMÂlh#ÝÝ

dGäM bmNfS QÇS½ bxNÄ!T QDST11 yh#l#M bçnC b@t KRStEÃN½12 bQÇúN xNDnT½13 b`-!xT SRyT½ b|U TNœx@½14 bz§lM ?YwT xMÂlh#ÝÝ15 x»NÝÝ

1 s!Mï§Ý( «MLKèC½´ kG¶k# btWî ytgß½ lXMnT mGlÅ y¸çN ÑÃêE ”LÝÝ 2 bXNGl!Z¾ tÂU¶ l#t‰WÃN xBÃt KRStEÃÂT Bz# ytlÃ† yz!H yXMnT mGlÅÂ xh#N bU‰ _QM §Y yêlW yn!QÃ yXMnT mGlÅ TRg¤äC xl#Ý( yöyW (Lutheran Worship [St. Louis: Concordia, 1982], 141-43 tmLkT), yInternational Consultation on English texts TRg¤M (the Lutheran Book of Worship [Minneapolis: Augsburg Fortress, 1978], 6465), tmLkT½ XNÄ!h#M the English Language Liturgical Consultation (With One Voice: A Lutheran Resoruce for Worship [Minneapolis: Augsburg Fortress, 1995], 54-55 tmLkT)ÝÝ yxh#n# TRg¤M yjRmN¾ TRg¤MÂ XNd é¥ y_MqT yXMnT mGlÅ x-”qÑ wd ƒSt¾W wYM wd x‰t¾W KFl zmN y¸mlsW y_Nt$ yé¥ yXMnT mGlÅ tBlÖ b¸-‰W b§tENÂ bG¶K TRg¤äC mµkL Ãl#TN L†nèC bmgNzB bm{/f SMMnT _QM §Y bêlWÂ mjm¶Ã k753 bðT btrUg-W (BSLK 21) b§tEn# xÚÚF §Y ytm\rt nWÝÝ.

3 YH ym=rš /rG b_Nt$ yé¥ yXMnT mGlÅ YgÖD§LÝÝ

4 zmÂêE yXNGl!Z¾ TRg¤äC bz!H xNq{ mjm¶Ã xÌM ytwsdbT «Xn@ xMÂlh#´N bGL{ ÃµT¬l#ÝÝ

5 y_Nt$ yé¥ yXMnT mGlÅ «kmNfS QÇSÂ kDNGL ¥RÃM ytwld´ tBlÖ YnÆÆLÝÝ

6 b_Nt$ yé¥ yXMnT mGlÅ xYg"MÝÝ

7 b§tEn# ym{/f SMMnT TRg¤M Ad inferna bxB²®C l@lÖC y§tEN TRg¤äC ad inferos Xnz!H ”lÖC b_Nt$ yé¥ yXMnT mGlÅ xYgß#MÝÝ mjm¶Ã y¬†T bx‰t¾W KFl zmN bSMMnt$ m\r¬êE mm¶Ã WS_ nWÝÝ b;|‰ SDSt¾W KFl zmN /rg# ls!åL SÃ» bmçN bh#l#M zND GN²b@ xG"è nbRÝÝ FC IX tmLkTÝÝ bXWnt$½ ”L b”L y¬C¾W ›lM y¸L TRg¤M ÃlW YH ”L½ lg¦nM½ lÑ¬N SF‰ yG¶k# TRg¤M nWÝÝ Sl çnM½ yEnglish Language Liturgical Consultation {/#F «wd Ñ¬N wrd´ b¥lT YnbÆLÝÝ

8 bzmÂêEW yXNGl!Z¾ TRg¤äC «kÑ¬N´ y¸l#T ”lÖC xYgß#MÝÝ

9 yjRmN¾Â yXNGl!Z¾ TRg¤äC n-§ q¤_„N Y-q¥l#ÝÝ

10 «h#l#N y¸CL´ y¸lW ”L b_Nt$ yé¥ yXMnT mGlÅ xYg"M bzmÂêE yXNGl!Z¾ TRg¤äCM _QM §Y xLêlMÝÝ

11 Xnz!H ”lÖC b_Nt$ yé¥ yXMnT mGlÅ xYgß#MÝÝ

12 µèl!µÝ( k_Nt$ yé¥ yXMnT mGlÅ Bz# {/#æC ygÖdlW YH ”L (xSqDä kt/Dî bðT) bh#lt$M bjRmN¾W XÂ böyW yXNGl!Z¾ TRg¤M «KRStEÃN´ tBlÖ ttRg¤äxLÝÝ

13 communio Sanctorum: b_Nt$ yé¥ yXMnT mGlÅ xYg"M (xÄëc$ dGä ÃWq$T ynbr XWnT¿ LC, Creed, 47) tmLkT½ «xNDnT wYM bQÇúT ngéC mútF½´ ¥lT½ bQÇúT M|-!‰T tBlÖ l!trgÖM dGä YC§LÝÝ

14 Carnis: «|U½´ y_Nt$ yé¥ yXMnT mGlÅN tkTlÖÂ jRmN¾W tkTlÖTÝÝ bl#t‰N XMnT mGlÅ 60 yl#tRN xStÃyT tmLkTÝÝ ynFS ?ÃWnTN b¸mlkT ytwsn# yñStEK y_NT XMnT xf ¬¶÷CN lmÌÌM YH ”L ¬KlÖxLÝÝ yXNGl!Z¾ TRg¤äC «xµL´ b¥lT Ytrg¤Ñ¬LÝÝ

15 jRmN¾Ý( «yz§lM ?YwT´ YH /rG b_Nt$ yé¥ yXMnT mGlÅ xYg"MÝÝ

I.

The Three Chief Creeds1 or

Confessions of Faith in Christ Which Are with One Accord Used in the Churches

The first confession or creed is the common confession of the Apostles, in which the foundation is laid for the Christian faith. It reads as follows:2

I believe in God, the father Almighty, Creator of heaven and earth.3

And4 in Jesus Christ, his only Son, our Lord: who was conceived by the Holy Spirit, born of the Virgin Mary,5 suffered6 under Pontius Pilate, was crucified, died, and was buried. He descended to hell.7 On the third day he rose again from the dead.8 He ascended into the heavens.9 He is seated at the right hand of God, the Father Almighty.10 From there he will come to judge the living and the dead.

I believe11 in the Holy Spirit, the holy catholic12 Church, the communion of saints,13 the forgiveness of sins, the resurrection of the flesh,14 and the life everlasting.15 Amen.

1 Symbola: “symbols,” the technical word for creed, borrowed from the Greek.

2 In English-speaking Lutheran churches, there are several different versions of this creed and the Nicene Creed now in common use: the traditional one (see Lutheran worship [St. Louis: Concordia, 1982], 14143), the translation of the International Consultation on English Texts (see the Lutheran Book of Worship [Minneapolis: Augsburg Fortress, 1978], 64-65), and the translation of the English Language Liturgical Consultation (see With One voice: A Lutheran Resource for Worship [Minneapolis: Augsburg Fortress, 1995], 54-55). The present translation is based on the Latin form used in the Book of Concord and first attested before 753 (BSLK 21), noting important divergences among the various translations, the German version in the Book of Concord and the Latin and Greek versions of the so-called Old Roman Creed, the use of which as a Roman baptismal creed dates back to the third or fourth century.

3 This final phrase is lacking in the Old Roman Creed.

4 Contemporary English translations expressly include the inferred “I believe” at the beginning of this article.

5 The Old Roman Creed reads “born of the Holy Spirit and the Virgin Mary.”

6 Lacking in the Old Roman Creed.

7 Ad inferna in the Latin version of the Book of Concord; ad inferos in most other Latin versions. These words are lacking in the Old Roman Creed. They first appear in a formula from the fourth century. In the sixteenth century the phrase was universally understood as a designation for hell. See FC IX. In fact, this term, which literally means the world below, is a translation of the Greek for Hades, the place of the dead. Thus the text of the English Language Liturgical Consultation reads “he descended to the dead.”

8 In the contemporary English translations the words “from the dead” are lacking.

9 The German and English translations use the singular.

10 The word “almighty” is lacking in the Old Roman Creed and is not used in the contemporary English translations.

11 These words are lacking in the Old Roman Creed.

12 catholica: this word, lacking in many texts of the Old Roman Creed, is translated “Christian” in both the German (already before the Reformation) and the traditional English version.

13 communio sanctorum: lacking in the Old Roman Creed (a fact the Reformers were also aware of; see LC, Creed, 47), it could also be translated “communion or participation in holy things,” that is, in the sacraments.

14 carnis: “flesh,” following the Old Roman Creed and followed by the German. See Luther’s comment in LC, Creed, 60. This term was added to combat certain gnostic myths regarding the immortality of the soul. English translations render it “body.”

15 German: “an eternal life.” This phrase is lacking in the Old Roman Creed.

h#lt¾W yXMnT mGlÅ

wYMyn!QÃyXMnTmGlÅ16

h#l#N b¸CL17 s¥YNÂ MDRN½ y¸¬yWNÂ y¥Y¬yWN bf-r xND

xM§K b¸çN bXGz!xB/@R xB xMÂlh#ÝÝ18

XNÄ!h#M19 XRs# BÒ20 yxB LJ b¸çN½ ›lM úYf-R21 kxB22 btwld½

kxM§K btgß xM§K½ kBR¦N btgß BR¦N½ kXWnt¾ xM§K btgß XWnt¾ xM§K½ bHLWÂW kxB UR xND bçn½ btf-r úYçN btwld½ h#l# bXRs#

bçn½23 Sl X¾ Sl sãC Sl d~Nn¬CNM ks¥Y bwrd½ bmNfS QÇS kDNGL

¥RÃM24 |U n|è sW bçn½ b’@N-@ÂêEW b’!§õS zmNM Sl X¾ btsql½ mk‰ btqbl½ bät½ btqbrM½ bQÇúT mÚ?FTM XNd tÚf bƒSt¾W qN kÑ¬N tlYè btnœ½ wd s¥YM25 bwÈ½ bxB q" btqm-½ b?ÃêNÂ

bÑ¬NM l!fRD ÄGm¾ bKBR b¸mÈ½ lmNG|t$M FÚ» bl@lW26 bxND

g@¬ bx!ys#S KRSèS xMÂlh#ÝÝ

XNÄ!h#M27 kxBÂ kwLD UR b¸sgDlTÂ b¸kbR½ kxBÂ kwLD28 b¸\R{½ bnb!ÃT btÂgr½ y?YwT sÀÂ g@¬ bçn½ bmNfS QÇSM xMÂlh#ÝÝ

bxNÄ!T29 yh#l#M bçnC30 QDST y/êRÃT b@t KRStEÃNM xMÂlh#ÝÝ l`-!xT ¥StS¶Ã bxNÄ!T _MqTM xMÂlh#ÝÝ yÑ¬NN TNœx@Â gÂ y¸mÈWN ›lM31 ?YwTM X-Æb”lh#ÝÝ x»NÝÝ

16 ym{/f SMMnt$ y§tEN {/#F yé¥N Missal ÃN[ÆR”LÝÝ bl@§ mNgD µLtmlkt bStqR YH TRg¤M bG¶k# {/#F §Y ytm\rt nWÝÝ

17 bn!QÃ½ bq¤S_N_NÃ½ XNÄ!h#M bk@Lq&ìN yg#Æx@ ;WDN y¸ÃN[ÆRQ½ mjm¶Ã btÚfbT bG¶k# NÆBÝÝ YH bmµkl®c$ zmÂT b§tEn# TRg¤M «Xn@ xMÂlh#´ wd¸lW tlWõxL½ yXMnT mGlÅWN yQÄs@ x-”qM ÃN[ÆR”LÝÝ YH “l¾ NÆB bjRmN¾Â bö†T yXNGl!Z¾ TRg¤äC dGä Yg¾LÝÝ

18 zmÂêE yXNGl!Z¾ TRg¤äCÝ( «xB½ h#l#N ÒY´ tBlW YnbÆl#ÝÝ jRmN¾W «bxND h#l#N ÒY xM§K½ xB´ tBlÖ YnbÆLÝÝ

19 zmÂêE yXNGl!Z¾ TRg¤äC Wún@ §Y ytdrsbTN «XÂMÂlN´ y¸lWN bGL{ ÃµT¬l#ÝÝ

20 yjRmN¾Â zmÂêE yXNGl!Z¾ TRg¤äCN tkTlÖÝÝ G¶k#Â §tEn# dGä «yXGz!xB/@R LJ½ xNDÃ L°´ wYM «xNDÃ yXGz!xB/@R LJ´ tBlÖ l!trgÖM YC§LÝÝ

21 yG¶k#NÂ y§tEn#N {/#æC tkTlÖÝÝ jRmN¾W «km§W ›lM bðT´ tBlÖ YnbÆL½ XNÄ!h#M yö†T yXNGl!Z¾ TRg¤äC «k›l¥T h#l# bðT´ tBlW YnbÆl#ÝÝ zmÂêE yXNGl!Z¾ TRg¤äC «lz§lM´ tBlW YnbÆl#ÝÝ

22 b§tEn#½ bjRmN¾W½ XNÄ!h#M bXNGl!Z¾ TRg¤äC G¶k# Xnz!HN ”lÖC ÃSq‰LÝÝ

23 bG¶k# (homoousion: xNÇ ;YnT HLWÂ)½ bjRmN¾W (Wesen)½ XNÄ!h#M bzmÂêEW yXNGl!Z¾ TRg¤äC NÆBÝÝ §tEn#Â yöyW XNGl!Z¾ XNd QdM tkt§cW½ «yxNÇ ;YnT m\r¬êE Æ?RY´ tBlW YnbÆl#ÝÝ

24 yjRmN¾W½ y§tEn#½ XNÄ!h#M yöyW yXNGl!Z¾ TRg¤äC «y[§tENÝ(de] mNfS QÇS½ k[§tENÝ(ex] DNGL ¥RÃM´ tBlW YnbÆl#ÝÝ bXNGl!Z¾ {/#æC §Y ytµÿdW y›lM xqû MKKR TRg¤M «bmNfS QÇS `YL kDNGL ¥RÃM |U lÆ> çn´ tBlÖ YnbÆLÝÝ

25 yjRmN¾WÂ yXNGl!Z¾W TRg¤äC n-§ q¤_„N Y-q¥l#ÝÝ

26 yXNGl!Z¾W TRg¤äCÝ( «mNG|t$ FÚ» xYñrWM´ b¥lT YnbÆl#ÝÝ

27 zmÂêE yXNGl!Z¾ TRg¤äC Wún@ §Y ytdrsbTN «XÂMÂlN´ y¸lWN bGL{ ÃµT¬l#ÝÝ

28 filioque XytÆl y¸-‰W b¥ÂcWM yG¶K y{/#F rqEöC xYg"M¿ ngR GN yM:‰b#N y|§s@ xµ§T GNß#nT GN²b@N ÃN[ÆR”LÝÝ mjm¶Ã btRt$l!ÃN tGÆ‰êE yçnW½ YH ;StúsB bxWGS-!ñS tdGæxL bxTÂt&ãS yXMnT mGlÅM tµTèxL (kz!H b¬C tmLkT)ÝÝ kMXT ›m¬T b“§ bRXs l!”n ÔÔúT l@ã œLœêE ytnqfW ;Ä!S ngR½ mjm¶Ã b589 bèl@ìW g#Æx@ bn!QÃW yXMnT mGlÅ y§tEN {/#F WS_ gBèLÝÝ

29 G¶k#N½ §tEn#N½ XNÄ!h#M jRmN¾WN tkTlÖÝÝ yXNGl!Z¾ TRg¤äC h#l# Wún@ §Y ytdrsbTN «XÂMÂlN´ y¸lWN bGL{ ÃµT¬l#ÝÝ

30 yjRmN¾WÂ yXNGl!Z¾W yö† TRg¤äC «KRStEÃN´ y¸lWN ”L Y-q¥l#ÝÝ

31 G¶k#NÂ §tEn#N tkTlÖÝÝ yjRmN¾WÂ yXNGl!Z¾W TRg¤äC «›lM´ y¸lWN ”L Y-q¥l#ÝÝ

The Second Confession

or the Nicene Creed16

We17 believe in one God, the Father Almighty,18 maker of heaven and earth, of all things, seen and unseen.

And19 in one Lord, Jesus Christ, the only20 Son of God, begotten from the Father before all the ages,21 [God from God,]22Light from Light, true God from true God, begotten, not made, of one Being with the Father,23 through whom all things were made. For us human beings and for our salvation he came down from the heavens, was incarnate of the Holy Spirit and the Virgin Mary,24 and became a human being. He was crucified for us under Pontius Pilate; he suffered death, and was buried. On the third day he rose again in accordance with the Scriptures; he ascended into the heavens25 and is seated at the right hand of the Father. He is coming again in glory to judge the living and the dead. There will be no end to his kingdom.26

And27 in the Holy Spirit, the Lord and Life-giver, who proceeds from the Father [and the Son],28 who with the Father and the Son is worshiped and glorified, who has spoken through the prophets.

In29 one holy, catholic,30 and apostolic church.

We acknowledge one baptism for the forgiveness of sins; we look for the resurrection of the dead and the life of the age31 to come. Amen.

16 The Latin text of the Book of Concord reflects the Roman Missal. This translation is based on the Greek text, except where otherwise noted.

17 Reading with the original Greek, reflecting the conciliar context in Nicea, Constantinople, and Chalcedon. This was changed during the Middle Ages in the Latin translation to “I believe,” reflecting the Creed’s liturgical usage. This later reading is also found in the German and traditional English renderings.

18 Contemporary English translations read: “the Father, the Almighty.” The German reads “in only one almighty God, the Father.”

19 Contemporary English translations expressly include the inferred “we believe.”

20 Following the German and contemporary English translations. The Greek and Latin may also be rendered “the Son of God, the Only-Begotten,” or “the only-begotten Son of God.

21 Following the Greek and Latin texts. The German reads “before the whole world,” and the traditional English translations read “before all worlds.” Contemporary English translations read “eternally.”

22 Reading with the Latin, German, and English translations. The Greek omits these words.

23 Reading with the Greek (homoousion: the same being), the German (Wesen), and contemporary English translations. The Latin and the traditional English read “consubstantial with” and “of one substance with,” respectively.

24 The German, Latin, and traditional English versions read “of [Latin: de] the Holy Spirit, from [Latin: ex] the Virgin Mary.” The version of the International Consultation of English Texts reads “by the power of the Holy Spirit he became incarnate from the Virgin Mary.”

25 The German and English translations use the singular.

26 The English translations read: “His kingdom will have no end.”

27 Contemporary English translations expressly include the inferred “we believe.”

28 The so-called filioque is not found in any Greek manuscripts but reflects the Western understanding of the relation of the persons of the Trinity. First introduced by Tertullian, this view was championed by Augustine and included in the Athanasian Creed (see below). It was first introduced into the Latin text of the Nicene Creed at the Council of Toledo in 589, an innovation criticized by Pope Leo III centuries later.

29 Following the Greek, Latin, and German. All English translations expressly include the inferred “we believe.”

30 The German and traditional English translation use the word “Christian.”

31 Following the Greek and Latin. The German and English translations use the word “world.”

ƒSt¾W yXMnT mGlÅ

wYM xR×úWÃN tBlW y¸-„mÂF”NN bm”wMÃzUjWÂXNd¸ktlWy¸nbbW yQÇSxTÂt&ãS32 yXMnTmGlÅtBlÖy¸-‰WÝ(33

lmÄN y¸fLG h#l# kh#l#M ngR xSqDä yh#l# yçnC34 yb@t KRStEÃNN XMnT XWnt¾ xDR¯ l!qbL ÃSfLgêLÝÝ N[#?Â Ñl# xDR¯ ÃL-bqW h#l# Ãl _R_R yz§lM _ÍT YdRSb¬LÝÝ

bƒSTnt$35 xNDnt$N½ bxNDnt$M ƒSTnt$N xMnN xND xM§KN

XÂmLµlNÝÝ YHM XWnt¾ yKRSTÂ XMnT nWÝÝ YHNNM yMÂdRgW xµ§t$N úNdÆLQ ml÷¬êE HLWÂWNM úNkFL nWÝÝ36

MKNÃt$M yxB xµL lBÒW½ ywLD lBÒW½ ymNfS QÇSM lBÒW Sl çn nW¿ çñM½ yxB½ ywLDÂ ymNfS QÇS ml÷T xND nW¿ KB„ |LÈn#M Xk#L çñ Yñ‰LÝÝ wLD bHLWÂW XNd xB nW¿ mNfS QÇSM XNdz!h# nWÝÝ xB xLtf-rM¿ wLD xLtf-rM½ mNfS QÇSM xLtf-rMÝÝ xB wsN ylWM¿ wLD wsN ylWM¿ mNfS QÇSM wsN ylWMÝÝ xB z§l¥êE nW¿ wLD z§l¥êE nW¿ mNfS QÇSM z§l¥êE nWÝÝ b!çNM½ z§l¥êE y¸çN xND XN©! ƒST xYdl#MÝÝ ÃLtf-rÂ wsN yl@lW ƒST XNÄLçn XNdz!h#M ÃLtf-rÂ wsN yl@lW xND nWÝÝ XNÄ!h#M xB h#l#N y¸CL nW¿ wLD h#l#N y¸CL nW¿ mNfS QÇSM h#l#N y¸CL nWÝÝ b!çNM½ h#l#N y¸CL xND XN©! ƒST xYdlMÝÝ

Slz!H xB xM§K nW¿ wLD xM§K nW¿ mNfS QÇSM xM§K nWÝÝ çñM½ xND xM§K XN©! ƒST x¥LKT xYdl#MÝÝ Slz!H xB g@¬ nW¿ wLD g@¬ nW¿ mNfS QÇSM g@¬ nWÝÝ çñM½ xND g@¬ XN©! ƒST g@èC xYdl#MÝÝ MKNÃt$M yKRSTÂ XMnT XWnt¾nT XÃNÄNÇ xµL xM§KÂ g@¬ mçn#N XNDÂMN XNd¸ÃSgDdN h#l# yKRSTÂ XMnT ƒST x¥LKT wYM ƒST g@èC XNÄNL YklKlÂLÝÝ xB b¥NM xLt\‰M¿ xLtf-rM¿ xLtwldMMÝÝ wLD kxB BÒ ytgß nWÝÝ xLt\‰M¿ xLtf-rM¿ ngR GN xNDÃ L° nWÝÝ mNfS QÇS xLt\‰M¿ xLtf-rM¿ xLtwldMM¿ ngR GN kxBÂ kwLD y¸\R{ nWÝÝ Slz!H xB xND Sl çn ƒST xB xYdlM¿ wLDM xND XN©! ƒST wLD xYdlM¿ mNfS QÇSM xND XN©! ƒST xYdlMÝÝ kƒSt$ xµ§T xNÇ kl@§W qÄ¸nT wYM d`¶nT ylWM¿ xNÇM kl@§W y¸bL_ wYM y¸ÃNS xYdlMÝÝ Sl çnM½ ƒSt$ xµ§T bXk#LnTÂ bz§l¥êEnT xND ÂcWÝÝ kz!H ytnœM (kF BlÖ XNd t-qsW) ƒSt$ xµ§T bxND ml÷T½ xND xM§KM bƒSt$ xµ§T½ bxND ml÷T xND xM§KM bƒST xµ§T YmlµLÝÝ lmÄN y¸fLG h#l# Sl |§s@ XNdz!h# ¥sB YgÆêLÝÝ

32 b;|‰ SDSt¾W KFl zmN yxTÂt&ãS [/ðnT½ f¬" h#n@¬ xLg-mWMÝÝ xh#N YH kxMSt¾ KFl zmN mgÆd© yUl!K b@t KRStEÃN ÃL¬wq [/ð |‰ XNd çn ¬SïxLÝÝ

33 y BSLK §tEn#N tkTlÖÝÝ Sl l@lÖC TRg¤äC Lutheran Book of Worship,54N XNÄ!h#M Lutheran Worship, 134N tmLkTÝÝ

34 yjRmN¾WÂ yXNGl!Z¾W yö† TRg¤äC Xz!HÂ Ñl# bÑl# «KRStEÃN´ y¸lWN Ytµl#ÝÝ

35 wYMÝ( «bƒST xµ§TÝÝ´

36 m\r¬êE Æ?RYÝ( ml÷¬êE HLWÂÝÝ

The Third Confession

or the one called the Creed of St. Athanasius,32 which he made against the heretics called Arians and which reads as follows.33

Whoever wants to be saved must, above all, hold the catholic34 faith. Whoever does not keep it whole and inviolate will doubtless perish eternally.

This, however, is the catholic faith: that we worship one God in trinity35 and the Trinity in unity, neither confusing the persons nor dividing the substance.36

For the person of the Father is one, that of the Son another, and that of the Holy Spirit still another, but the deity of the Father, the Son, and the Holy Spirit is one-equal in glory, coequal in majesty.

What the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreated; the Son is uncreated; the Holy Spirit is uncreated. The Father is unlimited; the Son is unlimited; the Holy Spirit is unlimited. The Father is eternal; the Son is eternal; the Holy Spirit is eternal-and yet there are not three eternal beings but one who is eternal, just as there are not three uncreated or unlimited beings, but one who is uncreated and unlimited. In the same way, the Father is almighty; the Son is almighty; the Holy Spirit is almighty- and yet there are not three almighty beings but one who is almighty.

Thus, the Father is God; the Son is God; the Holy Spirit is God-and yet there are not three gods but one God. Thus, the Father is Lord; the Son is Lord; the Holy Spirit is Lord-and yet there are not three lords, but one Lord. For just as we are compelled by the Christian truth to confess that each distinct person is God and Lord, so we are forbidden by the catholic religion to say there are three gods or three lords.

The Father was neither made nor created nor begotten by anyone. The Son is from the Father alone, not made or created but begotten. The Holy Spirit is from the Father and the Son, not made or created or begotten but proceeding. Therefore 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, greater or less than another, but all three persons are in themselves coeternal and coequal, so that (as has been stated above) in all things the Trinity in unity and the Unity in trinity must be worshiped. Therefore, who wants to be saved should think thus about the Trinity.

32 In the sixteenth century the authorship of Athanasius was not challenged. It is now thought to the work of an unknown author of the Gallic church from the late fifth century.

33 Following the Latin of the BSLK. For other translations see the Lutheran Book of Worship, 54, and Lutheran Worship, 134.

34 The German and traditional English translations substitute “Christian” here and throughout.

35 Or: “in three persons.”

36 substantia: divine being.

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38 bz!H xrFt ngR saeculum XNd «zmN´ (g!z@) wYM «›lM´ l!trgÖM YC§LÝÝ

37 m\r¬êE Æ?RYÝ( HLWÂÝÝ jRmN¾Ý( Æ?RYÝÝ

39 carne: |U

40 m\r¬êE Æ?RYÝ( HLWÂ½ Æ?RÃTÝÝ

41 ad inferos. X§Y q¤ 7N tmLkTÝÝ

42 jRmN¾Ý( «XWnt¾ yKRSTÂ XMnTÝÝ´

But it is necessary for eternal salvation that one also faithfully believe the incarnation of our Lord Jesus Christ. Therefore it is the true faith that we believe and confess that our Lord Jesus Christ, the Son of God, is at once God and a human being. He is God, begotten from the substance37 of the Father before all ages,38 and a human being, born from the substance of his mother in this age. He is perfect God and a perfect human being, composed of a rational soul and human flesh.39 He is equal to the Father with respect to his divinity, less than the Father with respect to his humanity.

Although he is God and a human being, nevertheless he is not two but one Christ. However, he is one not by the changing of the divinity in the flesh but by the taking up of the humanity in God. Indeed, he is one not by a confusion of substance40 but by a unity of person. For, as the rational soul and the flesh are one human being, so God and the human being are one Christ.

He suffered for our salvation, descended into hell,41 rose from the dead, ascended into the heavens, is seated at the right hand of the Father, from where he will come to judge the living and the dead. At his coming all human beings will rise with their bodies and will give an account of their own deeds. Those who have done good things will enter into eternal life, and those who have done evil things into eternal fire.

This is the catholic faith;42 a person cannot be saved without believing this firmly and faithfully.

37 substantia: being. German: Natur.

38 In this sentence saeculum may be translated as “age” (time) or “world.”

39 carne: body.

40 substantia: being, natures.

41 ad inferos. See above, n. 7.

42 German: “true Christian faith.”

yåGSb#RG yXMnT mGlÅ

låGSb#RG yXMnT mGlÅ yxR¬›!ÃN mGb!Ã

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The Augsburg Confession

Editors’ Introduction to the Augsburg Confession

In 1521 the Holy Roman emperor, Charles V, outlawed Martin Luther and his teaching at the imperial Diet of worms and ordered the suppression of all attempts to reform the church in his lands according to Luther’s program for reformation. Throughout the 1520s princes and cities intent on introducing that program jockeyed for political position with imperial and Roman Catholic forces within the assemblies (diets) of the empire, at Nuremberg (1522, 1523) and Speyer (1526, 1529). As a result of the ambiguous edict of the 1526 Diet of Speyer, where German princes promised to carry out the Edict of Worms according to their own consciences, Elector John of Saxony undertook a formal visitation of the parishes in his territory without permission from the local Roman Catholic bishop. In this connection Philip Melanchthon, aided by Martin Luther and John Bugenhagen, Wittenberg’s head pastor, published in 1528 doctrinal guidelines for Saxony’s pastors, entitled Instructions by the Visitors. At the diet in Speyer in 1529 Charles had corrected the ambiguity of the earlier edict directed against the spread of the Lutheran reform. This elicited a formal appeal or “protestatio” (testimony or confession) from Luther’ princely supporters.

Charles wanted to marshal support for his war against Turkish imperial forces, which had laid siege to Vienna in 1529; he was in conflict with France, and he wanted to consolidate his own power within Germany at the expense of the relatively independent territorial princes. The emperor also was concerned about the life of the church and interested in promoting a moral and institutional reform. At the same time he despised the doctrinal reformation Luther had set in motion. Therefore, after negotiations with Pope Clement VII in Bologna in January 1530, he called for the Lutheran princes and cities to explain their religious program before an imperial diet, which he called for late spring in the city of Augsburg. In preparation for this diet Elector John of Saxony commissioned his theologians, led by Luther and Melanchthon, to prepare working papers on the issues that had led to reform in the Saxon and other territorial churches influenced by Luther’s teaching. The so-called Torgau Articles, named after the Saxon town where some work on them was completed, developed in a series of drafts and treated the subjects of human ordinances, marriage of priests, both kinds (bread and wine) in the Lord’s Supper, the sacrifice of the Mass, confession, ecclesiastical jurisdiction, ordination, monastic vows, invocation of saints, and use of the vernacular in worship.

Because he had been declared an outlaw by the emperor in 1521, Luther dared not travel to Augsburg, where he would certainly have been arrested and perhaps executed by Charles’s forces. Instead, Melanchthon headed the Saxon theologians who went to the diet. In Augsburg he was greeted by a new publication, edited by John Eck, professor at

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xKlÖÆcêLÝÝ

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They condemn the Pelagians and others who deny that the original fault is sin and who, in order to diminish the glory of Christ’s merits and benefits, argue that human beings can be justified before God by their won powers of reason.44

[III. Concerning the Son of God]

Likewise, they teach that the Word, that is, the Son of God, took upon himself human nature in the womb of the blessed Virgin Marry so that there might be two natures, divine and human, inseparably conjoined in the unity of one person, one Christ, truly a human, being “born of the Virgin Mary,” who truly “suffered, was crucified, died, and was buried” that he might reconcile the Father to us and be a sacrifice not only for original guilt but also for all actual sins of human beings. He also “descended into hell, and on the third day he was” truly “resurrected.” Thereafter, “he ascended into heaven” in order to “sit at the right hand of the Father,” and he will reign forever and have dominion over all creatures. He will sanctify those who believe in him by sending into their hearts the Holy Spirit, who will rule, console, and make them alive and defend them against the devil and the power of sin. The same Christ will publicly “return to judge the living and the dead . . . ,” according to the Apostles’ Creed.

[IV. Concerning Justification]

Likewise, they teach that human beings cannot be justified before God by their own powers, merits, or works. But they are justified as a gift45 on account of Christ through faith when they believe that they are received into grace52 and that their sins are forgiven on account of Christ, who by his death made satisfaction for our sins.53 God reckons this faith as righteousness (Rom. 3[:21-26] and 4[:5]).

[V. Concerning Ministry in the Church]

So that we may obtain this faith, the ministry of teaching the gospel and administering the sacraments was instituted. For through the Word and the sacraments as through instruments the Holy Spirit is given, who effects faith where and when it pleases God in those who hear the gospel, that is to say, in those who hear that God, not on account of our own merits but on a account of Christ, justifies those who believe that they are received into grace on account of Christ. Galatians 3[:14b]: “So that we might receive the promise of the Spirit through faith.”54 They condemn the Anabaptists and others who think that the Holy Spirit comes to human beings without the external Word through their own preparations and works.

44 rationis, used by Melanchthon as a synonym for liberum arbitrium (free will).

45 gratis: without payment, for free, out of kindness.

52 in gratiam recipe: here and in V.3, IX.2, XX.9, XXVI.5, XXVII.37 the word gratia was understood by both Luther and Melanchthon along the lines first proposed by Erasmus of Rotterdam in his annotations on the New Testament as divine favor or mercy.

53 satisfecit:made reparation

54 This Biblical citation is missing from several manuscripts and from the 1531 editio princeps.

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Ng#\ ng|T m‰ôC mµkL xNÇ y±§tEn@t$ FÊd¶K ƒSt¾½ yz!HN “Confessio Augustana Variata” «÷NØs!× xWg#S¬Â Š¶Ã¬´ ytlw-W yåGSb#RG yXMnT mGlÅ ;|r¾ xNq{ XNd ¥Sr© xDR¯ bt-qmbT g!z@ nWÝÝ SlçnM½

YHNN xÌM yt”wÑ “Confessio augustana Invariata,” «÷NØs!× xWGS¬Â x!NŠ¶Ã¬´ ÆLtlw-W yåGSb#RG yXMnT mGlÅ §Y xtkÖ„¿ YHM y1531 editio princeps x!Ä!tEãP¶Ns@PSymjm¶ÃW {/#F nWÝÝ

1 ðLP »§NKtN b~ÄR wR xU¥> §Y b1530 btÚfW½ dGäM bGNïT 1531 b¬tmW b1531 ymjm¶ÃW XTM §Y y¸ktlWN mQDM (MBW 1103 = CR 2:445047) xklbTÝÝ «YH yXMnT mGlÅ lNg#\ ng|t$ Ãqrb#T múFNT úÃWq$ bxND SGBGB x¬¸½ kSDST wR bðT ¬tmÝÝ bBz# SF‰ãC §Y çN tBlÖ ytdrg S?tTN Yø b¸¬YbT h#n@¬ ¬TàLÝÝ Yh#N XN©!½ múFNt$ b!fLg# XNµ*½ k?Zb# XJ l!n_q$T y¥YCl# bmçn#½ dGäM Xnz!Ã ymjm¶ÃW XTM g¤DlèC ;Ä!S y/sT KîCN y¸Ãm-# çnW mgß¬cW xdg¾ bmçn#½ l!¬rM½ bDU¸ l!mrmRÂ l!StµkL tgb! çnÝÝ lz!HM S?tèC yçn# yz!H ›YnT {/#æC bêÂnT RXúcWN YzW bSÍT XNÄYs‰Œ ¥DrG½ ymúFNt$ KBR BÒ úYçN y¦Y¥ñT g¤ÄYM nWÝÝ Slz!HM xh#N X¾ k«XWnt¾´ Q©!ãC bTKKLÂ bTUT ytÚf yXMnT mGlÅ xúTmÂLÝÝ lGR¥êE Ng#\ ng|t$ ytsmk§kÃNM xKlNb¬LÝÝ MKNÃt$M wd ðT yXMnT mGlÅW xh#N µlbT Æns mLk# Y¬r¥L BlN fRtN nbRÝÝ

«Yh#N XN©!½ Æ§NÈãÒCN kq¤ÈcW mBrD y¥YfLg# b!çn# XNµ*½ byT¾WM y›lM KFL Ãl#½ Xnz!HN mÚ?FT y¸Ãnb# mLµMÂ xRö ;úb! sãC h#l#½ kQÇúT mÚ?FT |LÈNÂ yh#l#M kçnCM b@t KRStEÃN ytly qñÂ XNÄLÃZN XNd¸rÇLN Ãl _R_R tSÍ XÂdRUlNÝÝ bz!H fN¬ yX¾ sãC Æ§CW ytšl mBT _qET ytb§¹# x\‰éCN YtÒl#½ dGäM bz!H g!z@ XJG bÈM -Nq¾ bçn# ;StúsïC ydbzz# yKRSTÂ m\rt XMnT RXîC §Y BR¦ÂcWN Yfn_”l#ÝÝ yXMnTN {DQ btmlkt XSk xh#N DrS xBÃt KRStEÃÂT½ gÄ¥T½ TMHRT b@èC½ bXRG_M yzmn# y|n ml÷T ;êqEãC mÚ?FT h#l# [_ BlêLÝÝ bNS/ m\rt XMnT WS_ [Poenitentia: fee CA XII, n. b65 tmLkT]½ l?l!ÂãC XRG-¾Â y[n# m{ÂÂèC byT¾WM SF‰ xLt§lûMÝÝ y`-!xT :Ä KFÃ m\rt XMnT ?l!ÂãCN Xy=f=f nbRÝÝ QÇúT M|-!‰T «x@KS åp&Ê åp&‰è´ (|R›t$N bmf[M BÒ) Ã[D”l# y¸lWN ;StúsB xND g!z@ bmqbL MKNÃT tgb! ÆLçn mNgD xRKsêL [CAXIII, n. 75 tmLkT]ÝÝ bW-@t$M YH ;StúsB yXMnTN m\rt XMnT zRf Bz# yÈâT xML÷ LMMDNM f_éxLÝÝ ysW w¯C gdB bl@lW mLk# y¸f-„ Slçn#½ kmdb¾ ?¯C YLQ bL-êLÝ( YHM bkðL xYh#ÄêE bçn yxg#L XMnT xtrÙgÖM y¸ksT s!çN½ bkðL dGä b+³Â xg²Z y¸mÈ nWÝÝ kz!H b“§½ yw¯C m§§T QR kmsßT UR tnÚ{éxLÝÝ yb@t KRStÃNN xStÄdR l¥_ÍT úYçN½ ngR GN wNg@LN wd qdmW N{?ÂW lmmlSÂ dGäM qÂ ?l!ÂãCN Ã{Ân# zND yX¾ sãC Xnz!HN m_æ tGÆ‰T tCtêLÝÝ «XNGÄ!H 'KRSèS Slz!H bsW ðT l¸msKRL" h#l# Xn@ dGä bs¥ÃT ÆlW bxÆt& ðT XmsKRl¬lh#¿ bsW ðTM y¸Kd"N h#l# Xn@ dGä bs¥ÃT ÆlW bxÆt& ðT XKdêlh#' (¥t& 10Ý32(33) Sl¸L½ lXWnT _BQÂ möMN kNt$ xÃdRg#MÝÝ Slz!H {/#æc$N dGäM b¸gRÑ ¥úúÒãCÂ ¥¬lÃãC XWnTN lmUrD y¸äK„TN yÆ§NÈãÒCNN ÅÅ¬ m\rT b¥DrG BÒ XNÄYfRÇBN½ ngR GN bz!H fN¬ XJG bÈM tgb! XNd mçn# m-N½ g¤Ä† yXGz!xB/@RN KBR ¦Y¥ñTN½ dGäM ynFúTN mÄN y¸mlkT bmçn# MKNÃT½ X¾NM +MR XNÄ!ÃdM-#N½ g¤Ä†N bÑl# XNÄ!mrM„½ ¥NM ;§êqE XNÄYçN½ mLµM sãCN h#l# XN¥[ÂlNÝÝ´

Further negotiations followed. At the same time, Roman Catholic theologians commissioned by the emperor formulated a “Confutation” of this Confession. By accepting this document the emperor rejected the Lutheran claim to legitimacy, and the end of the diet he commanded the Lutheran governments to return to the Roman obedience by 15 April 1531, or face suppression.

The text of the Augsburg Confession was published by 1531.1 Because of its acceptance as a kind of “mission statement” for the Evangelical churches, Melanchthon felt an obligation to continue to improve it, and variations in the German text an obligation to continue to improve it, and variations in the German text appeared in the second edition (1533), and the Latin text was altered at certain points in the third (1540) and fourth (1542) editions. These changes became controversial in the 1560s when the tenth article of this “Confessio Augustana Variata” was used by Elector Frederick III of the Palatinate to justify the spiritualizing doctrine of the Lord’s Supper that his theologians were propagating under Genevan influence. Thus, those who opposed this position insisted on the “Confessio Augustana Invariata,” the original text of the 1531 editio princeps.

1 To the 1531 editio princeps Philip Melanchthon added the following preface (MBW 1103 = CR 2:44547), written in mid-November 1530 and published in May 1531. “This confession was published six months ago by some greedy printer without the knowledge of the princes who had presented to the emperor. It was printed in such a fashion that in many places it appears to have been intentionally corrupted. However, because the princes-even if they wanted to-cannot wrest it from the publid’s hands, and because it would be dangerous lest those defects of the first edition produce new false accusations, it was necessary to edit it, reexamining and correcting it again. For this concerns not only the honor of princes but also religion-chiefly so that falsified writings of the kind are not broadcast widely under their titles. We have also added an Apology, which was also submitted to his Imperial Majesty. For we were afraid that in the future the confession would be edited even less favorably than it has been.

“However, although our adversaries do not want to be placated, we nevertheless hope that all good and prudent people, wherever in the world these books are read, will understand that we profess no dogma contrary to the authority of Holy Scripture and the catholic church. Instead our people censure by the best of rights some abuses and shed light on the chief topics of Christian doctrine, which had become obscured at this time by the most pernicious opinions. Concerning the righteousness of faith up until now all churches, monasteries, schools, indeed all the books of recent theologians, were silent. In the doctrine of repentance [poenitentia: see CA XII, n. 65], certain and firm consolation for consciences was nowhere handed down. No one taught that sins are forgiven through faith in Christ. The doctrine of satisfactions was slaughtering consciences. The sacraments were impiously profaned once the opinion was accepted that they justified ex opera operato [see CA XIII, n. 75]. In turn, this opinion oppressed the doctrine of faith and produced manifold idolatry. Human traditions were more than labyrinths, because they were increased infinitely: partly with Judaic and superstitious interpretations, partly with tyrannical ones. After this, a relaxation in traditions was compared to a complaint. Our people censured these vices, not so that they might dissolve church government, but so that they may show forth and restore the gospel to its original purity and so that they may console godly consciences.

“Now they cannot desert the defense of the truth, since Christ says [Matt. 10:32-33], ‘Everyone therefore who acknowledges me before others, I also will acknowledge before my Father in heaven; but whoever denies me before others, I also will deny before my Father in heaven.’ Now therefore we beseech all good people that they do not judge us only on the basis of the writings and clamoring of our adversaries, who try to cloud the truth with amazing tricks and lies, but instead that-as is most fair-they listen to us, too, and examine the entire case, concerning which-because it pertains to the glory of God, to religion, and to the salvation of souls-no one ought to be ignorant.”

yåGSb#RG yXMnT mGlÅ y§tEN {/#F

båGSb#RG kt¥ b1534 l¥YbgrW Ng#\ ng|T½ ÒRlS xMSt¾½

lxWGSõS q&œR yqrb yXMnT mGlÅ mZÑR 119[Ý46]

«bng|¬TðTMSKRHNXÂg‰lh#½x§FRMM´8

XJG y¥Ybg„ Ng#\ ng|T½ xWGSõS q&œR½ XJG cR lçn#T xl”ÝÝ GR¥êE Ng#\ ng|TnTã bmjm¶Ã½ XJG bÈM xSf¶½ yKRSTÂ SMÂ ¦Y¥ñT½ _N¬êE -§T yçnWN t$RKN lm”wM y¸ÃSCL½ XNÄ!h#M qÈYÂ ytÆbr yõRnT ZGJT b¥DrG q¤ÈWN XNÁT mÌÌM XNd¸ÒL½ h#lt¾M

QÇS bçnW ¦Y¥ñ¬CNÂ yKRSTÂ XMn¬CN §Y bmµk§CN Ãl# ytlÃ† ¯‰ãC y¸ñ…cW ;úïCÂ xÌäC XNÄ!dm-#½ tgb! SF‰ XNÄ!sÈcW½ bQNnTÂ bT?TÂ XNÄ!h#M yU‰ bçn cRnT ngéCN l¥yT b¸bJ mLk# lmMkR yNg#\ ng|T G²Tã x-”§Y SBsÆ båGSb#RG XNÄ!drG _¶ xSt§LfêLÝÝ bz!H mNgD½ bh#lt$ ¯‰ãC {/#æC WS_ btlÃy mLk# y¬† ngéCN b¥rM h#l#NM bxND §Y bmsBsB wd xND n-§ XWnTÂ KRStEÃÂêE SMMnT mmlS YÒ§LÝÝ bt=¥¶M½ bz!H ›YnT xNÇN N[#?Â XWnt¾ ¦Y¥ñT ¥gLgL XNC§lNÝÝ MKNÃt$M LK bxNÇ bKRSèS yMNñRÂ yMNêU9 XNd çNN¿ XNÄ!h# h#§CN bxNDnTÂ bSMMnT bxNÄ* yKRSèS b@t KRStEÃN mñR XNC§lNÝÝ X¾ ðR¥CN kz!H b¬C y¸gßWÂ bt=¥¶M l@lÖC DM} sÀãC½ múFNTÂ G²èC½ xSqDä wd tngrW g#Æx@ XNd t-‰N h#l#½ yNg#\ ng|t$N mm¶Ã bm¬zZ wd åGSb#RG m_tÂLÝÝ bXRG_ xSqDmW kdrs#T mµkL X¾ XNg¾lN BlN úNk¤‰‰ mÂgR XNC§lNÝÝ Yh#N XN©!½ bz!H yåGSb#RG g#Æx@ §Y GR¥êEnTã½ kl@lÖC ngéC m/L½ bjRmNÂ b§tEN yy‰úcWN xStÃyTÂ Wún@ XNÄ!ÃqRb# ljRmN Ng#\ ng|T m‰ôC½ lmúFNTÂ ll@lÖC yNg#\ ng|t$ G²èC _Ãq& xQRbW nbR½ bNg#œêEW TX²Z m\rT½ bX¾ bk#L bqE WYYT µdrGN b“§ ÆlfW rb#: lGR¥êEnTã XNÄS¬wQnW b¸q_lW ›RB yXMnT mGlÅCNN XÂSrKÆlNÝÝ bz!HM m\rT½ XNd GR¥êEnTã mšT bz!H g¤ÄY15 yMÂSrKbW yXMnT mGlÅ Sl ¦Y¥ñ¬CN½ XSkz!H s›T DrS bsÆk!ãÒCN bk#L yMÂStMrW m\rt XMnT s!çN YHM bQÇúT mÚ?FTÂ bN[#/# yXGz!xB/@R ”L §Y ytm\rt nWÝÝ XNGÄ!H l@lÖC yNg#\ ng|T m‰ôC½ múFNT½ XNÄ!h#M Ng#œêE G²èC½ X§Y btÆlW yGR¥êEnTã ;úB m\rT ¦Y¥ñTN btmlkt b§tENÂ

8 YH RXS b1531 editio princeps XÂ bSDST rqEöC WS_ Yg¾LÝÝ h#lt$ YHN ¥S¬wš Y=M‰l#Ý( «kq$RS b“§ km_Mq$ ×/NS KBr b›L (¥lTM½ ksn@ 25) q_lÖ ÆlW QÄ» bg#Æx@ mµkL xNBB´ kmZÑr ÄêET 119 y¸-qsW _QS½ l#tR bg!z@W ÃdRgW knbrW dBÄb@ mÚÚF UR ymÈ mçn# bxÃl@W YmS§L¿ lMúl@ k÷N‰D ÷RÄtS ymÈW dBÄb@½ qn# /Ml@ 6¼1530 mçn# tzGÆ*LÝÝ (WABr 5:441-42: LW 49:353-56)::

9 bxNq{ 1 §Y XNd tmzgbW½ lNg#\ ng|t$Â lxB²¾W yjRmN ?ZB båGSb#RG g#Æx@ §Y XJG bÈM -”¸ g¤ÄY çñ WYYT XNÄ!drGbT y¸flgW kåè¥N t$RK UR y¸drgW õRnT nbRÝÝ qdM ÆlW ybLG wQT yt$RK ^Y§T v!yÂN kBbW yNg#\ ng|t$N G²T XMBRT lmWrR ZtW nbRÝÝ

15 µWú (Causa) l?UêE £dT y¸çN ”LÝÝ

The Augsburg Confession

Latin Text

The confession of Faith Presented To the Invincible Emperor, Charles V, Caesar Augustus, In the City of Augsburg in the Year 1530.

PSALM 119 [:46]:

“I will also speak of your decrees before kings, and shall not be put to shame.”8

Preface

Most invincible Emperor, Caesar Augustus, most gracious Lord. Your Imperial Majesty summoned an imperial diet in Augsburg, first to deliberate concerning aid against the Turk-that most dreadful, hereditary, and ancient enemy of the Christian name and religion-how its fury may be resisted with continuing and concerted preparations for war, and second to deliberate concerning the dissensions regarding our holy religion and Christian faith, so that in this issue of religion the opinions and positions of the parties among us would be heard, understood, and considered, charitably, amicable, and with mutual graciousness. In this way, by correcting whatever has been treated differently in the writings of both parties, everything could be brought together and returned to one single truth and to Christian concord. Moreover, we may thus honor and serve one, pure, and true religion. For just as we exist and fight9 under one Christ, so we may also be able to live in one Christian church in unity and concord. Inasmuch as we, the undersigned, as well as the other electors, princes, and estates, have been summoned to the aforementioned assembly, we have obediently complied with the mandate of the emperor and have come to Augsburg. Indeed, we can say without boasting that we were among the first to arrive.

However, when at the beginning of this assembly in Augsburg Your Imperial Majesty made, among other things, a request to the electors, princes, and other imperial estates, that each of the estates of the empire should set forth and present its opinion and judgment in German and Latin, pursuant to the imperial edict, we, after due deliberation, responded in turn on last Wednesday to Your Imperial Majesty that we, on our part, would submit the articles of our confession on the next Friday. Accordingly, in compliance with the wish of Your Imperial Majesty, we submit in this case15 concerning religion our preachers’ and our own confession of the manner in which up until now they have taught this doctrine among us based on the Holy Scriptures and the pure Word of God.

If now the other electors, princes, and estates of the empire similarly produce their opinions in the case concerning religion, according to the aforesaid proposal of Your Majesty, with statements in Latin and German, we submit that we are prepared, in dutiful

8 This title is found in the 1531 editio princeps and in six manuscripts. Two add this note: “Read Publicly on the Saturday after the Feast of John the Baptist [i.e., 25 June] after breakfast.” The action from Psalm 119 most likely comes from Luther’s correspondence of the time, for example, a letter to Conrad Cordatus, dated 6 July 1530 (WABr 5:441-42; LW 49:353-56).

9 As noted in par. 1, for the emperor and the German public at large the most important issue to be treated at the diet in Augsburg was the war against the Ottoman Empire. In the previous fall Turkish forces had laid siege to Vienna and threatened to invade the heart of the empire.

15 causa, term for alegal proceeding.

bjRmN mGlÅ xzUJtW kçn lGR¥êEnTã ÆlN tGÆ‰êE m¬zZ½ xSqDä

kt-qs#T múFNT½ kwÄíÒCNÂ kG²èC h#l# UR bmkÆbR XNÄ!drG tgb!Â

tqÆYnT ÆlW xq‰rB lmwÃyT½ bz!HM ÃlMNM _§Ò kh#lt$M wgN

ÃlmGÆÆT b¬yÆcW g¤Ä×C y¸qRb# {/#æCN bm-qM LNS¥¥ XNDNCL xND XWnt¾ ytqÂj ¦Y¥ñT XNÄ!g" yXGz!xB/@R f”D çñ YH mkÍfL

XNÄ!öM WYYT l¥DrG mzUj¬CNN cR lçn# xl”CN XÂqRÆlNÝÝ

MKNÃt$M bGR¥êEnTã TX²Z m\rT h#l#NM ngR wd XGz!xB/@R XWnT

mM‰T YÒL zND h#§CN bxNÇ bKRSèS LNñRÂ yXMnTN gDL LNUdL½

XNÄ!h#M xNÇN KRSèSN LNmsKR YgÆLÝÝ Slz!H bz!H g¤ÄY XNÄ!rÄNÂ s§MNM XNÄ!s_ XJG LÆêE yçn [lÖ¬CNN wd XGz!xB/@R XÂqRÆlNÝÝ

Yh#N XN©!½ bGR¥êE Ng\ ng|TnTã TX²Z QdM tktL m\rT XNd l@§W wgN yjRmN Ng#\ ng|T m‰ôCN½ múFNTN½ XNÄ!h#M G²èCN y¸mlktWN g¤ÄY bz!H mNgD ¥StÂgD XRM© y¥ÃúY½ XNÄ!h#M FÊ y¥Ãf‰ kçn½ bXGz!xB/@RÂ bb¯ ?l!Â l!drG XSk Òl DrS½ bXRG_ X¾

b¥N¾WM mNgD y¬rq yKRSTÂ xNDnT ›§¥N l!ÃglGL y¸CL ¥N¾WNM ngR cL y¥NL nNÝÝ GR¥êE Ng#| ng|TnTã kl@lÖC yjRmN Ng#\ ng|T m‰ôCÂ yNg#\ ng|t$ G²èC XNÄ!h#M YHN g¤ÄY btkft xXMé k¸sÑ½ b¬¥"nTÂ bFQR XWnt¾WN ¦Y¥ñT lmÃZ k¸fLg# h#l# UR Xnz!HN ngéC kz!H lX¾Â lsãÒCN k¸çN yXMnT mGlÅ l¥wQÂ lmrÄT bcRnT tgb! bçn mNgD ZGJT ÃDRg#ÝÝ dGäM GR¥êE Ng#\ ng|TnTã xND g!z@ úYçN btdUU¸ lNg#\ ng|t$ m‰ôC½ lmúFNTÂ lNg#\ ng|t$ G²èC½ XNÄ!h#M bSp&yR btdrgW g#Æx@ ¥lTM bg@¬CN ›mT b1526½ bg¦D bt§lfWÂ btnbbW TX²ZM bz!Ã lt-qs# _qET MKNÃèC s!ÆL½ ¦Y¥ñTN b¸mlktW g¤ÄY Wún@ XNd¥ÃSt§Lû½ ngR GN ké¥W ÔÔS UR bmçN XNd¸\„Â g#Æx@ XNd¸-„

GR¥êE Ng#\ ng|TnTã gL[êLÝÝ YH XNÄ!ÃWM YbL_ sÍ Æl mLk# kxND ›mT bðT bSp&y„ ym=rš g#Æx@ ytgl[ nbRÝÝ Xz!Ã½ kl@lÖC ngéC mµkL½

GR¥êE Ng#\ ng|TnTã wÄ©CNÂ cR xl”CN bçn#T bï£¸ÃÂ b¦NU¶ Ng#|½ fRÄ!ÂND½ kz!ÃM bG²Tã ”L xqÆY ¹#¥MNT bk#L Xnz!H ngéC bmm¶Ã

XNÄ!gl[# xDRgêLÝ( -Q§§ g#Æx@ m_‰TN btmlkt GR¥êE Ng#\ ng|TnTã bÊgNSbRG tsBSbW ynb„T½ Y,WM½ bNg#\ ng|T G²t$ ym§W G²Tã xStÄÄ¶½ PÊz!ÄNt$Â yNg#\ ng|t$ mNG|T x¥µ¶ãC½ XNÄ!h#M yl@lÖc$ G²èC xMÆúdéC Ãdrg#TN WYYT trDtêL¿ kGMT WS_M xSgBtêL¿

XNÄ!h#M GR¥êE Ng#\ ng|TnTã½ g#Æx@ m_‰T -”¸ mçn#N wSnêL¿ bQRb#M bGR¥êE Ng#\ ng|TnTãÂ bé¥W ÔÔS mµkL SMMnT ytdrgÆcW g¤Ä×C s§MNÂ KRStEÃÂêE XRQN l¥MÈT yt”rb# nb„ÝÝ yé¥W ÔÔS YHN msL -Q§§ g#Æx@ XNÄ!Ãµ£Ç ¥úmN mÒl#N GR¥êE Ng#\ ng|TnTã xLt‰-„MÝÝ bXnz!H h#l# MKNÃèC yé¥W ÔÔS bmjm¶Ã dr© YÍ yçn# dBÄb@ãC bm§K l?ZB mgl{ ÃlbTN SBsÆ lm_‰T YS¥Ñ zND½ GR¥êE Ng#\ ng|TnTã XNd¸\‰ bcRnTã xmLKtêLÝÝ kz!HM ytnœ½ g#Ä† YH kçn½ bX¾Â bl@§W wgN mµkL ÃlW xlmGÆÆTM bmGÆÆT y¥Yf¬ kçn½ bNg#\ ng|t$ m‰ôC½ bmúFNTÂ bNg#\ ng|t$ G²èC h#l# zND½ bh#l#M yNg#\ ng|T G²T g#Æx@ãCÂ bGR¥êEnTã yG²T zmN zwTR bTLQ SMMnTÂ XJG §Q Æl yWYYT mNfS XNd¸drG h#l#½ lGR¥êEnTã ÆlN Ñl# m¬zZ kMN-yqW b§Y XNµ*

obedience to Your Imperial Majesty, as our most gracious Lord, to discuss in a friendly way suitable and acceptable approaches with the aforementioned princes, our friends, and with the estates so that, insofar as this may honorably be done, we may agree, and-with the matter between our parties being discussed peacefully and without hateful contention, using the written proposals from both sides-the dissension, God grant, may be stopped and one, true, harmonious religion be restored. For we all ought to exist and fight under one Christ and confess one Christ, according to Your Imperial Majesty’s edict, so all things may be led to the truth of God. We, therefore, offer to God our most ardent prayer that he may help in this matter and grant peace.

However, if this way of handling the case according to the procedure of Your Imperial Majesty’s edict were not to proceed-which pertains to the other electors, princes, and estates, as the other side-and if it were to bear no fruit, we indeed give testimony that we are not neglecting anything that can in any way serve the cause of reconciled Christian harmony, insofar as it can be done with God and a good conscience, Your Imperial Majesty, along with the other electors and estates of the empire and all who hold fast to the true religion with love and devotion and will have heard this case with an open mind, will graciously deign to know and understand these things from this confession of ours and our people.

Your Imperial majesty also graciously indicated, not once but often, to the electors, princes, and estates of the empire and in a public instruction issued and read aloud at the Diet of Speyer held in the year of our Lord 1526, that, for certain reasons there stated, Your Majesty was not disposed to render a decision in the matter pertaining to religion but wanted to work with the Roman pontiff to have a council called. This was set forth even more broadly a year ago at the last Diet of Speyer. There, among other things, Your Imperial Majesty-through Lord Ferdinand, king of Bohemia and Hungary, our friend and gracious Lord, then through the orator and the imperial commissionerscaused these things to be set forth in an instruction: that Your Imperial Majesty had understood and considered the deliberation of those who had gathered in Regensburgnamely, the viceroy of Your Imperial Majesty in the empire, the president and councilors of the imperial government, and the ambassadors of the other estates-concerning the calling of a general council, and that Your Imperial Majesty judged it useful to call a council, and that, because the matters which had recently been played out between Your Imperial Majesty and the Roman pontiff were nearing peace and Christian reconciliation, Your Imperial Majesty did not doubt that the Roman pontiff could be persuaded to hold a general council. For all these reasons Your Imperial Majesty graciously indicated that he would work so that the Roman pontiff would consent to call such a council, which in the first instance must be publicized by sending out [official] letters.

Consequently, if this is the case, and if the dissensions between us and the other side have not been amicably settled, we offer, in full obedience to Your Majesty, even beyond what is required, to prepare for such a Christian, free, general council and to plead for it, as was done through electors, princes, and the estates of the empire in all imperial diets held during Your Imperial Majesty’s reign, always with the most serious

b!çN XNdz!H §l KRStEÃÂêE½ nÚÂ x-”§Y g#Æx@ XNzU©lN¿ YHM

XNÄ!fqDLN XNlMÂlNÝÝ bz!H XJG KBdT ÆlW g¤ÄY §Y XNdz!H Ãl g#Æx@

XNÄ!-‰ tgb! bçn mNgDÂ ?UêE bçn mLk# GR¥êE Ng#\ ng|TnTãN

xSqDmN -YqN nbRÝÝ g#ÄÃCN mGÆÆT ÆlbT mLk# XSµLts¥Â WYYT

XSµLtdrgbT XNÄ!h#M KRStEÃÂêE SMMnT XSµLmÈ DrS½ bz!HM çn

bl@lÖC y:RQ DRDéC WS_ YHNN LmÂ LNtwW ;§sBNM¿ xNCLMM¿ XSk xh#NM lz!H LmÂ X©CNN s_tÂLÝÝ YH XNGÄ!H kz!H b¬C dGä bYÍ yMÂWjW25 nWÝÝ

êÂ yXMnT xNqÛC

[I. (1) SlXGz!xB/@R]

bX¾ zND Ãl# xBÃt KRStEÃÂT Sl ml÷¬êE Æ?RY xNDnTÂ Sl

ƒSt$ xµ§T yn!QÃW g#Æx@ Wún@ XWnT XNd çn Ãl MNM _R_R l!¬mN

XNd¸gÆ bÑl# SMMnT ÃStM‰l#ÝÝ YHM xND ml÷¬êE Æ?RY Ãl s!çN XRs#M XGz!xB/@R YÆ§L ¥lT nWÝÝ XGz!xB/@RÝ( z§l¥êE½ G;#Z xµL xLÆ yçn½ y¥YkÍfL½ l!lµ y¥YCL ^YL½ _bB½ mLµMnT ÃlW½ h#l#N ngR ¥lTM½ y¸¬†TNÂ y¥Y¬†TN h#l# yf-rÂ y¸-BQ nWÝÝ çñM bxNDnT z§l¥WÃN yçn#½ xND Æ?RYÂ `YL Ã§cW ƒST xµ§T xl#Ý( XnRs#M xB½ wLD½ mNfS QÇS ÂcWÝÝ bz!H rgD½ «xµL´ y¸lW ”L yb@t KRStEÃN [/ðãC lt-qÑbT TRg¤M y¸WL nWÝ( YHM bl@§W WS_ y¸g" yxNDN ngR KFL l¥mLkT úYçN¿ ngR GN b‰s# BÒ y¸öM mçn#N l¥mLkT nWÝÝ YHNN yXMnT mGlÅ bm”rN ytn\# n#Íq&ãCN h#l#½ lMúl@M LK

xNÇ mLµM l@§W Kû yçn# h#lT mm¶ÃãC xl# BlW y¸ÃStM„ XNd ¥n!ÃWÃN½ btmúúY h#n@¬ Šl@NtEÂWÃN½ xR×úWÃN½ †ñ¸ÃWÃN½ m/mÄWÃNÂ XNd XnRs# Ãl# l@lÖCN h#l# ÃwG²l#ÝÝ36 xND xµL BÒ nW ÃlW b¥lT y¸k‰k„Â bBL¦TÂ XNÄ!h#M bxg#L DFrT½ ”LÂ mNfS QÇS lyQL yçn# xµ§T xYdl#M¿ ngR GN Ã «”L´ NGG‰êE ”LN y¸ÃmlKT s!çN «mNfS´ dGä ytf-rN XNQS”s@ xmLµC nW s!l# y¸k‰k„TN y_Nèc$NÂ yxh#ñc$N úäú¬WÃNN dGä ÃwG²*cêLÝÝ

[II. (2)SlWRS`-!xT]

btmúúY h#n@¬½ kxÄM WDqT jMé btf_é m\rT ytêlÇ ysW LíC h#l# b`-!xT ¥lTM½ f¶¦ XGz!xB/@R úYñ‰cW½ bXGz!xB/@R Ælm¬mNÂ bKû M®T ytwlÇ ÂcW BlW ÃStM‰l#ÝÝ XNÄ!h#M YH b>¬ wYM yWRS bdL43 bXRG_ `-!xT XNd çn½ xh#NM XNµ* b_MqTÂ bmNfS QÇS ÄGM ÆLtwlÇT §Y k¤nn@Â yz§lM äT XNd¸ÃmÈÆcW ÃStM‰l#ÝÝ

25 Pét&S¬ÑR (Protestamur) ?UêE xb@t$¬N ÃmlK¬LÝÝ

36 bXnz!HÂ bCA I-XXI ÆlW y§tEN TRg¤M bx-”§Y «ÃStM‰l#´ dGäM «ÃwG²l#´ y¸l#T «bX¾ zND Ãl# xBÃt KRStEÃÂT´ y¸lWN CA I.1 ÃmlK¬l#ÝÝ

43 vitium originis

deliberations and great unanimity. In this most serious case we also have already earlier appealed to such a council and to Your Imperial Majesty-properly and in legal form. We still adhere to this appeal, and we neither intend nor are able to abandon this appeal throughout this or other negotiations, unless our case will have been heard amicably and in accord with the imperial summons and will have brought about Christian concord. This is what we hereby also publicly declare.25

Chief Articles of Faith

[

I. Concerning God

]

The churches among us teach with complete unanimity that the decree of the Council of Nicea concerning the unity of the divine essence and concerning the three persons is true and is to be believed without any doubt. That is to say, there is one divine essence which is called God and is God: eternal, incorporeal, indivisible, of immeasurable power, wisdom, and goodness, the creator and preserver of all things, visible and invisible. Yet, there are three persons, coeternal and of the same essence and power: the Father, the Son, and the Holy Spirit. And the term “person” is used for that meaning which the church’s authors used in the case: to signify not a part or quality in another but that which subsists in itself.

They condemn36 all heresies that have arisen against this article, such as that of the Manichaeans, who posited two principles, one good and the other evil; likewise, those of the Valentinians, Arians, Eunomians, Mohammedans, and all others like them. They also condemn the Samosatenians, old and new, who contend that there is only one person and cleverly and impiously argue that the Word and the Holy Spirit are not distinct persons but that “Word” signifies a spoken word and “Spirit” a created movement in things.

[II. Concerning Original Sin]

Likewise, they teach that the fall of Adam all human beings who are propagated according to nature are born with sin, that is, without fear of God, without trust in God, and with concupiscence. And they teach that this disease or original fault43 is truly sin, which even now damns and brings eternal death to those who are not born again through baptism and the Holy Spirit.

25 protestamur, denoting a legal appeal.

36 Here and throughout the Latin version of CA I – XXI, “they teach” and “they condemn” refer to CA I. 1, “the churches among us.”

43 vitium origins.

T„ÍT l¥únS½ sãC b‰úcW xmKN×xêE ClÖ¬ bXGz!xB/@R ðT l![Dq$

YC§l# b¥lT y¸k‰k„TN

[III. (3)SlXGz!xB/@RLJ]

btmúúY h#n@¬ yXGz!xB/@R ”L½ ¥lTM yXGz!xB/@R LJ bB{:T

DNGL ¥RÃM ¥~iN WS_ ysWN Æ?RY nœ BlW ÃStM‰l#¿ bz!HM h#lT

Æ?RÃTÝ( ml÷¬êEÂ sBxêE Æ?RÃT úYlÃ†½ XWnt¾ xM§KÂ XWnt¾ sW çñ½ «kDNGL ¥RÃM btwldW½´ XRs#M bXRG_ «mk‰ btqblW½ btsqlW½ bätWÂ btqbrW´ bxND xµL½ bxND KRSèS bxND §Y Yñ‰l#ÝÝ bz!HM xBN kX¾ UR l!ÃS¬RQÂ lWRS `-!xT BÒ úYçN ngR GN lsW LíC yGBR `-!xT h#l# dGä m|ê:T l!çN nWÝÝ dGäM «wd s!åL wrd¿ bƒSt¾W qN´ bXWnT «tnœÝÝ´ kz!Ã b“§ «bxÆt$ q" lmqm_´ «wd s¥Y ;rg¿´ dGäM lz§lM YnGœL¿ bF_r¬T h#l# §YM yb§Y YçÂLÝÝ y¸g²cWN½ y¸Ã{ÂÂcWN½ ?ÃêN y¸ÃdRUcWN½ XNÄ!h#M yÄ!ÃBlÖSNÂ y`-!xTN `YL y¸k§kL§cWN mNfS QÇSN wd LÆcW bm§K bXRs# y¸ÃMn#TN YqDúcêLÝÝ y/êRÃT yXMnT mGlÅ XNd¸lW xNÇ KRSèS «b?ÃêNÂ bÑ¬N l!fRD bGL{ YmlúL ...ÝÝ´

[IV. (4) Slm{dQ]

btmúúY h#n@¬½ sãC b‰úcW `YL½ MGÆR wYM mLµM |‰ bXGz!xB/@R ðT m{dQ XNd¥YCl# ÃStM‰l#ÝÝ ngR GN b[U52 tqÆYnTN Ægß#Â bät$ y`-!xT :Ä KFÃN53 kf[mW kKRSèS ytnœ `-!x¬cW YQR btÆl§cW g!z@ XNd Sõ¬45 kKRSèS ytnœ bXMnT Y[D”l#ÝÝ XGz!xB/@R

YHNN XMnT {DQ xDR¯ Y³_rêL (é» 3[Ý21(26] XÂ 4[Ý5])ÝÝ

[V. (5)bb@tKRStEÃNS§lxgLGlÖT]

XNGÄ!H YHN XMnT mqbL XNDNCL½ wNg@LN y¥St¥RÂ yQÇúT

M|-!‰T xgLGlÖT tÌq$äxLÝÝ MKNÃt$M bXnz!Ã wNg@LN bsÑT sãC WS_½ YHM ¥lT XGz!xB/@R b‰úCN |‰ãC úYçN½ ngR GN kKRSèS ytnœ½ Ãmn#T sãC b[U tqÆYnTN XNd¸Ãgß# y¸ÃMn#TN XNd¸Ã[DQ bsÑT sãC WS_½

bmœ¶ÃãC XNd¸çN b”l#Â bQÇúT M|-!‰T x¥µYnT XGz!xB/@RN dS b¸Ãs"bT ï¬Â g!z@ XMnTN y¸f_R mNfS QÇS ts_acêLÝÝ g§TÃ 3[Ý14]Ý( «XNGÄ!H ymNfSN tSÍ bXMnT XNqb§lNÝÝ´54 Ãl WÅxêEW yXGz!xB/@R ”L b‰úcW ZGJTÂ |‰ x¥µYnT mNfS QÇS wd sãC YmÈL BlW y¸ÃSb#TN ÄGM x_¥qEãCNÂ l@lÖCN Y”w¥l#ÝÝ

44 rationis: b»§NKtN lliberum, arbitrium (nÚ f”D) btmúúYnT _QM §Y yêlÝÝ

52 bgratiam recipi: Xz!HÂ bV 3, IX2, XX 9, XXVI.5, XÂ XXVII 37 l#tRÂ »§NKtN gratia y¸lWN ”L ytrÇT yétRÄÑ x@‰SmS b;Ä!S k!ÄN ¥B‰¶ÃW XNd ml÷¬êE ägS wYM M?rT bmjm¶Ã ÆqrbW m\rT nbRÝÝ

53 Satisfecit: µú tf{äxLÝÝ

45 gratis: ÃlKFÃ½ bnÚ bcRnTÝÝ

54 YH m{/F QÇúêE _QS bXJ ktÚû kBz# Q©!ãCÂ k1531 editio princeps gÖDlÖxLÝÝ

[III. Concerning the Son of God]

[IV. Concerning Justification]

[V. Concerning Ministry in the Church]

44 rationis, used by Melanchthon as a synonym for liberum arbitrium (free will).

45 gratis: without payment, for free, out of kindness.

53 satisfecit:made reparation

54 This Biblical citation is missing from several manuscripts and from the 1531 editio princeps.

[VI. (6)Sl;Ä!s#m¬zZ]

btmúúY h#n@¬½ YH XMnT mLµM FÊN k¥F‰T UR ytö‰ß nW¿

dGäM YH XMnT kXGz!xB/@R f”D ytnœ bXGz!xB/@R y¬zz#TN mLµM |‰ãCN ¥DrG YšL XN©! bXGz!xB/@R ðT {DQN l¥GßT bXnz!H |‰ãC

XNDN¬mNÆcW xYdlM y¸lWN ÃStM‰l#ÝÝ MKNÃt$M yKRSèSM TMHRT

[l#”S 17Ý10] «XNÄ!h# XÂNt dGä y¬z²Ch#TN h#l# bM¬dRg#bT g!z@ ... y¥N-QM Æ¶ÃãC nN´ bl# b¥lT XNd¸msKrW½ y`-!xT YQR¬Â m{dQ bXMnT Y=bÈl#ÝÝ y_Na b@t KRStEÃN [/ðãCM YHNn# ÃStM‰l#ÝÝ

MKNÃt$M xMBéSÝ( «¥NM bKRSèS b!ÃMN Ãl |‰½ bXMnT BÒ y`-!xTN

YQR¬ XNd Sõ¬ bmqbL½ YDÂL y¸lW bXGz!xB/@R y[Â nW´ Y§LÝÝ

[VII. (7)Slb@tKRStEÃN]

btmúúY h#n@¬½ xNÄ!T QDST b@t KRStEÃN lz§lM [N¬ Tñ‰lC y¸lWN ÃStM‰l#ÝÝ b@t KRStEÃN wNg@L bN{?Â y¸sbKÆT½ QÇúT M|-!‰TM bTKKL y¸kÂwn#ÆT yQÇúN g#Æx@ ÂTÝÝ dGäM XWnt¾ yb@t KRStEÃN xNDnT XNÄ!ñR ywNg@L TMHRTNÂ yQÇúT M|-!‰T xgLGlÖTN btmlkt mS¥¥T bqE nWÝÝ bsãC ytÌÌÑ sBxêE w¯C½ |R›èC wYM |n |R›èC bh#l#M SF‰ xND ›YnT mçÂcW xSf§g! xYdlMÝÝ ÔWlÖS «xND ¦Y¥ñT½ xNÄ!T _MqT½ xND xM§K½ yh#l#M xÆT...´ Y§L [x@Ø 4Ý5½6]ÝÝ

[VIII. (8)b@tKRStEÃNMNDNÂT)]

MNM XNµ* b@t KRStEÃN bTKKl¾ xnUgR½ yXWnt®C x¥®CÂ yQÇúN g#Æx@ BTçNM½ ngR GN bz!H ?YwT Bz# GBøCÂ Kû sãC kXnRs# UR tq§QlW y¸gß# bmçÂcW xND sW bKû sãC y¸kÂwn# b!çn#M XNµ* bQÇúT M|-!‰T l!-qM YC§LÝÝ YH KRSèS b[¥t& 23½2] «ÚæCÂ

f¶úWÃN bÑs@ wNbR tqM-êL ...´ BlÖ ktÂgrW UR YS¥¥LÝÝ bKû sãC b¸kÂwn#bT g!z@ XNµ*½ QÇúT M|-!‰TÂ ”l# h#lt$M bKRSèS DNUg@Â TX²Z MKNÃT Y\‰l#ÝÝ yKû sãC xgLGlÖT bb@t KRStEÃN l!-QM YC§L y¸lWN y¸”wÑTNÂ yKû sãC xgLGlÖT y¥Y-QMÂ êU b!S nW BlW y¸ÃSb#TN ìÂtúWÃNNÂ XNd XnRs# Ãl# l@lÖCN Y”w¥l#ÝÝ

[IX. (9)Sl_MqT]

_MqTN btmlkt yXGz!xB/@R [U b_MqT y¸s_ bmçn# lDnT xSf§g! nW¿ Slz!HM ?ÉÂT m-mQ YgÆcêL s!l# ÃStM‰l#ÝÝ ?ÉÂT b_MqT lXGz!xB/@R b¸qRb#bT g!z@ yXGz!xB/@R [U tµÍ×C YçÂl#ÝÝ y?ÉÂTN _MqT y¥Yqbl#TÂ ?ÉÂT Ãl _MqT YDÂl# y¸l#TN

ÄGM x_¥qEÃNN Y”w¥l#ÝÝ

[VI. Concerning the New Obedience]

Likewise, they teach that this faith is bound to yield good fruits and that it ought to do good works commanded by God on account of God’s will and not so that we may trust in these works to merit justification before God. For forgiveness of sins and justification are taken hold of by faith, as the saying of Christ also testifies [Luke 17:10]: “When you have done all [things] . . . say, ‘We are worthless slaves.’” The authors of the ancient church teach the same. For Ambrose says: “It is established by God that whoever believes in Christ shall be saved without work, by faith alone, receiving the forgiveness of sins as a gift.”

[VII. Concerning the Church]

Likewise, they teach that one holy church will remain forever. The church is the assembly of saints in which the gospel is taught purely and the sacraments are administered rightly. And it is enough for the true unity of the church to agree concerning the teaching of the gospel and the administration of the sacraments. It is not necessary that human traditions, rites, or ceremonies instituted by human beings be alike everywhere. As Paul says [Eph. 4:5, 6]: “One faith, one baptism, one God and Father of all . . .”

[VIII.

What Is the Church?]

Although the church is, properly speaking, the assembly of saints and those who truly believe, nevertheless, because in this life many hypocrites and evil people are mixed in with them, a person may use the sacraments even when they are administered by evil people. This accords with the saying of Christ [Matt. 23:2]: “The scribes and the Pharisees sit on Moses’ seat. . . .” Both the sacraments and the Word are efficacious because of the ordinance and command of Christ, even when offered by evil people. They condemn the Donatists and others like them who have denied that the ministry of evil people may be used in the church and who have thought that the ministry of evil people is useless and ineffective.

[IX. Concerning Baptism]

Concerning baptism they that is necessary for salvation, that the grace of God is offered through baptism, and that children should be baptized. They are received into the grace of God when they are offered to God through baptism. They condemn the Anabaptists who disapprove of the baptism of children and assert that children are saved without baptism.

[X. (10)Slg@¬X‰T]

yg@¬ X‰TN btmlkt yg@¬N X‰T l¸bl# yKRSèS |UÂ dM bXWnT

XNd¸gß#Â XNd¸¬dl# ÃStM‰l#ÝÝ kz!H WÀ y¸ÃStM„TN xYqbl#MÝÝ

[XI. (11)Sl`-!xTn#²z@]

y`-!xT n#²z@N btmlkt _ÍTN h#l# mzRzR y¥ÃSfLG b!çNM½

l¸Âzz#t$ bGL y¸çN k`-!xT ymF¬T xêJ bxBÃt KRStEÃÂT mÃZ

XNÄlbT ÃStM‰l#ÝÝ MKNÃt$M bmZÑR [19Ý2] «S?tTN ¥N ÃStW§¬L)´

b¸lW m\rT S?tTN mzRzR y¥YÒL nWÝÝ

[XII. (12)SlNS/]68

NS/N btmlkt k_MqT b“§ b`-!xT ywdq$T MN g!z@M wd NS/69

b¸qRb#bT g!z@ y`-!xT YQR¬ mqbL YC§l#¿ dGäM b@t KRStEÃN wd

NS/ ytmls#TN LTf¬cW YgÆL y¸lWN ÃStM‰l#ÝÝ XNGÄ!H bTKKL

lmÂgR½ NS/ h#lT KFlÖCN YY²LÝ( xNd¾W [[T wYM `-!xT

b¸¬wQbT g!z@ ?l!ÂN y¸nµ FR¦T½ l@§W bwNg@L wYM k`-!xT bmF¬T bk#L ?ÃW y¸çN XMnT nWÝÝ YH XMnT kKRSèS ytnœ y`-!xT YQR¬ XNd tdrg ÃMÂL¿ ?l!ÂN Ã{ÂÂL¿ XNÄ!h#M kFR¦T nÚ ÃwÈLÝÝ70 bz!HM yNS/ FÊ yçn# mLµM |‰ãC mktL xlÆcWÝÝ xND g!z@ y[dq$ mNfS QÇSN l!Ã-# YC§l# y¸lWN TMHRT y¸KÇTN ÄGM x_¥qEãCN½ dGäM bz!H ?YwT xNÄNìC `-!xTN y¥Y\„ çnW bF[#MnT Yq_§l# BlW y¸k‰k„TN Y”w¥l#ÝÝ k_MqT b“§ ywdq$TNÂ wd NS/ ytmls#TN mf¬TN lmS-T f”d¾ ÃLçn#T ñŠtEÃWÃN dGä ytwgz# ÂcWÝÝ y`-!xT YQR¬ bXMnT XNd¸mÈ y¥ÃStM„T½ ngR GN b‰úCN y`-!xT :Ä KFÃ [UN XNDNqbL y¸Ãz#N dGä tqÆYnT y§cWMÝÝ z§l¥êE QÈTNwYMyÑ¬NnFSg!z@ÃêE¥öÃQÈTNl¥SwgDqñÂêEy`-!xT:Ä KFÃÃSfLULBlWy¸ÃStM„MtqÆYnTy§cWMÝÝ79

[XIII. (13)SlQÇúTM|-!‰Tx-”qM]

yQÇúT M|-!‰TN x-”qM btmlkt QÇúT M|-!‰T ytÌÌÑT bsãC zND y¦Y¥ñT MLKèC XNÄ!çn# BÒ úYçN YLq$NM kz!Ã bblXGz!xB/@R lX¾ ÃlWN f”D XNÄ!ÃmlKt$Â XNÄ!msK„½ b¸-qÑÆcWM sãC WS_ XMnTN XNÄ!qsQs#Â XNÄ!Ã-ÂK„ nW BlW ÃStM‰l#ÝÝ bz!h#

68 poenitentia.

69 convertuntur: ymjm¶Ã mlw_NÂ yy:lt$ NS/N bxNDnT l¥mLkT l#t‰WÃN yt-qÑbT ”LÝÝ

70 YH ”L kh#lT YLQ ƒST KFlÖCNÝ( [[TN½ n#²z@NÂ k`-!xT mF¬TN XNÄ!h#M y`-!xT :Ä KFÃN k¸YzW ké¥ µèl!K M|-!r NS/ L†nt$N ybl- GL_ ÃdRULÝÝ Gratian, Decretum II, chap. 33, q. 3; De poenitentia, dist 3 chap. 8; and Instructions for the visitors (1528) (WA 26:220, 1-19; LW 40:293-97) tmLkTÝÝ

79 zmM Æl# ðd§T ytÚfW KFL bmjm¶Ã b1531 editio princeps yt=mrÂ dGä b1580 XÂ b1584 bm{/f SMMnT ytgß nWÝÝ

[X. Concerning the Supper of the Lord]

Concerning the Lord’s Supper they teach that the body and blood of Christ are truly present and are distributed to those who eat the Lord’s Supper. They disapprove of those who teach otherwise.

[XI. Concerning Confession]

Concerning confession they teach that private absolution should be retained in the churches, although an enumeration of all faults in confession is not necessary. For this is impossible according to the psalm [19:12]: “But who can detect their errors?”

[XII. Concerning Repentance]68

Concerning repentance they teach that those who have fallen after baptism can receive forgiveness of sins whenever they are brought to repentance69 and that the church should impart absolution to those who return to repentance. Now, properly speaking, repentance consists of two parts: one is contrition or the terrors that strike the conscience when sin is recognized; the other is faith, which is brought to life by the gospel or absolution. This faith believes that sins are forgiven on account of Christ, consoles the conscience, and liberates it from terrors.70 Thereupon good works, which are the fruit of repentance, should follow.

They condemn both the Anabaptists, who deny that those who have once been justified can lose the Holy Spirit, and also those who contend that some may attain such perfection in this life that they cannot sin.

Also condemned are the Novatians who were unwilling to absolve those who had fallen and returned to repentance after baptism

Also rejected are those who do not teach that forgiveness of sins comes through faith but command us to merit grace through our own satisfactions. Also rejected are those who teach that canonical satisfactions are necessary to remit eternal punishment or the punishment of purgatory.79

[XIII. Concerning the Use of Sacraments]

Concerning the use of sacraments they teach that sacraments were instituted not only to be marks of profession among human beings but much more to be signs and testimonies of God’s will toward us, intended to arouse and strengthen faith in those who use them.

68 poenitentia.

69 convertuntur, a term used by Lutherans to denote initial conversion and daily repentance alike.

70 This text sharpens the distinction from the Roman Catholic sacrament of penance, which consists of three rather than two components: contrition, confession and absolution, and satisfaction. See Gratian, Decretum II, chap.33, q. 3; De poenitentia, dist. 3, chap.8; and Instructions for visitors (1528) (WA 26:220, 1-19; LW 40:293-97).

79 The text in italics was first added to the 1531 editio princeps and is also found in the 1580 and 1584 Book of Concord.

m\rT½ QÇúT M|-!‰T _QM §Y y¸Wl#T bQÇúT M|-!‰T x¥µYnT

yts-#Â ytgl-# tSÍãCN y¸ÃMN XMnT XNÄ!ÃDG nWÝÝ

Slz!H QÇúT M|-!‰T ex opere operato (x@KS åp&Ê åp&‰è) (|R›t$N

bmf[M BÒ) XNd¸Ã[Dq$ y¸ÃStM„TNÂ bQÇúT M|-!‰T xgLGlÖT y`-!xT SRyT XNd¸g" y¸ÃMN XMnT XNd¸ÃSfLG y¥ÃStM„TNM

ÃwG²l#ÝÝ80

[XIV. (14)Slb@tKRStEÃN|R›T]

yb@t KRStEÃN |R›TN btmlkt bTKKL µLt-‰ bqR ¥NM sW

bb@t KRStEÃN bYÍ ¥St¥R wYM QÇúT M|-!‰TN ¥kÂwN ylbTM BlW ÃStM‰l#ÝÝ81

[XV. (15)Slb@tKRStEÃN|n|R›èC]

yb@t KRStEÃN |n |R›èCN btmlkt Ãl `-!xT l!-bq$ y¸Cl#TÂ bb@t KRStEÃN ls§MÂ lmLµM |R›T xStê{å y¸ÃdRg#T½ lMúl@ xNÄND b›§T½ ;Wd ›mT½ ymúsl#T |R›èC mkbR xlÆcW BlW ÃStM‰l#ÝÝ Yh#N XN©!½ XNÄ!H ›YnT xML÷ ld~NnT xSf§g! XNd çn xDRgW bsW ?l!Â §Y ¹KM XNÄY+n# lsãC ¥úsb!Ã ts_èxcêLÝÝ dGäM yXGz!xB/@RN ägS l¥GßT½ [UN l¥TrF XNÄ!h#M y`-!xT :Ä KFÃN lmf[M ytÌÌÑT ysW w¯C wNg@LNÂ yXMnTN TMHRT y¸”wÑ XNd çn# ¥úsb!Ã ts_èxcêLÝÝ MGïCNÂ qÂTN½ wzt btmlkt [UN l¥TrFÂ y`-!xT :Ä KFÃN lmf[M ytÌÌÑT m/§ãCÂ w¯C y¥Y-QÑÂ ywNg@L t”‰n! yçn#T lz!H nWÝÝ

[XVI. (16)Slz@GnTg¤Ä×C]

yz@GnT g¤Ä×CN btmlkt ?UêE yz@GnT DNUg@ãC yXGz!xB/@R mLµM |‰ãC mçÂcWNÂ KRStEÃñC ymNG|T |LÈNN lmÃZ½ b?G ClÖèC lm|‰T½ bNg#œêEÂ bg!z@W Æl#T l@lÖC ?GUT g¤Ä×CN lmwsN½ FT/êE QÈèCN lmÈL½ FT/êE õRnTN l¥wJ½ bWTDRÂ l¥gLgL½ ?UêE WlÖCN lmêêL½ NBrT l¥F‰T½ ymNG|T Æl |LÈÂT b¸fLg#bT g!z@ ”l m/§ lmf[M½ UBÒ lmf[M XNd¸Cl# mfqÇN ÃStM‰l#ÝÝ89

KRStEÃñC XNÄ!H Ãl# ymNG|T `§ðnèCN XNÄYz# y¸klKl#TN ÄGM x_¥qEãCN ÃwG²l#ÝÝ wNg@L z§l¥êE yçn yLBN {DQ Sl¸ÃSt§LF½ XGz!xB/@RN bmF‰TÂ bXMnT úYçN kmNG|T `§ðnèC ‰SN b¥GlL mNfúêE F{MÂ90 Yg¾L y¸l#TN dGä ÃwG²l#ÝÝ YH bXNÄ!H XNÄl wNg@L mNG|TN wYM b@tsBN y¸NQ úYçN ngR GN h#lt$M XNd XGz!xB/@R DNUg@Â yFQR LMMD bXnz!H TX²²T bF[#M XNÄ!-bq$ YfLULÝÝ bmçn#M `-!xT XNÄ!\„

80 (kq¤.79 UR tmúúY nW)

81 Rite vocatus ¥lT bmdb¾ h#n@¬ tgb! bçn# Æl |LÈÂT yt-‰ nWÝÝ YHM «|R›TN ymf[M´ g¤ÄY xYdlMÝÝ

89 ducere uxorem, nubere: XNd QdM tkt§cW b§tEN ywNìCNÂ ys@èCN UBÒ y¸mlkT nWÝÝ

90 perfectio evangelica, lMNk¤SÂ ?YwT y¸çN t&Kn!µêE (ÑÃêE) ”L nWÝÝ CA XXVII 49-55 tmLkTÝÝ

Accordingly, sacraments are to be used so that faith, which believes the promises offered and displayed through the sacraments, may increase.

Therefore they also condemn those who teach that the sacraments justify ex opera operato and do not teach that faith, which believes that sins are forgiven, is required in the use of saxcraments.80

[XIV. Concerning Church Order]

Concerning church order they teach that no one should teach publicly in the church or administer the sacraments unless properly called.81

[XV. Concerning Church Rites]

Concerning church rites they teach that those rites should be observed that can be observed without sin and that contribute to peace and good order in the church, for example, certain holy days, festivals, and the like.

However, people are reminded not to burden consciences, as if such worship were necessary for salvation.

They are also reminded that human traditions that are instituted to win God’s favor, merit grace, and make satisfaction for sins are opposed to the gospel and the teaching of faith. That is why vows and traditions concerning foods and days, etc., instituted to merit graced and make satisfaction for sins, are useless and contrary to the gospel.

[XVI. Concerning Civic Affairs]

Concerning civic affairs they teach that lawful civil ordinances are good works of God and that Christians are permitted to hold civil office, to work in law courts, to decide matters by imperial and other existing laws, to impose just punishments, to wage just war, to serve as soldiers, to make legal contracts, to hold property, to take an oath when required by magistrates, to take a wife, to be given in marriage.89 They Condemn the Anabaptist who prohibit Christians from assuming such civil responsibilities.

Because the gospel transmits an eternal righteousness of the heart, they also condemn those who locate evangelical perfection90 not in the fear of God and in faith but in abandoning civil responsibilities. In the meantime the gospel does not undermine government or family but completely requires both their preservation as ordinances of God andtheexercise of love in these ordinances. Consequently, Christians owe obedience

80 The text in italics was first added to the 1531 editio princeps and is also found in the 1580 and 1584 Book of Concord.

81 Rite vocatus means called in a regular manner by a proper public authority. This is not a matter of “ritual.”

89 ducere uxorem, nubere: Latin terms denoting marriage for males and females, respectively.

90 perfectio evangelica, a technical term for the monastic life. See CA XXVII. 49-55.

µL¬zz# bqR KRStEÃñC lmNG|T Æl |LÈÂTÂ l?G mg²T Y-bQÆcêLÝÝ

MKNÃt$M `-!xT XNÄ!\„ k¬zz# ksW YLQ lXGz!xB/@R YbL_ l!¬zz#

YgÆL (y/ê 5[Ý29])ÝÝ

[XVII. (17)SlKRSèSlFRDmmlS]

b›lM FÚ» KRSèS lFRDÂ Ñ¬NN h#l# ?ÃêN l¥DrG YglÈL BlW dGä ÃStM‰l#ÝÝ lÚD”NÂ ltmr-#T yz§lMN ?YwTÂ FÚ» yl@lWN dS¬

YsÈL¿ ngR GN ›mi®CNÂ Ä!ÃBlÖSN FÚ» bl@lW |”Y YfRDÆcêLÝÝ

lt÷nn# sãCÂ lÄ!ÃBlÖS QÈT FÚ» xlW BlW y¸ÃSb#TN ÄGM

x_¥qEãCN ÃwG²l#ÝÝ

kÑ¬N TNœx@ xSqDä QN yçn# sãC y›lMN mNG|T s!Yz#½ KûãC dGä bySF‰W h#l# Y=³Âl# XÃl# yxYh#DN ;StúsB y¸Ã\‰ŒTN l@lÖCN dGä ÃwG²l#ÝÝ

[XVIII. (18)SlnÚf”D]

nÚ f”DN btmlkt ysW f”D ?ZÆêE {DQN lm|‰TÂ lxmKN× y¸gz# ngéCN lmMr_ ytwsn nÚnT xlW BlW ÃStM‰l#ÝÝ Yh#N XN©!½ Ãl mNfS QÇS yXGz!xB/@RN {DQ wYM mNfúêEWN {DQ lm|‰T `YL xYñRM¿ MKNÃt$M «lF_r¬êE sW yXGz!xB/@R mNfS ngR ä"nT nWÂ

xYqblWM´ [1öé 2Ý14]ÝÝ ngR GN YH {DQ bLB WS_ y¸f-rW sW b”l# x¥µYnT mNfS QÇSN b¸qbLbT g!z@ nWÝÝ xWGS-!ñS £±GñStE÷N (Hypognosticon) btsßW 3¾ m{/F bBz# ”§T YHNN Y§LÝ( «sãC h#l# yxmKN× Ä"nT ÃlW nÚ f”D x§cW BlN XNmsK‰lNÝÝ ngR GN Ãl

XGz!xB/@R lxh#n# ?YwT BÒ y¸çn# mLµM wYM Kû |‰ãCN km|‰T bStqR½ XGz!xB/@RN y¸mlkt$ |‰ãCN h#l# l!f{àcW qRè l!jM…cW XNµ* xYCl#MÝÝ 'mLµM |‰ãC' ÃLk#T btf_é WS_ µl b¯nT y¸mnŒTN½ bXRš |‰ lm|‰T f”d¾ mçNN½ mB§TNÂ m-ÈTN½

Ùd¾ ¥F‰TN½ LBS mLbSN½ b@T m|‰TN½ ¥GÆTN½ kBT ¥RÆTN½”¸ yçn# ytlÃ† KHlÖèCN m¥RN½ wYM yxh#n#N ?YwT y¸mlkt$ ¥ÂcWNM mLµM |‰ãC m|‰TN nWÝÝ kXnz!H mµkL xNÄcWM Ãl ml÷T M¶T xYçn#M¿ bXRG_M XnRs# y¸gß#TÂ y¸ñ„T kXRs#Â bXRs# nWÝÝ Yh#N XN©!½ 'Kû |‰' ÃLk#T ÈâTN l¥MlK½ sWN lmGdL wzt. ÃlWN F§¯T nWÝÝ Ãl mNfS QÇS XRÄ¬ btf_é `YL BÒ XGz!xB/@RN kh#l# ngR xBL-N LNwDdW XNC§lN¿ XNÄ!h#M yXGz!xB/@RN TX²²T «btGÆ‰t$ Æ?RY m\rT´100 LN-BQ XNC§lN XÃl# y¸ÃStM„TN ’@§g!×úWÃNNÂ l@lÖCNM101 ÃwG²l#ÝÝtf_ébtwsndr©WÀxêE|‰ãCNXNd SRöTÂ

100 k#xD sBS¬NtEÃM xKt$M (Quoad substantiam actuum):- sW tqÆYnT y¸ÃSg"lT (gratia gratum faciens) ytly y[U «Æ?RY´ XNÄ!\R{bT btdrg g!z@ BÒ ?g# bXWnT mf[M XNÄlbT b¸-YQ bXGz!xB/@R½ «b?G sÀW ›§¥ m\rT úYçN´ XNd ðdl# BÒ yml÷T TX²²TN lmf[M sW §lW tf_éxêE ClÖ¬ _QM §Y y¸WL FLSFÂN ¥:kL Ãdrg y|n ml÷T l!”WNT ÑÃêE ”LÝÝ XNd `-!xt®C ysW LíC Ãl [U ?g#N ymf[M ClÖ¬ XNÄ§cWÂ YHM dGä yXGz!xB/@RN [U XNd¸ÃSg"§cW x{NâT lmS-T YH L†nT bíN ÇNS S÷tS Commentary on the Sentences III, 27 XÂ bgBRx@L ÆYx@L Commentary on the Sentences II, 28B Ydgû nbRÝÝ

101 XNd gBRx@L ÆYx@L Ãl#Ý

to their magistrates and laws except when commanded to sin. For then they owe greater obedience to God than to human beings (Acts 5[:29]).

[XVII. Concerning the Return of Christ for Judgment]

They also teach that at the consummation of the world Christ will appear for judgment and will bring to life all the dead. He will give eternal life and endless joy to the righteous and elect, but he will condemn the ungodly and the devils to endless torment.

They condemn the Anabaptists who think that there will be an end to the punishments of condemned human beings and devils.

They also condemn others who are now spreading Jewish opinions, that before the resurrection of the dead the godly will take possession of the kingdom of the world, while the ungodly are suppressed everywhere.

[XVIII. Concerning Free Will]

Concerning free will they teach that the human will has some freedom for producing civil righteousness and for choosing things subject to reason. However, it does not have the power to produce the righteousness of God or spiritual righteousness without the Holy Spirit, because “those who are natural do not receive the gifts of God’s Holy Spirit” [1 Cor. 2:14]. But this righteousness is worked in the heart when the Holy Spirit is received through the Word. In Book III of Hypognosticon Augustine says this in just so many words: “We confess that all human beings have a free will that possesses the judgment of reason. It does not enable them. Without God, to begin-much less complete-anything that pertains to God, but only to perform the good or evil deeds of this life. By ‘good deeds’ I mean those that arise from the good in nature, that is, the will to labor in the field, to eat and drink, to have a friend, to wear clothes, to build a house, to marry, to eat and drink, to have a friend, to wear clothes, to build a house, to marry, to raise cattle, to learn various useful skills, or to do whatever good pertains to this life. None of these exists without divine direction; indeed, from him and through him they have come into being and exist. However, by ‘evil deeds’ I mean the will to worship an idol, to commit murder, etc.”

They condemn the Pelagians and others100 who teach that without the Holy Spirit by the powers of nature alone, we are able to love God above all things and can also keep the commandments of God “according to the substance of the acts.”101 Although nature can in some measure produce external works-for it can keep the hands from

100 Such as Gabriel Biel.

101 Quoad substantaim actuum: a technical scholastic term for the innate human ability to fulfill the divine commands according to the letter but not “according to the intention of the lawgiver,” God, who for full merit requires that the law can only truly be fulfilled when a person has been infused with a special “habit” of the grace that makes acceptable (gratia gratum faciens). This distinction was championed by John Duns Scotus, Commentary on the Sentences III, 27, and by Gabriel Biel, Commentary on the Sentences II, 28B, in order to emphasize that as sinners human beings possessed apart from grace the ability to fulfill the law and thus merit God’s grace.

GDÃ Ãl#TN kmf[M XíCN msBsB b!CLM ngR GN XGz!xB/@RN XNd

mF‰T½ bXGz!xB/@R XNd m¬mN½ XNd T:G|T wzt. Ãl#TN WSÈêE mnœœèCNl!\‰xYCLMÝÝ102

[XIX. (19)Sl`-!xTmN|x@]

y`-!xT mN|x@N btmlkt XGz!xB/@R F_rTN b!f_RÂ b!-BQM½ y`-!xT mN|x@ yKûãC½ ¥lTM yÄ!ÃBlÖSÂ y›mi®C sãC f”D nW BlW ÃStM‰l#ÝÝ KRSèS b×/NS 8[Ý44] «[Ä!ÃBlÖS] /sTN s!ÂgR k‰s#

YÂg‰L´ s!L XNd¸gL[W f”ÄcW bXGz!xB/@R XSµL¬gz DrS kXGz!xB/@R RöxLÝÝ

[XX.] (20)SlXMnTÂmLµM|‰

yX¾ sãC mLµM |‰N YklK§l# b¥lT b/sT Yksúl#ÝÝ MKNÃt$M b;|Rt$ TX²²T XÂ bl@lÖCM btmúúY RXs g¤Ä×C §Y ytzU°T {/#æÒcW h#l#NM y?YwT ›YnTÂ xµÿD b¸mlkT½ ¥lTM MN ›YnT yx••R zYb@Â byT¾WM y|‰ mSK yT¾ãc$ tGÆ‰T XGz!xB/@RN dS XNd¸Ãsß#½ -”¸ mm¶Ã XNd s-# YmsK„§cêLÝÝ bqdÑT g!z@ÃT XNdnz!H S§l# ngéC sÆk!ÃN ÃStM„ ynbrW XJG xnSt¾ nbRÝÝ bz!H fN¬½ Sl twsn# b›§TÂ x{ê¥T½ Sl wND¥¥CnT½ Sl ¦Y¥ñ¬êE g¤ø½ Sl QÇúN xML÷½ Sl mq¤-¶ÃãC½ Sl MNk¤SÂÂ Sl músl#T½ Xz!H Gb# Sl¥YÆl#Â

Sl¥ÃSfLg# |‰ãC x_BqW ÃúSb# nbRÝÝ Æ§U‰ãÒCN Sl Xnz!H ngéC

XNÄ!ÃS¬Ws# bmdrUcW xh#N XytýxcW s!çN bqdÑT g!z@ÃT ÃdRg#T ynbrWN ÃHL XNdnz!H Ãl# XRÆÂ b!S |‰ãCN Xysbµ*cW xYdlMÝÝ kz!H bðT xSg‰¸ bçn ZM¬ Y¬lF ynbrWN XMnTN ¥NœT dGä jMrêLÝÝ

b|‰ BÒ XNd¥N[DQ ÃStM‰l#½ ngR GN bh#lt$M XN[D”lN b¥lT

XMnTNÂ |‰N ÃÈM‰l#ÝÝ YH TMHRT kðt¾W YLQ l!¬g\#T y¸ÒLÂ kqDäW TMHR¬cW YLQ m{ÂÂTN mS-T y¸CL nWÝÝ

Slz!H½ bb@t KRStEÃN WS_ êÂ mçN y¸gÆW XMnTN y¸mlktW TMHRT lrJM g!z@ bmdBzZ tÄKä öYèxLÝ( Y,WM bXMnT y¸gßWN {DQ btmlkt bSBkT WS_ BRt$ ZM¬ XNÄl½ bxNÚ„ dGä Sl |‰ãC y¸s-W TMHRT BÒ bb@t KRStEÃN XytSÍÍ XNÄl h#l#M sW l!qblW YgÆLÝ( yX¾ sãC Sl XMnT b¸ktlW mNgD xBÃt KRStEÃÂTN xStMrêLÝ( lmnš ÃHL½105 |‰CN kXGz!xB/@R UR l!ÃS¬RQ wYM [UNÂ y`-!xT YQR¬N l!ÃSg" XNd¥YCL½ ngR GN bXRs# x¥µYnT kxB UR :RQ ktdrgbT½ XRs# BÒ mµkl¾Â y¥Sts¶Ã m|ê:T ktdrgW kKRSèS ytnœ wd [U XNdMNgÆ ÆmNN g!z@ YHNN bXMnT BÒ XNdMÂg" xBÃt KRStEÃÂTN ;úSbêLÝÝ Slz!H½ b|‰ [UN XÂg¾lN BlW y¸t¥mn# h#l# yKRSèSN |‰Â [U YN”l#¿ KRSèS Sl ‰s# [×/ 14Ý6] «Xn@ mNgDÂ XWnT

102 y1531 x@Ä!tE× P¶Ns@PS (editio princeps) XÂ y1580 XÂ y1584 ym{/f SMMnT y§tEN TRg¤äC zmM Æl# ðd§T ytÚûTN ”§T Y=M‰l#ÝÝ

105 YH ¥-”lÃ ƒST KFlÖC xl#TÝ( xNq{ 9(22½ 23(26 XÂ 27(34ÝÝ

committing theft or murder-nevertheless it cannot produce internal movements, such as fear of God, trust in God, patience, etc.102

[XIX. Concerning the Cause of Sin]

Concerning the cause of sin they teach that although God creates and preserves nature, nevertheless the cause of sin is the will of those who are evil, that is, of the devil and the ungodly. Since it was not assisted by God, their will turned away from God, as Christ says in John 8[:44], “When [the devil] lies, he speaks according to his own nature.”

[XX. Concerning Faith and Good Works]

Our people are falsely accused of prohibiting good works. For their writings on the Decalogue and others on similar subjects bear witness that they have given useful instruction concerning all kinds and walks of life: what manner of life and which activities in every calling please God. In former times preachers taught too little about such things. Instead, they urged childish and needless works, such s particular holy days and fasts, brotherhoods, pilgrimages, the cult of the saints, rosaries, monasticism, and the like. Since our adversaries have been reminded about these things, they are now unlearning them and do not preach about such useless works as much as in former times. They are also beginning to mention faith, about which there once was an astonishing silence. They teach that we are not justified by works alone, but they combine faith and works, saying that we are justified by both. This teaching is more tolerable than the previous one and can offer more consolation than their old teaching.

Therefore, because the teaching concerning faith, which ought to be the principal one in the church, has languished so long in obscurity-everyone must grant that there has been a profound silence concerning the righteousness of faith in preaching while only the teaching of works has been promoted in the church-our people have instructed the churches about faith in the following way:

To begin with,105 they remind the churches that our works cannot reconcile God or merit grace and forgiveness of sins, but we obtain this only by faith when we believe that we are received into grace on account of Christ, who alone has been appointed mediator and atoning sacrifice through whom the Father is reconciled. Therefore, all who trust that they merit grace by works despise the merit and grace of Christ and seek a way to God without Christ through human powers, since Christ has said about himself [John 14:6a]: “I am the way, and the truth, and the life.”

102 The1531 editio princeps and the 1580 and 1584 Latin versions of the Book of Concord add the words in italics.

105 This summary has three parts: par. 9-22, 23-26, and 27-34.

?YwTM n"´ BlÖ úl½ Ãl KRSèS bsW `YL wd XGz!xB/@R y¸ÃdRsNN

mNgD YfLUl#ÝÝ YH XMnTN y¸mlkT TMHRT ÔWlÖS bh#l# SF‰ y¸ÃnœW nWÝÝ x@Ø

2[Ý8(9] «[UW bXMnT xDñxC“LÂ½ YHM . . . k|‰ xYdlMÝÝ´ dGäM bÔWlÖS TMHRT §Y ;Ä!S TRg¤M b¥¬lL XNd f-RN xDR¯

¥NM XNÄYtcN½ YH x-”§Y xµÿD bxbW MSKRnT y¸dgF nWÝÝ y|‰N mNfúêE T„ÍT bm”wM xWGS-!ñS bBz# mÚ?FT l[UÂ bXMnT l¸gßW {DQ YàgT§cêLÝÝ xMBéSM (Concerning the Calling of the Gentiles) kÖNsRn!NGz kÖl!NGåFzjN¬YLS106 b¸lW {/#FÂ bl@lÖCM SF‰ãC tmúúY ngéCN

ÃStM‰LÝÝ kÖNsRn!NG z kÖl!NG åF jN¬YLS (Concerning the Calling of the Gentiles) b¸lW {/#FÝ( «b[U y¸gßW {DQ xSqDä b¸f[M b¯ MGÆR y¸g" kçn½ bKRSèS dM mêjT êU xYñrWM¿ lsW |‰ãC QD¸Ã mS-TM lXGz!xB/@R M?rT yqÄ¸nTN SF‰ xYs_MÝÝ MKNÃt$M ysÀW nÚ Sõ¬ mçn# qRè y\‰t¾W dmwZ Sl¸çN nW´ Y§LÝÝ bt=¥¶½ MNM XNµ* YH TMHRT y?YwT LMMD bl@§cW sãC b!ÂQM½ l¬mn#Â lTg#¦N ~l!ÂãC GN XJG bÈM kF Ãl m{ÂÂTN XNd¸s_ bLMMD YdRs#b¬LÝÝ MKNÃt$M ~l!ÂãC kKRSèS ytnœ :RQ Ãdrg xM§K XNÄ§cW XRG-®C b¸çn#bT g!z@ bXMnT BÒ l!ÃRû YC§l# XN©! b¥N¾WM |‰ xYdlMÝÝ ÔWlÖS bé» 5Ý[1] XNd¸ÃStMrWÝ( «XNGÄ!H bXMnT k[dQN bXGz!xB/@R zND ... s§MN XNÃZÝÝ´ YH TMHRT bÑl#½ kz!Ã kt¹br ~l!Â TGL UR m¬yT xlbT½ kz!Ã TGL tlYèM l!¬wQ xYCLMÝÝ lz!H nW KûãCÂ LMMD yl@§cW sãC Kû¾ y¸fRÇbTÝÝ

MKNÃt$M yKRStEÃN {DQ ¥~b‰êEÂ FLSFÂêE {DQ XN©! MNM XNÄLçn ÃSÆl#ÝÝ bqdÑT g!z@ÃT½ ~l!ÂãC bb¯ |‰ m\rt XMnT YbúŒ nbR¿ kwNg@L m{ÂÂTN xLsÑMÝÝ [UN l¥GßT tSÍ wd xdrg#ÆcW SF‰ãC wd

MDr bÄ½ wd gÄ¥T bMNk#SÂ lmñR XNÄ!gb# ~l!Â xNÄNìCN xSgDìxcêLÝÝ xNÄNìC [UN l¥GßTÂ y`-!xTN :Ä lmKfL l@lÖCN |‰ãC ;QdêLÝÝ bz!H MKNÃT yt=nq$ ~l!ÂãC m{ÂÂTN XNÄÃ-# ngR GN bKRSèS b¥mN [UÂ y^-!xT YQR¬ XNd¸g" ÃWq$ zND bKRSèS y¥mNN TMHRT ¥St§lFÂ ¥dS XJG xSf§g! nbRÝÝ dGäM bz!H SF‰ «XMnT´ y¸lW ”L Kû sãCÂ Ä!ÃBlÖS XNd¸ñ‰cW ›YnT ¬¶µêE :WqTN BÒ y¸ÃmlKT XNÄLçn½ ngR GN ¬¶k#N BÒ úYçN W-@t$NM ¥lTM xNq[# y¸gL[WN y`-!xTN YQR¬ bKRSèS x¥µYnT [UN½ {DQNÂ y`-!xT YQR¬N xG"tÂL y¸lWN XMnT y¸ÃmlKT XNd çn sãC XNÄ!gnzb# tdRÙLÝÝ

XNGÄ!H bKRSèS x¥µYnT kxB UR XNd¬rq$ y¸ÃWq$ h#l#110 bXWnT

XGz!xB/@RN ÃW”l#½ XGz!xB/@R XNd¸-nqQ§cW ÃW”l#¿ wd XRs#M

Y[LÃl#ÝÝ bx+„ XNd xr¥WÃN XGz!xB/@R yl@§cW xYdl#MÝÝ MKNÃt$M

Ä!ÃBlÖSÂ Kû sãC y`-!xT YQR¬N xNq{ l!ÃMn# xYCl#MÝÝ bmçn#M

XGz!xB/@RN XNd Æ§U‰ Y-l#¬L¿ XRs#NM xY-„TM¿ kXRs#M MNM

mLµM ngR xY-Bq$MÝÝ xWGS-!ñSM «XMnT´ Sl¸lW ”L bz!h# mNgD

106 De vocatione [omnium] gentium I, 17 (MPL 51: 670)ÝÝ b;|‰ SDSt¾W KFl zmNM YH b‰¶ wrqT bxMBéS XNd tÚf Y¬sB nbRÝÝ xh#N GN yxK×¬Yn@W tw§J yPéSpR |‰ XNd çn Y¬mÂLÝÝ

110 b§tEn# bn-§ q¤_R nWÝÝ

This teaching concerning faith is treated in Paul everywhere. Ephesians 2[:8-9]: “For by grace you have been saved through faith, and this is . . . not the result of works. . . .”

So that no one may quibble that we have contrived a new interpretation of Paul, this entire approach is supported by the testimonies of the Fathers. In many writings Augustine defends grace and the righteousness of faith against the merit of works. Ambrose teaches similar things in Concerning the Calling of the Gentiles and elsewhere. For in Concerning the Calling of the Gentiles106 he says: “Redemption by the blood of Christ would become worthless and the preference for human works would not give way to the mercy of God if justification, which takes place by grace, were due to antecedent merits. For then it would be the worker’s wage rather than the donor’s gift.”

Moreover, although this teaching is despised by those without experience, nevertheless devout and anxious consciences find by experience that it offers the greatest consolation. For consciences cannot be calmed by any work, but only by faith when they are certain that they have a God who has been reconciled on account of Christ. As Paul teaches in Romans 5[:1]: “Therefore, since we are justified by faith, we have peace with God.” This whole teaching must be referred to that struggle of the terrified conscience, and it cannot be understood apart from that struggle. That is why those who are wicked and without experience judge it badly. For they imagine that Christian righteousness is nothing but civil and philosophical righteousness.

In former times, consciences were vexed by the doctrine of works; they did not hear consolation from the gospel. Conscience drove some into the desert, into monasteries, where they hoped to merit grace through the monastic life. Some contrived other works to merit grace and make satisfaction for sins. Consequently, it was essential to pass on and restore this teaching about faith in Christ so that anxious consciences should not be deprived of consolation but know that grace and forgiveness of sins are apprehended by faith in Christ.

People are also reminded that the term “faith” here does not signify only historical knowledge-the kind of faith that ungodly and the devil have-but that it signifies faith which believes not only the history but also the effect of the history, namely, this article of the forgiveness of sins, that is, that we have grace, righteousness, and forgiveness of sins through Christ.

Now all110 who know that they are reconciled to the Father through Christ truly know God, know that God cares for them, and call upon him. In short, they are not without God, as are the heathen. For the devils and the ungodly cannot believe this article of the forgiveness of sins. Hence they hate God as an enemy, do not call upon him, and expect nothing good from him. Augustine also reminds his readers in this way about the word “faith” and teaches that in the Scripture the word “faith” is to be understood not as

106 De vocatione [ominum] gentium I, 17 (MPL 51:670). In the sixteenth century this tract was still thought to be written by Ambrose. It is now held to be the work of prosper of Aquitaine.

110 Singular in the Latin.

xNÆb!ãc$N ÃúSÆL¿ bQÇúT mÚ?FTM «XMnT´ y¸lW ”L yt¹brN xXMé

XNd¸Ã{ÂÂ XÂ XNd¸ÃdÍFR m¬mN111 XN©! kXGz!xB/@R WÀ yçn# sãC

XNÄ§cW ›YnT :WqT112 XNÄLçn ÃStM‰LÝÝ

kz!HM ÆšgR½ bXnRs# x¥µYnT [UN XÂg¾lN b¸L tSÍ úYçN yXGz!xB/@R f”D Sl çn½ mLµM |‰ãCN m|‰T xSf§g! XNd çn yX¾ sãC ÃStM‰l#ÝÝ ngR GN y`-!xT YQR¬Â [U y¸gß#T bXMnT BÒ nWÝÝ

bt=¥¶½ mNfS QÇS bXMnT x¥µYnT y¸s_ bmçn# mLµM |‰ãCN

m|‰T YCL zND ysãCN LB ÃDúL¿ ;Ä!S FQRNM113 bWS-# Yf_‰LÝÝ xMBéSMÝ( «XMnT ymLµM f”D XÂ y{DQ tGÆR XÂT ÂT´ Y§LÝÝ114

MKNÃt$M Ãl mNfS QÇS ysW ClÖ¬ãC kXGz!xB/@R f”D WÀ yçnWN bmwdD ytäl#Â bXGz!xB/@R ðT mLµM |‰ãCN lm|‰T XJG dµäC bmçÂcW nWÝÝ kz!HM l@§½ wd L† L† `-!xT½ QNnT wd gÖd§cW ;StssïC½ XNÄ!h#M GL{ wd çn# wNjlÖC sãCN xSgDì b¸m‰ bÄ!ÃBlÖS |LÈN |R ÂcWÝÝ YHM dGä½ MNM XNµ* b¬¥"nT lmñR b!_„M Ä„ GN

ÆLÒl#Â½ bBz# GL{ wNjlÖC brks#½ f§SÍãC h#n@¬ l!¬Y y¸CL ngR nWÝÝ ysW LíC Ãl XMnT wYM Ãl mNfS QÇS Æ§*cW sBxêE ClÖ¬ãC BÒ ‰úcWN b¸m„bT g!z@ Dµ¥cW YHN ÃHL nWÝÝ

SlçnM½ ¥NM sW YHN TMHRT mLµM |‰N y¸klKL nW s!L mNqF XNd¥YgÆW bq§l# m¬wQ xlbTÝÝ bt”‰n!W½ mLµM |‰N XNÁT

LN\‰ XNdMNCL b¥úyt$ l!msgN y¸gÆW nWÝÝ MKNÃt$M Ãl XMnT sW bÆ?RY ymjm¶ÃWNM çn yh#lt¾WN TX²²T |‰ãC m|‰T xYCLMÝÝ ysW Æ?RY Ãl XMnT ysWN XRÄ¬ YfLUL¿ bXRs#M Y¬mÂL XN©! wd XGz!xB/@R xY[LYM¿ kXGz!xB/@R MNM xY-BQM¿ wYM mSqL xY¹kMMÝÝ kz!H ytnœ bXGz!xB/@R ¥mNÂ m¬mN s!-Í h#l#M ›YnT BRt$ F§¯TÂ ysW :QD LBN Yg²l#ÝÝ lz!H nW KRSèS «Ãl Xn@ MNM L¬dRg# xTCl#M´ (×/ 15[Ý5]) ÃlWÝÝ b@t KRStEÃNMÝ( yxNt yml÷T f”D kl@lbT (bsW WS_ MN tg"èbT) QñC h#l# -FtêLÂ B§ TzM‰lCÝÝ115

[XXI. (21)QÇúNNSl¥MlK]

QÇúNN ¥MlKN btmlkt b_¶ÃCN m\rT yXMn¬cWNÂ ymLµM |‰cWN flG lmktL QÇúNN Sl ¥sB ÃStM‰l#ÝÝ SlçnM t$R÷CN kTWLD xg‰CN l¥ÆrR b¸drG õRnT Ng#\ ng|t$ yÄêETN xR›Ã mktL YC§l#ÝÝ MKNÃt$M h#lt$M ng|¬T ÂcWÝÝ Yh#N XN©!½ yXGz!xB/@R ”L wd

QÇúN XNDN[LY wYM XNÄ!rÇN XNDN¥[ÂcW xÃStMRMÝÝ MKNÃt$M KRSèSN BÒ mµkl¾½ y`-!xT ¥Sts¶Ã m|ê:T½ l!q µHÂTÂ x¥§J xDR¯ ÃqRBLÂLÝÝ l![lY y¸gÆW wd XRs# nW¿ [lÖ¬CN XNd¸s¥M tSÍ s_èÂLÝÝ bt=¥¶M kh#l# b§Y YHNN xML÷½ Y,WM bmk‰ h#l# wd XRs#

111 ðÇs!Ã (fiducia)

112 ñtEtEÃ (notitia)

113 xØKt$S (affectus):- b»§NKtN y|n ml÷T mZgb ”§T t&Kn!µêE (ÑÃêE) ”L s!çN ysW f”D kFt¾W y_LQ S»t$ mnúúT wYM mNqúqS ¥lT nWÝÝ yXRs#N Loci 1521:23-29 tmLkTÝÝ

114 yxK×¬Yn@W PéSpR½ De vocatione omnium gentium I, 25 (MPL 51: 676).

115 «mNfS QÇS Â´ k¸lW kmµkl¾W zmN mZÑR (Veni Sancte Spiritus)ÝÝ y‰Y ±LmR yx|‰ z-n¾W KFl zmN TRg¤M The Lutheran Hymnal (St. Louis: Concordia, 1941), no. 227 and Service Book and Hymna1 (Philadelphia United Lutheran Publication House, 1958), no. 121 WS_ Yg¾LÝÝ

knowledge,111 such as the ungodly have, but as trust112 that consoles and encourages terrified minds.

Beyond this, our people teach that it is necessary to do good works, not that we should count on meriting grace through them but because it is the will of God. It is only by faith that forgiveness of sins and grace are apprehended. Moreover, because the Holy Spirit is received through faith, consequently hearts are renewed and endowed with new affections113 so as to be able to do good works. For Ambrose says: “Faith is the mother of the good will and the righteous action.”114 For without the Holy Spirit human powers are full of ungodly affections and are too weak to do good works before God. Besides, they are under the power of the devil, who impels human beings to various sins, ungodly opinions, and manifest crimes. This also may be seen in the philosophers, who, though they tried to live honestly, were still not able to do so but were defiled by many obvious crimes. Such is the weakness of human beings when they govern themselves by human powers alone without faith or the Holy Spirit.

Hence it is readily apparent that no one should accuse this teaching of prohibiting good works. On the contrary, it is rather to be commended for showing how we can do god works. For without faith human nature cannot possibly do the works of the First or Second Commandments. Without faith it does not call upon God, expect anything from God, or bear the cross, but seeks and trusts in human help. Consequently, all kinds of urges and human designs rule in the heart when faith and trust in God are lacking. That is why Christ said (John 15[:5]: “Apart from me you can do nothing.” And the church sings: Without your will divine /Naught is in humankind/ All innocence is gone.115

[XXI. Concerning the Cult of the Saints]

Concerning the cult of the saints they teach that saints may be remembered in order that we imitate their faith and good works, according to our calling. Thus, the emperor can imitate the example of David in waging war to drive the Turks from our native land. For both of them are kings. However, Scripture does not teach calling on the saints or pleading for help from them. For it sets before us Christ alone as mediator, atoning sacrifice, high priest, and intercessor. He is to be called upon, and he has promised that our prayers will be heard. Furthermore, he strongly approves this worship most of all,

111 notitia.

112 fiducia.

113 affectus: a technical term in Melanchthon’s theological vocabulary, meaning the most heartfelt motions of the human will. See his locia 1521, 23-29.

114 Prosper of Aquitaine, De vocatione ominum gentium I, 25 (MPL 51:676).

115 From the medieval hymn “Come Holy Spirit” (Veni Sancte Spiritus). A nineteenth-century translation by Ray Palmer is in The Lutheran Hymnal (St. Louis: Concordia, 1941), no. 227, and Service Book and Hymnal (Philadelphia: United Lutheran Publication House, 1958), no. 121.

m[lYN x_Bö YdGÍLÝÝ «¥NM `-!xTN b!ÃdRG kxB zND -b” xlN ...´

1¾ ×/NS 2[Ý1]ÝÝ

[yKFLxND¥-”lÃ] YH bxB²¾W bX¾ mµkL ÃlW TMHRT Ñl# ¥-”lÃ nWÝÝ bGL{ ¥yT XNd¸ÒlW½ kQÇúT mÚ?FT wYM kh#l#N xqFê b@t KRStEÃN½ wYM k[/ðã– lmrÄT XNdMNClW ké¥ b@t KRStEÃN y¸ÃfnG_ MNM ngR ylMÝÝ g¤Ä† XNdz!H Sl çn½ yX¾ sãC mÂF”N XNd çn# y¸³_„ sãC h#l# FRÄcW y+µn@ FRD nWÝÝ x-”§† WZGB Ãl tgb! |LÈN wd b@t

KRStEÃN ëLkW ygb# ytwsn# BL¹# x\‰éCN y¸mlkT nWÝÝ MNM XNµ* bXnz!H g¤Ä×C §Y ytwsn# L†nèC ynb„ b!çNM½ xh#N ZRZR ¥B‰¶Ã ksNbT y¦Y¥ñT mGlÅ ytnœ tÒClN lmÿD ÔÔút$ bÈM lzB ¥lT

nbrÆcWÝÝ MKNÃt$M qñÂãc$ XNµ* bh#l#M SF‰ |R›èC xND ›YnT mçN

xlÆcW BlW XSk m-yQ DrS XJG ykr„ xYdl#M¿121 yh#l#M xBÃt

KRStEÃÂT |R›èCM xND ›YnT çnW ;ÃWq$MÝÝ çñM GN y_N¬WÃn# |R›èC bxB²¾W½ bX¾ zND bTUT Y-b”l#ÝÝ MKNÃt$M bxBÃt

KRStEÃÂCN h#l#M |n |R›èCÂ _N¬WÃN |R›èC XNd twgÇ y¸qRbW KS /sT nWÝÝ XWnt$½ ytwsn# BL¹# x\‰éC ktlmÇT |R›èC UR bmdÆl”cW ?ZÆêE t”Wä mñ„ nWÝÝ Xnz!H BL¹# x\‰éC bb¯ ?l!Â tqÆYnT l!Ãgß# ÃLÒl# bmçÂcW btwsn dr© XNÄ!¬rÑ tdRÙLÝÝ

XR¥T Sl tdrgÆcW BL¹# x\‰éC Tk¤rT yts-ÆcW xNqÛC

;Ä!S yçn#TNÂ kqñÂãc$ ›§¥ bt”‰n! kg!z@ b“§ ktf-r S?tT ytnœ tqÆYnT xG"tW ynb„TN _qET BL¹# x\‰éC km”wM bStqR bX¾ mµkL Ãl# xBÃt KRStEÃÂT byT¾WM yXMnT xNq{ yh#l# kçnCW

b@t KRStEÃN ytly xmlµkT Ã§‰mÇ bmçn#½ ?Zb# ?l!ÂWN _î Xnz!HN

BL¹# x\‰éC XNÄ!-B”cW XNÄYgdD GR¥êE Ng#\ ng|TnTã mLµM f”Dã çñ Sl lWõc$Â lXnRs#M SlMÂqRÆcW MKNÃèC XNÄ!ÃdM-#N XNlMÂlNÝÝ bX¾ sãC §Y yl@lÖCN _§Ò l¥ÆÆS xSdNU+ yçn# y/sT KîCN

b?Zb# mµkL y¸Ã\‰ŒTN GR¥êE Ng#\ ng|TnTã l!ÃM•cW xYgÆMÝÝ bmjm¶Ã ymLµM sãCN xXMé bm‰‰ ;StúsB bmÑ§T §lmGÆÆt$ :DL s_têLÝÝ xh#NM btmúúY zÁ G+t$N l¥ÆÆS XyÈ„ nWÝÝ MKNÃt$M bmµk§CN Ãl yTMHRT ›YnTÂ |n |R›èC Xnz!H -¥¥Â ms¶ sãC k¸l#T YLQ YbL_ tS¥¸ XNd çn GR¥êE Ng#\ ng|TnTã Ãl _R_R YdRSb¬LÝÝ bXRG_ XWnT k?ZB xl#ÆL¬ wYM k-§èÒCN XRG¥N LTg" xTCLMÝÝ Yh#N XN©!½ y|n |R›èCN KBR lm-bQÂ b?Zb# mµkL kbÊ¬NÂ QDSÂN l¥údG bxBÃt KRStEÃÂT |R›èCN bxGÆb# k¥µÿD b§Y y§q xStê{å y¸ÃdRG MNM XNdl@l bq§l# mgNzB YÒ§LÝÝ

121 Gratian, Decretum I, dist. 12, chaps. 3, 10, 11.

namely, that he be called upon in all afflictions. 1 John 2[:1]: “But if anyone does sin, we have an advocate with the Father. . . .”

[Conclusion of Part One]

This is nearly a complete summary of the teaching among us. As can be seen, there is nothing here that departs from the Scriptures of the catholic church, or from the Roman church, insofar as we can tell from its writers. Because this is so, those who claim that our people are to be regarded as heretics judge too harshly. The entire dissension concerns a few specific abuses, which have crept into the churches without any proper authority. Even if there were some difference in these matters, the bishops should have been so lenient as to bear with us on account of the confession we have now recounted. For even the canons are not severe as to demand that rites should be the same everywhere,121 nor have the rites of all churches ever been the same. Nevertheless, the ancient rites are, for the most part, diligently observed among us. For the accusation is false that all ceremonies and ancient ordinances are abolished in our churches. Truth is, there has been a public outcry that certain abuses have become fused to the common rites. Because such abuses could not be approved with a good conscience, they have been corrected to some extent.

Articles in Which an Account Is Given of the Abuses That Have Been Corrected

Since the churches among us do not dissent from the catholic church in any article of faith but only set aside a few abuses that are new and were accepted because of corruption over time contrary to the intention of the canons, we pray that Your Imperial Majesty will graciously hear about the changes and our reasons for them, so that the people may not be compelled to observe these abuses against their conscience. Your Imperial Majesty should not believe those who disseminate shocking false accusations among the people to inflame the hatred of others against our people. First they gave occasion for this disagreement by embittering the minds of good folk. Now they are trying to increase the discord by the same method. For Your Imperial Majesty will undoubtedly discover that the form of teaching and ceremonies among us is more tolerable than what these perverse and malicious people describe. Indeed, the truth cannot be gathered from the rumors of the crowd or the curses of our enemies. However, it can easily be judged that nothing contributes more to preserving the dignity of ceremonies and to cultivating reverence and piety among the people than conducting ceremonies properly in the churches.

121 Gratian, Decretum I, dist. 12, chaps. 3, 10, 11.

[XXII]. (22)Sl h#lt$M›YnèC128

YH x-”qM «h#§Ch# kXRs# --#´ (¥t& 26[Ý27])½ y¸L yg@¬ TX²Z

ÃlW bmçn#½ bg@¬ X‰T M|-!R h#lt$M ›YnèC [~BSt$Â wYn#]

§Lqss#TM YsÈl#ÝÝ bz!H SF‰ KRSèS h#l#M l!--#T Sl¸gÆW {ê

ÃStM‰LÝÝ

YH qúWSt$N BÒ y¸mlkT nW b¸L ¥NM XNÄYk‰kR ÔWlÖS

b1öéNèS [11Ý21] m§ê b@t KRStEÃN h#lt$NM ›YnèC T-qM XNd nbR

y¸¬YbTN Múl@ Y-QúLÝÝ YH x-”qM bb@t KRStEÃN lrJM zmN q_§*LÝÝ MNM XNµ* µRÄ!ÂL s#únS mc bxGÆb# tqÆYnT XNÄgß b!-QSM½ mc&Â b¥N |LÈN mjm¶Ã XNd tqyr xY¬wQMÝÝ QùRÃn#S btlÃ† ï¬ãC dÑ l?Zb# Ys_ XNd nbR YmsK‰LÝÝ ËéMÝ- «qúWSt$ |U wdÑN YsÈl#½ yKRSèSNM dM l?Zb# ÃD§l#´ b¥lT tmúúY ngR YmsK‰LÝÝ bXRG_ RXs l!”n ÔÔúT g§s!yS QÇS M|-!„ l!nÈ-L xYgÆM s!L Ã²L kÖNsRn!NGkÖNs@KÊ>NM:.«êEÄ!skvR´KFL2 (dist 2, Concerning, Consecration, chap, "We Discover")ÝÝ kz!H btly mNgD y¸ÃMnW yQRB g!z@ L¥D BÒ nWÝÝ Yh#N XN©!½ qñÂãc$ XNd¸msK„T kXGz!xB/@R TX²²T t”‰n! çñ ygÆ L¥D l!fqD XNd¥YgÆ GL{ nW (KFL 8 M:. kÖNsRn!NG z T„Z) (dist 8½ chap Concerning the Truth´ 132 XNÄ!h#M tk¬×c$ M:‰æC)ÝÝ bXRG_½ YH L¥D tqÆYnT ÃgßW yXGz!xB/@RN ”L C§ b¥lT BÒ úYçN _N¬WÃn#N qñÂãCÂ yb@t KRStEÃNN Múl@nT bm”wMM nWÝÝ bz!H m\rT½ bQÇS

M|-!„ h#lt$NM ›YnèC lm-qM ymr-# sãC ?l!ÂcWN bmÈS kz!H ytly ngR XNÄ!ÃdRg# mgdD ylÆcWMÝÝ QÇS M|-!„N mnÈ-L kKRSèS

DNUg@ UR Sl¥YS¥¥½ XSµh#N DrS L¥D yçnW yQÇS q¤RÆN xKBé¬êE sLF kX¾ zND XNÄ!wgD tdR¯xLÝÝ

[XXIII] (23)SlµHÂTUBÒ

‰úcWN y¥Ygz#TN µHÂT m_æ xR›ÃnT b¸mlkT ?ZÆêE Œ,T xlÝÝ kz!H ytnœ RXs l!”n ÔÔúT yS qúWSt$ UBÒ ytklkl#ÆcW _qET MKNÃèC b!ñ„M½ ngR GN UBÒ XNÄ!fqD§cW y¸ÃdRg# Bz# YbL_ KBdT Ã§cW MKNÃèC xl# s!L XNd tÂgr tzGïxLÝÝ P§tEÂM XNÄ!h# Y{ÍLÝÝ kz!ÃN g!z@ jMé bmµk§CN Ãl# qúWST YHN g¦ÄêE Ql@T l¥SwgD kmflUcW ytnœ½ b¸ktl#T MKNÃèC xGBtêL¿ ¥GÆ¬cWM xGÆB ÃlW mçn#N xStMrêLÝÝ bmjm¶Ã dr©½ ÔWlÖS «ngR GN Sl ZÑT -NQ lXÃNÄNÇ l‰s# ¸ST Tn#rW½´ dGäM «bM®T km”-L mUÆT Yš§LÂ´ [1öé 7Ý2½ 9]Ý- Y§LÝÝ bh#lt¾ dr© XGz!xB/@R sãCN XNÄ!Æz# yf-‰cW bmçn# (zF 2[Ý28]) KRSèS h#l#M sW Ãl UBÒ lmñR ytgÆ XNÄLçn ÆSt¥rbT SF‰ «YH ngR ltsÈcW nW XN©! lh#l# xYdlM´ [¥t& 19Ý11] Y§LÝÝ Ãl XGz!xB/@R Sõ¬Â |‰ bsW ClÖ¬ tf_éN mqyR y¥YÒL nWÝÝ bz!H m\rT úÃgb# lmñR ÃLtsÈcW sãC ¥GÆT xlÆcWÝÝ MKNÃt$M ysW yçn ?G wYM m/§ yXGz!xB/@RN TKKl¾ TX²ZÂ DNUg@ l!>R

128 SpE>S (species)½ ”L b”L «›YnT´ ¥lT s!çN bg@¬ X‰T WS_ l¸gß# _Nt ngéC yöm ÑÃêE ”L nWÝÝ

132 De veritate, in Gratian, Decretum I, dist. 8, Chap. 4.

[XXII.] Concerning Both Kinds128

Both kinds are given to the laity in the sacrament of the Lord’s Super because this usage has the command of the Lord (Matt. 26[:27]), “Drink from it, all of you.” Christ here clearly instructs concerning the cup that all should drink.

So that no one would quibble that this pertains only to priests, Paul in Corinthians [11:21] cites an example in which it appears that the entire church was using both kinds. This usage continued in the church for a long time. It is not known when or by which authority it was first changed, although Cardinal Cusanus mentions when it was formally approved. Cyprian testifies in several places that the blood was given to the people. Jerome testifies to the same thing, saying. “The priests administer the Eucharist and distribute the blood of Christ to the people.” In fact, Pope Gelasius commands that the sacrament should not be divided (dist. 2, Concerning Consecration, chap., “We Discover”). Only a quite recent custom holds otherwise. However, it is evident that a custom, introduced contrary to the commands of God, must not be approved, as the canons testify (dist. 8, chip., “Concerning the Truth,”132 and the subsequent chapters). In fact, this custom has been accepted not only in defiance of Scripture but also in opposition to the ancient canons and the example of the church. Accordingly, if persons preferred to use both kinds in the sacrament, they should not have been compelled with offense to their conscience to do otherwise. Because dividing the sacrament does not agree with the institution of Christ the procession, which has been customary up to now, is also omitted among us.

[XVIII.] Concerning the Marriage of Priests

There has been a public outcry concerning the bad examples of priests who have not been continent. On this account Pope Pius is reported to have said that there were some reasons why marriage was taken away from the priests, but that there are much weightier reasons why it should be given back to them. For so writes Platina. Since, then, priests among us wanted to avoid such public scandals, they took wives and taught that it was lawful for them to marry for the following reasons. In the first place, Paul says [1 Cor. 7:2, 9b]: “But because of cases of sexual immorality, each man should have his own wife,” and again: “For it is better to marry than to be aflame with passion.” In the second place, Christ says [Matt. 19:11], “Not everyone can accept this teaching,” where he is teaching that not everyone is fit for celibacy, because God created the human being for procreation (Gen. 1[:28]). It is not humanly possible to change creation without a singular gift and work of God. Accordingly, those who are not suited for celibacy should marry.

128 species, literally “species,” the technical term for the elements in the Lord’s Supper.

132 De veritate, in Gratian, Decretum I, dist. 8, chap. 4.

xYCLMÝÝ kXnz!H MKNÃèC ytnœ qúWS¬CN ¸SèCN ¥GÆ¬cW xGÆBnT

ÃlW XNd çn ÃStM‰l#ÝÝ b_NT b@t KRStEÃNM q&îC Ãgb# XNd nbR GL{ nWÝÝ MKNÃt$M

ÔWlÖS ÃgÆ sW x@’!S öÕS çñ l!mr_ YC§L Y§L [1-!ä 3Ý2]ÝÝ kx‰T mè ›m¬T bðT bjRmN xgR q&îC úÃgb# lmñR xYgdÇM nbRÝÝ bXGR_½

y¥x!NZ l!q ÔÔS bz!H g¤ÄY yéMN ÔÔS xêJ l!ÃúTM bnbr g!z@ kFt¾

t”Wä ÆSn\# bt³-# qúWST läT _qET XSk!qrW DrS tdBDï nbRÝÝ

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Yh#N XN©!½ yXGz!xB/@RN TX²Z mšR y¸CL ysãC ?G XNdl@l

h#l#½ ÃNN l!ÃdRG y¸CL m/§M ylMÝÝ kz!H ytnœM½ QùRÃn#S lN{?Â ygb#TN ”L m-bQ ÃLÒl# s@èC ¥GÆT xlÆcW s!L mKéxLÝÝ (bh#lt¾W mLXKT xNd¾ m{/F) Xnz!H yXRs# ”§T ÂcWÝ( «ngR GN f”d®C ÆYçn# wYM [Nè möM b!ÃQ¬cW½ bM®¬cW Xyt”-l# wd XúT kmWdQ b!Ãgb# Yš§cêL¿ bXRG_M lwNDäÒcWÂ lX~èÒcW ¥sÂkÃ mçN xYgÆcWMÝÝ´ btlMì XSk xh#N DrS s!drG XNd nbrW½ ktgb!W :D»xcW bðT m/§ lgb# sãC qñÂãc$M XNµ* btwsn dr© xGÆBnT ÃlWN ¸²ÂêEnT ÃúÃl#ÝÝ [XXIV]. (24)SlQÇSq¤RÆN|n|R›T

yX¾ xBÃt KRStEÃÂT yQÇS q¤RÆN |n |R›TN xSwGdêL b¸L b/sT tksêLÝÝ XNÄ!ÃWM½ yQÇS q¤RÆN |n |R›T bX¾ zND b¬§Q KBR Xyt-bqÂ Xytkbr Yg¾LÝÝ yjRmN¾ mZÑéC ?Zb#N l¥St¥R s!ÆL

For no human law or vow can nullify a command and institution of God. For these reasons our priests teach that it is lawful for them to have wives.

It is also evident that priests in the ancient church were married. For Paul says [1 Tim. 3:2] that a married man should be chosen to be bishop. Not until four hundred years ago were priests in Germany compelled to be celibate. In fact, they were so opposed to it that the archbishop of Mainz was almost crushed to death by angry priests in an uprising when he was about to publish the edict of the Roman pontiff on this matter. The matter was handled in such an uncivil manner that not only were future marriages prohibited but existing marriages were also dissolved, even though this was contrary to all laws, divine and human, and even to the canons made by popes and the most celebrated councils.

Inasmuch as the world is growing old and human nature has become weaker, it is fitting to exercise foresight so that no more vices creep into Germany.

Moreover, God instituted marriage to be a remedy against human infirmity. The canons themselves state that the old rigor should occasionally be relaxed on account of human weakness-which is most desirable to have happen in this case. It seems that the churches will soon be short of pastors if marriage is forbidden for too long a time.

But the command of God still exists, the custom of the church is well known, and impure celibacy produces many scandals, adulteries, and other crimes deserving punishment by good magistrates. Despite all that, it is astonishing that such ferocious opposition to the marriage of priests still exists. God has commanded that marriage be held in honor. The laws in all well-ordered nations, even among the heathen, have adorned marriage with highest honors. But now, contrary to the intention of the canons, capital punishment is cruelly imposed-on priests no less!-for no other reason than marriage. Paul calls the prohibition of marriage a teaching of demons (1 Tim. [4:1, 3]).

This can easily be understood, now that the prohibition of marriage is defended by such punishments.

However, just as no human law can nullify a command of God, so no vow can do so. Consequently, Cyprian advised that women who could not keep the promise of chastity should marry. These are his words (Book I of Epistle II): “But if they are unwilling or unable to persevere, it is better for them to marry than to fall into the fire through their lusts; they certainly should not give offense to their brothers and sisters.”

The canons even exercise a measure of fairness toward those who made vows before attaining the proper age, as has been customary to do until now.

[XXIV]. Concerning the Mass

Our churches are falsely accused of abolishing the Mass. In fact, the Mass is retained among us and is celebrated with the greatest reverence. Almost all the customary ceremonies are also retained, except that German hymns, added for the instruction of the

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bRµ¬ m_æ L¥ìC wd b@t KRStEÃN Xytúb# XNÄ!gb# tfQì§cêLÝÝ

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|R›TN½ ¥lTM QÇS M|-!„N btmlkt ¬§§Q xlmGÆÆèC tn|têLÝ( l!ÃRàcW b¸Cl#Â btgÆcW bXnz!ÃW sãC½ bb@t KRStEÃN lrJM zmÂT bZM¬ s!¬lF böyW XNÄ!H ÆlW yQÇS q¤RÆN |n |R›T z§qE Rk¤sT MKNÃT MÂLÆTM ›lM XytqÈC nWÝÝ MKNÃt$M b;|Rt$ TX²²T «XGz!xB/@R SÑN bkNt$ y¸-‰WN kbdL xÃnÚWMÂ´ [z[ 20Ý7] tBlÖ t{æxLÝÝ k›lM mjm¶Ã jMé XNd QÇS q¤RÆN |n |R›T Ãl bÈM bTUT lTRF ytf[m ml÷¬êE g¤ÄY Ãl xYmSLMÝÝ y¸ktlW xmlµkT ¥lqEÃ yl@§cW yGL yQÇS q¤RÆN |n |R›èCN xBZèxLÝ( KRSèS b|”† lWRS `-!xT :Ä KFÃN f[m¿ XNÄ!h#M äT l¸gÆcWÂ q§L lçn# lyqn# `-!xèC m|ê:T l!qRB y¸CLbTN yQÇS q¤RÆN |n |R›T xÌÌmÝÝ kz!HM h#n@¬ |R›t$N bmf[M BÒ (x@KS åp&Ê åp&‰è) (ex opere operato) y?ÃêNNÂ yÑ¬NN `-!xT y¸ÃSwGdW yQÇS q¤RÆN |‰ nW y¸L yU‰ xmlµkT mÈÝÝ150 lBz#ãC ytdrg xND yQÇS

150 tGÆRN bmf[M BÒÝÝ CA XIII, b 75 tmLkTÝÝ

people, are interspersed here and there among the Latin ones. For ceremonies are especially needed in order to teach those who are ignorant. Paul advised [1 Cor. 14:2, 9] that in church a language that is understood by the people should be used. The people have grown accustomed to receiving the sacrament together-all who are fit to do so. This also increases reverence and respect for public ceremonies. For people are admitted only if they first had an opportunity to be examined and heard. The people are also reminded about the dignity and use of the sacrament-how it offers great consolation to anxious consciences-so that they may learn to believe in God and expect and ask for all that is good from God. Such worship pleases God, and such use of the sacrament cultivates piety toward God. So it does not appear that the Mass is held with greater devotion among our adversaries than among us.

However, for a long time there has been a serious public outcry by good people that Masses were being shamefully profaned and devoted to profit. It is public knowledge how widely this abuse extends in all places of worship, what kind of people celebrate Masses only for a revenue or stipend, and how many celebrate contrary to the canons’ prohibitions. But Paul severely threatens those who treat the Eucharist unworthily, when he says [1 Cor. 11:27]: “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord.” Accordingly, when the priests among us were instructed concerning this sin, private Masses were discontinued among us, since there were hardly any private Masses held except for the sake of profit.

Nor were bishops ignorant of these abuses. If they had corrected them in time there would be less dissension now. By their negligence many vices have been allowed to creep into the church. Now, when it is too late, they are beginning to complain about the calamities in the church, although this could no longer be tolerated. Great dissensions have arisen concerning the Mass, concerning the sacrament: perhaps the world is being punished for such an enduring profanation of Masses as has been tolerated in the church for many centuries by the very people who could and should have corrected them. For it is written in the Decalogue [Exod. 20:7]: “The Lord will not acquit anyone who misuses his name.” Since the beginning of the world no divine matter seems ever to have been so devoted to profit as the Mass.

The following view increased private Masses without end: Christ had by his passion made satisfaction for original sin and had instituted the Mass in which an offering might be made for daily sins, mortal and venial. From this came the common opinion that the Mass is a work which ex opera operato150 blots out the sins of the living and the dead.

150 By the mere performance of an act. See CA XIII, n, 75.

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XNdtÚfW «yx!ys#S KRSèSN |U xND g!z@ f{ä b¥QrB tqDsÂL´ XNÄ!h#M½ «xND g!z@ b¥QrB y¸qds#TN yz§lM F[#¥N xDR¯xcêLÂÝÝ´ btmúúY h#n@¬½ bKRSèS bçn XMnT bk#L bXGz!xB/@R ðT y[dQN mçÂCNN yXGz!xB/@R ”L ÃStM‰LÝÝ XNGÄ!H yQÇS q¤RÆN |n |R›T y?ÃêNNÂ yÑ¬NN `-!xT ex opere operato (x@KSåp&Êåp&‰è)151 (|R›t$N bmf[M BÒ) y¸ÃSwGD kçn½ XNGÄ!ÃWS {DQ kXMnT úYçN yXGz!xB/@R ”L µLfqdW kQÇS q¤RÆN |n |R›T |‰ YmÈL ¥lT nWÝÝ ngR GN KRSèS lXRs# m¬sb!Ã XNÄ!drG xZøxLÝÝ152 Slz!H½ yQÇS q¤RÆN |n |R›T ytÌÌmW bQÇúT M|-!‰T y¸-qÑ sãC XMnT bKRSèS bk#L ytqbl#xcWN T„ÍT XNÄ!ÃS¬Ws# XNÄ!h#M yt¹br ?l!ÂN XNÄ!Ãbr¬t$Â XNÄ!Ã{Ân# nbRÝÝ MKNÃt$M KRSèSN ¥sB T„Ít$N ¥sBÂ bXWnTM lX¾ yts-# mçÂcWN mgNzB nWÝÝ153 ¬¶KN ¥S¬wS bqE xYdlM¿ MKNÃt$M xYh#DÂ KûãCM dGä ÃNN ¥S¬wS YC§l#ÝÝ xMBéSÝ( «h#Lg!z@ SlMbDL½ h#Lg!z@ mD`n!t$N mWsD xlB"´154 XNÄlW½ yQÇS q¤RÆN |n |R›T m{ÂÂTN l¸fLg# sãC QÇúT M|-!‰TN l¥QrB

›§¥ mêL xlbTÝÝ

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KRStEÃN ;Ä!S xYdlMÝÝ MKNÃt$M k¯R¯R×S155 zmN bðT ynb„ y_NT

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151 tGÆRN bmf[M BÒÝÝ CA XIII, b 75 tmLkTÝÝ

152 1¾ öéNèS 11Ý25

153 Bz# g!z@ _QM §Y yêl y»§NKtN }Ns ;úB his Loci 1521, p. 21f. tmLkTÝÝ

154 xMBéS½ QÇúT M|-!‰TN bmtlkt (De sacramentis) V, 4, 25 (MPL 16:464; CSEL 73:58,12)

155 ÔÔS ¯R¯R×S qÄ¥êEÝÝ

Here began a debate on whether one Mass said for many is worth as much as special Masses for individuals. That debate produced this endless multitude of Masses.

Our people have warned that these opinions do not agree with the Holy Scriptures but instead undermine the glory to Christ’s passion. For the passion of Christ was an offering and satisfaction not only for original guilt but for all other remaining sins, as is written in Hebrews [10:10, 14]: “We have been sanctified through the offering of the body of Jesus Christ once and for all,” and, “By a single offering he has perfected for all time those who are sanctified.”

Likewise, Scripture teaches that we are justified before God through faith in Christ. Now if the Mass blots out the sins of the living and the dead ex opera operato151, justification comes from the work of the Mass, not from faith, which Scripture does not allow.

But Christ commands that it be done in memory of him.152 The Mass, therefore, was instituted so that the faith of those who use the sacrament should recall what benefits are received through Christ and should encourage and console the anxious conscience. For to remember Christ is to remember his benefits and realize that they are truly offered to us.153 It is not enough to remember the history, because the Jews and the ungodly can also remember that. The Mass is to be used for the purpose of offering the sacrament to those who need consolation, just as Ambrose says: “Because I always sin, I ought always to take the medicine.”154

Since the Mass is such an imparting of the sacrament, among us one common Mass is held on every holy day, and it is also administered on other days if there are those who desire it. Nor is this custom new in the church. For the ancient teachers before the time of Gregory155 do not mention private Masses, but often speak of the common Mass. Chrysostom says that the priest stands daily at the altar, inviting some to Communion and keeping others away. And it is apparent from the ancient canons that one person celebrated the Mass, from whom the rest of the presbyters and deacons received the body of Christ. For the words of the Nicene canon read: “Let the deacons receive Holy Communion in order after the presbyters from the bishop or from a presbyter.” Concerning Communion Paul also commands [1 Cor. 11:33] that people should wait for one another so that there may be a common participation.

Since, therefore, the Mass as we conduct it has on its side the example of the church, from Scripture and the Fathers, we are confident that it cannot be disapproved, especially since the customary public ceremonies are for the most part retained. Only the number of Masses is different, and on account of the great and manifest abuses it would

151 By the mere performance of an act. See CA XIII, n, 75.

152 1 Corinthians 11:25.

153 An oft-used concept of Melanchthon. See his Loci 1521, p. 21f.

154 Ambrose, Concerning the sacraments (De sacramentis) V, 4, 25 (MPL 16:464; CSEL 73:58, 12).

155 Pope Gregory I.

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n#²z@ kxBÃt KRStEÃÂ¬CN xLtwgdMÝÝ MKNÃt$M xSqDä ltftn#Â k`-!x¬cW XNd tft$ l¬wj§cW µLçn bqR yKRSèSN |U ¥dL ytlmd xYdlMÝÝ ?Zb# dGä kz!H bðT ¬§Q ZM¬ sFñbT Sl nbrW½ k`-!xT bmf¬T xêJ ”L ¥mNN btmlkt bkFt¾ h#n@¬ bTUT

tMrêLÝÝ k`-!xT ymf¬T xêJ yxM§K DM} SlçnÂ yXGz!xB/@RN TX²Z tkTlÖ ytngr bmçn# ?Zb# bXJg# XNÄ!-qÑbT tMrêLÝÝ XNÄ!H ÃlWN k`-!xT ymf¬T xêJ ks¥ÃT XydUgm XNd¸ÃStUÆ XNd ‰s# XNd XGz!xB/@R DM} XÂMnW zND XGz!xB/@R XMnTN Sl¸-YQÂ YHM XMnT bXWnT y`-!xT YQR¬N y¸Ãg"Â y¸qblW Sl çn½ yµHÂt$ |LÈN XNÄ!H ÃlWN ¬§Q m{ÂÂT lt¹b„ ?l!ÂãC y¸ÃmÈ bmçn# ytmsgnÂ y¸¬sB nWÝÝ bqDä zmN y`-!xT :Ä KFÃãC k¸gÆW b§Y Ywds# nbR¿ Sl XMnT½ Sl KRSèS |‰½ wYM bXMnT SlçnW {DQ MNM ngR xYnœM nbRÝÝ bz!H n_B §Y xBÃt KRStEÃÂ¬CN XMB²M y¸wqs# xYdl#MÝÝ

MKNÃt$M n#²z@N btmlkt yts-W TMHRT bXJg# b_N”q& yttntnÂ bTKKL wd BR¦N ywÈW b?ZÆCN XNd çn Æ§U‰ãÒCNM XNµ* b!çn# lmqbL YgdÄl#ÝÝ kz!H ÆšgR½ n#²z@N btmlkt S?tèCN mzRzR xSf§g! xYdlM¿ XNÄ!h#M ?l!ÂãC S?tèÒcWN h#l# bmq¤-R +NqTN m¹kM ylÆcWM b¥lT ÃStM‰l#ÝÝ MKNÃt$M h#l#NM S?tT b”L mDgM y¥YÒL nW¿ mZÑ„ «S?tTN ¥N ÃStW§¬L)´ [19Ý12] BlÖ XNd¸msKrW½ dGäM x@RMÃSÝ( [17:9] «ysW LB kh#l# YLQ tN÷l¾ XJGM Kû nW´ Y§LÝÝ ngR GN kF Æl DM} bmdUgM LN³_‰cW kMNClW y?l!Â `-!xèC bqR l@§ `-!xT YQR y¥YÆL b!çN ñé ?l!ÂCN f{ä s§MN l!Ãg" xYÒlWMÝÝ

MKNÃt$M Bz# `-!xèC l!¬† wYM l!¬ws# y¥YCl# ÂcWÝÝ y_NT [/ðãCM dGä XNÄ!H Ãl ZRZR xSf§g! XNÄLçn mSKrêLÝÝ MKNÃt$M ×/NS xfwRQ (K¶îSèM) (Chrysostom) bqñÂãc$ -Qî XNd¸lWÝ( «bxdÆÆY mgl_ xlÆCh# wYM ‰úCh#N bl@lÖC ðT mKsS xlÆCh# xLLM½ ngR GN 'mNgDHN bXGz!xB/@R ðT Gl_' [mZ 37Ý5 v#Lg@T] BlW ltÂg„T lnb!Ãt$

XNDT¬zz# XfLUlh#ÝÝ Slz!H½ `-!xTHN b[lÖT½ lXWnt¾W f‰J½ lXGz!xB/@R tÂzZÝÝ `-!xTHN bxNdbTH úYçN ngR GN b?l!ÂH b¥sB Gl{´ÝÝ ÷NsRn!NG÷NØ>N (Concerning Confession) b¸lW WS_ y~Äg# ¥S¬wš (KFL 5 M:. «÷Ns!dR´ “Consider”) n#²z@ ysBxêE ?G g¤ÄY mçn#N Yqb§LÝÝ

159 Oblatio Xz!H §Y Sl g@¬ X‰T XNd t&Kn!µêE (ÑÃêE) ”L _QM §Y WlÖxLÝÝ

certainly be good to limit them. For in former times Mass was not celebrated every day, even in churches frequented most, as the Tripartite History, Book IX, testifies: “But again, in Alexandria, Scriptures are read on Wednesday and Friday and the teachers interpret them, and everything is done except the solemn practice of the Offering.”159

[XXV]. Concerning Confession

Confession has not been abolished in our churches. For it is not customary to administer the body of Christ except to those who have been previously examined and absolved. The people are also most diligently taught concerning faith in the word of absolution, about which there was a great silence before now. People are taught to make the most of absolution because it is the voice of God and is pronounced following the command of God. The power of the keys is praised and remembered for bringing such great consolation to terrified consciences, both because God requires faith so that we believe such absolution as God’s own voice resounding from heaven and because this faith truly obtains and receives the forgiveness of sins. In former times, satisfactions were immoderately extolled; nothing was mentioned about faith, the merits of Christ, or the righteousness of faith. On this point our churches can scarcely be faulted. For even our adversaries are compelled to grant us that the teaching concerning confession has been most carefully treated and brought to light by our people. What is more, they teach concerning confession that an enumeration of faults is not necessary and that consciences should not be burdened with the anxiety of having to enumerate all their faults. For it is impossible to recite every misdeed, as the psalm [19:12] testifies: “Who can detect their errors?” And Jeremiah [17:9]: “The heart is devious above all else; it is perverse.” But if no sins were forgiven except those which are recounted aloud, consciences could never find peace, because many sins cannot be seen or remembered. The ancient writers also testify that such enumeration is not necessary. For Chrysostom is quoted in the canons as saying: “I do not say that you should appear in public or should accuse yourself before others. But I want you to obey the prophet who says [Ps. 37:5, Vulgate], ‘Reveal your way before the Lord.’ Therefore, confess your sins to God, the true judge, with prayer. Declare your sins not with the tongue but with the memory of true judge, with prayer. Declare your sins not with the tongue but with the memory of your conscience.” The marginal note in Concerning Confession (dist. 5, chap., “Consider”) admits that confession is a matter of human law. Nevertheless,

159 oblation. Here used as a technical term for the Lord’s Supper.

yçn çñ½ n#²z@ k¬§Q T„Ít$ ytnœ y`-!xT SRyTN Sl¥S¬wQÂ l?l!Â

Sl¸çn# l@lÖC :DlÖC s!L bX¾ zND y¸q_L nWÝÝ

[XXVI] (26)SlMGBL†nT

YHM Sl MGB ytdrgW L†nTÂ tmúúY sBxêE L¥ìC [UN

l¥GßTÂ y`-!xT :Ä KFÃN l¥DrG -”¸ |‰ãC ÂcW y¸lW x-”§Y GN²b@½ y?Zb# BÒ úYçN ngR GN bxBÃt KRStEÃÂT y¸ÃStM„TM sãC +MR nbRÝÝ byqn# ;ÄÄ!S |R›èC½ ;ÄÄ!S TX²²T½ ;ÄÄ!S b›§TÂ ;ÄÄ!S x{ê¥T bmf-‰cWÂ XNÄ!h#M mMH‰N bxML÷ SF‰ Xnz!H |‰ãC [UN

l¥GßT xSf§g! yxML÷ xµL XNd çn# xDRgW bGD Sl¸-Yq$Â sãC

kXnz!H mµkL ¥N¾cWNM úYf{Ñ kq„ b+µn@ ?l!ÂcWN b¥¹b‰cW ›lMM YHNN TKKL nW BlÖ XNd¸ÃSB lmrÄT YÒ§LÝÝ w¯CN btmlkt kz!H {n# XMnT ytnœ bb@t KRStEÃN Bz# m_æ ngR tkTlÖxLÝÝ bmjm¶Ã dr©½ YH ywNg@l# ên¾ KFL yçnWNÂ bb@t KRStEÃN l!ñRÂ

TLQ SF‰ l!s-W y¸gÆWN k|‰ãCÂ kl@lÖC yxML÷ tGÆ‰T b§Y b¸gÆ Y¬wQÂ YkBR zND y¸gÆWN [UNÂ kXMnT yçnWN {DQ btmlkt ÃlWN yKRSèSN |‰ TMHRT xdBZøxLÝÝ ÔWlÖS lz!H xNq{ XJG ¬§Q KBdT ys-WÂ yKRStEÃN {DQ kXNÄ!H ›YnT |‰ãC ytly ngR mçn#N l¥úyT ?GNÂ sBxêE w¯CN ÃSwgdW lz!H nWÝÝ yKRStEÃN {DQ kKRSèS ytnœ b[UW tqÆYnT ÃgßN mçÂCNN y¸ÃMN XMnT nWÝÝ YH yÔWlÖS TMHRT [UÂ {DQ kMGB bm¬qBÂ btmúúY yxML÷ tGÆ‰T Yg¾L BlÖ b¸ÃStUÆW xmlµkT½ Ñl# bÑl# bw¯C tÄFñ nbRÝÝ kNS/ LMMD UR S§lW XMnT MNM ngR xLt-qsM¿164 Xnz!H y`-!xT :Ä KFÃ |‰ãC BÒ qRbêLÝÝ m§W NS/ XnRs#N BÒ yÃz XNd çn Y¬sB nbRÝÝ

bh#lt¾ dr©½ w¯C kXGz!xB/@R TX²²T YLQ bXJg# Sl¸mr-#½

Xnz!H w¯C yXGz!xB/@RN TX²²T xdBZzêLÝÝ KRSTÂ bm§W ytwsn# yb›§T qÂTN½ |R›èCN½ x{ê¥TNÂ½ xLÆúTN ¥KbR XNd çn Y¬sB nbRÝÝ Xnz!H y?G |n |R›èC x-ÆbQ «mNfúêE ?YwT´ XÂ «F[#M ?YwT´ Sl nb„

XJG ytl† ¥:r¯CN YzW nbRÝÝ YH bXNÄ!H XÃl yxNDN sW _¶ y¸mlkt$TÝ( yb@t sb# ‰S LíCN ¥údG xlbT¿ XÂTM LT¹k¥cW YgÆL¿ xND mSFNM xg„N ¥StÄdR xlbT y¸l#T yXGz!xB/@R TX²²T xLtmsgn#MÝÝ Xnz!H DNQ kçnW y|n |R›èC x-ÆbQ bÈM ZQ Ãl# XNd «›l¥êE´Â «F[#M XNÄLçn#´ |‰ãC tdRgW Y³-„ nbRÝÝ YH S?tT mNfúêE ?l!ÂãCN bXJg# xs”YaLÝÝ F[#M ÆLçn ›YnT ?YwTÝ( bUBÒ½ bmNG|T½ wYM bl@lÖC ?ZÆêE tGÆ‰T bm¬s‰cW xZnêLÝÝ mn÷úTNÂ XNd XnRs# Ãl#TN l@lÖCN xDNqêL¿ XNdnz!H Ãl# sãC y|n |R›èC xÆbQM XGz!xB/@RN dS XNd¸Ãs" b/sT gMtêLÝÝ bƒSt¾ dr©½ h#l#NM m-bQ y¥YÒL Sl nbr w¯C l?l!ÂãC ¬§Q xdUN xM_têL¿ çñM GN sãC Xnz!HN |n |R›èC xSf§g! yxML÷ tGÆ‰T ÂcW BlW fRjêcêLÝÝ g@RîN Bz#ãC w¯CN m-bQ Sl túÂcW tSÍ mq¤r_ XNd drsÆcW½ xNÄNìCM dGä y‰úcWN ?YwT XNµ* XNÄ-û Y{ÍLÝÝ YH bXNÄ!H XÃl bXMnT yçnWN {DQÂ k[U y¸mÈWN

164 poenitentia. CA XII, b 65 tmLkTÝÝ

confession is retained among us both because of the great benefit of absolution and because of other advantages for consciences.

[XXVI]. Concerning the Distinction of Foods

It has been a general conviction, not only of the people but also of those who teach in the churches, that distinction of foods and similar human traditions are useful works for meriting grace and making satisfaction for sins. That the world thought so is evident from the fact that daily new ceremonies, new ordinances, new holy days, and new fasts were instituted and that the teachers in places of worship exacted these works as necessary worship for meriting grace and viciously terrified consciences if people omitted any of them. Much misfortune has ensued in the church from this conviction concerning traditions.

In the first place, it has obscured the teaching concerning grace and the righteousness of faith, which is the chief part of the gospel and which ought to be present and prominent in the church so that the merit of Christ is well-known and that faith, which believes in the forgiveness of sins on account of Christ, may be exalted far above works and other acts of worship. That is why Paul puts the greatest weight on this article and removes the law and human traditions to show that Christian righteousness is something other than works of this kind. Christian righteousness is faith that believes we are received into grace on account of Christ. This teaching of Paul has been almost completely smothered by traditions, which have given rise to the opinion that grace and righteousness are supposed to be merited through distinctions of food and similar acts of worship. No mention of faith was made in the practice of repentance;164 only these works of satisfaction were proposed. The whole of repentance was thought to consist of them.

In the second place, these traditions obscured the precepts of God because traditions were preferred far more that the precepts of God. All Christianity was thought to consist of the observance of certain holy days, rites, fasts, and vestments. These observances possessed the most distinguished titles because they were the “spiritual life” and the “perfect life.” Meanwhile the commands of God pertaining to one’s calling were not praised: that the head of the household should rear the children, that a mother should bear them, that a prince should govern his country. These were considered as “worldly” and “imperfect” works, far inferior to those splendid observances. This error greatly tormented pious consciences. They grieved that they were bound to an imperfect kind of life; in marriage, in government, or in other civil functions. They admired the monks and others like them and falsely imagined that the observances of such people were more pleasing to God.

In the third place, traditions brought great dangers to consciences because it was impossible to keep them all, and yet people judged these observances to be necessary acts of worship. Gerson writes that many fell into despair, and some even took their own lives because they felt that they could not keep the traditions. Meanwhile, they never heard the consolation that comes from the righteousness of faith and from grace. We see that the

164 poenitentia. See CA XII, n.65.

m{ÂÂT =Rî sMtW ;ÃWq$MÝÝ kFt¾ Æl|LÈÂTÂ y|n ml÷T ;êqEãC

w¯CN xsÆSbW½ l?l!ÂãC xGÆBnT ÃlWÂ =ê yçn mFT/@171 XNd¸fLg#

XÂÃlNÝÝ h#l#M bxND §Y xLtúµ§cWM¿ YLq$NM b£dt$ ybl- ?l!ÂãCN tbtb#ÝÝ bz!H fN¬ TMHRT b@èCÂ172 SBkèC w¯CN bmsBsB bXJg# g!z@ S§-‰cW XMnTN½ mSql#N½ tSÍN½ y?ZÆêE g¤Ä×CN KBRÂ bxScU¶ ftÂ

WS_ Ãl y?l!Â m{ÂÂTN btmlkt Ãl#TN -”¸ TMHRèC lmflGÂ

yXGz!xB/@RN ”L -Qî l¥St¥R g!z@ xLnb‰cWMÝÝ SlçnM½ g@RîNÂ ytwsn# l@lÖC y|n ml÷T ;êqEãC bw¯C §Y b¸drg# bXnz!H NTR÷C tW-W wd tšl TMHRT l!mls# S§LÒl# b{n# QR ts"têLÝÝ xWGS-!ñSM

XNdz!H Æl# |R›èC ysWN ?l!Â mÅNN bmkLkL Xnz!H ngéC ÆLtfqÇ

wYM ÆLtklkl# g¤Ä×C WS_ mGÆT XNÄlÆcW ©Nê¶×SN b_bB ÃúSbêL¿

XRs#M ÃdrgW YHNn# nWÝÝ

Slz!H½ sãÒCN YHNN sbB bxUÈ¸ XNd wsÇ wYM xNÄNìC ÔÔúTN

Y-§l# BlW bS?tT XNd¸-r_„xcW m¬yT ylÆcWMÝÝ xBÃt

KRStEÃÂTN kXnz!Ã w¯CN btúút mNgD kmrÄT kmnŒ S?tèC l¥SNqQ XJG bÈM ÃSfLG nbRÝÝ MKNÃt$M sãC bg² ‰úcW MRÅ |n |R›èCN bm-bQ [UN XNd¸Ãgß# y¸ÃSb# kçn kè l!rÇT y¥YÒlWN y[UNÂ yXMnTN {DQ TMHRT bb@t KRStEÃN b{ÂT XNDNs_ wNg@l# ÃSgDdÂLÝÝ

XNGÄ!H ysWN wG bm-bQ [UN ¥GßT wYM y`-!xT :Ä KFÃN mf[M XNd¥NCL ÃStM‰l#ÝÝ bz!H MKNÃT XNdnz!H ›YnT w¯CN m-bQ xSf§g! yxML÷ tGÆ‰T çnW XNd¸³-„ m¬sB ylbTMÝÝ kXGz!xB/@R ”L ¥Sr© Y=M‰l#ÝÝ MNM XNµ* glLt¾ ngRÂ½176 kmNÚT ?G UR tÃÃ™nT ÃlW tdR¯ b!³-RM½ b¥t&ãS 15[Ý1(20] KRSèS /êRÃT ytlMì wGN xlm-b”cWN YdGÍLÝÝ Yh#N XN©!½ b[¥t& 15Ý9]Ý( ysWM |R›T yçn

TMHRT XÃSt¥„ «bkNt$ ÃmLk#¾L´ Y§LÝÝ bmçn#M kNt$ yçn yxML÷

tGÆRN yGD xYLMÝÝ kz!H b“§ _qET xlF BlÖ b[¥t& 15Ý11]Ý( «sWN y¸ÃrKsW wd xF y¸gÆ xYdlM´ Y§LÝÝ XNÄ!h#M é» 14[Ý17]Ý( «yXGz!xB/@R mNG|T ... mBLÂ m-_ xYdlCMÂ´ Y§LÝÝ ³§ 2[Ý16]Ý( «XNGÄ!H bmBL wYM bm-_ wYM Sl b›L wYM ... Sl sNbT ¥NM xYFrDÆCh#ÝÝ´ XNdgÂ [³§ 2Ý20(21]Ý( «k›l¥êE kmjm¶Ã TMHRT R”Ch# kKRSèS UR kä¬Ch#½ XNd sW |R›TÂ TMHRTÝ( ' xTÃZ½ xTQmS½ xTNµ' l¸l#T TX²²T b›lM XNdMTñ„ Sl MN Tg²§Ch#)´177 ’@_éS b/êRÃT |‰ 15[Ý10(11]Ý( «XNGÄ!H xÆèÒCNÂ X¾ LN¹kmW ÃLÒLnWN qNbR bdq m²ÑRT ÅN” §Y bmÅN XGz!xB/@RN xh#N Sl MN Tf¬tÂ§Ch#) ngR GN bg@¬ bx!ys#S KRSèS [U XNd XnRs# dGä XNDN zND XÂMÂlN´ Y§LÝÝ Xz!H §Y ’@_éS yÑs@NM çn yl@lÖCN t=¥¶ |R›èC b?l!ÂãC §Y mÅNN YklK§LÝÝ XNÄ!h#M 1-!ät&ãS 4[Ý1(3] ymBL KLk§WN yxUNNT TMHRT BlÖ Y-‰L¿ MKNÃt$M bXnRs# bk#L [UN l¥GßT b¥sB

171 epieikeia

172 scholae: universities (kFt¾ yTMHRT tÌ¥T)ÝÝ

176 media res:- y§tEn# tmúúY adiaphora ({DQM çn k¤nn@ ÃSkT§l# tBlW b{/#F ÃLtqm-# ngéC) s!çN½ ~l!ÂN úY¯Ç l!drg# wYM l!tý y¸Cl# ngéC ¥lT nWÝÝ

177 y1531 edito princeps XÂ y1580WÂ y1584t$ y§tEN ym{/f SMMnT XTäC zmM Æl# ðd§T ytÚûTN ”§T Y=M„b¬LÝÝ

summists and theologians collected the traditions, looking for a fair and gentle solution171 for consciences. They did not altogether succeed; instead, in the process they entangled consciences even more. Schools172 and sermons were so busy gathering traditions that they had no time even to mention Scripture or to look for more useful teachings concerning faith, the cross, hope, the dignity of civil affairs, and the consolation of consciences in adverse temptations. Hence Gerson and certain other theologians bitterly complained that they were so bogged down by these quarrels over traditions that they could not turn their attention to a better kind of teaching. Augustine also forbids burdening consciences with such observances and prudently reminds Januarius that these things must be observed as an indifferent matter; that is what he said.

Our people, therefore, must not be viewed as having taken up this cause by chance or because they hate bishops, as some wrongly suspect. There was great need to warn the churches of those errors which had grown out of a misunderstanding of traditions. For the gospel compels us to insist in the church on the teaching concerning grace and the righteousness of faith, which can never be understood if human beings think that they merit grace by observances of their own choice.

So they teach that we cannot merit grace or make satisfaction for sins through the observance of human traditions. Hence observances of this kind are not to be thought of as necessary acts of worship. They add testimonies from Scripture. In Matthew 15[:1-20] Christ defends the apostles for not observing a customary tradition, despite the fact that it was considered a neutral matter176 and to have a connection with the purifications of the law. However, he says [Matt. 15:9]: “In vain do they worship me” with human precepts. So he does not require a useless act of worship. Shortly thereafter he says [Matt. 15:11]: “It is not what goes into the mouth that defiles a person.” Again, Romans 14[:17]: “For the kingdom of God is not food and drink.” Colossians 2[:16]: “Therefore do not let anyone condemn you in matters of food and drink or f observing festivals . . . or Sabbaths.” Again [Col. 2:20-21]: “If with Christ you died to the elemental spirits of the universe, why do you live as if you still belonged to the world? Why do you submit to regulations, ‘Do not handle, Do not taste, Do not touch’?177 Pater ways in Acts 15[:1011]: “Now therefore why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear? On the contrary, we believe that we will be saved through the grace of the Lord Jesus, just as they will.” Here Peter prohibits the burdening of consciences with additional rites, whether of Moses or others. And 1 Timothy 4[:1-3] calls the prohibition of food teachings of demons because to institute or perform such works for the purpose of

171 epieikeia.

172 scholae: universities.

176 media res: the Latin equivalent of adiaphora, things that can be done or omitted without harming the conscience.

177 The 1531 editio princeps and the 1580 and 1584 Latin versions of the Book of Concord add the words in italics.

XNdnz!H ›YnT ngéCN mdNgG wYM mf[M½ wYM Ãl Xnz!H yxML÷

tGÆ‰T yKRStEÃN {DQ l!ñR XNd¥YÒL ¥sB kwNg@L UR YÚr‰LÝÝ Xz!H §Y Æ§U‰ãÒCN yX¾N sãC XNd ív!n!ÃN (Jovinian) |UN

mG‰TNÂ mgÖsMN YklK§l# BlW YkSúl#ÝÝ ngR GN bX¾ sãC {/#æC WS_ kz!H ytly ngR ¥GßT YÒ§LÝÝ MKNÃt$M mSqLN btmlkt KRStEÃñC h#Lg!z@ mk‰N mÌÌM XNÄlÆcW xStMrêLÝÝ btlÃ† mk‰ãC mg‰TÂ

kKRSèS UR msqL½ ¥SmsL yl@lbT XWnt¾Â yMR yçn g#s¥ nWÝÝ

bt=¥¶½ KRStEÃñC h#l# km-N b§Y yçn ÅÂM çn |‰ fTnT wd `-!xT XNÄYSÆcW bxµ§êE q¤__R wYM bxµ§êE XNQS”s@Â yg#LbT |‰ ‰úcWN ¥\L-NÂ m³È-R xlÆcW BlW ÃStM‰l#ÝÝ ngR GN bXnz!H

LMMìC y`-!xT YQR¬N XNdMÂg" wYM y`-!xT :Ä KFÃN XNdMNf{M xÃStM„MÝÝ XNdz!H ÃlW |UN mG‰T zwTR l!br¬¬ y¸gÆW s!çN½ YHM btwsn# _qET qÂT BÒ mgdB ylbTMÝÝ KRSèS b[l#”S 21Ý34]Ý( «ngR GN LÆCh# ... Sl TÄR b¥sB XNÄYkBD ... t-Nqq$´ BlÖ XNd¸ÃzW nWÝÝ

XNÄ!h#M [¥RöS 9Ý29]Ý( «YH wgN [Rk¤S mNfS] b[lÖTÂ bÛM µLçn bMNM l!wÈ xYCLM´ Y§LÝÝ XNÄ!h#M ÔWlÖSÝ( «|UüN Xy¯sMh# xSg²êlh#´ Y§L [1öé 9Ý27]ÝÝ Xz!H §Y |UWN y¯smW bz!H DRg!t$ y`-!xT YQR¬ l¥GßT úYçN |UWN lmG²T½ lmNfúêE ngéC ‰s#N l¥zUjTÂ bt-‰bT _¶ m\rT `§ðnt$N XNd¸gÆ mwÈT YCL zND mçn#N bGL{ ÃúÃLÝÝ Slz!H½ ÛM b‰s# ytwgz xYdlM¿ ngR GN XNÄ!H ›YnT |‰ãC lxML÷ tGÆ‰T xSf§g! yçn# YmSL½ ~l!ÂN b¸¯Ä mLk# xNÄND qÂTNÂ MGïCN y¸wSn# w¯C ytwgz# ÂcWÝÝ

çñM GN½ bb@t KRStEÃN mLµM |R›TN l¥{ÂT tS¥¸ yçn#½ bQÇS q¤RÆN |n |R›T XNÄl#T NÆïC½ b›§T½ wzt. Ãl# bRkT Ãl# w¯C bX¾ zND Y-b”l#ÝÝ ngR GN btmúúY mLk#½ XNÄ!H Ãl# yxML÷ tGÆ‰T bXGz!xB/@R ðT XNd¥Ã[Dq$Â l@§WN b¥ÃsÂKL mLk# úYdrg# b!q„½ y¸ÃSqÈ `-!xT XNÄLçn# lsãC ¥S-NqqEÃ ts_èxcêLÝÝ ysW |R›TN b¸mlkT XNdz!H ›Ynt$ nÚnT bb@t KRStEÃN xÆèC zND ÃL¬wq xLnbrMÝÝ MKNÃt$M bM|‰Q yTNœx@ b›L y¸kbrW kéM btly g!z@ nbR¿ dGäM bz!H MKNÃT yM|‰q$N mkfL bm”wM é¥WÃN bkss# g!z@½ XNdz!H ›YnT L¥ìC bh#l#M ï¬ tmúúY mçN ylÆcWM tBlW bl@lÖC dGä tg|[êLÝÝ x!‰N×S½ «Sl ÛM ÃlW xlmGÆÆT yXMnTN xNDnT xÃfRSM´ Y§L¿ RXs l!”n ÔÔúT ¯R¯R×SM183 (KFL 12) XNdz!H ›Ynt$ L†nT yb@t KRStEÃNN xNDnT xÃÍLSM s!L ÃmlK¬LÝÝ Tripartite History (bT‰YR¬YT£ST¶)½ 9¾ m{/F½ y¥Ymúsl# |R›èCN btmlkt bRkT Ãl# Múl@ãC tsÆSbêL¿ y¸ktlW mGlÅM Yg¾LÝ( «y/êRÃT ›§¥ yyb›§t$N yxkÆbR |R›T mdNgG úYçN½ b?Zb# mµkL mLµM MGÆRNÂ XGz!xB/@RN mMsLN lmSbK nbRÝÝ´ [XXVII.] (27)SlMNk¤SÂm/§

yMNk¤SÂ m/§N btmlkt bX¾ zND y¸s-WN TMHRT btšl mLk# mrÄT y¸ÒlW ygÄ¥t$ h#n@¬ XNÁT XNd nbrÂ bgÄ¥t$ WS_ byqn#

183 MÂLÆTM kRXs l!”n ÔÔúT ¯R¯R×S 1¾ Letters, bk. 9. ep. 12 (MPL 77: 955-58; NPNF 13:8-9) ytwsdÝÝ

meriting grace through them or to think that Christian righteousness might not be able to exist without such acts of worship conflicts with the gospel.

Here our adversaries charge that our people, like Jovinian, prohibit discipline and the mortification of the flesh. But something quite different may be detected in the writings of our people. For concerning the cross they have always taught Christians should endure afflictions. To be disciplined by various afflictions and crucified with Christ is a true and serious, not a simulated, mortification.

In addition, they teach that all Christians should so train and restrain themselves with bodily discipline, or bodily exercises and labors, that neither overexertion nor idleness may lure them to sin. But they do not teach that we merit forgiveness of sins or make satisfaction for them through such exercises. Such bodily discipline should always be encouraged, not only on a few prescribed days. As Christ commands [Luke 21:34]: “Be on guard so that your hearts are not weighed down with dissipation.” Again [Mark 9:29]: “This kind [of demon] can come out only through prayer and fasting.” And Paul says: “I punish my body and enslave it” [1 Cor. 9:27]. Here he clearly shows that he punished his body not to merit forgiveness of sins through such discipline but to keep the body under control and fit for spiritual things and to carry out his responsibilities according to his calling. Therefore, fasting itself is not condemned, but traditions that prescribe, with peril to conscience, certain days and foods, as if works of this kind were necessary acts of worship.

Nevertheless, many traditions are kept among us, such as the order of readings in the Mass, holy days, etc., which are conducive to maintaining good order in the church. But at the same time, people are warned that such acts of worship do not justify before God and that no punishable sin is committed if they are omitted without offense. Such freedom in human rites was not unknown to the Fathers. For in the East, Easter was kept at a different time than in Rome, and when the Romans accused the East of schism because of this difference, they were admonished by others that such customs need not be alike everywhere. Irenaeus says, “Disagreement about fasting does not dissolve the unity in faith,” and Pope Gregory183 indicates (dist. 12) that such diversity does not damage the unity of the church. In the Tripartite History, Book IX, many examples of dissimilar rites are collected, and this statement is made: “It was not the intention of the apostles to make decrees about festivals but to preach good conduct among people and godliness.”

[XXVII.] Concerning Monastic Vows

What is taught among us concerning monastic vows will be better understood if it is remembered what the condition of the monasteries was and how much was dome every

183 Perhaps from pope Gregory I, letters, bk. 9, ep. 12 (MPL 77:955-58;NPNF 13:8-9).

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192 h#lt¾W ;úB¼mr© bxNq{ 36 §Y YjM‰LÝÝ

day in these monasteries that was contrary to the canons. In Augustine’s time they were voluntary associations. Afterward, wherever discipline became corrupt, vows were added for the purpose of restoring discipline, as in a carefully planned prison.

Many other observances were gradually added to the existing vows. Moreover, these chains were put on many, contrary to the canons, before they had reached legal age. Many entered this kind of life mistakenly, for even though they were old enough, they could not assess their own strengths. Those who were thus entangled were compelled to remain, even though some could have been freed by appealing to the canons. This was more the case in the monasteries of women than in those of men, although the weaker gender should have been the more spared. Such rigor displeased many good people before our time. They saw girls and boys thrust into monasteries for the sake of survival. They saw the unfortunate results of such an arrangement, what scandals it created, and what snares were laid for consciences. They regretted that in this most perilous matter the authority of the cannon was completely neglected and despised. To make matters worse, vows had such a reputation that it clearly displeased those monks of former times who were a little wiser. People said that vows were equal to baptism, and they taught that vows merited forgiveness of sins and justification before God through this kind of life. Indeed, they added that monastic life merited not only righteousness before God but even more: that it kept not only precepts but also the Evangelical counsels. In this way they were convinced that the monastic profession was far better than baptism and that the monastic life was more meritorious than the life of magistrates, pastors, and the like, who are subject to God’s commands in their callings without artificial religious observance. None of these things can be denied, for they appear in their books. What happened later on in the monasteries? In former times they were schools of Holy Scripture and of other subjects useful to the church; bishops and pastors were taken from there. Now everything is different, and it is unnecessary to present an account of what is well known. In former times they were suitable places for learning. Now people pretend that this kind of life was instituted to merit grace and righteousness. Indeed, they proclaim that it is a state of perfection, and they greatly-prefer it above all other kinds of life instituted by God. For this reason we have recounted these things, while exaggerating nothing out of malice, so that the teaching of our people concerning this matter may be better understood.

In the first place,192 concerning those who marry our people teach that this is lawful for all who are not fit for celibacy, because vows cannot abrogate the institution and command of God. Moreover, this is the command of God [1 Cor. 7:2]: “Because of cases of sexual immorality, each man should have his own wife.” Not only God’s command, but also God’s creation and institution drive those into marriage who, apart

192 The second argument begins in par. 36.

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from a special work of God, are not exempted according to Genesis 2[:18]: “It is not good that the man should be alone.” Consequently, those who comply with this command and institution of God do not sin.

What objection can be raised to this? No matter how anyone exaggerates the obligation of a vow, it still cannot be made to abrogate the command of God. The canons teach that every vow is subject to the right of a superior. How much less valid are the vows that are contrary to the commands of God!

Now if the obligation of vows could not be changed for any reasons, the Roman pontiffs would not have granted dispensations. For it is not lawful for a human being to repeal an obligation that is plainly a matter of divine right. However, the Roman pontiffs have prudently decided that such an obligation should be treated with fairness. That is why we read that they often granted dispensation from vows. Indeed, the story of the king of Aragon, who was recalled from a monastery, is well known, and there is no lack of examples in our time.

Furthermore, who do our adversaries exaggerate the obligation or effect of a vow while remaining silent about the nature of this vow, which should be in the realm of possibility, voluntary, and chosen freely and deliberately? Yes it is not known to what extent perpetual chastity is within human capability. How many have taken the vow voluntarily and deliberately? Girls and boys are persuaded-sometimes even compelled-to take the vow before they are able to judge. That is why it is not fair to debate so narrowmindedly about obligation, when everyone concedes that it is contrary to the nature of the vow to make a promise that is neither voluntary nor deliberate.

Many canons annul vows contracted before the age of fifteen, because before such an age a person does not seem to have sufficient judgment concerning the rest of his or her life. Another canon, conceding more to human frailty, adds a few years, since it prohibits taking a vow before the age of eighteen. But whether we follow the one or the other, the overwhelming majority have an excuse to leave the monastery since many took vows before they reached such an age.

Finally, even though the violation of the vow could perhaps be censured, still it does not seem to follow immediately that the marriages of such people ought to be dissolved. For Augustine (cited in c. 27, q. 1, chap., “Of Marriages”) denies that they should be dissolved. His authority is not inconsiderable, although others have subsequently differed from him.

Moreover, although God’s command concerning marriage appears to free many from their vows, our people offer still another reason why vows may be invalid: every service of God instituted and chosen by human beings without the command of God, in order to merit justification and grace, is ungodly, just as Christ says [Matt. 15:9]: “In vain do they worship me, teaching human precepts as doctrines.” Paul also teaches everywhere that righteousness is not to be sought in our observances or acts or worship

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Ã[D”l# BlÖ ¥St¥R q§L y¥YÆL xúÍ¶ DRg!T nWÝÝ MKNÃt$M Xnz!H y¸ÃSdNq$ mLxK y¸mSl# |R›èC XÂ xSmúY yçn# yD<nT½ yT?TÂ½ XNÄ!h#M úÃgb# ymñR xSmúYnT ?ZBN b¥úwR yXMnT {DQ bb@t

KRStEÃN WS_ kh#l# b§Y l!¥„T y¸gÆ çñ XÃl t¹F•LÝÝ

kz!H bt=¥¶½ bF{MÂ dr© y¸gß#T mn÷út$ BÒ ÂcW y¸lWN ;úB sãC b¸sÑbT g!z@ yXGz!xB/@R TX²²TÂ XWnt¾W yXGz!xB/@R xML÷ Y¹fÂl#ÝÝ MKNÃt$M lKRStEÃN F{MÂ ¥lT kLB XGz!xB/@RN

mF‰T½ kz!HM UR TLQ XMnT ÃlW mçN½ kKRSèS ytnœ cR xM§K XNÄlN m¬mN½ k_¶ÃCN UR btÃÃz LN¹k¥cW l¸gb#N ngéC h#l# kXGz!xB/@R XRÄ¬N mlmNÂ bXRG-"nT m-bQ½ YH bXNÄ!H XNÄlM½ ll@lÖC bTUT mLµM ¥DrGÂ b_¶ÃCN m\rT ¥gLgL nWÝÝ XWnt¾ F{MÂÂ XWnt¾ xML÷t XGz!xB/@R Xnz!HN ngéC h#l# y¸Ã-”LL XN©! úÃgb# mñRN½ LmÂN wYM yt¯ú³l LBS mLbSN y¸ÃmlKT xYdlMÝÝ bz!H MKNÃT ?Zb# kXNdz!H ›YnT yW¹T ygÄM n#é Ñgú ¯©! yçn W-@T Ã§cW Bz# xStÃyèCN Yf_‰l#ÝÝ úÃgb# mñR Ãl¥Ìr_ s!wdS Ys¥l#¿ Slz!HM bUBÒ ?Yw¬cW ?l!ÂcWN XÃS=nq$ Yñ‰l#ÝÝ l¥®C BÒ F[#¥N XNd çn# Ys¥l#¿ Slz!HM _¶¬cWN y¸Yz#T wYM |‰cWN y¸ÃkÂWn#T bt=nq ?l!Â nWÝÝ xlmbqL ywNg@L MKR XNd çn xDRgW Ys¥l#¿ Slz!HM YH bMKR XN©! bTX²Z ytklkl xYdlM tBlÖ Sl tng‰cW xNÄNìC bGL ?Yw¬cW lmbqL xYf„MÝÝ l@lÖC kz!HM Ãlf S?tT Yf{¥l#¿ MKNÃt$M h#l#M ymNG|T xµ§TÂ ?ZÆêE b!éãC (`§ðnèC) lKRStEÃñC y¥ÃSfLg#Â kwNg@L MKR UR y¸UŒ ÂcW BlW YdmD¥l#ÝÝ

devised by human beings, but that it comes through faith to those who believe that they are received by God into grace on account of Christ.

However, very clearly the monks have taught that their humanly invented observances make satisfaction for sins and merit grace and justification. What is this but to detract from the glory of Christ and to obscure and deny the righteousness of faith? It follows, therefore, that such customary vows were ungodly acts of worship and are invalid for that reason. For an ungodly vow made contrary to God’s command is invalid. For no vow ought to be a bond of iniquity, as the canon says.

Paul says [Gal. 5:4]: “You who want to be justified by the law have cut yourselves off from Christ; you have fallen away from grace.” Therefore those who want to be justified by vows fall away from Christ and are cut off from grace. For those who ascribe justification to vows, ascribe to their own works what properly belongs to the glory of Christ. It cannot be denied that the monks taught that they were justified and merited forgiveness of sins through vows and observances. In fact, they added greater absurdities to this when they boasted that they could transfer their works to others. If anyone wants to exaggerate this out of hatred, how much could be collected about which the monks themselves would be ashamed! Moreover, they persuaded people that their humanly invented observances constituted a state of Christian perfection. Is this not ascribing justification to works? It is no minor scandal in the church to propose to the people a certain act of worship invented by human beings without a command of God and to teach that such worship justifies human beings. For the righteousness of faith, which ought to be taught in the church most of all, is obscured when these astonishing angelic observances and this pretense of poverty, humility, and celibacy are blinding people.

Furthermore, the precepts of God and true worship of God are obscured when people hear that only monks are in a state of perfection. For Christian perfection means earnestly to fear God and, at the same time, to have great faith and to trust that we have a gracious God on account of Christ; to ask for and to expect with certainty help from God in all things that are to be borne in connection with our calling; and, in the meantime, diligently to do good works for others and to serve in our calling. True perfection and true worship of God consist in all these things, not in celibacy, mendicancy, or shabby clothing. On that account, the people form many pernicious opinions from such false commendations of monastic life. They hear celibacy praised without restraint, and so they live in marriage with a troubled conscience. They hear that only mendicants are perfect, and so they keep their possessions or engage in business with a troubled conscience. They hear that it is an Evangelical counsel not to take revenge, and so some are not afraid to take vengeance in their private lives, since they are told that this is prohibited by a counsel and not by a precept. Others err still more, for they judge that all magistracy and all civil offices are unworthy of Christians and in conflict with an Evangelical counsel.

TÄ‰cWN _lWÂ ymNG|T xStÄdR túTæxcWN TtW wd gÄM

ygb# sãCN ¬¶K ¥NbB YÒ§LÝÝ YHNNM «k›lM m¹>´ XÂ «yQDSÂ ?YwT

FlU´ BlW¬LÝÝ sãC bf-„xcW TX²²T úYçN XGz!xB/@R ‰s#

ÆSt§lÍcW TX²²T l!glgL XNd¸gÆW xLtrÇMÝÝ mLµMÂ F[#M yçn x••R yXGz!xB/@R TX²Z ÃlW nWÝÝ sãC bXnz!H g¤Ä×C mm¶Ã

¥Gß¬cW xSf§g! nbRÝÝ

kX¾ zmN bðT g@RîNM F{MÂN btmlkt ymn÷úTN S?tT g|ÛxL¿

bXRs# zmNM ygÄM n#é yF{MÂ h#n@¬ nW mÆl# ÃLtlmd XNd nbrM mSK…LÝÝ

Slz!H km/§ãC UR ytÃÃz# Bz# qÂ ÃLçn# ;StúsïC xl#Ý- Ã[D”l#¿

KRStEÃÂêE F{MÂN ÃSg¾l#¿ mn÷úT MKéCNÂ TX²²TN Y-B”l#¿ dGäM

XnRs# k¸flgW b§Y mLµM |‰ Y\‰l# y¸l# ÂcWÝÝ Xnz!H ngéC h#l# /sTÂ FÊ b!S bmçÂcW½ m/§ãCN tqÆYnT yl@§cW ÃdRUl#ÝÝ

[XXVIII.] (28)Slb@tKRStEÃN|LÈN

bqDä zmN½ xNÄND sãC Ãl xGÆB yb@t KRStEÃNN |LÈNÂ ysYFN |LÈN bmdÆl”cW yÔÔúTN |LÈN btmlkt kÆD WZGïC nb„ÝÝ kz!HM

G‰ mUÆT ytnœ ¬§§Q õRnèCÂ ;mòC tkStêLÝÝ ÔÔút$ bKHnT |LÈN tmKtW ;ÄÄ!S yxML÷ ›YnèCN bmdNgG½ g¤Ä×CN bYdR b¥öyTÂ kÆD WGzT b¥St§lF y?l!Â ÅÂ bmF-R BÒ úYgdb# MD‰êE mNG|¬TN lmšRÂ lmëM y¸äK„Â yng|¬TN ymG²T mBT y¸qÑ nb„ÝÝ lXGz!xB/@R Ãd„Â yt¥„ sãC bb@t KRStEÃN y¸gß# Xnz!HN m_æ MGÆéC krJM g!z@ jMé xWGzêcêLÝÝ Slz!H nW yX¾ sãC ?l!ÂãCN l¥St¥R s!l#½ bb@t KRStEÃN |LÈNÂ bsYF |LÈN mµkL ÃlWN L†nT l¥úyT ytgdÇTÝÝ XnRs# bXGz!xB/@R TX²Z MKNÃT h#lt$M bMDR §Y XGz!xB/@R ysÈcW XJG bÈM kFt¾ brkèC XNd çn# tdRgW b`YL mkbRÂ mÃZ

XNÄlÆcW xStMrêLÝÝ

Yh#N XN©!½ XnRs#½ bwNg@l# m\rT½ yb@t KRStEÃN wYM yÔÔút$

|LÈN wNg@l#N lmSbK½ `-!xTN YQR l¥lTÂ lmÃZ XNÄ!h#M QÇúT

M|-!‰TN l¥µÿD bXGz!xB/@R yts- xd‰ |LÈN mçn#N ÃMÂl#¿ MKNÃt$M KRSèS /êRÃt$N bz!H TX²Z L÷xcêL [×/NS 20Ý21(23]Ý- «xB

XNd §k" Xn@ dGä XLµC“lh# ... mNfS QÇSN tqbl#¿ `-!x¬cWN YQR Ã§C“cW h#l# YqR§cêL¿ yÃ²Ch#ÆcW tYøÆcêLÝÝ´ dGäM b¥RöS 16[Ý15]Ý- «£Ç¿ wNg@LNM lF_rT h#l# Sbk# ...´ x§cWÝÝ YH |LÈN y¸tgbrW bGl sb# _¶ m\rT lBz#`N wYM lGl sïC wNg@LN b¥St¥R wYM bmSbK XNÄ!h#M QÇúT M|-!‰TN b¥µÿD BÒ nWÝÝ MKNÃt$M y¸s-#T |UêE ngéC úYçn#½ ngR GN z§l¥êE ngéC½ z§l¥êE {DQ½ mNfS QÇSÂ½ z§l¥êE ?YwT Sl çn# nWÝÝ ÔWlÖS [bé»

1Ý16]Ý- «bwNg@L x§FRMÂ ... l¸ÃMn# h#l# yXGz!xB/@R `YL l¥ÄN nWÂ´ XNÄlW½ Xnz!H ngéC b”l#Â bQÇúT M|-!‰T xgLGlÖT x¥µYnT µLçn bqR l!gß# xYCl#MÝÝ dGäM mZÑR 119[Ý50]Ý- «”LH ?ÃW xDR¯¾LÂ´

Y§LÝÝ Slz!H½ YH yb@t KRStEÃN |LÈN z§l¥êE ngéCN y¸s_ SlçnÂ YHM

tGÆ‰êE y¸çnW b”l# xgLGlÖT bk#L BÒ bmçn#½ bMD‰êE mNG|T

Cases can be read of people who, deserting marriage and participation in the administration of the state, withdrew into a monastery. They called this “fleeing from the world” and “seeking a holy kind of life.” They did not see that God is to be served in those commands he himself has handed down, not in commands invented by human beings. The good and perfect kind of life is one that has God’s command. It was necessary for people to be instructed about these matters.

Before our time, Gerson, too, reproved the error of the monks concerning perfection and testified that it was a novelty in his day to say that the monastic life was a state of perfection.

So there are many ungodly opinions attached to vows: that they justify, that they constitute Christian perfection, that monks keep both the counsels and precepts, that they do works of supererogation. All these things, because they are false and without substance, make vows invalid.

[XXVIII.] Concerning the Church’s Power

In former times, there were serious controversies about the power o bishops, in which some people improperly mixed the power of the church and the power of the sword. Tremendous wars and rebellions resulted from this confusion, while the pontiffs, relying on the power of the keys, not only instituted new forms of worship and burdened consciences with reservations of cases and violent excommunications but also attempted to transfer earthly kingdoms and to take away from emperors the right to rule. Devout and learned people have long since condemned these vices in the church. That is why our people have been compelled, for the sake of instructing consciences, to show the difference between the power of the church and the power of the sword. They have taught that because of the command of God both are to be devoutly respected and honored as the highest blessings of god on earth.

However, they believe that, according to the gospel, the power of the keys or the power of the bishops is the power of God’s mandate to preach the gospel, to forgive and retain sins, and to administer the sacraments. For Christ sent out the apostles with this command [John 20:21-23]: “As the Father has sent me, so I send you. . . . Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if your retain the sins of any, they are retained.” And Mark 16:[15]: “Go . . . and proclaim the good news to the whole creation. . . .”

The power is exercised only by teaching or preaching the gospel and by administering the sacraments either to many or to individuals, depending on one’s calling.; For not bodily things but eternal things, eternal righteousness, the Holy Spirit, eternal life, are being given. These things cannot come about except through the ministry of Word and sacraments, as Paul says [Rom. 1:16]: “The gospel . . . is the power of God for salvation to everyone who has faith.” And Psalm 119[:50]: “Your promise gives me life.” Therefore, since this power of the church bestows eternal things and is exercised

xStÄdR WS_ ÈL” gBnt$ yZ¥Ê _bB bXRs# WS_ ÈL” ymGÆt$N ÃHL

TN> nWÝÝ MKNÃt$M MD‰êE mNG|T y¸mlktW kwNg@L W+ Ãl#TN

ngéC nWÝÝ MKNÃt$M y?G Æl |LÈN xXMéN úYçN |UêE xµLNÂ

q¤úq¤îCN GL_ kçn g#ÄT y¸-BQÂ ysãCNM DRg!T y¸gDbW sYFN b¥NœTÂ bxµ§êE QÈT Sl çn nWÝÝ wNg@l# xXMéN mNfúêEnT kgÖdlW

;StúsB½ kÄ!ÃBlÖSÂ kz§l¥êE äT Y-B”LÝÝ

¥¹UgR½ y?G Æl |LÈNN ?G mšR½ ltfqdW ngR m¬zZN ¥SqrT½

MD‰êE |n |R›èCN wYM SMMnèCN b¸mlkT rgD bFRD g¤ÄY ÈL”

mGÆT½ mm|rT ÃlbTN ymNG|T ›YnT b¸mlkT rgD l?G Æl

|LÈÂT ?GUTN mQr{N btmlkt ÈL” mGÆT ylÆTMÝÝ KRSèS [b×/NS

18Ý36]Ý- «mNG|t& kz!H ›lM xYdlCM´¿ XNd gÂM [bl#”S 12Ý14]Ý- «f‰JÂ

xµÍY b§ÃCh# XNDçN ¥N ëm")´ XNd¸lW nWÝÝ QÇS ÔWlÖSM bðLùS†S

3[Ý20]Ý- «X¾ xg‰CN bs¥Y nWÂ´¿ dGäM b2 öéNèS 10[Ý4]Ý- «yõR :”CN |UêE xYdlMÂ M>GN lmSbR GN bXGz!xB/@R ðT BRt$ nW´ Y§LÝÝ bz!H ›YnT XNGÄ!H yX¾ sãC yh#lt$N |LÈñC tGÆR YlÃl#¿ dGäM h#lt$M bKBR mÃZÂ XNd XGz!xB/@R Sõ¬Â brkT m¬yT YgÆcêL BlW

ÃZ²l#ÝÝ

ÔÔúT sYF l¥NœT |LÈN y¸ñ‰cW kçn YHN |LÈN bwNg@L

TX²Z Ãgß#T úYçN½ ngR GN lxg‰cW MD‰êE xStÄdR bng|¬TÂ bNg#\ ng|¬T x¥µYnT bsBxêE mBT ytsÈcW nWÝÝ Yh#N XN©!½ YH kwNg@L xgLGlÖT ytly tGÆR nWÝÝ

Slz!H½ xND sW Sl ÔÔúT |LÈN b¸-YQbT g!z@½ y±ltEµ xg²ZN

kb@t KRStEÃN |LÈN lYè ¥yT YñRb¬LÝÝ kz!HM ytnœ bwNg@l# m\rT½

wYM XnRs# XNd¸l#T½ ÔÔúT XNd mçÂcW bml÷T |LÈN½ YH |LÈN lÔÔúT ytsÈcW (¥lTM½ y”l#Â yQÇúT M|-!‰T xgLGlÖT ltsÈcW)½ `-!xTN YQR l¥lT½ wNg@l#N y¸”wM TMHRTN l¥SwgDÂ f¶¦

XGz!xB/@R yl@§cW sãC Kû |‰cW bGL{ s!¬wQ kb@t KRStEÃN yQÇS q¤RÆN ¥:D l¥GlL nWÝÝ YHNNM y¸dRg#T bsW |LÈN úYçN b”l# |LÈN nWÝÝ YHNN b¸mlkT «y¸s¥Ch# Xn@N Ys¥L´ XNd tÆlW [l#”S 10Ý16]½ xBÃt KRStEÃÂT lÔÔúT XNÄ!gz# bml÷T |LÈN ¬zêLÝÝ Yh#N XN©!½ kwNg@l# t”‰n! yçn xNÄC ngR b¸ÃStM„ wYM b¸m\Rt$ g!z@½ xBÃt KRStEÃÂT lz!H XNÄY¬zz# y¸klKL kXGz!xB/@R yçn TX²Z x§cWÝÝ ¥t& 7[Ý15]Ý( «k/st®C nb!ÃT t-Nqq$ÝÝ´ g§TÃ 1[Ý8]Ý( «X¾ BNçN wYM ks¥Y mLxK ksbKN§Ch# wNg@L y¸lY wNg@L b!sBK§Ch# ytrgm Yh#N!´ 2öéNèS 13[Ý8½10]Ý( «lXWnT XN©! bXWnT §Y MNM l¥DrG xNCLMÂ½´ dGäM «g@¬ l¥FrS ÃYdl l¥n{ XNd s-" |LÈN´ Y§LÝÝ qñÂãc$M bKFL II½ _.7½ M:‰æC «P¶STS´ XÂ «¹!P´ “Priests” and “sheep” ytÆl#TtmúúY ngR ÃZ²l#ÝÝ xWGS-!ñSM ’@-!l!ÃNN t”Wä bÚfW dBÄb@ §Y yh#l# yçnCW b@t KRStEÃN ÔÔúT MÂLÆT b!úút$Â bqñÂãc$ WS_ µl#T yXGz!xB/@R QÇúT mÚ?FT t”‰n! yçn xNÄC ngR b!Yz# xND sW kXnRs# UR mS¥¥T ylbTM Y§LÝÝ

only through the ministry of the Word, it interferes with civil government as little as the art of singing interferes with it. For the magistrate protects not minds but bodies and goods from manifest harm and constrains people with the sword and physical penalties. The gospel protects minds from ungodly ideas, the devil, and eternal death.

Consequently, the powers of church and civil government must not be mixed. The power of the church possesses its own command to preach the gospel and administer the sacraments. It should not usurp the other’s duty, transfer earthly kingdoms, abrogate the laws of magistrates, abolish lawful obedience, interfere with judgments concerning any civil ordinances or contracts, prescribe to magistrates laws concerning the form of government that should be established. As Christ says [John 18:36]: “My kingdom is not from this world.” And again [Luke 13:14]: “Who set me to be a judge or arbitrator over you?” And St. Paul says in Philippians 3[:20], “Orr citizenship is in heaven,” and in 2 Corinthians 10[:4]: “For the weapons of our warfare are not merely human, but they have divine power to destroy . . . arguments. . . .”

In this way our people distinguish the duties of the two powers, and they command that both be held in honor and acknowledged as a gift and blessing of God.

If bishops possess any power of the sword, they possess it not through a command of the gospel but by human right, granted by kings and emperors for the civil administration of their lands. This, however, is a different function from the ministry of the gospel.

So, when asking about the jurisdiction of bishops, one must distinguish political rule from the church’s jurisdiction. Consequently, according to the gospel, or, as they say, by divine right, this jurisdiction belongs to the bishiops as bishops (that is, to those to whom the ministry of Word and sacraments has been committed): to forgive sins, to reject teaching that opposes the gospel, and to exclude from the communion of the church the ungodly whose ungodliness is known-doing all this not with human power but by the Word. In this regard, churches are bound by divine right to be obedient to the bishops, according to the saying [Luke 10:16], “Whoever listens to you listens to me.”

However, when they teach or establish anything contrary to the gospel, churches have command from God that prohibits obedience. Matthew 7[:15]: “Beware of false prophets.” Galatians 1[:8]: “If . . . an angel from heaven should proclaim to you a gospel contrary to what we proclaimed to you, let that one be accursed!” 2 Corinthians 13[:8, 10]: “For we cannot do anything against the truth, but only for the truth,” and, “Using the authority that the Lord has given me for building u and not for tearing down.” The canons require the same thing in Part II, q. 7, chaps. “Priests” and “Sheep.” Augustine also says in the letter against Petilian that one should not agree with catholic bishops if they perchance should err and hold anything contrary to the canonical scriptures of God.

Wún@ lmS-T (lMúl@ UBÒN wYM ;|‰TN wzt b¸mlkT) kz!H

l@§ xNÄC `YL wYM |LÈN b!ñ‰cW YHNn# Ãgß#T bsW |LÈN nWÝÝ

Xnz!H yb§Y -ÆqEãC Xnz!HN ngéC m|‰T b!tý múFNT Ãlf”ÄcW

b!çNM XNµ* y?ZBN s§M l¥S-bQ s!l# lz@¯ÒcW FT?N l¥SfN YgdÄl#ÝÝ bt=¥¶½ ÔÔúT wYM qúWST bb@t KRStEÃN |n |R›èCN y¥ÌÌMÂ XNÄ!h#M MGBN½ yb›§T qÂTN½ yxgLU×CN ¥:r¯C wYM dr©ãC wzt y¸mlkt$ ?GUTN y¥WÈT mBT Ã§cW mçn# xk‰µ¶ nWÝÝ

YHNN mBT lÔÔúT y¸s-# sãC y¸-Qs#T ¥Sr© [×/NS 16Ý12(13]Ý( «yMnG‰Ch# gÂ Bz# xl"¿ ngR GN xh#N LT¹kÑT xTCl#MÝÝ GN XRs# yXWnT mNfS bmÈ g!z@ wd XWnT h#l# Ym‰C“L´ y¸lWN ”L nWÝÝ

dGäM [b/êRÃT |‰ 15Ý20(29] kdMÂ k¬nq ngR m‰QN Ãzz#TN½ y/êRÃTN Múl@nT Y-Qúl#ÝÝ k;|Rt$ TX²²T t”‰n! y¸mSlWN wd X/#D ytlw-WN sNbT dGä Y-Qúl#ÝÝ kz!H ysNbT lW_ YLQ Bz#WN g!z@ y¸qRB Múl@ ylMÝÝ b@t KRStEÃN b;|Rt$ TX²²T §Y lmwsN y¸Ãb” ¬§Q |LÈN x§T s!l# Yk‰k‰l#ÝÝ

Yh#N XN©!½ YHNN _Ãq& b¸mlkT½ X§Y XNd tgl-W½ yX¾ sãC ÔÔúT kwNg@L t”‰n! yçn xNÄC ngR lmm|rT |LÈN y§cWM s!l#

ÃStM‰l#ÝÝ qñÂãc$M bKFL 9 bÑl# YHNN YgLÈl#ÝÝ bt=¥¶M½ XnRs#N bm-bQ y`-!xTN :Ä KFÃ mf[MÂ {DQN ¥GßT XNCL zND xNÄND w¯CN ¥ÌÌM kXGz!xB/@R ”L UR y¸”rN nWÝÝ MKNÃt$M XNdz!H Ãl#TN ngéC bm-bQ XN[D”lN BlN bMÂSBbT g!z@ yKRSèSN |‰ KBR ¥RkS nWÝÝ Yh#N XN©!½ bz!H ;StúsB MKNÃT XMnTÂ yXMnTN {DQ y¸mlktW

TMHRT t=q¤ñ q¤_R SFR yl@§cW w¯C bb@t KRStEÃN XNd tkst$ ytrUg- nWÝÝ MKNÃt$M t=¥¶ yb›§T qÂT btdUU¸ tf_rêL¿ x{ê¥T ¬WjêL¿ XNÄ!h#M ;ÄÄ!S |n |R›èCÂ TX²øC tÌq$mêL¿

MKNÃt$M yXnz!H ngéC m|‰ÓC bXnz!H tGÆ‰T x¥µYnT [UN XÂg¾lN

BlW Sl gmt$ nWÝÝ Slz!H yNS/ qñÂãC bqDä zmN Xy=m„ yÿÇ s!çN½ xh#NM X¾ yXnRs#N RZ‰ÎC b`-!xT :Ä KFÃãC WS_ XÂg¾cêlNÝÝ XNd gÂM½ yw¯c$ m|‰ÓC `-!xTN kMGB½ kqÂTÂ kmúsl# ngéC

UR b¥ÃÃ²cWÂ bb@t KRStEÃN §Y y?G XS‰TN bmÅÂcW {DQN l¥GßT Xnz!HN ¥ÌÌM bzl@êWÃN XNd¸¬†T Ãl# yxML÷ tGÆ‰T bKRStEÃñC mµkL l!ñ„ YgÆ YmSL½ dGäM XGz!xB/@R Xnz!HN XNÄ!ÃÌq$Ñ /êRÃTNÂ ÔÔúTN Ãzz YmSL½ YHN s!ÃdRg# kXGz!xB/@R TX²Z UR bt”rn mLk# mNqúqúcW nWÝÝ MKNÃt$M xNÄNìC bz!H mNgD {fêL¿ ÔÔút$M bÑs@ ?G Múl@nT btwsn dr© yt¬ll# YmS§l#ÝÝ kz!HM y¸ktl#T ¹KäC tf-„Ý( l@lÖCN ÆÃSqYMM XNµ* bb›§T qñC yg#LbT |‰ m|‰T äT y¸gÆW `-!xT XNd çn½ xNÄND MGïC ?l!ÂN y¸ÃrKs# XNd çn#½ ÛM tf_éxêE ÆLçn Ä„ GN xµ§êE |”YN b¸ÃSkTLbT g!z@ XGz!xB/@RN y¸ÃSdST |‰ XNd çn½ qñÂêE s›¬TN ¥StÙgÖL äT y¸gÆW `-!xT XNd çn½ MNM XNµ* qñÂãc$ ‰úcW y¸Âg„T bdLN Sl mÃZ úYçN yb@t KRStEÃNN QÈèC Sl mÃZ b!çNM½ g¤Ä†N kÃzW sW f”D W+ btÃz g¤ÄY §Y `-!xTN YQR l¥lT xYÒLM y¸l#T ÂcWÝÝ ÔÔúT ?l!ÂN l¥_mD XNdz!H Ãl#TN w¯C bb@t KRStEÃN §Y ymÅNN mBT kwÁT xgß#) ’@_éS bdq m²ÑRT §Y qNbR mÅNN yklklbT /Q XÃl½ XNÄ!h#M ÔWlÖS l¥FrS ÃYdl ngR GN l¥n{ |LÈN

If they possess any other or jurisdiction in deciding certain cases (for example, concerning marriage or tithes, etc.,), they have it by human right. Wherever these overseers leave off doing such thins, princes are compelled-even against their will-to administer justice to their subjects for the sake of maintaining public peace.

Moreover, it is debated whether bishops or pastors have the right to institute ceremonies in the church and make laws concerning food, holy days, ranks or orders of ministers, etc. Those who attribute this right to bishops cite this testimony [John 16:1213]: “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth.” They also cite the example of the apostles [Acts 15:20, 29] who commanded abstinence from blood and from what is strangled. The Sabbath, which-contrary to the Decalogue, it seems-was changed to Sunday, is also cited. No example is brought up more often than this change of the Sabbath. Great, they contend, is the power of the church, that it dispensed with a commandment of the Decalogue!

However, concerning this question, our people teach, as has been shown above, that bishops do not have the power to establish anything contrary to the gospel. The canons disclose this throughout dist. 9. Furthermore, it is contrary to Scripture to establish traditions in order that, by observing them, we may make satisfaction for sins and merit justification. For the glory of Christ’s merit is violated when we think that we are justified by such observances. However, it is evident that because of this notion countless traditions have arisen in the church, while the teaching concerning faith and the righteousness of faith has been suppressed. For repeatedly more holy days were created, fasts were announced, and new ceremonies and orders were instituted, because the authors of these things imagined that they merited grace through such works. So the penitential canons increased in former times, and we can still see traces of them in the satisfactions.

Again, the authors of traditions act contrary to the command of God when they attach sin to food, days, and similar things and burden the church with the bondage of the law, as if, in order to merit justification, there had to be acts of worship among Christians similar to the Levitical ones, and as if God had commissioned the apostles and bishops to institute them. For some have written this way, and the Law of Moses. From this came burdens such as these: that it is a mortal sin to do manual labor on holy days, even when it does not offend others; that certain foods pollute the conscience; that fasting, when it is not natural but inflicts bodily pain, is a work pleasing to God; that it is a mortal sin to omit the canonical hours; that in a reserved case a sin cannot be forgiven without the approval of the person who has reserved the case, although the canons themselves do not speak here about reserving guilt but only of reserving built but only of reserving ecclesiastical penalties.

Where did the bishops get the right to impose such traditions on the churches in order to ensnare consciences? Given the fact that Peter prohibits putting a yoke on the

ytsÈcW mçn#N XytÂgr½ XnRs# bXNdz!H Ãl# w¯C x¥µYnT `-!xTN y¸=M„T lMNDN nW) yçn çñ½ yXGz!xB/@RN q¤È l¥BrD wYM lDnT xSf§g! XNd çn# xDR¯ w¯CN mm|rTN y¸klKl# GL{ yçn# MSKéC xl#ÝÝ ÔWlÖS b³§SYS

2[Ý16½20(23]Ý- «XNGÄ!H bmBL wYM bm-_ wYM Sl b›L wYM Sl wR

mÆÒ wYM Sl sNbT ¥NM xYFrDÆCh#´¿ dGäM «k›l¥êE kmjm¶Ã

TMHRT R”Ch# kKRSèS UR kä¬Ch# XNd sW |R›TÂ TMHRT xTÃZ¿ xTQmS¿ xTNµ l¸l#T TX²²T b›lM XNdMTñ„ Sl MN Tg²§Ch#) Xnz!H h#l# bmdrG l!-û twSnêLÂ¿ YH XNd g² f”DH b¥MlKÂ bT?TÂ |UNM

bm=³N _bB ÃlW YmS§L´ Y§LÝÝ tEè 1[Ý14]Ý- «Slz!H MKNÃT yxYh#DN trTÂ kXWnT fqQ y¸l#TN sãC TX²Z úÃÄM-# ...´ Y§LÝÝ

KRSèS b¥t&ãS 15[Ý14] w¯CN Sl¸fLg# sãCÝ- «týxcW¿ :WéCN y¸m„ :WéC ÂcW´ Y§LÝÝ dGäM «ys¥† xÆt& ÃLtklW tKL h#l#

Ynq§L´ [¥t&ãS 15Ý13] b¥lT XNÄ!H Ãl#TN yxML÷ tGÆ‰T Y”w¥LÝÝ

ÔÔúT ?l!ÂãCN XNdz!H Æl# w¯C lmÅN mBT µ§cW½ m{/F QÇS w¯C mm|rTN XNdz!H btdUU¸ y¸klKlW lMNDN nW) lMNS yxUNNT TMHRèC BlÖ Y-‰cêL) mNfS QÇSS Sl XnRs# ÃS-nqqW bkNt$ nWN)

Slz!H½ xSf§g! ÂcW tBlW½ wYM {DQN ÃSg¾l# b¸L ;StúsB y¸ÌÌÑ |R›èC kwNg@l# UR y¸UŒ Sl çn½ XNdnz!H Ãl#TN yxML÷ tGÆ‰T ¥ÌÌMM çn xSf§g! XNd çn# xDR¯ mdNgG lÔÔúT ?UêEnT ylWM ¥lT nWÝÝ MKNÃt$M bg§TÃ [5Ý1]Ý- «XNd gÂM bÆRnT qNbR xTÃz#´ tBlÖ XNd tÚfW b?G m¬sR lm{dQ xSf§g! xYdlM y¸lWN yKRSTÂN nÚnT y¸mlktWN TMHRT bxBÃt KRStEÃÂT x_Bö mÃZ xSf§g! nWÝÝ [UN yMÂgßW bKRSèS b¥mN XN©! xNÄND |R›èCN bmf[M wYM bsãC btÌÌÑ yxML÷ tGÆ‰T x¥µYnT xYdlM y¸lWN ywNg@LN

êÂ xNq{ x_Bö mÃZ xSf§g! nWÝÝ

Slz!H½ xND sW bxML÷ SF‰ãC Sl X/#DÂ tmúúY |R›èC ¥sB y¸gÆW MNDN nW) lz!H g¤ÄY yX¾ sãC s!mLs# bXnRs# x¥µYnT y`-!x¬CNN :Ä KFÃ lmf[M wYM ysW ?l!Â lxML÷ tGÆR xSf§g! XNdçn# xDR¯ XNÄ!qb§cW l¥SgdD úYçN½ bb@t KRStEÃN ¥N¾WM ngR

b|R›T XNÄ!µÿD ÔÔúTÂ qúWST |R›èCN ¥ÌÌ¥cW tgb! Slçn nW

Y§l#ÝÝ Sl çnM ÔWlÖS s@èC b¥~bR ‰úcWN XNÄ!¹Fn# xzz [1öé 11Ý5]¿ dGäM bb@t KRStEÃN y¸trg¤Ñ |R›T ÆlW mNgD l!dm-# YgÆL

BlÖxL [1öé 14Ý30]ÝÝ

xBÃt KRStEÃÂT lFQRÂ l[_¬ s!ÆL lXnz!H |R›èC m¬z²cW

dGäM l@lÖCN XSµ§sÂkl# DrS m-b”cW tgb! nWÝÝ Sl çnM½ bxBÃt

KRStEÃÂT h#l#M ngR b¥ÃdÂGR mLk# |R›T ÆlW mNgD mkÂwN xlbT¿ Ä„ GN ?l!Â XNd Xnz!H Ãl# ngéCN lDnT xSf§g! ÂcW BlÖ b¥sB½ wYM Ãl ¥sÂkÃ XnRs#N b¸t§lFbT g!z@ `-!xT xDRg@xlh# b¥lT b¥Y=nQbT mNgD mçN xlbTÝÝ LK xNÄ!T s@T ¥NNM b¥ÃSqYM h#n@¬

‰SêN úT¹FN kb@T BTwÈ `-!xT xdrgC BlÖ ¥NM XNd¥YÂgR XNdz!h# nWÝÝ

X/#DN½ Ís!µN½ b›l ¦MúNÂ ymúsl#TN b›§TÂ |R›èC ym-bQM g¤ÄY XNdz!h# nWÝÝ MKNÃt$M½ bsNbT MTK X/#DN y¥KbR xSf§g!nT bb@t

disciples and Paul says that they were given power to build up not to tear down, why do they increase sins through such traditions?

Nevertheless there are clear testimonies that prohibit the establishment of traditions for the purpose of appeasing God or as if they were necessary for salvation. Paul says in Colossians 2[:16, 20-23]: “Therefore do not let anyone condemn you in matters of food and drink or of observing festivals, new moons, or Sabbaths,” and, “if with Christ you died to the elemental spirits of the universe, why do you live as if you still belonged to the world? Why do you submit to regulations, ‘Do not handle, Do not taste, Do not touch’? All these regulations refer to things that perish with use; they are simply human commands and teachings. These have indeed an appearance of wisdom.”

Titus 1[:14]: “Not paying attention to Jewish myths or to commandments and of those who rejects the truth…”

Christ says in Matthew 15[:14], concerning those who require traditions: “Let them alone; they are blind guides of the blind.” And he rejects such acts of worship [Matt. 15:13]: “Every plant that may that my heavenly Father has not planted will be uprooted.”

If bishops have the right to burden consciences with such traditions, why does Scripture so often prohibit the establishment of traditions? Why does it call them teachings of demons? Did the Holy Spirit warn against in vain?

Therefore, it follows that it is not Lawful for bishops to institute such acts of worship or require them as necessary, because ordinances that are instituted as necessary or with the intension of meriting justification conflict with the gospel. For it is necessary to retain the teaching concerning Christian freedom in the churches, that bondage to the law is not necessary for justification, as it is written in Galatians [5:1]: “Do not submit again to a yoke of slavery.” It is necessary to retain the chief article of the gospel: that we obtain grace through faith in Christ, not through certain observances or through acts of worship instituted by human beings.

What, therefore, should one think of Sunday and similar rites in places of worship? To this our people reply that it is lawful for bishops or pastors to establish ordinances so that things are done in the church in an orderly fashion, not so that we may make satisfaction for our sins through them or so that consciences may be obliged to regard them as necessary acts of worship. Thus, Paul ordered that women should cover their heads in the assembly [1 Cor. 11:15] and that interprets should be heard in the church in an orderly way [1 Cor. 14:30].

It is fitting for the churches to comply with such ordinances for the sake of love and tranquility and to keep them insofar as they do not offend others. Thus, everything may be done in an orderly fashion in the churches without confusion, but in such a way that consciences are not burdened by thinking such things are necessary for salvation or that they sin when violating them without offense. Just as no one would say that a women commits a sin by leaving the house with her head uncovered in an inoffensive way.

Such is the case with the observance of Sunday, Easter, Pentecost, and similar festivals and rites. For those who judge that the necessary observance of Sunday in place

KRStEÃN |LÈN ytÌÌm nW BlW y¸fR° sãC túStêLÝÝ sNbTN ÃSqrW yXGz!xB/@R ”L XN©! b@t KRStEÃN xYdlCMÝÝ MKNÃt$M wNg@L ktgl- b“§ h#l#M yÑs@ |n |R›èC l!wgÇ YC§l#ÝÝ Yh#N XN©!½ ?Zb# msBsB y¸Cl#bTN qN ÃWq$ zND xND qN mmdB xSf§g! XNd mçn# m-N b@t KRStEÃN lz!h# ›§¥ X/#DN ymdbC YmS§LÝÝ bz!H h#n@¬½ sãC

lKRSTÂ nÚnT xND Múl@ l!ñ‰cWÂ sNbTNM çn l@§N qN ¥KbR xSf§g! XNÄLçn l!ÃWq$ Sl¸Cl# YH y¸ÃSdST ngR nbRÝÝ xh#NM y?g#N mlw_ b¸mlkT½ y;Ä!s#N ?G |n |R›èC b¸mlkT½ ysNbTN mlw_ b¸mlkT bb@t KRStEÃN WS_ ÃlW xML÷ XNd l@êWÃN

xML÷ ›YnT mçN xlbT k¸L ytúút ;StúsBÂ KRSèS lDnT xSf§g!

yçn# ;ÄÄ!S |R›èCN XNÄ!qR[# /êRÃTNÂ ÔÔúTN ëäxcêL k¸L ;StúsB ymnŒ kFt¾ yçn# KRKéC xl#ÝÝ Xnz!H S?tèC wd b@t KRStEÃN sRgW ygb#T bXMnT yçn {DQ bbqE GL{nT b¥YsbKbT g!z@ nbRÝÝ xNÄNìC X/#DN ¥KbR XNd ml÷T |LÈN «y¸³-R´ XN©! «bXRG_´ yml÷T

|LÈN xYdlM BlW Yk‰k‰l#ÝÝ dGäM sãC bb›§T qñC MN ÃHL |‰ m|‰T XNd¸fqD§cW YdnGUl#ÝÝ Xnz!HN ymsl# KRKéC l?l!Â w_mìC XN©! l@§ MN l!çn# YC§l#) MKNÃt$M XnRs# MNM XNµ* lw¯C FT?N l¥SgßT y¸äK„ b!çNM222 xSf§g! ÂcW y¸lW ;StúsB XSµl DrS f{ä ¸²ÂêEnT l!g" xYCLMÝÝ bXMnT yçnW {DQÂ yKRSTÂ nÚnT cL b¸ÆLbT ï¬ h#l# YH ;StúsB [Nè Yñ‰LÝÝ /êRÃT kdM½ wzt. m‰Q XNd¸gÆ xZzêLÝÝ xh#N YHN TX²Z y¸BQ ¥N nW) YHNN y¥Y-Bq$ sãC `-!xT Xy\„ nW l¥lT XNd¥YÒL ytrUg- nWÝÝ MKNÃt$M /êRÃT XNdz!H Æl XS‰T x¥µYnT ?l!ÂN lmÅN F§¯T S§Lnb‰cW nWÝÝ gdb#N Ãw-#T lg!z@W ¥sÂkÃN l¥SqrT nbRÝÝ MKNÃt$M ywNg@l# x-”§Y ;úB kz!H DNUg@ UR tÃYø m¬yT xlbTÝÝ

Ä„ GN kqñÂãc$ ¥N¾WM b!çN btÚfW m\rT XMB²M xY-bQMÝÝ

Sl w¯C b¸àgt$ sãC mµkL XNµ* kXnz!H Bz#ãc$ byqn# YznUl#ÝÝ YH y¸²ÂêEnT mlk!Ã µLt-bq bStqR ?l!ÂN mMkR y¸ÒL xYdlMÝÝ kz!H ytnœ½ xSf§g! XNdçn# tdRgW XSµLt³-„Â bz!H g¤ÄY ysãC LMMD b!lw_M ?l!ÂN XSµLgÖÇ DrS w¯C l!-bq$ XNd¸Cl# XÂW”lNÝÝ

Yh#N XN©!½ ÔÔút$ bb¯ ?l!Â l!-bq$ y¥YCl# w¯CN XNÄ!f{Ñ µ§SgdÇ bStqR tgb!nT ÃlWN m¬zZ bq§l# l!-Bq$ YC§l#ÝÝ XNGÄ!H úÃgb# mñRN bsW §Y Y+Âl#¿ dGäM N[#/#N ywNg@L TMHRT XNd¥ÃStMR m/§ µLf[m bqR ¥NNM sW xYqbl#MÝÝ MNM XNµ* mLµM Xr®C l!ÃdRg#T y¸gÆ ngR b!çNM½ ÔÔúT KB‰cWN m|ê:T b¥DrG SMMnTN XNÄ!ÃSgß# xBÃt KRStEÃÂCN xY-Yq$MÝÝ y¸-Yq$T ÔÔút$ tgb! ÃLçn#TNÂ ;Ä!S yçn#TN XNÄ!h#M yh#l# kçnCW b@t KRStEÃN L¥D bt”‰n!W tqÆYnT Ãgß#TN ¹KäC XNÄ!ÃrGb# BÒ nWÝÝ MÂLÆT bmjm¶Ã lXnz!H |R›èC tqÆYnT Ã§cW MKNÃèC nb„¿ Ä„ GN XnRs# l“l¾W zmN y¸S¥Ñ xYdl#MÝÝ dGäM xNÄNìc$ bS?tT tqÆYnTN Ãgß# YmS§LÝÝ Slz!H½ ÔÔúT XnRs#N b¥QlL R~‰^@xcWN l!Ãú† YgÆL¿ MKNÃt$M XNdz!H ÃlW lW_ lb@t KRStEÃN xNDnT xSg! l!çN xYCLMÝÝ lMN b!ÆL qñÂãc$ XNd¸Ãú†T zmÂT XÃlû s!ÿÇ Bz# ysãC w¯C Sl tlw-# nWÝÝ Ä„ GN Ãl `-!xT

222 epiikeizare y220N ¥S¬wš tmLkTÝÝ

of the Sabbath was instituted by the church’s authority are mistaken. Scripture, not the church, abrogated the sabbath. For after the revelation of the gospel all Mosaic ceremonies can be omitted. Yet, since it was necessary to establish a certain day so that the people would know when they should assemble, it appears that the church designated Sunday for this purpose. Apparently, this was even more pleasing because people would have an example of Christian freedom and would know that it was not keep either the sabbath or any other day.

There are still tremendous debates concerning the change of the law, concerning ceremonies of the new law, concerning the change of the sabbath, all of which has arisen from the false assumption that worship in the church should be like the Levitical, worship and that Christ commissioned the apostles and bishops to devise new ceremonies that were necessary for salvation. These errors crept into the church when the righteousness of faith was not taught with sufficient clarity. Some argue that the observance of Sunday is not “in fact” of divine right, but “as if it were” of divine right, and they prescribe to what extent one is allowed to work on holy days. What are debates of this kind but snares for conscience? For although they try to bring equity to222 the traditions fairness can never be achieved as long as opinion remains that they are necessary. This opinion necessarily persists where righteousness of faith and Christian freedom are ignored.

The apostles commanded abstention from blood, etc. Who keeps this command now? Those who do not keep it certainly do not sin, because the apostles did not wish to burden conscience through such bondage. They issued the prohibition for a time to avoid scandal. For the general intension of the gospel must be considered in connection with the decree.

But scarcely any of the canons are observed according to the letter. Many of them become obsolete daily even among those who defend traditions. It is not possible to counsel consciences unless this measure of fairness is preserved. As a result, we know the tradition may be kept as long as they are not held to be necessary and as long as they may not harm consciences, even if human practice changes in such a matter.

However, the bishops could easily retain lawful ordinance if they did not insist on keeping traditions that cannot be observed with a good conscience. Now they impose celibacy, and they accept no one unless he swears that he will not teach the pure doctrine of the gospel. Our churches do not ask that the bishops restore concord at the expense of their honor which, nevertheless, good pastors ought to do. They only ask that the bishops relax unjust burdens that are new and were accepted contrary to the custom of the Catholic Church. Perhaps in the beginning there were acceptable reasons for these ordinances, but they are not suited for later times. It also seems that some were adopted by mistake. Bishops, therefore, could show their clemency by mitigating them, because such change would not threaten the unity of the church. For many human traditions have been changed with the passing of time, as the canons themselves show. But if it is

l!-bq$ y¥YÒl#TN |R›èC l¥RgB xScU¶ kçn ksãC YLQ lXGz!xB/@R

m¬zZ YgÆÂL l¸lW y/êRÃT ¥S-NqqEÃ mg²T tgb! YçÂL [y/ê

5Ý29]ÝÝ

’@_éS ÔÔúT xBÃt KRStEÃÂTN b`YL XNÄYgz#Â XNÄÃSgDÇ YklK§LÝÝ yxh#n# g¤ÄY ÔÔúT |LÈÂcWN m-qM XNÄ!tý y¸ÃdRG

xYdlM¿ ngR GN yt-yqW xND ngR BÒ nW¿ Y,WM wNg@l# bN{?Â msbk#N XNÄ!fQÇÂ Ãl `-!xT l!-bq$ y¥YCl#TN Xnz!ÃN _qET |R›èC

XNÄ!ÃrGb# nWÝÝ YHNN y¥ÃdRg# kçn bGTR xÌ¥cW lmlÃyT sbB bmF‰cW bXGz!xB/@R ðT MN MKNÃT ¥QrB XNÄlÆcW l!gnzb#T YgÆLÝÝ

[mdMd¸Ã]

xk‰µ¶ ÂcW tBlW y¬sb#TN êÂ êÂ xNqÛC zRZrÂLÝÝ MNM XNµ* kz!H ybl-# l@lÖCM bRµ¬ xGÆBnT yl@§cW ngéC l!-qs# b!Cl#M½ Bz# mN²²TN l¥SwgD êÂ êÂãc$N BÒ xµTtÂLÝÝ Sl SRyT ¥G¾ >Ã+ {/#F½ Sl ¦Y¥ñ¬êE g¤øãCÂ WGzTN Ãl xGÆB Sl m-qM kÆD Sä¬ãC nb„ÝÝ sbµãC ySRyT ¥G¾N {/#F b¸¹-# sÆk!ãC tbú+têLÝÝ bq&îCÂ bmn÷úT mµkL ysbµ mBèCN½ n#²z@ãCN½ yqBR |n |R›èCNÂ SFR q¤_R yl@§cW l@lÖC g¤Ä×CN b¸mlkT ÃLtÌr- -B s!µÿD öYèxLÝÝ qdM s!L bx+„ yqrb#T êÂ êÂ n_ïC bYbL_ bq§l# Y¬wq$ zND XNdz!H ymúsl#TN g¤Ä×C TtÂcêLÝÝ bz!H WS_ ¥NNM lmúdB ytngr wYM ytwú xNDM ngR ylMÝÝ

l!Æl# YgÆcêL tBlW y¬sb# ngéC BÒ tzRZrêLÝÝ YHM ytdrgW kXGz!xB/@R ”L wYM yh#l# kçnCW b@t KRStEÃN t”‰n! yçn TMHRTM çn |R›T bX¾ zND tqÆYnT Ã§gß mçn# Y¬wQ zND nWÝÝ MKNÃt$M ;Ä!S yçn wYM mNfúêEnT ygÖdlW MNM ›YnT m\rt XMnT bxBÃt

KRStEÃÂCN \R¯ XNÄYgÆ bkFt¾ TUT yt-nqQN mçÂCN ytgl- Sl çn nWÝÝ

bGR¥êEnTã TX²Z m\rT X§Y yt-qs#TN xNqÛC l¥QrB fLgÂLÝÝ XnRs#M yX¾N yXMnT mGlÅ y¸Ãú†Â yxSt¥¶ãÒCNN mm¶Ã ¥-”lÃ yÃz# ÂcWÝÝ bz!H yXMnT mGlÅ xNÄC ygÖdl ngR b!g" XGz!xB/@R kfqd bQÇúT mÚ?FT m\rT kz!H ybl- mr© l¥QrB ZG°ãC nNÝÝ

yGR¥êEnTã ¬¥®CÂ T/#¬N [tg™ãC]

íN½ yúKîN mSFN yNg#\ ng|T m‰+

íRJ½ yB‰NdNbRG [xNSÆH] õR m¶

RnST¿ yn#rMbRG mSFN

ðl!P yÿs@ xgr g™

íN FÊÁ¶K½ yúKîN mSFN

F‰Ns!S½ yl#n@bRG mSFN

ãLFUNG yxN¦LT mSFN

yn#rNbRG ?G mws¾ MKR b@T xÆLÂ kNtEÆ

yÊWTl!NgN ?G mws¾ MKR b@T xÆL

impossible to obtain a relaxation of observance that cannot be kept without sin, we must obey the apostolic injunction [Acts 5:29] which commands us to obey God rather than human beings.

Peter prohibits bishops from domineering over and coercing the churches. The present matter does not involve bishops abandoning their exercise of lordship, but only one thing is requesting, namely, that they permit the teaching of the gospel in its purity and relax those few observance that cannot be kept without sin. If they do not do this, they will have to see to it how they will render an account before God, given that they provide a cause for schism by their obstinacy.

We have recounted the chief articles that are regarded as controversial. For although more abuses could be mentioned, we have included only the principal ones to avoid prolixity. There have been grave complaints about indulgences, pilgrimages, and the misuse of excommunications. Parishes have been vexed by preachers who sell indulgences. There have been endless quarrels between pastors and monks concerning parochial rights, confessions, burials, and countless other matters. We have omitted matters of this sort so that the chief points, having been briefly set forth, can be more readily understood. Nothing has here been said or related to insult any one. Only those things have been recounted which seemed to need saying. This was done in order that it may be understood that nothing has been accepted among us, in teaching or ceremonies that is contrary to Scripture or the Catholic Church. For it is manifest that we have most diligently been on guard so that no new or ungodly doctrines creep into our churches. In accord with the edict of Your Imperial Majesty, we have desired to present the above-mentioned articles. They exhibit our confession and contain a summary of the introduction by our teachers. If anything is found to be lacking in this confession, we are ready, God willing, to present more extensive information according to the Scriptures.

Your Imperial Majesty’s faithful and humble [subjects]

John, duke of Saxony, elector

GEORGE, margrave of Brandenburg

ERNEST, With His Own Hand

PHILIP, landgrave of Hesse, subscribes

JOHN FREDERCK, duke of Saxony

FRANCIS, duke of Lünberg

WOLFGANG, Prince of Anhalt

Senate and Mayor of Nuremberg

Senate of Reutlingen

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b¸L ;úB yKRSTÂ TMHRTN l¥mLkT xSqDä bÔWlÖS _QM §Y WlÖxL (g§ 6Ý6)ÝÝ bh#lt¾W KFl zmN½ yQDm _MqT yKRSTÂ t¥¶ãCN mm¶Ã y¸ÃúY çñxLÝÝ xWGS-!ñS m\r¬êE yKRSTÂ TMHRTN l¥mLkT mjm¶Ã yb@t KRStEÃN ÌNÌ yçnWN y§tEN Bc¾ ”L½ bmêS µt&k!SmS catechismus y¸lWN SM t-qmÝÝ bmµkl®c$ zmÂT b@t KRStEÃN YHNN TMHRT Bz# g!z@ wd ;\Rt$ TX²²T½ y/êRÃT yXMnT mGlÅ½ XNÄ!h#M yg@¬ [lÖT x-”§êlCÝÝ l#tR b?Ywt$ zmN h#l# ”l#N bz!H mNgD tQäxLÝÝ bmµkl®c$ zmÂT m=rš lKRSTÂ TMHRT ¥St¥¶Ã ytÚû TÂN> mÚ?FT bM|-!r NS/½ QÇS M|-!RÝ( yXMnTÂ y[[T ZGJT |‰ãC½ yn#²z@ Ml#XnT½ ttk! y`-!xT :Ä KFÃ |‰ãC (btlYM [lÖT½ ÛM½ M{êT mS-T)½ bm=ršM l_„ xààT mzUjT §Y xtk¤rêLÝÝ l#tR xSqDä kb@t KRStEÃN t/Dî bðT bêEtNbRG bMTgßW yQDST ¥RÃM ykt¥ b@t KRStEÃN bsÆk!nT tGÆR bnbrW DRš bKRSTÂ TMHRt$ L† L† KFlÖC §Y SBkèCN xQRïxLÝÝ1 mjm¶Ã b1522 lBÒ ¬TmW½ bGL y[lÖT m{/û bmDbLnT ¬tÑÝÝ2 MNM XNµ* YH TN> m{/F b‰s# yKRSTÂ TMHRT ÆYçNM½ l#tR l1526t$ QÄs@W½ ljRmN¾W QÄs@ bÚfW mQDM TÂN> yTMHRT mÚ?FT XNÄ!{û xBrWT l¸\„ qúWSTÂ sÆk!ÃN LmÂ xQRïxL l|‰cW XNd mnš n_BM yGL y[lÖT m{/ûN XNÄ!-qÑ xúSïxcêLÝÝ3 bBz# ymµkl¾W zmN yKRSTÂ TMHRèC k¸gßW QdM tktL ytlyW½ YH xnSt¾ y[lÖT m{/F TX²²t$N b¥B‰‰T jMé kz!ÃM bmjm¶Ã wd XMnT KFl# bm=ršM wd [lÖT tšGéxLÝÝ4

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1 bz!H Q{ yTLq$N yKRSTÂ TMHRT mGb!Ã tmLkTÝÝ

2 WA 10/2: 375-406; LW 43:5-45.

3 WA 19:77, 12; LW 53:66.

4 ll#tR yz!H mêQR ¥B‰¶Ã WA 10/2: 376, 12-377, 13 (LW 43:13-14) tmLkTÝÝ

5 yMXmÂNÂ yLíC xnSt¾ m{/FN tmLkTÝÝ

The Small Catechism

Editors’ Introduction to the Small Catechism

The origins of Luther’s Small Catechism stretch back to the earliest days of the Christian church. The Greek word katecho, to sound again of from above, was already used by Paul (Gal. 6:6) to denote Christian instruction. By the second century, it had come to designate the pre-baptismal instruction of catechumens. A loan word in ecclesiastical Latin, Augustine first used the noun catechismus to denote basic Christian instruction. In the Middle Ages the church often narrowed this instruction to the Ten Commandments, the Apostles’ Creed, and the Lord’s Prayer. Luther used the word in this way throughout his life. In the late Middle Ages booklets written for catechetical instruction focused on the sacrament of penance: the preparatory works of faith and contrition, the thoroughness of confession, the succeeding works of satisfaction (especially prayers, fasting, almsgiving), and finally preparation for a good death.

Already before the Reformation, as part of his duties as preacher at St. Mary’s, Wittenberg’s city church, Luther delivered sermons on the various parts of the catechism.1 First published separately, in 1522 they appeared as a collection in his Personal Prayer Book.2 Although this booklet was not a catechism per se, in the preface to his 1526 revision of the liturgy, the Deutsche Messe, Luther appealed to his fellow pastors and preachers to write instruction booklets and suggested they use his Personal Prayer Book as the basis of their work.3 Unlike the order found in many medieval catechisms, this prayer booklet began with an exposition of the commandments and then moved first to the Creed and finally to prayer.4

Already in 1525 pressure on the Wittenberg theologians to produce aids for basic Christian instruction was mounting, led by the pastor in Zwickau, Nicholas Hausmann, who appealed both to Luther and to the Saxon court for help. When the original team in Wittenberg assembled to work on the project, John Agricola and Justus Jonas, could not bring it to completion because of Agricola’s move to Eisleben, Luther promised to work on the project himself. When Luther did not immediately fulfill his promise, others stepped into the breach. One such publication, probably prepared by Stephen Roth (later city clerk in Zwickau), appeared in the 1525 and contained excerpts from Luther’s Personal Prayer Book.5 Its introduction included a so-called lay Bible, consisting of three traditional parts of the catechism but also Bible verses for holy Baptism and the Lord’s

1 See the introduction to the Large Catechism in this volume.

2 WA 10/2: 375-406; LW 43:5-45.

3 WA 19:77, 12; LW 53:66.

4 See WA 10/2: 376, 12-377, 13 (LW 43:13-14) for Luther’s explanation of this structure.

5 See Booklet for the Laity and Children.

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6 y×/NS xG¶÷§N One Hundred Thirty Questions for the Girl's School in Eisleben tmLkTÝÝ xG¶÷§ bKRSTÂ TMHRt$ ÃlWN y?GNÂ ywNg@LN QdM tktL twÂ b‰s# «ir ?G´ |n ml÷TN ¥gÖLbT m\rT ?g#N xúnsÝÝ

Supper, the first time all five “chief parts” appeared together. Other preachers and teachers, including John Agricola, rector of the Latin school in Eisleben, also prepared catechisms that more or less reflected the Evangelical teaching of Wittenberg.6

In 1528, with John Bugenhagen, Wittenberg’s chief pastor, away helping to reform the city of Braunschweig, Luther again took over the catechetical preaching. In these sermons, in addition to lengthy explanations, he often tried to reduce the meaning of a particular part of the catechism to a single sentence. Spurred on by the questionable theology and pedagogy in other catechisms and moved by his own brief experience as an official visitor in Saxony’s rural churches, he began to write the Small Catechism in late 1528 or early 1529. The first three parts were published on separate broadsheets in January 1529, each addressed to the heads of the household. After a serious illness curtailed his activities, he completed the project in the spring with explanations of the sacraments and brief orders for household prayers.

Within no time these original sheets also appeared in booklet form, with Luther providing for the Wittenberg edition a preface addressed to the simple pastors and preachers. All subsequent printings in Wittenberg were illustrated with woodcuts and references to the Bible and contained two appendices: German versions of the marriage and baptismal services with Luther’s introductions. They also included various household prayers and a chart of Bible passages for the household (sometimes called the “Table of Duties”). In 1531 Luther revised the Small Catechism slightly by appending to the fourth question on holy baptism a brief discussion of confession of sins with an order for private confession and by adding an explanation of the introduction to the Lord’s Prayer.

Luther’s Small Catechism poses one simple question, Was ist das? (What is this?), and only occasionally poses other questions (How does this happen? What does this mean? What does this signify?). The simple paraphrase of catechetical texts elicited by that question is matched by its insistence on moving from law (Ten Commandments) to gospel (Creed and Lord’s Prayer) and by an expansion of material found in traditional catechisms to include explanations of holy baptism and the Lord’s Supper. Its prayers for mealtimes, morning, and bedtime come from traditional sources. The list of Bible passages for the household reflects Luther’s belief that relations of daily life constitute the Christian life and not some self-chosen spirituality.

In the Book of Concord produced in Dresden in 1580, the Small Catechism included all the sections described above. However, several princes, including Ludwig VI of the Palatinate, and their theologians objected to Luther’s baptismal service with its

6 See John Agricola’s One Hundred Thirty Questions for the Girl’s School in Eisleben. Agricola abandoned the order of law and gospel in the catechism and de-emphasized the law in line with his own developing “antinomian” theology.

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references to exorcism. As a result, despite pleas from Jakob Andreas, both appendices were removed from editions simultaneously produced elsewhere and from subsequent versions printed in Dresden. This excision was part of a lengthy dispute over the nature of baptism among Lutherans, especially led by those who, under the influence of some Reformed theologians, worried that Lutherans might understand baptism as effective without faith by the mere performance of the act. Included here are both appendices as well as simple descriptions of the original illustrations that accompanied almost every edition produce in Wittenberg during Luther’s lifetime.

mm¶Ã m{/F1

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1 Enchiridion.

2 l#tR lh#lt$M ›YnT yjRmN qúWST gLÛxLÝ( ymUb!nT XNKBµb@Â b¥~b‰n MXmÂN y¸µÿD xML÷ êÂ ^§ðnT yt¹kÑ qúWST (Pfarrherr)½ XNÄ!h#M sÆk!ÃN (Prediger)ÝÝ

3 YH mQDM sÍ Æl#T wrqèC k¬tÑT kmjm¶Ããc$ {/#æC bStqR bh#l#M yKRSTÂ TMHRt$ XTäC Yg¾LÝÝ

4 1¾ -!ät&ãS 1Ý2 XÂ 2¾ -!ät&ãS 1Ý2 xnÚ{RÝÝ

5 l#tR MRÅ YdrGÆT bnbrCW úKîn!Â »YsN k_QMT 22 qN 1528 XSk _R 9 qN 1529 YÍ g¤B"èC xDR¯xLÝÝ g-m®c$ ~ÄR 11 qN 1528 ln!÷§S ‹N xMSìRF btÚf dBÄb@ gLÛxL (WABr 4:597; LW 49:213-14).

6 LC, "Short Preface" 1-2 tmLkTÝÝ

7 bl#tR zmN «yKRSTÂ TMHRT´ y¸lW ”L xNÄND g!z@ bmµkl¾W zmN m=ršW y¸gß#TN mM¶ÃãC Xz!H §Y bQdM tktL yt-qs#TN Xnz!HN ƒST KFlÖC xmLKèxLÝÝ

8 b the Instruction of Visitors (1528) (WA 26195, 4-201, 7; LW 40:269-73) yl#tR ÔÔút$N mtcT xnÚ{RÝÝ

Hand book1

The Small Catechism

[of

Dr. Martin Luther] for Ordinary Pastors and Preachers2

[The Preface of Dr. Martin Luther]

MARTIN LUTHER,3

To all faithful and upright pastors and preachers. Grace, mercy, and peace in Jesus Christ our Lord.4

The deplorable, wretched deprivation that I recently encountered while I was visitor5 has constrained and compelled me to prepare this catechism, or Christian instruction,6 in such a brief, plain, and simple version. Dear God, what misery I beheld! The ordinary person, especially in the villages, knows absolutely nothing about the Christian faith, and unfortunately many pastors are completely unskilled and incompetent teachers. Yet supposedly they all bear the name Christian, are baptized, and receive the holy sacrament, even though they do not know the Lord’s Prayer, the Creed, or the Ten Commandments!7 As a result they live like simple cattle or irrational pigs and, despite the fact that the gospel has returned, have mastered the fine art of misusing all their freedom. O you bishops! How are you going to answer to Christ, now that you have so shamefully neglected the people and have not exercised your office for even a single second? May you escape punishment for this! You forbid the cup [to the laity] in the Lord’s Supper and insist on observance of your human laws, while never even bothering to ask whether the people know the Lord’s Prayer, the Creed, the Ten Commandments, or a single section of God’s Word. Shame on you forever!8

Therefore, my dear sirs and brothers, who are either pastors or preachers, I beg all of you for God’s sake to take up your office boldly, to have pity on your people who are entrusted to you, and to help us bring the catechism to the people, especially to the

1 Enchiridion.

2 Luther addressed both types of German clergy: pastors (Pfarrherr), who bore the major responsibility for pastoral care and worship in congregations and preachers (Prediger).

3 This preface is found in almost all editions of the Small Catechism except the original broadsheets.

4 Cf. 1 Timothy 1:2 and 2 Timothy 1:2.

5 Luther made official visitations of congregations in electoral Saxony and Meissen from 22 October 1528 through 9 January 1529. He described his experiences in a letter to Nicholas von Amsdorf dated 11 November 1528 (WABr 4:597; LW 49:213-14).

6 See LC, “Short Preface,” 1-2.

7 In Luther’s day the world “catechism” denoted these three parts, cited here in an order sometimes found in late-medieval manuals.

8 Cf. Luther’s criticism of the bishops in the Instruction of the Visitors (1528) (WA 26:195, 4-201, 7; LW 40:269-73).

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xStM‰cWÝÝ

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MNM XNµ* XNÄ!ÃMN12 ¥NM l@§N sW ¥SgdD ÆYCL wYM ÆYgÆWM½ yçn çñ xBrêcW lmñR½ lmB§T½ XNÄ!h#M n#éN lmGÍT b¸fLg#xcW mµkL TKKLÂ S?tT yçnWN XNÄwq xND sW m{ÂTÂ Bz#^n#N bz!H mÃZ xlbTÝÝ13 lMúl@½ sãC bxNÄ!T btlyC kt¥ lmñR b!fLg#½ y¸ÃMn# wYM wéblÖCÂ tNkÖl®C b!çn# _b” y¸Ãgß#ÆTN kt¥ ?G ¥wQÂ bXRs#M mñR YgÆcêLÝÝ bh#lt¾ dr©½ ?Zb# xND g!z@ _Qs#N b¸gÆ kt¥„T½ Ãn@ MN ¥lT XNd çn ÃWq$ zND½ XNÄ!gÆcW dGä xStM‰cWÝÝ XNd gÂ bXnz!H \NrÎC yqrbWN mNgD wYM Yš§L yMTlWN l@§ x+R mNgD t-qMÝÝ kz!ÃM LK X§Y {/#ûN b¸mlkT XNd tgl[W½ xNDM KFl ”L úTlW_

9”L b”L½ gb¬ãC (Tafeln) XÂ QÛC (Forme)ÝÝ Tafel y¸lW ”L ¥WÅãÒcW mjm¶Ã sÍ Æl# wrqèC ¬TmW ynb„TN xnSt¾ {/#æC ÃmlK¬LÝÝ

10 LC, "Short Preface," 1-5 dGä tmLkTÝÝ

11 xStÄd‰êE½ |n |R›¬êEÂ yUBÒ g¤Ä×CN ywsn# yhgr SBkT Ä®CÝÝ

12 mUb!T 17 qN 1522 ln!÷§S /WS¥N ytÚf dBÄb@ (WABr 2:474-75; LW 48:399-402); lgÖBß!ãc$ y¸çN mm¶Ã mQDM (1528) (WA 26:200, 21-201, 7; LW 40:273); XNÄ!h#M b¬~œ| 1528 lKRSTÂ TMHRT SBkèC yl#tR ¥S¬wqEÃ (WA 30/1:157, 14-28; LW 51:136).

13 n/s@ 26 qN 1529 lè¥S lÖ>kR ytÚf dBÄb@ (WABr 5:137; LW 49:232-34) XNÄ!h#M LC "Short Preface," 2.

young. Moreover, I ask that those unable to do any better take up these charts and versions9 and read them to the people word for word in the following manner:

In the first place, the preacher should above all take care to avoid changes or variations in the text and version of the Ten Commandments, the Lord’s Prayer, the Creed, the sacraments, etc., but instead adopt a single version, stick with it, and always use the same one year after year. For the young and the unlettered people must be taught with a single, fixed text and version. Otherwise, if someone teaches one way now and another way next year-even for the sake of making improvements-the people become quite easily confused, and all the time and effort will go for naught.

The dear church Fathers also understood this well. They used one form for the Lord’s Prayer, the Creed, and the Ten Commandments. Therefore, we, too, should teach these parts to the young and to people who cannot read in such a way that we neither change a single syllable nor present or recite it differently from one year to the next. Therefore, choose for yourself whatever version you want and stick with it for good. To be sure, when you preach to educated and intelligent people, then you may demonstrate your erudition and discuss these parts with as much complexity and from as many different angles as you can. But with the young people, stick with a fixed, unchanging version and form. To begin with, teach them these parts: the Ten Commandments, the Creed, the Lord’s Prayer, etc., following the text word for word, so that they can also repeat it back to you learn it by heart

Those who do not want to learn these things-who must be told how they deny Christ and are not Christians-should also not be admitted to the sacrament, should not be sponsors for children at baptism, and should not exercise any aspect of Christian freedom,10 but instead should simply be sent back home to the pope and his officials11 and, along with them, to the devil himself. Moreover, their parents and employers ought to deny them food and drink and advise them that the prince is disposed to drive such coarse people out of the country.

Although no one can or should force another person to believe,12 nevertheless one should insist upon and hold the masses to this: that they know what is right and wrong among those with whom they wish to reside, eat, and earn a living.13 For example, if people want to live in a particular city, they ought to know and abide by the laws of the city whose protection they enjoy, no matter whether they believe or are at heart scoundrels and villains.

In the second place, once the people have learned the text well, then teach them to understand it, too, so that they know what it means. Take up again the form offered in these charts or some other short form that you may prefer. Then adhere to it without

9 Literally, tables (Tafeln) and forms (Forme). The word Tafelnrefers to booklets whose contents had originally been printed as broadsheets.

10 See also LC, “Short Preface,” 1-5.

11 Diocesan judges who decided administrative, disciplinary, and marriage cases.

12 A letter to Nicholas Hausmann dated 17 March 1522 (WABr 2:474-75; LW 48:399-402); preface to Instruction for the visitors (1528) (WA 26:200, 21-201, 7; LW 40:273); and Luther’s announcement for catechetical sermons in December 1528 (WA 30/1: 157, 14-28; LW 51:136).

13 A letter to Thomas Löscher dated 26 August 1529 (WABr 5:137; LW 49:232-34) and LC, “Short Preface,” 2.

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Ymlkt$¬LÝÝ QÇS M|-!„N XNÄ!ÃMN wYM XNÄ!qbL ¥NNM ¥SgdD XNdl@lBNÂ MNM ?G wYM g!z@ wYM SF‰ mwsN XNd¥YgÆN b¥S¬wS YHN dGä btdUU¸ LÂtk#RbT ÃSfLULÝÝ bz!H fN¬½ sãc$ Ãl X¾ ?G XNÄ!m-#Â bqúWSTn¬CN QÇS M|-!„N XNDÂkÂWN§cW ZM BlW

14 bl#tR ;úB ynbrW l@lÖC TLq$ yKRSTÂ TMHRT BlW y-„T y‰s# Deutsch Katechismus BÒ xLnbrM½ ngR GN l@lÖC yKRSTÂ TMHRT mÚ?FT dGä nb„TÝÝ

15 LC, "Ten Commandments," 225-26 tmLkTÝÝ

16 LC, "Ten Commandments," 105-66 tmLkTÝÝ

17 YH xNq{ yl#tRN yx‰t¾W TX²Z ¥B‰¶Ã Yq_§LÝÝ LC, "Ten Commandments," 167-78, XNÄ!h#M Treatise on Good Works (1520) (WA 6:253, 32-258, 13; LW 44:85-100) tmLkTÝÝ

18 Schreiber: ”L b”L lsnD ?UêE ¥rUgÅ y¸s-# ymNG|T ¹#¥MNT wYM [/ðãCÝÝ

19 LC, "Ten Commandments," 174-77; To the Councilmen of All Cities in Germany That They Establish and maintain Christian Schools (1524) (WA 15:27-53; LW 45:339-78); XNÄ!h#M A Sermon on Keeping Children in School (1530) (WA 30/2: 517-88; LW 46:207-58) tmLkTÝÝ

20 YH yXMnT ¥{¾ t¥¶ãCN b”L y¥St¥R x‰t¾ dr©N úYçN yKRSTÂ TMHRt$ XNÁT tGÆ‰êE XNd¸drG ym=rš Múl@N ÃStêW”LÝÝ LC, "Lord's Supper," 39-87 tmLkTÝÝ

changing a single syllable, just as was stated above regarding the text. Moreover, allow yourself ample time for it, because you need not take up all the parts at once but may instead handle them one at a time. After the people understand the First Commandment will, then take up the Second, and so on. Otherwise they will be so overwhelmed that they will hardly remember a single thing.

In the third place, after you have taught the people a short catechism like this one, then take up a longer catechism14 and impart to them a richer and fuller understanding. Using such a catechism, explain each individual commandment, petition, or part with its various works, benefits, and blessings, harm and danger, as you find treated at length in so many booklets. In particular, put the greatest stress on that commandment or part where you people experience the greatest need. For example, you must strongly emphasize the Seventh Commandment, dealing with stealing, to artisans and shopkeepers and even to farmers and household workers, because rampant among such people are all kinds of dishonesty and thievery.15 Likewise, you must emphasize the Fourth Commandment to children and the common people, so that they are orderly, faithful, obedient, and peaceful.16 Always adduce many examples from the Scriptures where God either punished or blessed such people.

In particular, at this point17 also urge governing authorities and parents to rule well and to send their children to school. Point out how they are obliged to do so and what a damnable sin they do not, for thereby, as the worst enemies of God and humanity, they overthrow and lay waste both the kingdom of God and the kingdom of the world. Explain very clearly what kind of horrible damage they do when they do not help to train children as pastors, preachers, civil servants,18 etc., and tell them that God will punish them dreadfully for this. For in our day and age it is necessary to preach about these things. The extent to which parents and governing authorities are now sinning in these matters defies description. The devil, too, intends to do something horrible in all this.19 Finally,20 because the tyranny of the people has been abolished, people no longer want to receive the sacrament, and they treat it with contempt. This, too, needs to be stressed, while keeping in mind that we should not compel anyone to believe or to receive the sacrament and should not fix any law or time or place for it. Instead, we should preach in such a way that the people make themselves come without our law and just

14 Luther had I mind not only his own Deutsch Katechismus, which others came to call the Large Catechism, but also other catechetical books.

15 See LC, “Ten Commandments,” 225-26.

16 See LC, “Ten Commandments,” 105-66.

17 This paragraph continues Luther’s exposition of the fourth commandment. See LC, ‘Ten Commandments,” 167-78, and Treatise on Good Works (1520) (WA 6:253, 32-258, 13; LW 44:85100).

18 Schreiber: literally, notaries or clerks.

19 See the LC, “Ten Commandments,” 174-77; To the Councilmen of All Cities in Germany That They Establish and Maintain Christian Schools (1524) (WA 15:27-53; LW 45:339-78); and A Sermon on Keeping Children in School (1530) (WA 30/2: 517-88; LW 46:207-58).

20 This introduces a final example of how to apply the catechism and not a fourth step in catechesis. See LC, “Lord’s Supper,” 39-87.

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21 yjRmN¾W {/#F yƒSt¾WN mdB n-§ q¤_R Y-q¥LÝÝ

22 b1215 XÃNÄNÇ KRStEÃN bÍs!µÂ l|U wdÑ KBR b¸kbrW k|§s@ q_lÖ ÆlW /ÑS mµkL yg@¬N X‰T mqbL XNÄlbT x‰t¾W y§t‰N g#Æx@ wSñxLÝÝ Receiving Both Kinds in the Sacrament (1522) (WA 10/2: 24, 14-27; LW 36:249)tmLkTÝÝ

23 Anfechtung.

plain compel us pastors to administer the sacrament to them. This can be done by telling them: You have to worry that whoever does not desire or receive the sacrament at the very least around four times a year despises the sacrament and is no Christian, just as anyone who does not listen to or believe the gospel is no Christian. For Christ did not say, “Omit this,” or “Despise this,” but instead [1 Cor. 11:25], “Do this, as often as you drink it… ” He really wants it to be done and not completely omitted or despised. “Do this,” he says.

Those21 who do not hold the sacrament in high esteem indicate that they have no sin, no flesh, no devil, no world, no death, no dangers, no hell. That is, they believe they have none of these things, although they are up to their neck in them and belong to the devil twice over. On the other hand, they indicate that they need no grace, no life, no paradise, no heaven, no Christ, no God, nor any other good thing. For if they believed that they had so much evil and needed so much good, they would not neglect the sacrament, in which help against such evil is provided and in which so much good is given. It would not be necessary to compel them with any law to receive the sacrament. Instead, they would come on their own, rushing and running to it; they would themselves to come and would insist that you give them the sacrament.

For these reasons you do not have to make any law concerning this, as the pope did.22 Only emphasize clearly the benefit and the harm, the need and the blessing, the danger and the salvation in this sacrament. Then they will doubtless come on their own without any compulsion. If they do not come, give up on them and tell them that those who do not pay attention to or feel their great need and God’s gracious help belong to the devil. However, if you either do not urge such participation or make it into a law or poison, then it is your fault if they despise the sacrament. How can they help but neglect it, if you sleep and remain silent?

Therefore, pastors and preachers, take note! Our office has now become a completely different one than it was under the pope. It has now become serious and salutary. Thus, it now involves much toil and work, many dangers and attacks,23 and in addition little reward or gratitude in the world. But Christ himself will be our reward, so long as we labor faithfully. May the Father of all grace grant it, to whom be praise and thanks in eternity through Christ, our Lord. Amen.

21 The German text uses the third-person singular.

22 In 1215 the Fourth Lateran Council stipulated that every Christian had to receive the Lord’s Supper between Easter and Corpus Christi day. See Receiving Both Kinds in the Sacrament (1522) (WA 10/2: 24, 14-27; LW 36:249).

23 Anfechtung.

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h#lt¾W28 [TX²Z]

yxM§KHN SM bkNt$ xT_‰ÝÝ29

YH MN ¥lT nW) mLSÝ( XGz!xB/@RN mF‰TÂ mWdD½30 S§lBN31 XNÄNML½32 _N³§¼xS¥T

XNÄNl¥mD½ XNÄNê>½ wYM yXGz!xB/@RN SM bm-qM XNÄÂ¬LL½ ngR GN bz!H fN¬ bCGR g!z@ h#l# XNDN-‰W½ wd XRs# XNDN[LY½ XNDNwDsW½ XNÄ!h#M lXGz!xB/@R MSUÂ XNDÂqRB YgÆÂLÝÝ

ƒSt¾W33 [TX²Z]

ysNbTN qN TQDsW zND ;SBÝÝ34

YH MN ¥lT nW) mLSÝ( XGz!xB/@RN mF‰TÂ mWdD S§lBN SBkTN½ wYM yXGz!xB/@RN ”L

XNÄNNQ½ ngR GN bz!H fN¬ ÃNN ”L XNDNqDSÂ bdS¬ XNDNs¥W XNÄ!h#M XNDN¥rW nWÝÝ

24 lXÃNÄNÇ yTN¹# yKRSTÂ TMHRT y¸çn# xRXST k1529ß# sÍð wrqèC y¸mnŒÂ btk¬¬Y XTäC yq-l# ÂcWÝÝ y1529 y§tEn# TRg¤M yTMHRT b@T mMH‰NÂ t¥¶ãCN ÃmlK¬LÝÝ 25 bl#tR y?YwT zmN bTN¹# yKRSTÂ TMHRT XTäC XÃNÄNÇ TX²Z½ yXMnT xNq{½ yg@¬ [lÖT LmÂ½ XNÄ!h#M QÇS M|-!R kXN=T btflfl |:LÂ bm{/F QÇS ¥ÈqšãC y¬jb nbRÝÝ bTN¹# yKRSTÂ TMHRT _QM §Y kêl#T UR y¸músl# yXN=T FLFL |:lÖC bTLq$ yKRSTÂ TMHRT ên¾ XTäC tµTtêL (WA 30/1:133-210). Xz!H ÃlW kXN=T ytflfl |:LÝ( Ñs@ ;\Rt$N TX²²T s!qbLÂ XS‰x@§WÃN kwRQ bt\‰W _© z#¶Ã s!=F„ÝÝ (Xz!HÂ k1536t$ XTM Ñl# lÑl#) y|:L |R y{/#F mGlÅÝ( «YH g§+

S:L kz[xT 32´ ytwsd nWÝÝ

26 b1529(35 XTäC ygÖdlW YH ”L½ bTN¹# yKRSTÂ TMHRT l@lÖC XTäC h#l#Â b1580W m{/f SMMnT Yg¾LÝÝ

27 l#tR btrgÖmW m{/F QÇS kz[xT 20M çn wYM kzÄGM 5 {/#æC UR h#Lg!z@ y¥YmúslWN y;\Rt$ TX²²T ytlmd xÚÚF l#tR Y-q¥LÝÝ kz!H ytnœ½ y1531Ç XÂ y1558t$ yn#rMbRG XTäCN =Mé xNÄND “l¾ XTäC½ Xz!HÂ bl@§M SF‰ ÃlWN {/#F bm{/F QÇúêEW {/#F m\rT ÃR¥l#ÝÝ

28 kXN=T ytflfl |:L yslÖ¸T LJ XGz!xB/@RN mSdBÝÝ y|:L |R y{/#F mGlÅÝ( «YH g§+ |:L bzl@êWÃN 24 [Ý10(16] tmZGïxLÝÝ´

29 y1529(35 XTäC «yxM§KHN SM bkNt$ xT_‰´ y¸lW x§cWÝÝ y1531Ç XÂ y1558t$ yn#rMbRG XTäC XNÄ!H YnbÆl#Ý( «yg@¬ xM§KHN SM bkNt$ xT_‰½ MKNÃt$M XGz!xB/@R SÑN bkNt$ y¸-‰WN kbdL xÃnÚWMÝÝ´

30 lXnz!H GƒC x-”qM½ Instruction of the visitors (1528) (WA 26:203, 17-37; LW 40:276-77) XNÄ!h#M LC, (Ten Commandments," 321-27) tmLkTÝÝ

31 daB. bxÚÚF çn («... Æl ¥DrG ...´) wYM b¸ÃSkTlW ngR («... b¥ÂdRgW W-@t$ ...´) tBlÖ l!trgÖM YC§LÝÝ

32 Xz!H §Y Schweren b/sT m/§ãC S»T _QM §Y WlÖxLÝÝ LC, "Ten Commandments," 66 tmLkTÝÝ

33 kXN=T ytflfl |:LÝ( bðT lðT sÆk! k¥~br MXMÂN UR¿ mdb# xND sW XN=T s!lQMÝÝ y|:L |R y{/#F mGlÅÝ( «g§+ |:l# kz^¤Lq$ 15[Ý32(36]´ ytwsd nWÝÝ

34 Feiertag; ”L b”L½ «y:rFT qN´ (XNd :B‰YS-# ”L sNbT)½ bx-”§Y GN lX/#DÝÝ

The Ten Commandments:

In a simple way in which the head of a house is to present them to the household24

The First25 [Commandment]26

You are to have no other gods.27

What is this? Answer:

We are to fear, love, and trust God above all things.

The Second28 [Commandment]

You are not to misuse the name of your God.29

What is this? Answer:

We are to fear and love30 God, so that31 we do not curse, swear,32 practice magic, lie, or deceive using God’s name, but instead use the very name in every time of need to call on, pray to, praise, and give thanks to God.

The Third33 [Commandment]

You are to hallow the day of rest.34

What is this? Answer:

We are to fear and love God, so that we do not despise preaching or God’s Word, but instead keep that Word holy and gladly hear and learn it.

24 The titles for each section of the Small Catechism stem from the broadsheets of 1529 and were retained in subsequent editions. The Latin translation of 1529 addresses schoolteachers and students.

25 In the printing of the Small Catechism during Luther’s lifetime, each commandment, article of the Creed, petition of the Lord’s Prayer, and sacrament was accompanied by a woodcut and reference to the Bible. Woodcuts similar to those used in the Small Catechism are included in the critical edition of the Large Catechism (WA 30/1: 133-210). The woodcut here: Moses receiving the Ten Commandments and the Israelites dancing around the golden calf. Caption (here and throughout from the 1536 edition): “This figure is taken from Exodus 32”.

26 This word, lacking in the editions of 1529-35, is present in all other editions of the Small Catechism and in the Book of Concord of 1580.

27 Luther uses a common form of the Decalogue that does not always correspond to the texts of either Exodus 20 or Deuteronomy 5 in the Luther Bible. As a result, some later editions, including the Nuremberg editions of 1531 and 1558, correct the text here and elsewhere according to the biblical text.

28 Woodcut: The blasphemy of Shelomith’s son. Caption: “This figure is recorded in Leviticus 24 [:1016].”

29 The edition of 1529-35 have “you are not to take the name of your God in vain.” The Nuremberg edition of 1531 and 1558 read, “You are not to take the name of the Lord you God in vain, for the Lord will not hold that one guiltless who takes his name in vain.”

30 For the use of these two verbs, see Instructionof the Visitors (1528) (WA 26:203, 17-37; LW 40:276-77) and LC, “Ten Commandments,” 321-27.

31 daβ. This may be rendered either modally (“…by not doing…”) or consequentially (“…with the result that we do not…”).

32 schweren, here used in the sense of false oaths. See the LC, “Ten Commandments,” 66.

33 Woodcut: Preacher with congregation in foreground; someone gathering wood in the background. Caption: “The figure is taken from Numbers 15[:32-36].”

34 Feiertag; literally, “day of rest” (like the Hebrew word Sabbath), but generally for Sunday.

x‰t¾W35 [TX²Z]

xÆTHNÂ XÂTHN xKBRÝÝ

YH MN ¥lT nW) mLSÝ( w§íÒCNNÂ b|LÈN §Y Ãl# l@lÖCN½36 XNÄNNQ wYM XNÄÂS³È½ ngR

GN bz!H fN¬ XNDÂkB‰cW½ XNDÂglG§cW XNDN¬z²cW½ XNÄ!h#M tgb! KBR bmS-T XGz!xB/@RN mF‰TÂ mWdD xlBN ¥lT nWÝÝ

xMSt¾W37 [TX²Z]

xTGdLÝÝ

YH MN ¥lT nW) mLSÝ( yÆLNjéÒCNN ?YwT xdU §Y XNÄN_L wYM XNÄNgÖÄ½38 ngR GN bz!H fN¬ l?YwT b¸ÃSfLg#xcW ngéC h#l# XNDNrÄcWÂ XNDNdGÍcW½ XGz!xB/@RN mF‰TÂ mWdD xlBN ¥lT nWÝÝ

SDSt¾W39 [TX²Z]

x¬mNZRÝÝ

YH MN ¥lT nW) mLSÝ( b”LÂ b|‰ N{?Â y=ênT ?YwT XNDNm‰½ XNÄ!h#M kX¾ XÃNÄNÇ yTÄR Ùd¾WN wYM Ùd¾êN XNÄ!wDDÂ XNÄ!ÃkBR½ XGz!xB/@RN mF‰TÂ mWdD xlBN ¥lT nWÝÝ

sÆt¾W40 [TX²Z]

xTSrQÝÝ

YH MN ¥lT nW) mLSÝ( yÆLNj‰CNN gNzB wYM NBrT XNÄNwSD wYM b¥¬lLÂ b¥+bRbR y‰úCN XNÄÂdRUcW½ ngR GN bz!H fN¬ NBr¬cWNÂ gb!ÃcWN Ãš>l#Â YBq$ zND XNDÂG²cW½ XGz!xB/@RN mF‰TÂ mWdD xlBN ¥lT nWÝÝ

SMNt¾W41 [TX²Z]

bÆLNj‰H §Y b/sT xTmSKRÝÝ YH MN ¥lT nW) mLSÝ(

35 kXN=T ytflfl |:LÝ( yñ~ sµ‰MnTÝÝ y|:L |R y{/#F mglÅÝ( «g§+ |:l# kzF_rT 9[Ý20(27] ytwsd nWÝÝ´

36 Herrn; ”L b”L½ «g@èC½´ ngR GN Bz# g!z@ bjRmN¾ b|LÈN §Y Ãl#TN l¥mLkT _QM §Y WlÖxL½ lMúl@½ Landesherren (múFNT) wYM Pfarrherrm (qúWST) ÝÝ

37 kXN=T ytflfl |:LÝ( ”yN xb@LN s!gDLÝÝ y|:L |R y{/#F mGlÅÝ( «g§+ |:l# kzF_rT 4[Ý1(16] ytwsd nWÝÝ´

38 Xz!HÂ b¸ktl#T ¥B‰¶ÃãC½ «ÆLNj‰´ y¸lW ”L bjRmN¾W n-§ q¤_R nWÝÝ

39 kXN=T ytflfl |:LÝ( ÄêETÂ b@Rúb@HÝÝ y|:L |R y{/#F mGlÅÝ( «YH g§+ |:L b2¾ úÑx@L 11 tmZGïxLÝÝ´

40 kXN=T ytflfl |:LÝ( yxµN l@BnTÝÝ y|:L |R y{/#F mGlÅÝ( «YH g§+ |:L bm{/f x!Ãs# 7 tmZGïxLÝÝ´

41 kXN=T ytflfl |:LÝ( yîSÂ ¬¶KÝÝ y|:L |R y{/#F mGlÅÝ( «g§+ |:l# kTNb!t ÄNx@L M:‰F 13 ytwsd nW½ XNÄ!h#M dGä bxêLD mÚ?FT½ ÄNx@LN b¸mlktW KFL Yg¾LÝÝ´ bXRG_ M:‰F 13 yÄNx@L xêLÄêE KFL nWÝÝ

The Fourth35 [Commandment]

You are to honor your father and your mother. What is this? Answer:

We are to fear and love God, so that we neither despise nor anger our parents and others in authority,36 but instead honor, serve, obey, love, and respect them.

The Fifth37 [Commandment]

You are not to kill. What is this? Answer:

We are to fear and love God, so that we neither endanger nor harm the lives of our neighbors,38 but instead help and support them in all of life’s needs.

The Sixth39 [Commandment]

You are not to commit adultery. What is this? Answer:

We are to fear and love God, so that we lead pure and decent lives in word and deed, and each of us loves and honors his or her spouse.

The Seventh40 [Commandment]

You are not to steal. What is this? Answer:

We are to fear and love God, so that we neither take our neighbors’ money or property nor acquire them by using shoddy merchandise or crooked deals, but instead help them to improve and protect their property and income.

The Eighth41 [Commandment]

You are not to bear false witness against your neighbor. What is this? Answer:

35 Woodcut: The drunkenness of Noah. Caption: “The figure is taken from Genesis 9[:20-27].”

36 Herrn;,literally, “lords,” but often used in German to denote those in authority, e.g., Landesherrn(princes) or Pfarrherrn (pastors).

37 Woodcut: Cain slaying Abel. Caption: “The figure is taken from Genesis 4[:1-16].”

38 Here and in the following explanations, the word “neighbor” is singular in the German.

39 Woodcut: David and Bathsheba. Caption: “This figure is recorded in 2 Samuel 11.”

40 Woodcut: The theft of Achan. Caption: “This figure is recorded in Joshua 7.”

41 Woodcut: The story of Susanna. Caption: “The figure is taken from the prophet Daniel, chapter 13, and also stands in the Apocrypha, in the part belonging to Daniel.” In fact chapter 13 is the apocryphal part of Daniel.

Sl ÆLNj‰CN /sT XNÄNÂgR½ XNÄÂ¥W wYM SÑN XNÄÂ-Í½ wYM

ZÂWN XNÄÂgÖDF XGz!xB/@RN mF‰TÂ mWdD xlBNÝÝ bz!H fN¬

LNk§kLlT½ Sl XRs# mLµM LNÂgR½ XNÄ!h#M y¸ÃdRgWN ¥N¾WNM ngR

btšl mLK LÂB‰‰ YgÆÂL ¥lT nWÝÝ

z-n¾W42 [TX²Z]

yÆLNj‰HN b@T xTm"ÝÝ

YH MN ¥lT nW) mLSÝ( yÆLNjéÒCNN WRS wYM NBrT l¥¬lL XNÄNäKR wYM ?UêE mBT

xlN BlN LÂgßW XNÄNäKR½ ngR GN bz!H fN¬ yXnRs# yçnWN bm-bQ

XNDÂG²cWÂ XNDÂglG§cW XGz!xB/@RN mF‰TÂ mWdD xlBN ¥lT nWÝÝ

;|r¾W43 [TX²Z]

yÆLNj‰HN ¸ST½ wND wYM s@T \‰t¾½ kBT½ wYM yXRs# yçn

¥N¾WNM ngR xTm"ÝÝ

YH MN ¥lT nW) mLSÝ( XGz!xB/@RN Xyf‰NÂ XywdDN yÆLNjéÒCNN yTÄR Ùd®C½44 yb@T \‰t®C½ wYM kBèC ¥ÆbL½ ¥SgdD½ wYM mSrQ úYçN bz!H fN¬ XnRs# kÆLNjéÒCN UR [NtW XNÄ!ö†Â GÄ©cWN XNÄ!f{Ñ mgÍÍT YñRBÂLÝÝ

¬Ä!Ã XGz!xB/@R Sl Xnz!H h#l# TX²²T MN Y§L) mLSÝ( XGz!xB/@R XNÄ!H Y§LÝ( «Xn@ XGz!xB/@R xM§KH qÂt¾ xM§K n"ÝÝ b¸-l#" sãC §Y Sl xÆèC `-!xT XSk ƒSTÂ XSk XSk x‰T TWLD DrS bLíÒcW §Y QÈTN y¥mÈ n"ÝÝ Ä„ GN l¸wÇ"Â TX²²t&N l¸-Bq$ XSk ¹!H TWLD DrS mLµMN xdRUlh#´ÝÝ45

YH MN ¥lT nW) mLSÝ( XGz!xB/@R Xnz!HN TX²²T y¸_s#TN h#l# XNd¸qÈ ÃS-nQ”LÝÝ Slz!H yXRs#N q¤È XNDNf‰Â TX²²t$N XNÄÂfRS m-NqQ xlBNÝÝ Yh#N XN©!½

XGz!xB/@R Xnz!HN TX²²T l¸-Bq$T h#l# [UNÂ ¥N¾WNM mLµM ngR lmS-T tSÍ YsÈLÝÝ bmçn#M X¾M dGä XRs#N mWdDÂ m¬mN XNÄ!h#M bdS¬ TX²²t$N mf[M YgÆÂLÝÝ

42 kXN=T ytflfl |:LÝ( Ã:öB k§Æ b¯C URÝÝ y|:L GRg@ y{/#F mGlÅÝ( «YH g§+ |:L kzF_rT

30[Ý25(43] ytwsd nWÝÝ´

43 kXN=T ytflfl |:LÝ( ×s@FÂ y’!_Í‰ ¸STÝÝ y|:L GRg@ y{/#F mGlÅÝ( «YH g§+ |:L kzF_rT 39 ytwsd nWÝÝ´

44 ”L b”L TRg¤M «¸St$N´ÝÝ

45 YH {/#F l#tR btrgÖmW m{/F QÇS XNd ttrgÖmW z[xT 20Ý5(6N wYM zÄGM 5Ý9(10N xYktLMÝÝ

We are to fear and love God, so that we do not tell lies about our neighbors, betray or slander them, or destroy their reputations. Instead we are to come to their defense, speak well of them, and interpret everything they do in the best possible light.

The Ninth42 [Commandment]

You are not to cover your neighbor’s house.

What is this? Answer:

We are to fear and love God, so that we do not try to trick our neighbors out of their inheritance or property or try to get it for ourselves by claiming to have a legal right to it and the like, but instead be of help and service to them in keeping what is theirs.

The Tenth43 [Commandment]

You are not to covet your neighbor’s wife, male or female servant, cattle, or whatever is his.

What is this? Answer:

We are to fear and love God, so that we do not entice, force, or steal away from our neighbors their spouses,44 household workers, or livestock, but instead urge them to stay and fulfill their responsibilities to our neighbors.

What then does God say about all these commandments? Answer:

God says the following: “I, the LORD your God, am a jealous God. Against those who hate me I visit the sin of the fathers on the children up to the third and fourth generation. But I do good to those who love me and keep my commandments to the thousandth generation.”45

What is this? Answer:

God threatens to punish all who break these commandments. Therefore we are to fear his wrath and not disobey these commandments. However, God promises grace and every good thing to all those who keep these commandments. Therefore we also are to love and trust him gladly act according to his commands.

42 Woodcut: Jacob with Laban’s sheep. Caption: “This figure is taken from Genesis 30[:25-43].”

43 Woodcut: Joseph and Potiphar’s wife. Caption: “This figure is taken form Genesis 39.”

44 Literally: “his wife.”

45 This text does not follow Exodus 20:5-6 or Deuteronomy 5:9-10 as translated in the Luther Bible.

yXMnT mGlÅWÝ(

q§LbçnmNgDyb@tsb#m¶lb@tsb# yXMnTmGlÅWNy¸ÃqRBbTh#n@¬

ymjm¶ÃW46 xNq{Ý( Sl xfÈ-R

Xn@ h#l#N b¸CL s¥YNÂ MDR bf-r bXGz!xB/@R xB xMÂlh#¿

YH MN ¥lT nW) mLSÝ(

XGz!xB/@R xh#N µlW ngR h#l# UR xBé XNd f-r" xMÂlh#¿

XGz!xB/@R |UÂ nFSN s_è¾L XNÄ!h#M XnRs#N Y-B”cêLÝ( ›YN½ íé½

XJÂ XGéc&N h#l#½ XNÄ!h#M S»èCN¿ y¥m²zN ClÖ¬NÂ yxXMé KFlÖCN h#l# s_è¾LÝÝ bt=¥¶M XGz!xB/@R Å¥Â LBS½ MGBÂ m-_½ b@TÂ

XRš½ yTÄR Ùd¾47 XNÄ!h#M LíC½ yXHL ¥úNÂ kBèCN XNÄ!h#M NBrèCN h#l# lz!H |UÂ l?YwT y¸ÃSfLg#TN ngéCÂ MGBN h#l# =Mé xTrFRæ

YsÈLÝÝ48 XGz!xB/@R k¥N¾WM xdU Y-Bq¾L¿ XNÄ!h#M kKû h#l#

YURd¾L½ ÃDn¾LMÝÝ YHN h#l# y¸ÃdRgW N[#? kçn kxÆ¬êEÂ kml÷¬êE b¯nt$Â cRnt$ ytnœ XN©! f{ä kXn@ mLµM |‰Â ytgÆ kmçN ytnœ

xYdlMÝÝ lz!H h#l# XGz!xB/@RN ¥mSgN½ ¥wdSÂ lXRs#M m¬zZ

YgÆ¾LÝÝ49 YH F[#M XWnT nWÝÝ50

h#lt¾W51 xNq{Ý( Sl mb@¢T

dGäM52 bxND L°½ bmNfS QÇS btins½ kDNGL ¥RÃM btwld½ b’@N-@ÂêEW b’!§õS zmN mk‰ btqbl½ btsql½ bät½ btqbr½ wd s!åL bwrd½ bƒSt¾WM qN kÑ¬N btnœ½ wd s¥Y bwÈ½ h#l#N b¸CL bXGz!xB/@R xB q" btqm-½ b?ÃêNÂ bÑ¬N l!fRD kz!Ã b¸mlS bg@¬CN bx!ys#S KRSèS xMÂlh#ÝÝ

YH MN ¥lT nW) mLSÝ(

XWnt¾ xM§K yçnW½ bzl›l¥êEnT kxB ytwldW½ XNÄ!h#M dGä XWnt¾ sW yçnWÂ kDNGL ¥RÃM ytwldW x!ys#S KRSèS g@¬ü mçn#N xMÂlh#ÝÝ XRs#M Xn@N y-Íh#TNÂ k¤nn@ ytfrdB"N sW tb@™è¾LÝÝ bwRQÂ bBR úYçN Ä„ GN QÇS½ Kb#R bçnW dÑ XNÄ!h#M Ãl `-!xt$53 btqblW mk‰Â bät$ k`-!xT½ käTÂ kÄ!ÃBlÖS `YL gZè" nÚ xW_è¾LÝÝ YHN h#l# ÃdrgW Xn@ yXRs# gNzB XNDçN½ bmNG|t$ WS_ bXRs# |R XNDñR½

46 kXN=T tfLFlÖ yt\‰ |:LÝ( XGz!xB/@R bXNSúT tkBï½ XNÄ!h#M bdmÂãCÂ bx‰t$ nÍúT ¬Jï brkT XNd¸s_ -!¥M sW tgLÛxLÝÝ

47 ”L b”L TRg¤M «¸ST´ÝÝ y|:L mGlÅ {/#F ylMÝÝ

48 Bz# zmÂêE xStÃyT s+ãCÂ tRÙ¸ãC «Å¥ ... NBrT´ y¸l#TN ”§T qdM s!L µlW xrFt ngR UR ÃÃYz#xcêL½ Yh#N XN©!½ y1529ß# y§tEN TRg¤M½ bmjm¶ÃW {/#F WS_ «bt=¥¶´ (Äz#) (Dazu) y¸lW ”L bT§LQ ðd§T mÚûÂ bz!H mGlÅ WS_ bXÃNÄNÇ xrFt ngR m=rš G| mqm-# k¸q_lW UR ytµtt mçn#N y¸dGF nWÝÝ

49 schÜldig

50 /rg# tEè 3Ý8N lmtRgÖM _QM §Y yêlbTN bTN¹# yKRSTÂ TMHRT «yg@¬ [lÖT´ 21 XÂ «QÇS _MqT´ 9 tmLkTÝÝ

51 kXN=T tfLFlÖ yt\‰ |:LÝ( KRSèS bmSqL §Y¿ bdmÂÂ bk!„b@L ytkbbÝÝ y|:L mGlÅ {/#F ylMÝÝ

52 {/#û k1529ß# TN¹# yKRSTÂ TMHRT UR y¸músL nWÝÝ

53 Un schÜldingen: ”L b”L TRg¤M «Æl :Ä ÃLçn´ wYM «bdl¾ ÃLçn´ ¥lT nWÝÝ

The Creed:

In a very simple way in which the head of a house is to present it to the household

The First46 Article: On Creation

I believe in God, the Father almighty, CREATOR of heaven and earth.

What is this? Answer:

I believe that God has created me together with all that exists. God has given me and still preserves my body and soul: eyes, ears, and all limbs and senses; reason and all mental faculties. In addition, God daily and abundantly provides shoes and clothing, food and drink, house and farm, spouse 47 and children, fields, livestock, and all property-along with all the necessities and nourishment for this body and life.48 God protects me against all danger and shields and preserves me from all evil. And all this is done out of pure, fatherly, and divine goodness and mercy, without any merit or worthiness of mine at all For all of this I owe49 it to God to thank and praise, serve and obey him. This is most certainly true.50

The Second51 Article: On Redemption

And52 [I believe] in Jesus Christ, his only Son, our LORD, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; he descended into hell. On the third day he rose [again]; he ascended into heaven, seated at the right hand of God, the almighty Father, from where he will come to judge the living and the dead.

What is this? Answer:

I believe that Jesus Christ, true God, begotten of the Father in eternity, and also a true human being, born of the Virgin Mary, is my LORD. He has redeemed me, a lost and condemned human being. He has purchased and freed me from all sins, from death, and from the power of the devil, not with gold or silver but with his holy, precious blood and with his innocent53 suffering and death. He has done all this in order that I may belong to him, live under

46 Woodcut: God depicted as a bearded man giving blessing, surrounded by animals and encircled by clouds and the four winds. No caption.

47 Literally, “wife.”

48 Many modern commentators and translators connect “shoes … property” to the preceding sentence. However, the Latin translations of 1529, the capitalization of “In addition” (Dazu) in the original text, and the placement of verbs at the end of each sentence throughout this explanation argue for its inclusion with what follows.

49 schűldig.

50 See SC, “Lord’s Prayer,” 21, and “Holy Baptism,” 9, where the phrase is used to translate Titus 3:8.

51 Woodcut: Christ on the cross, surrounded by clouds and cherubs. No caption.

52 The text corresponds to that used in the 1529 Small Catechism.

53 Unschűldigen: literally, “not owed” or “not guilty.”

XNÄ!h#M XRs# käT XNd tnœÂ lzl›lM ?ÃW çñ XNd¸g² Xn@M bzl›l¥êE

{DQ½ N{?ÂÂ54 B}:Â XNÄglGlW nWÝÝ YH F[#M XWnT nWÝÝ

ƒSt¾W55 xNq{Ý( QÇS Sl mdrG56

dGäM bmNfS QÇS½ bxNÄ!T QDST y/êRÃT b@t KRStEÃN½ bQÇúN xNDnT½57 b`-!xT SRyT½ b|U TNœx@½ bzl›lM ?YwT xMÂlh#ÝÝ

YH MN ¥lT nW) mLSÝ( b‰s@ :WqTÂ BR¬T bg@¬ü bx!ys#S KRSèS l¥mN XNd¥LCL½ Ä„

GN mNfS QÇS bMDR §Y ÃlCWN m§êN b@t KRStEÃN58 XNd¸sbSB½

XNd¸Ãb‰§TÂ QÇS XNd¸ÃdRUT½ XNÄ!h#M bxNÇ yU‰ bçnW XWnt¾

XMnT kx!ys#S KRSèS UR x{Nè XNd¸-B”T h#l# Xn@NM XRs# bwNg@L x¥µYnT XNd -‰"½ bSõ¬ãc$ XNd xb‰L"½ QÇS XNÄdrg"Â bXWnt¾W XMnT XNd -bq" xMÂlh#ÝÝ mNfS QÇS bz!HC b@t KRStEÃN byqn# yXn@NÂ yh#l#NM x¥®C `-!xT bÑ§T YQR Y§LÝÝ bm=ršW qN mNfS QÇS Xn@NÂ yät$TN h#l# xSn|è lXn@Â bKRSèS §mn#T h#l# yzl›lM ?YwTN YsÈL YH F[#M XWnT nWÝÝ

yg@¬ [lÖTÝ(

q§LbçnmNgDyb@tsb#m¶lb@tsb# yg@¬N[lÖTy¸ÃqRBbTh#n@¬

bs¥ÃT yMTñR xÆ¬CN çYÝÝ59

60YHMN¥lTnW)mLSÝ(

bXnz!H ”lÖCx¥µYnTXGz!xB/@R½xF”¶yçn#LíCxF”¶yçnWN xÆ¬cWN XNd¸-Yq$ h#l# X¾M XRs#N bDFrTÂ bF[#M LbÑl#nT LNYqW XNCL zND61 XRs# XWnt¾ xÆ¬CN mçn#NÂ X¾M bXWnT yXRs# LíCmçÂCNNXNDÂMNl!ÃdÍFrNYfLULÝÝ

ymjm¶ÃW62 [lÖT63

SMH YqdS64

54 Un schÜld Ý( ”L b”L TRg¤M «êU y¥Ys_´ y¸L nWÝÝ

55 kXN=T tfLFlÖ yt\‰ |:LÝ( ;|‰ h#lt$ /êRÃT k¸NblbL yBR¦N xKl!LÂ k¸g§b_ dmÂ |R bb›l ¦Mú qN mNfS QÇSN s!qbl#Â yXúT LúN kxÍcW s!wÈÝÝ y|:L mGlÅ {/#F ylM½ y/ê 2 XÂ ‰XY 11Ý5 tmLkTÝÝ

56 «mqdS´ y¸lW yXNGl!Z¾ ”L bmNfS QÇSÂ bmNfS QÇS tGÆR mµkL ÃlWN yÌNÌ TSSR lYè y¸gL{ xYdlM½ bLC. WS_ «yXMnT mGlÅ´ 35 tmLkTÝÝ

57 ”L b”L TRg¤M «QÇúN yçn#T´ÝÝ

58 ChristenheitÝ( kl#tR qdM s!L ynb„T yjRmN¾ Q©!ãC Bz# g!z@ YHN ”L y¸-qÑbT x@Kl¹!Ã ecclesia (b@t KRStEÃN) y¸lWN ”L lmtRgÖM nWÝÝ

59 kXN=T tfLFlÖ yt\‰ |:LÝ( sÆk! ltlÃ† xÆlÖC kMSÆK SBkT s!ÃdRGÝÝ kg@¬ [lÖT q_lÖ bêEtNbRG ynbrWN ytlmd QR{ XN©! bl#tR bttr¯m m{/F QÇS ÃlWN Q©! xYdlMÝÝ

60 l#tR YHNN zmM Æl# ðd§T ytÚfWN mGlÅ lmjm¶Ã g!z@ b1531Ç XTM mGb!Ã =mrWÝÝ

61 Bitten ¥lT m-yQÂ m[lY ¥lT nWÝÝ

62 kXN=T tfLFlÖ yt\‰W |:L qdM µlW UR tmúúY nWÝÝ y|:L mGlÅ {/#FÝ( «YH |:L kz[xT 20Ý8½11½19 ytwsd nW´ÝÝ

63 Bitbe, ”L b”L TRg¤M «m-yQ´ ¥lT nWÝÝ

64 GeheiligetÝ ”L b”L «QÇS mdrG´ wYM «mqdS´ ¥lT nWÝÝ

him in his kingdom, and serve him in eternal righteousness, innocence,54 and blessedness, just as he is risen from the dead and lives and rules eternally. This is most certainly true.

The

Third55 Article: On Being Made Holy56

I believe in the Holy Spirit, one holy Christian church, the community of the saints,57 forgiveness of sins, resurrection of the flesh, and eternal life. Amen. What is this? Answer:

I believe that by my own understanding or strength I cannot believe in Jesus Christ my LORD or come to him, but instead the Holy Spirit has called me through the gospel, enlightened me with his gifts, made me holy and kept me in the true faith, just as he calls, gathers, enlightens, and makes holy the whole Christian church58 on earth and keeps it with Jesus Christ in the one common, true faith. Daily in this Christian church the Holy Spirit abundantly forgives all sins-mine and those of all believers. On the Last Day the Holy Spirit will raise me and all the dead and will give to me and all believers in Christ eternal life. This is most certainly true.

The Lord’s Prayer:

In a very simple way in which the head of a house is to present it to the household

Our Father, you who are in heaven.59

60What is this? Answer:

With these words God wants to entice us, so that we come to believe he is truly our Father and we are truly his children, in order that we may ask61 him boldly and with complete confidence, just as loving children ask their loving father.

The First62 Petition63

May your name be hallowed.64

54 Unschuld: literally, “something not owed.”

55 Woodcut: The twelve apostles, beneath a dove in flaming gloriole and billowing clouds, receiving the Holy Spirit at Pentecost with the tongues of fire coming out of their mouths. No caption. See Act 2 and Revelation 11:5.

56 The English word “sanctification” does not preserve the linguistic connection between the Holy Spirit and the Holy Spirit’s activity. See LC, “Creed,” 35.

57 Literally, “holy ones.”

58 Chistenheit. German versions of the Creed predating Luther often use this word to translate ecclesia.

59 Woodcut: Preacher delivering sermon from pulpit to a diverse audience. The text of the Lord’s Prayer follows the common form used in Wittenberg and not the version in the Luther Bible.

60 Luther first added this italicized explanation to the introduction in the edition of 1531.

61 Bitten means both ask and pray.

62 Woodcut: Same as the preceding. Caption: “This figure is taken from Exodus 20[:8-11, 19].”

63 Bitte, literally, “request.”

64 Geheiliget: literally, “made holy” or “sanctified.”

YH MN ¥lT nW) mLSÝ( yXGz!xB/@R SM b‰s# QÇS mçn# XWnT nW½ Ä„ GN bz!H [lÖT

yMNlMnW XRs# bX¾Â bX¾ mµkL dGä QÇS YçN zND nWÝÝ

YH y¸çnW XNÁT nW) mLSÝ( yXGz!xB/@RN ”L bGL{nTÂ bN{?Â SÂStMRÂ XNÄ!h#M X¾

yXGz!xB/@R LíC XNd mçÂCN m-N bXRs# m\rT bQDSÂ SNñR nWÝÝ

WD ys¥Y xÆ¬CN çY YHN XNDNf{M XRÄN! Yh#N XN©! yXGz!xB/@R ”L

k¸ÃStMrW WÀ bl@§ mNgD y¸ÃStMRÂ y¸ñr ¥NM sW yXGz!xB/@RN

SM bmµk§CN ÃrKúLÝÝ ys¥Y xÆ¬CN çY kz!H -BqN!

h#lt¾W65 [lÖT

mNG|TH TMÈÝÝ YH MN ¥lT nW) mLSÝ( bXRG_ yXGz!xB/@R mNG|T Ãl X¾ [lÖT bg² ‰Sê TmÈlC¿ Ä„

GN bz!H [lÖT yMNlMnW XRú* wd X¾ XNDTmÈ nWÝÝ

YH y¸çnW XNÁT nW) mLSÝ( X¾ bXRs# [U QÇS ”l#N XNDÂMNÂ bz!H ›lM XNÄ!h#M b¸mÈWM

›lM lzl›lM ytqds n#é XNñR zND ys¥Y xÆ¬CN mNfS QÇs#N s!s-N nWÝÝ

ƒSt¾W66 [lÖT

f”DH bs¥Y XNd çnC XNÄ!h# bMDR Th#N YH MN ¥lT nW) mLSÝ( bXRG_ yXGz!xB/@R b¯Â cR f”D Ãl X¾ [lÖT TmÈlC¿ Ä„ GN bz!H [lÖT yMNlMnW bX¾Â bmµk§CN XNDTmÈ nWÝÝ YH y¸çnW XNÁT nW) mLSÝ( yXGz!xB/@RN SM XNDNqDsW y¥YfLg# yXRs#N mNG|T mMÈT

y¸klKl#TN ( bÄ!ÃBlÖS½ b›lMÂ b|UCN f”D y¸gß#TN ( ¥ÂcWNM Kû œ@‰Â f”D XGz!xB/@R b¸sBRbTÂ b¸ÃGDbT g!z@½ XNÄ!h#M bz!H fN¬ XGz!xB/@R XSk ?Yw¬CN FÚ» DrS X¾N b”l#Â bXMnT b¸Ã-nKRbTÂ b¸Ã[ÂbT g!z@ nWÝÝ YHM yXRs# cRÂ b¯ f”D nWÝÝ x‰t¾W67 [lÖT y:lT XNj‰CNN ²Ê S-N YH MN ¥lT nW) mLSÝ(

65 kXN=T tfLFlÖ yt\‰ |:LÝ( kXMnT mGlÅW ƒSt¾ xNq{ mGlÅ UR y¸músL nW¿ y|:L mGlÅWÝ( «YH |:L b/ê 2 ytmzgbW nWÝÝ

66 kXN=T tfLFlÖ yt\‰ |:LÝ( KRSèS mSql#N t¹Kä k|„ s!wDQÂ bw¬déC s!dbdB ÃúÃL¿ y|:L GRg@ mGlÅ {/#FÝ( «YH |:L k;Ä!S k!ÄN ytwsd nW¿ ¥t&ãS 27 kq¤. 31 jMéÝÝ´

67 kXN=T tfLFlÖ yt\‰ |:LÝ( x!ys#S kB§t&ÂW UR xMST ¹!WN s!mGB¿ y|:L GRg@ mGlÅÝ( YH |:L b;Ä!S k!ÄN ytmzgb nW½ ×/NS 6Ý1(15ÝÝ

What is this? Answer:

It is true that God’s name is holy in itself, but we ask in this prayer that it may also become holy in and among us.

How does this come about? Answer: Whenever the Word of God is taught clearly and purely and we, as God’s children, also live holy lives according to it. To this end help us, dear Father in heaven! However, whoever teaches and lives otherwise than the Word of God teaches profanes the name of God among us. Preserve us from this, heavenly Father!

The Second65 Petition

May your kingdom come.

What is this? Answer:

In fact, God’s kingdom comes on its own without our prayer, but we ask in this prayer that it may also come to us.

How does this come about? Answer: Whenever our heavenly Father gives us his Holy Spirit, so that through his grace we believe his Holy Word and live godly lives here in time and hereafter in eternity.

The Third66 Petition

May your will come about on earth as in heaven.

What is this? Answer:

In fact, God’s good and gracious will comes about without our prayer, but we ask in this prayer that it may also come about in and among us.

How does this come about? Answer: Whenever God breaks and hinders every evil scheme and will-as are present in the will of the devil, the world, and our flesh-that would not allow us to hallow God’s name and would prevent the coming of his kingdom, and instead whenever God strengthens us and keeps us steadfast in his Word and in faith until the end of our lives. This is his gracious and good will.

The Fourth67 Petition

Give us today our daily bread.

What is this? Answer:

65 Woodcut: The same as for the third article of the Creed. Caption: “This figure is recorded in Acts 2.”

66 Woodcut: Christ falling under the cross and being beaten by soldiers. Caption: “This figure is taken from the New Testament, Matthew 27[:31f.].”

67 Woodcut: Jesus with the little boy feeding the five thousand. Caption: “This figure is recorded in the New Testament, John 6[:1-15].”

bXRG_ XGz!xB/@R Ãl X¾ [lÖT lKûãC sãC h#l# XNµ* y:lT

XNj‰N YsÈL¿ Ä„ GN bz!H [lÖT yMNlMnW X¾ y:lT XNj‰CN MN XNd çn XNDNgnzBÂ XRs#NM bMSUÂ XNDNqblW ÃdRgN zND nWÝÝ

XNGÄ!ÃWS «y:lT XNj‰´ ¥lT MN ¥lT nW) mLSÝ(

¥N¾cWM l|UCN F§¯TÂ XRµ¬68 y¸çn#T XNd MGB½ m-_½

LBS½ Å¥½ b@T½ XRš½ sBlÖC½ kBèC½ gNzB½ NBrT½ mLµM69 yTÄR

Ùd¾½ mLµM LíC½ mLµM yb@t sB xÆlÖC½70 mLµMÂ ¬¥"

xStÄÄ¶ãC½ mLµM mNG|T½ mLµM yxyR -ÆY½ s§M½ -@NnT½ =ênT½ KBR½ mLµM Ùd®C½ ¬¥" gÖrb@èCÂ ymúsl#T ÂcWÝÝ

xMSt¾W71 [lÖT

bd§CNN YQR blN½72 X¾M ybdl#NN YQR XNdMNL

YH MN ¥lT nW) mLSÝ(

bz!H [lÖT yMNlMnW s¥ÃêE xÆ¬CN `-!x¬CNN XNÄY³_RBN wYM

Xnz!HN [lÖèC XMb! XNÄYlN nW¿ MKNÃt$M X¾ SlMNlMnW ngR MNM y¥YgÆNÂ wYM y|‰CN êU S§Lçn nWÝÝ bz!H fN¬ XGz!xB/@R h#l#N ngR b[UW XNÄ!s-N XNlMÂlN½ MKNÃt$M X¾ byqn# Bz# SlMNbDLÂ bXRG_ QÈT BÒ y¸gÆN bmçÂCN nWÝÝ Slz!H bl@§ bk#L X¾M dGä ybdl#NN bXWnT kLB YQR l¥lTÂ lXnRs#M bdS¬ mLµM l¥DrG XNfLUlNÝÝ

SDSt¾W73 [lÖT

wd ftÂM x¬GÆN

YH MN ¥lT nW) mLSÝ( XGz!xB/@R ¥NNM XNd¥YfTN y¬wq nW½ Ä„ GN bz!H [lÖT yMNlMnW Ä!ÃBlÖS½ ›lMÂ |UCN XNÄÃ¬Ll#N½ wYM wd túút XMnT½ wd tSÍ mq¤r_½ wd ¬§Q hFrTÂ m_æ MGÆR XNÄYm„N½ XNÄ!h#M MNM XNµ* bXnRs# BN-”74 bm=rš X¾ yb§YnTN XNDÂg"Â DLN XNDNqÄJ XGz!xB/@R XNÄ!Ãbr¬NÂ XNÄ!-BqN nWÝÝ sÆt¾75 [lÖT

kKû xDnN XN©! YH MN ¥lT nW) mLSÝ(

68 SC «y/êRÃT yXMnT mGlÅ´ 2 UR xnÚ{RÝÝ

69 frummÝ( YH ”L b;|‰ SDSt¾W KFl zmN q_t¾½ =ê½ B”T ÃlW½ ClÖ¬ ÃlW½ _„ -ÆY ÃlW½ xStêY ¥lT nbR¿ Ä„ GN b²ÊW x-”qM QN½ wYM f¶¦ XGz!xB/@R ÃlW XNd ¥lT xYdlMÝÝ

70 GesindeÝ yb@T xgLU×CÂ \‰t®CÝÝ bl#tR zmN b@t sB yMÈn@ hBT XNQS”s@ ¥:kL nbRÝÝ

71 kXN=T tfLFlÖ yt\‰ |:LÝ( YQR¬ Ã§drgW xgLUY Múl@¿ y|:L mGlÅ {/#FÝ( «YH k;Ä!S k!ÄN ytwsd nW¿ ¥t&ãS 18Ý23(25´ÝÝ

72 Schulde.

73 kXN=T tfLFlÖ yt\‰ |:LÝ( yKRSèS ftÂ½ KRSèS kb¯c$ UR Ä!ÃBlÖS dGä ktk¤§ UR çñ y¸ÃúY |:L¿ y|:L mGlÅ {/#FÝ( «YH |:L k;Ä!S k!ÄN ytwsd nW¿ ¥t&ãS 4Ý1(11ÝÝ´

74 angefochten, yAnfechtung GúêExÚÚF

75 kXN=T tfLFlÖ yt\‰ |:LÝ( KRSèS kdq m²ÑRt$ UR ks!éðNq&ÃêEt$ s@TÂ ks@T L©* UR ðT lðT s!tÃ†ÝÝ y|:L mGlÅ {/#FÝ( YH |:L k;Ä!S k!ÄN ytwsd nW¿ ¥t&ãS 15Ý21(28ÝÝ´

In fact, God gives daily bread without our prayer, even to all evil people, but we ask in this prayer that God cause us to recognize what our daily bread is and to receive it with thanksgiving.

What then does “daily bread” mean? Answer: Everything included in the necessities and nourishment for our bodies,68 such as food, drink, clothing, shoes, house, farm, fields, livestock, money, property, an upright69 spouse, upright children, upright members of the household,70 upright and faithful rulers, good government, good weather, peace, health, decency, honor, good friends, faithful neighbors, and the like.

The Fifth71 Petition

And remit our debts,72 as we remit what our debtors owe.

What is this? Answer:

We ask in this prayer that our heavenly Father would not regard our sings nor deny these petitions on their account, for we are worthy of nothing for which we ask, nor have we earned it. Instead we ask that God would give us all things by grace, for we daily sin much and indeed deserve only punishment. So, on the other hand, we, too, truly want to forgive heartily and to do good gladly to those who sin against us.

The Sixth73 Petition

And lead us not into temptation.

What is this? Answer:

It is true that God tempts no one, but we ask in this prayer that God would preserve and keep us, so that the devil, the world, and our flesh may not deceive us or mislead us into false belief, despair, and other great shame and vice, and that, although we may be attacked by them,74 we may finally prevail and gain the victory.

The Seventh75 Petition

But deliver us from evil.

What is this? Answer:

68 Cf. SC, “Apostles’ Creed,” 2.

69 frumm. In the sixteenth century this word meant upright, honest, competent, capable, well-behaved, sensible, but not, as in modern usage, pious or godly.

70 Gesinde: the house servants and workers. In Luther’s day the household was the center of economic activity.

71 Woodcut: The parable of the unforgiving servant. Caption: “This is taken from the New Testament, Matthew 18[:23-35].”

72 Schulde.

73 Woodcut: The temptation of Christ, pictured with his sheep, by the devil, pictured with a wolf. Caption: “This figure is taken from the New Testament, Matthew 4[:1-11].”

74 angefochten, the verbal form of Anfechtung.

75 Woodcut: Christ with his disciples as they are confronted by the syrophoenician woman and her daughter. Caption: “This figure is taken from the New Testament, Matthew 15[:21-28].”

ys¥Y xÆ¬CNN bz!H [lÖT XNd ¥-”lÃ yMNlMnW ( |UN wYM nFSN½ NBrTN wYM mLµM SMN k¸gÖÇ ( k¥ÂcWM Kû ngéC XNÄ!ÃDnN½ XNÄ!h#M bm=ršW qÂCN ytÆrk FÚ»N XNÄ!s-NÂ kz!H yLQî ¹lö b[UW wd ‰s# wd mNG|t s¥ÃT XNÄ!wSdN nWÝÝ x»N76

YH MN ¥lT nW) mLSÝ( XNdz!H Ãl# [lÖèC bs¥Y xÆ¬CN zND tqÆYnTÂ ts¸nT Ã§cW Sl mçn# XRG-¾ XNDNçN nW½ MKNÃt$M bz!H ›YnT XNDN[LY XRs# ‰s# Sl xzzNÂ XNd¸s¥NM tSÍ Sl s-N nWÝÝ «x»N½ x»N´ ¥lT «xãN½ xãN½ LK XNdz!h# YçÂL´ ¥lT nWÝÝ

yQÇS _MqT QÇS M|-!RÝ(

q§LbçnmNgDyb@tsb#m¶lb@tsb# QÇS_MqTNy¸ÃqRBbTh#n@¬

xNd¾77

_MqT MNDN nW) mLSÝ( _MqT XNÄ!h# Æì W¦ BÒ xYdlM½ YLq$NS bXGz!xB/@R TX²Z WS_ y¬qfÂ kXGz!xB/@R ”L UR ytÈmr W¦ nWÝÝ ¬Ä!Ã YH yXGz!xB/@R ”L yT¾W nW) mLSÝ( g@¬CN KRSèS b¥t&ãS 28Ý19Ý( «XNGÄ!H £ÇÂ x?²BN h#l#78 bxB½ bwLDÂ bmNfS QÇS SM XÃ-m”C“cW ÃzZ“Ch#NM h#l# XNÄ!-Bq$ XÃSt¥‰C“cW dq m²ÑRT xDRÙcW´ y¸lW nWÝÝ h#lt¾

_MqT MN ›YnT Sõ¬ãCN wYM _QäCN ÃSg¾L) mLSÝ( y`-!xT YQR¬N ÃSg¾L½ käTÂ kÄ!ÃBlÖS Yb@ÏL½ XNÄ!h#M yXGz!xB/@R ”L XNd¸ÃWjW bXRs# l¸ÃMn# h#l# yzl›lMN DnT YsÈLÝÝ Xnz!H yXGz!xB/@R ”lÖCÂ tSÍW yT®c$ ÂcW) mLSÝ( g@¬CN KRSèS b¥RöS 16Ý16 «Ãmn yt-mqM YDÂL½ Ã§mn GN yfrDb¬L´ y¸lW nWÝÝ

76 kl#tR äT b“§ y¬tÑT xNÄND yKRSTÂ TMRt$ y“l®c$ XTäC yWÄs@WN mZÑR Y=M‰l#ÝÝ MNM XNµ* bx!‰SmS yG¶K ;Ä!S k!ÄN XTäCÂ bl#tRM yjRmN¾ TRg¤M y¸g" b!çNM l#tR ‰s# bKRSTÂ TMHRT ymµkl¾WN zmN x-”qM xzWTé bmktL XRs#N xSwGì¬LÝÝ

77 kXN=T tfLFlÖ yt\‰ |:LÝ( yxND ?ÉN _MqTÝÝ q&s# bxND X° bgÖDÙÄ úHN Æl W¦ §Y ðt$N ÃgÖnbs ‰q¤t$N yçn ?ÉN Yø bl@§W X° W¦ s!=LF ÃúÃLÝÝ xND Ä!ÃöN XRs# XNÄ!ÃnbW ytkft m{/F YølT ƒST ÃLqss# sãC s![L† ÃúÃL¿ mNfS QÇS bRGB xMúL çñ bT:YNt$ §Y ÃNÏBÆLÝÝ y|:L mGlÅ {/#FÝ( «|:l# k¥t&ãS 28Ý16(20 ytwsd´ÝÝ

78 Heiden: or, heathen.

We ask in this prayer, as in a summary, that our Father in heaven may deliver us from all kinds of evil-affecting body or soul, property or reputation-and at last, when our final hour comes, may grant us a blessed end and take us by grace from this valley of tears to himself in heaven. Amen.76

What is this? Answer:

That I should be certain that such petitions are acceptable to and heard by our Father in heaven, for he himself commanded us to pray like this and has promised to hear us. “Amen, amen” means “Yes, yes, it is going to come about just like this.”

The Sacrament of Holy Baptism:

In a simple way in which the head of a house is to present it to the household

First77

What is baptism? Answer: Baptism is not simply plain water. Instead it is water enclosed in God’s command and connected with God’s Word. What then is this Word of God? Answer: Where our LORD Christ says in Mathew 28[:19], “Go into all the world, teach all nations,78 and baptize them in the name of the Father and of the Son and of the Holy Spirit.”

Second

What gifts or benefits does baptism grant? Answer: It brings about forgiveness of sins, redeems from death and the devil, and gives eternal salvation to all who believe it, as the words and promise of God declare. What are these words and promise of God? Answer: Where our LORD Christ says in Mark 16[:16], “Whoever believes and is baptized will be saved, but whoever does not believe will be damned.”

76 Some later editions of the catechism, printed after Luther’s death, add the doxology. Although found in Erasmus’s editions of the Greek New Testament and in Luther’s translation into German, Luther himself consistently followed the medieval usage in catechesis and omitted it.

77 Woodcut: The baptism of an infant. The pastor holds the naked infant face down over the water of a large font with one hand and scoops water with the other. A deacon holds an open book for him to read and three lay pray. The Holy Spirit, depicted as a dove, hovers over the scene. Caption: “The figure: Matthew 28[:16-20].”

78 Heiden: or, heathen.

W¦ XNdz!H Ãl#TN ¬§§Q ngéC XNÁT l!f{M YC§L) mLSÝ(

W¦ BÒWN YHN l!ÃdRG XNd¥YCL GL{ nW½ Ä„ GN kW¦W gÖN lgÖN ÃlW yXGz!xB/@R ”LÂ bW¦W WS_ ÃlWN YHN yXGz!xB/@R ”L

y¸ÃMnW XMnT YHN ÃdRULÝÝ MKNÃt$M Ãl XGz!xB/@R ”L kçn W¦W XNÄ!h# W¦ BÒ nW XN©! _MqT xYdlM¿ Ä„ GN kXGz!xB/@R ”L UR kçn

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YH ytÚfW yT nW) mLSÝ(

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xNDsWy¸ÂzzWyT®c$N`-!xèCnW)

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79 «ÚD”NÂ´ l#tR ktrgÖmW m{/F QÇS UR tmúúY nW¿ k1536 bðT ynb„T XTäC «y[dq´ y¸l# ÂcWÝÝ

80 «bXRG_´ y¸lW ”L k1536 bðT xLnbrMÝÝ

81 ”L b”L TRg¤M xég@W xÄMÝÝ

82 yåGSb#RG yXMnT mGlÅ XII,3.

83 b1531 xNq{ 15(29 y_Mqt$N m{/F bmktL bz!H n_B §Y b1529 bTN¹# yKRSTÂ TMHRT bxND y§tEN XTM WS_ ynbrWNÂ b1529 bTN¹# yKRSTÂ TMHRT bxND yjRmN¾ XTM WS_ qdM s!L ynbrWN x+R yn#²z@ |n |R›T y¸lWN xSwGì¬L (1529) (WA 30/1: 343-45; LW 53:116-18)ÝÝ l#tR bF‰NKfRT lnbrW lkt¥W g#Æx@Â l¥~br MXmÂN «GL{ dBÄb@ bF‰NKfRT åN z »YN §l#T 1533´ b¸L RXS bÚfW dBÄb@ bwNg@§WÃN xBÃt KRStEÃÂT YHN +¥¶Â yGL n#²z@N -Bö xöYè¬LÝÝ TRg¤M íN Ä! v@kR½ Concordia Journal 16 (1990)Ý 333(51 (WA 30/3: 567-71) .

Third

How can water do such great things? Answer: Clearly the water does not do it, but the Word of God, which is with and alongside the water, and faith, which trusts this Word of God in the water. For without the Word of God the water is plain water and not a baptism, but with the Word of God it is a baptism, that is, a grace-filled water of life and a “bath of the new birth in the Holy Spirit,” as St. Paul says to Titus in chapter 3[:5-8], “through the bath of rebirth and renewal of the Holy Spirit, which he richly poured out over us through Jesus Christ our Savior, so that through that very grace we may be righteous and79 heirs in hope of eternal life. This is surely80 most certainly true.”

Fourth

What then is the significance of such a baptism with water? Answer:

It signifies that the old creature81 in us with all sins and evil desires is to be drowned and die through daily contrition and repentance,82 and on the other hand that daily a new person is to come forth and rise up to live before God in righteousness and purity forever.

Where is this written? Answer:

St. Paul says in Romans 6[:4], “We were buried with Christ through baptism into death, so that, just as Christ was raised from the dead through the glory of the Father, we, too, are to walk in a new life.”

How simple people are to be taught to confess83

What is confession? Answer:

Confession consists of two parts. One is that we confess our sins. The other is that we receive the absolution, that is, forgiveness, from the confessor as from God himself and by no means doubt but firmly believe that our sins are thereby forgiven before God in heaven.

Which sins is a person to confess?

Before God one is to acknowledge the guilt for all sins, even those of which we are not aware, as we do in the Lord’s Prayer. However, before the confessor we are to confess only those sins of which we have knowledge and which trouble us.

79 “Righteous and” is parallel to Luther’s Bible. Versions before 1536 read “justified.”

80 “Surely” is lacking before 1536.

81 Literally, the Old Adam.

82 CA XII, 3.

83 In 1531 par. 15-29 replaced the earlier Short Order of Confession (1529) (WA 30/1:343-45; LW 53:11618), which was found in one Latin version of the Small Catechism from 1529 in this spot and in one German version of the Small Catechism from 1529, following the Baptismal Booklet. In 1532 Luther defended this addition and the use of private confession among Evangelical in a letter to the town council and congregation in Frankfurt, in “An Open Letter to Those in Frankfurt on the Main, 1533,” trans. John D. Vieker, Concordia Journal 16 (1990):333-51 (=WA 30/3: 565-71).

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84 Stand

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86 yz!H mLK xB²¾W KFL bmµkl¾ zmN LMD §Y ytm\rt nWÝÝ

87 l#tR bz!HÂ bh#l#M mdb¾WN mLK Y-q¥LÝÝ

88 YH k¬C bxNq{ 25 yt-qsW x-”§Y yn#²z@ ›YnT nW¿ bz!H ltly n#²z@ XNd mQDM Ãglgl s!çN bxNq{ 23 XÂ 24 mjm¶Ã bWS- ¬êqEnT Yg¾LÝÝ bl@lÖC h#n@¬ãC «x-”§Y n#²z@´ bxML÷ g!z@ bSBkt$ mdMd¸Ã §Y y¸ng„TN ”lÖC y¸ÃmlKT nWÝÝ Cf. SA III, 3, 13.

89 bjRmN¾Ý( «¸ST´ÝÝ

90 bjRmN¾Ý( n-§ q¤_RÝÝ

91 bjRmN¾Ý( n-§ q¤_RÝÝ

92 A Discussion on How Confession Should Be Made (1520) (WA 6:157-69; LW 39:27-47) XÂ CA XXV, 7(12 tmLkTÝÝ

93 X§Y q¤ 88 tmLkT¿ l#tR YHNN kmLXKT b“§ bsÆk!W k¸ng„T yxdÆÆY x-”§Y yn#²z@ ”§T UR l¥SÍT xSï l!çN YC§LÝÝ

Which sins are these?

Here reflect on your walk of life84 in light of the Ten Commandments: whether you are father, mother, son, daughter, master, mistress, servant; whether you have been disobedient, unfaithful, lazy,85 whether you have harmed anyone by word or deed; whether you have stolen, neglected, wasted, or injured anything.

Please provide me with a brief form of confession! Answer:86

You are to say to the confessor:

“Honorable, dear sir, I ask you87 to listen to my confession and declare to me forgiveness for God’s sake.”

“Proceed.”

“I, a poor sinner, confess before God that I am guilty of all my sins.88 In particular I confess in your presence that although I am a manservant, maidservant, etc., I unfortunately serve my master unfaithfully, for in this and that instance I did not do what they told me; I made them angry and caused them to curse; I neglected to do my duty and allowed harm to occur. I have also spoken and acted impudently. I have quarreled with my equals; I have grumbled about and sworn at my mistress, etc. I am sorry for all this and ask for grace. I want to do better.”

A master or mistress may say the following:

“In particular I confess to you that I have not faithfully cared for my child, the members of my household, my spouse89 to the glory of God. I have cursed, set a bad example with indecent words and deeds, done harm to my neighbors,90 spoken evil of them, overcharged them. And sold them inferior goods and shortchanged them,” and whatever else he or she has done against the commands of God and their walk of life, etc. However, if some individuals91 do not find themselves burdened by these or grater sins, they are not to worry, nor are they to search for or invent further sins and thereby turn confession into torture.92 Instead mention one or two that you are aware of in the following way: “In particular I confess that I cursed once, likewise that one time I was inconsiderate in my speech, one time I neglected this or that, etc.” Let that be enough. If you are aware of no sins at all (which is really quite unlikely), then do not mention any in particular, but instead receive forgiveness on the basis of the general confession,93 which you make to God in the presence of the confessor.

84 Stand.

85 The Book of Concord (1580) and the Wittenberg editions of 1535 and following omit “illtempered, unruly, quarrelsome” after “lazy.”

86 Much of this form builds on medieval practice.

87 Luther uses here and throughout the formal form of address.

88 This is the general confession referred to below in par. 25. It prefaces the particular confession here and is the implied beginning of the confessions in par. 23 and 24. In other cases the “general confession” refers to words spoken at the conclusion of the sermon in worship. Cf. SA III, 3, 13.

89 German: “wife.”

90 German: singular.

91 German: singular.

92 See A Discussion on How Confession Should Be Made (1520) (WA 6:157-69; LW 39:27-47) and CA XXV, 7-12.

93 See above, n. 88. Luther could have in mind expanding this with the words of the fuller version of general public confession spoken after the sermon by the preacher.

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94 ¥t&ãS 8Ý13ÝÝ

95 ¥t&ãS 16Ý19¿ 18Ý18¿ ×/NS 20Ý23ÝÝ

96 ¥RöS 5Ý34¿ l#”S 7Ý50¿ 8Ý48ÝÝ

97 angefochten.

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100 bz!HÂ b¸q_l#T _Ãq&ãC bjRmN¾W xND g!z@ BÒ yt-qsW «lXÂNt´ y¸lW ”L lh#lt$M /r¯C y¸ÃglGL nWÝÝ

101 k1536t$ TN¹# yKRSTÂ TMHRT XTM jMéÂ bm{/f SMMnt$ «`-!xèC´ tBlÖxLÝÝ

Thereupon the confessor is to say:

“God e gracious to you and strengthen your faith. Amen.”

Let the confessor say [further]:

“Do you also believe that my forgiveness is God’s forgiveness?”

[Answer:] “Yes, dear sir.”

Thereupon he may say:

“‘Let it be done for you according to your faith.’94 And I by the command of our LORD Jesus Christ95 forgive you your sin in the name of the Father and of the Son and of the Holy Spirit. Amen. Go in peace.”96

A confessor, by using additional passages of Scripture, will in fact be able to comfort and encourage to faith those whose consciences are heavily burdened or who are distressed and under attack.97 This is only to be an ordinary form of confession for simple people.

The Sacrament of the Altar:

In a simple way in which the head of a house is to present it to the household98

What is the Sacrament of the Altar? Answer:

It is the true body and blood of our Lord Jesus Christ under the bread and wine, instituted by Christ himself for us Christians to eat and to drink.

Where is this written? Answer:

The holy evangelists, Matthew, Mark, and Luke, and St. Paul write thus:

“Our LORD Jesus Christ, on the night in which he was betrayed, took the bread, gave thanks, and broke it and gave it to his disciples and said, ‘Take; eat; this is my body which is given for you. Do this in remembrance of me.’

“In the same way he also took the cup after the supper, gave thanks, and gave it to them and said, ‘Take, and drink of it, all of you. This cup is the New Testament in my blood, which is shed for you for the forgiveness of sins. Do this, as often as you drink it, in remembrance of me.’”99

What is the benefit of such eating and drinking? Answer:

The words “given for you” and “shed for you100 for the forgiveness of sins” show us that forgiveness of sin,101 life, and salvation are given to us in the sacrament through these words, because where there is forgiveness of sin, there is also life and salvation.

94 Matthew 8:13.

95 Matthew 16:19; 18:18; John 20:23.

96 Mark 5:34; Luke 7:50; 8:48.

97 angefochten.

98 Woodcut: The distribution of the Lord’s Supper. Above the altar is a depiction of the Last Supper with Christ communing Judas. A pastor wearing a chasuble offers the bread to a kneeling man and an assistant the cup to a kneeling woman. On either side of the altar others are waiting to receive the elements. Caption: “This figure is recorded in Matthew 26[:26-28].”

99 A conflation of texts from 1 Corinthians 11:23-25; Matthew 26:26-28; Mark 14:22-24; Luke 22:19f. Cf. LC, “Sacrament of the Altar,” 3. This text conforms neither to the Words of Institution found in The German Mass and Order of Service (1526) (WA 19:97, 12-99, 4; LW 53:80-81) nor to the LC, “Shorter Preface,” 23.

100 In this and the succeeding questions the words “for you,” stated only once in the German. Apply to both phrases.

101 Beginning with the 1536 edition of the SC and in the Book of Concord, “sins.”

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¬Ä!Ã YHN QÇS M|-!R btgb!nT y¸qbL ¥N nW) mLSÝ( bXRG_ ÛMÂ xµ§êE ZGJT mLµM WÅêE |n |R›èC ÂcW½ Ä„ GN «lXÂNt yts-´ XÂ «l`-!xT YQR¬ lXÂNt yfss´ y¸l#TN Xnz!HN ”§T y¸ÃMN sW bXWnT ytgÆÂ b¸gÆ ytzUj nWÝÝ Yh#N XN©!½ Xnz!HN ”§T y¥ÃMN wYM XnRs#N y¸-‰-R sW ÃLtgÆÂ ÃLtzUj nW½ MKNÃt$M «lXÂNt´ y¸lW ”L y¸ÃMN LB Sl¸-YQ nWÝÝ

yb@tsb#m¶lb@tsb#xÆ§TyÈ*TÂy¥¬[lÖT XNÁT¥St¥RXNÄlbT103 [yÈ*T [lÖT]

b¥lÄ km"¬H XNd tnœH bQÇS mSql# MLKT b¥¥tB XNdz!H T§lHÝ( «XGz!xB/@R xB½ wLD½ mNfS QÇS -Bq"ÝÝ x»N´ÝÝ´ kz!ÃM bmNbRkK wYM bmöM y/êRÃTN yXMnT mGlÅÂ yg@¬N [lÖT [LYÝÝ kflGH YHCN TN> [lÖT dGä bt=¥¶ lm[lY TC§lHÝ( «ys¥Y xÆt& çY½ bz!HC l@l!T k¥N¾WM g#ÄTÂ xdU Sl -bQ," bWD LJH bx!ys#S KRSèS SM xmsGN¦lh#¿ XNÄ!h#M b²ÊW qN dGä ?Ywt&Â tGÆÊ h#l# xNtN f{ä ÃSdST zND XNDT-Bq" XlMN¦lh#ÝÝ ‰s@N bXíCH §Y xd‰ xSqMÈlh#Ý( |UüN½ nFs@NÂ Ãl"N h#l# xSrKÆlh#ÝÝ KûW -§t& bXn@ §Y |LÈN XNÄYñrW yxNt QÇS mLxK kXn@ UR Yh#NÝÝ x»NÝÝ´ (lMúl@ ;|Rt$ TX²²TN y¸mlkT)104 wYM l@§ ¥N¾WNM yxNtN y[lÖT g!z@ y¸mlkT xND mZÑR kzmRH b“§ bdS¬ wd |‰H mÿD TC§lHÝÝ

[y¥¬ [lÖT]

¥¬ wd m"¬ bÿDH g!z@ bQÇS mSql# MLKT b¥¥tB XNÄ!H bLÝ( «XGz!xB/@R xB½ wLD½ mNfS QÇS½ -Bq"ÝÝ x»N´ÝÝ kz!ÃM bmNbRkK wYM bmöM y/êRÃTN yXMnT mGlÅÂ yg@¬N [lÖT [LYÝÝ

102 k1540W TN¹# yKRSTÂ TMHRT XTM jMéÂ bm{/F SMMnt$ WS_ «¬§§Q ngéC´ tBlÖxLÝÝ

103 l#tR YHNN {/#F bé¥WÃn# bys›t$ k¸nbb# [lÖèC½ k¸zm„ mZÑéC½ kÄêET mZÑéC m{/F §Y ywsdW nW¿ «ÆR÷T S-#´ (Sich Segenen) y¸lW mGlÅ bl#tR zmN «bmSql# MLKT ¥¥tB´ y¸L ;úB nbRÝÝ

104 TLq$ yKRSTÂ TMHRT «x+R mQDM´ 25 XÂ ;|Rt$ TX²²T §Y ytÚfWN y‰s#N yl#tRN mZÑéC (WA 35:426-28; LW 53:277-81) tmLkTÝÝ

How can bodily eating and drinking do such a great thing?102 Answer:

Eating and drinking certainly do not do it, but rather the words that are recorded: “given for you” and “shed for you for the forgiveness of sins.” These words, when accompanied by the physical eating and drinking, are the essential thing in the sacrament, and whoever believes these very words has what they declare and state, namely, “forgiveness of sins.”

Who, then, receives this sacrament worthily? Answer:

Fasting and bodily preparation are in fact a fine external discipline, but a person who has faith in these words, “given for you” and “shed for you for the forgiveness of sins,” is really worthy and well prepared. However, a person who does not believe these words or doubts teem is unworthy and unprepared, because the words “for you” require truly believing hearts.

How the head of the house is to teach the members of the household to say morning and evening blessings103

[The Morning Blessing]

In the morning, as soon as you get out of bed, you are to make the sign of the holy cross and say:

“God the Father, Son, and Holy Spirit watch over me. Amen.”

Then, kneeling or standing, say the Apostles’ Creed and the Lord’s Prayer. If you wish, you may in addition recite this little prayer as well:

“ I give thanks to you, my heavenly Father through Jesus Christ your dear Son, that you have protected me this night from all harm and danger, and I ask you that you would also protect me today from sin and all evil, so that my life and actions may please you completely. For into your hands I commend myself: my body, my soul, and all that is mine. Let your holy angel be with me, so that the wicked for may have no power over me. Amen.”

After singing a hymn perhaps (for example, one on the Ten Commandments)104 or whatever else may serve your devotion, you are to go to your work joyfully.

[The Evening Blessing]

In the evening, when you go to bed, you are to make the sign of the holy cross and say:

“God the Father, Son, and Holy Spirit watch over me. Amen.”

Then, kneeling or standing, say the Apostles’ Creed and the Lord’s Prayer. If you wish, you may in addition recite this little prayer as well:

102 Beginning with the 1540 edition of the SC and in the Book of Concord, “great things.”

103 Luther adapted this material from the roman Breviary. The expression “say blessings” (sichsegenen) meant in Luther’s day to “make the sign of the cross.”

104 See LC, “Short Preface,” 25, and Luther’s own hymns on the Decalogue (WA 35:426-28; LW 53:27781).

XNÄ!h#M kflGH YHCN TN> [lÖT mDgM TC§lHÝ( «s¥ÃêE xÆt& çY½ bWD LJH bx!ys#S KRSèS bcRnTH ²Ê Sl -bQ," lxNt MSUÂ XsÈlh#¿ XNÄ!h#M y\‰h#TN mt§lF½ `-!xt&N h#l#

YQR XNDTl" XlMN¦lh#¿ dGäM bcRnTH b¸mÈW l@l!T XNDT-Bq" XlMN¦lh#ÝÝ ‰s@N½ |UüN½ nFs@NÂ yXn@ yçnWN h#l# bXJH xúLØ XsÈlh#ÝÝ

KûW -§T bXn@ §Y XNÄY\l_NB" QÇS mLxKH kXn@ UR Yh#NÝÝ x»NÝÝ´ kz!Ã b“§ bF_nTÂ bdS¬ lmt¾T TÿÄlHÝÝ

yb@tsB`§ðWy¥:D[lÖTÂMSUÂl¥QrByb@tsb#NxÆ§T XNÁTXNd¸ÃStMR105

[y¥:D [lÖT]106

?ÉÂt$Â yb@t sb# xÆ§T b¬¥"nT wd ¥:Ç m_tW XíÒcWN

xÈ_fW XNÄ!H YdG¥l#Ý( «yh#l# ›YñC xNtN tSÍ ÃdRUl#¿ xNtM MGÆcWN byg!z@W TsÈcêlHÝÝ xNt XJHN zRGtH½ ?YwT §lWM h#l# mLµMN ¬-GÆlHÝÝ´107 xStÃyTÝ( «mLµM´ ¥lT h#l#M XNSúT dSt®C XNÄ!çn#Â bqE MGB XNÄ!qbl# ¥DrG nW½ MKNÃt$M +NqTÂ SST XNÄ!H ›YnT dS¬N ÃSq‰l#ÝÝ kz!ÃM yg@¬N [lÖTÂ y¸ktlWN [lÖT mDgM xlÆcWÝ( «s¥ÃêE xÆT½ g@¬ XGz!xB/@R çY½ X¾NÂ bg@¬CN bKRSèS x!ys#S bk#L ktTrfrfW b¯nTH yMNqb§cWN Xnz!HN Sõ¬ãCHN ÆRKÝÝ x»NÝÝ´

MSUÂ108

btmúúY mLk#½ kbl# b“§ bz!ÃW ›YnT X©cWN xÈ_fW bLB mDgM xlÆcWÝ( «cR nWÂ½ M?rt$ lz§lM nWÂ XGz!xB/@RN xmSGn# l|U h#l# MGBN y¸s_ l¸-„T lq¤‰ãC ÅŒèC lXNSîCM MGÆcWN YsÈLÝÝ yfrSN ^YL xYwDDM½ bsWM +N xYdsTMÝÝ XGz!xB/@R b¸f„T½ bM?rt$M b¸¬mn# Yds¬LÝÝ´109 kz!ÃM yg@¬N [lÖTÂ y¸ktlWN [lÖT YDgÑÝ( bg@¬CN bx!ys#S KRSèS Sl h#l# _QäCH lz§lM lMTñRÂ lMTnG| lxÆ¬CN g@¬ XGz!xB/@R MSUÂ XÂqRÆlNÝÝ x»NÝÝ´

105 bz!H KFL ÃlW {/#F qdM s!L b1525 knbrW yêEtNbRG yKRSTÂ TMHRT ké¥WÃN m{/F ytwsd nbRÝÝ Das Buchlin für die Leyen und kinder (lt‰ ?ZBÂ l?ÉÂT ytzUj m{/F) l#tR dS¬ b¸lW ”L §Y y?ÉÂt$N Æ?RYÂ ”l#N ¥N[ÆrQN y¸gßWN dS¬ btmlkt mm¶ÃãCN Y=M‰LÝÝ

106 YH RXS Benedictio mensae b¸lW b§tEn# BÒ Yg¾LÝÝ

107 mZÑR 145Ý15½16ÝÝ tk¬† ¥B‰¶Ã kz!H {/#FÂ kl#”S 2Ý14 UR Sl tÃÃzW dS¬ Sl¸lW ”L (Wohlgefallen) (ãLGælN) l#tR btrgÖmW m{/F QÇS µl#T yl#tR xStÃyèC UR Ytµk§LÝÝ

108 l#tR y1525t$N yêEtNbRG KRSTÂ TMHRT tkTlÖ Gratias y¸lWN y§tEN ”L Y-q¥LÝÝ

109 mZÑR 106Ý1¿ 136Ý1½26¿ 147Ý9(11ÝÝ {/#û l#tR btrgÖmW m{/F QÇS Ãl#TN TRg¤äC Ykt§LÝÝ

“I give thanks to you, my heavenly Father, through Jesus Christ your dear Son, that you have graciously protected me today, and I ask you to forgive me all my sins, where I have done wrong, and graciously to protect me tonight. For into your hands I commend myself: my body, my soul, and all that is mine. Let your holy angel be with me, so that the wicked foe may have no power over me. Amen.”

Then you are to go to sleep quickly and cheerfully.

How the head of the house is to teach members of the household to offer blessing and thanksgiving at meal105

[The table blessing]106

The children and the members of the household are to come devoutly to the table, fold their hands, and recite:

“The eyes of all wait upon you, O LORD, and you give them their food at the proper time. You open your hand and satisfy all living things with delight.”107

Comment; “Delight” means that all animals receive enough to eat to make them joyful and of good cheer, because worry and greed prevent such delight.

Then they are to recite the Lord’s Prayer and the following prayer:

“LORD God, heavenly Father, bless us and these your gifts, which we receive from your bountiful goodness through Jesus Christ our LORD. Amen.”

Thanksgiving108

Similarly, after eating they should in the same manner fold their hands and recite devoutly.

“O give thanks to the LORD, for he is gracious and his goodness endures forever. He gives food to all flesh. He gives food to the cattle and to the young ravens that cry to him. He takes no pleasure in the power of the horse, nor is he pleased with human strength. The LORD takes pleasure in those who fear him and wait for his goodness.”109

Then recite the Lord’s Prayer and the following prayer:

“We give thanks to you, LORD God our Father, through Jesus Christ our LORD for all your benefits, you who live and reign forever. Amen.”

105 The material in this section was adapted from the roman Breviary already in the 1525 Wittenberg catechism, Das Buchlinfűr die Leyen und Kinder (Booklet for the laity and children). Luther simply adds instructions regarding the children’s demeanor and the gloss on the word delight.

106 this title occurs only in the Latin: Benedictiomensae.

107 Psalm 145:15, 16. The gloss that follows matches Luther’s comments in the Luther Bible about the word, pleasure Wohlgefallen) connected with this text and Luke 2:14.

108 Luther, following the Wittenberg catechism of 1525, uses the Latin term Gratias.

109 Psalms 106:1; 136:1, 26; 147:9-11. The text follows the translations in the Luther Bible.

yxNÄND ym{/F QÇS MNÆïC yb@t sB \N-rÎC110

bh#l#MyxgLGlÖTXRkNÂy?YwTg¤ø§YÃl#xgLU×CÂMXmÂNbtlY lxgLGlÖ¬cWÂl|‰cWxGÆBnTÆlW mNgDy¸g\[#bTTMHRT111

lÔÔúT½ lq&îCÂ lsÆk!ÃN

«XNGÄ!H x@’!S öÕS XNÄ!H l!çN YgÆêL½ y¥YnqF½ yxNÄ!T ¸ST ÆL½ Lk¾½ ‰s#N y¸g²½ XNd¸gÆ y¸\‰½ XNGÄ tqÆY½ l¥St¥R y¸b”½ y¥YsKR½ y¥Y=”=Q½112 ngR GN gR yçn y¥Yk‰kR½ gNzBN y¥YwD½ Líc$N b+MTnT h#l# Xyg² y‰s#N b@T bmLµM y¸ÃStÄDR½ sW GN y‰s#N b@T XNÄ!ÃStÄDR ÆÃWQ yXGz!xB/@RN b@t KRStEÃN XNÁT Y-B”¬L) bT:b!T tnFè bÄ!ÃBlÖS FRD XNÄYwDQ ;Ä!S KRStEÃN xYh#NÝÝ´113 1¾ -!ä

3[Ý2(6]ÝÝ114

Sl mNG|T Æl |LÈÂT

«nFS h#l# bb§Y §l#T Æl |LÈñC Yg²ÝÝ kXGz!xB/@R µLtgß bqR

|LÈN ylMÂ½ Ãl#TM Æl |LÈñC bXGz!xB/@R ytëÑ ÂcWÝÝ Slz!H Æl

|LÈNN y¸”wM yXGz!xB/@RN |R›T Y”w¥L½ y¸”wÑTM b‰úcW §Y FRDN Yqb§l#ÝÝ bkNt$ GN sYF xY¬-QMÂ Kû B¬dRG F‰ q¤ÈWN l¥úyT Kû xD‰g!WN y¸bqL yXGz!xB/@R xgLUY nWÂÝÝ´ é»

13[Ý1(2½4l]ÝÝ115

lÆlÖC

«ÆlÖC çY½ [dµ¥]116 F_rT Sl çn# k¸SèÒCh# UR b¥StêL xB‰Ch# n#„¿ [lÖ¬Ch# XNÄYklkL xBrW dGä y?YwT [U XNd¸wRs# xDRUCh# xKB„xcWÝÝ´ 1¾ ’@_ 3[Ý7] «m‰‰M xTh#n#ÆcW´ ³§ 3[Ý19]ÝÝ

110 Die Haustafel xNÄND g!z@ «ytGÆR ¥:D´ b¸L ttRg¤äxLÝÝ (Xz!H µlW x-”qM ytwsd y”l# TRg¤M)½ YH KFL b×/NS g@RsN Tractatus de modo virendi omnium fidelium ll#tR yts- l!çN YC§LÝÝ ym{/F QÇS TRg¤M MNÆïC Xz!H §Y {/#æc$ bl#tR b‰s# btzU°bT h#n@¬ §Y ytm\rt nWÝÝ

111 l#tR Sl MNk¤SÂ ?YwT yz!HN ”L ytlmd x-”qMÂ ƒSt$NM G²èCÝ Ordo ecclesiasticus, politicus and oeconomicus (b@t KRStEÃN½ mNG|TÂ b@t sB) b¥mLkT tGÆ‰êE XÃdrg nWÝÝ SA, «mQDM´½ 14½ XNÄ!h#M the confession concerning Christs's supper (1528) (WA 26:503, 17/35-505, 28; LW 37:363-65 tmLkTÝÝ

112 y“l¾WN yl#tR jRmN¾ m{/F QÇS XTM bm-qM y1536t$ TN¹# yKRSTÂ TMHRTÂ m{/f SMMnT zmM tdR¯ btÚfW {/#F «XFrT yl@lW TRF l¸lW SSTN´ tKtêLÝÝ

113 ktEè 1Ý9 MNÆBN bm-qM zmM tdR¯ ytÚfW {/#F b1540W yTN¹# yKRSTÂ TMHRT XTMÂ bm{/f SMMnT §Y t=Mé nbRÝÝ qdMT XTäC bq§l# wzt. b¸lW tdMDmêLÝÝ

114 y1540W yTN¹# yKRSTÂ TMHRT XTM «KRStEÃñC lmMH‰NÂ lqúWST [seelsorger] ¥DrG ÃlÆcW´ y¸L RXS ÃlWN KFL Y=M‰L XNÄ!h#M kl#”S 10Ý7¿ 1¾ öéNèS 9Ý14¿ g§TÃ 6Ý6(7¿ 1¾ -!ät&ãS 5Ý17(18¿ 1¾ tslÖNq& 5Ý12(13 XÂ :B‰WÃN 13Ý17 {/#æCN ÃµT¬LÝÝ YH {/#F bTN¹# yKRSTÂ TMHRTÂ bm{/f SMMnT b_Nt$ XTäC xYg"MÝÝ kl#”SÂ k1¾ tslÖNq& MNÆïCN y¸ÃSqrW bM?Ér ”L mLK yqrbW½ Ãl l#tR :WQÂ wYM SMMnT tS¥¸ bmslW h#l# b1529 y§tEN TRg¤äC tg"aLÝÝ 115 y1542t$ yTN¹# KRSTÂ TMHRT XTM «MN ›YnT TMHRèC lÆl |LÈÂT l!s-# YgÆL´ y¸L RXS Y=M‰L½ XNÄ!h#M k¥t&ãS 22Ý21¿ é» 13Ý1½5(7¿ 1¾ -!ät&ãS 2Ý1(2¿ tEè 3Ý1 XÂ k1¾ ’@_éS 2Ý13(14 {/#æCN ÃµT¬LÝÝ YH {/#F b_Nt$ TN¹# yKRSTÂ TMHRTM çn bm{/f SMMnT XTäC xYg"M ÝÝ y¥t&ãS 17Ý24(27 {/#FN úYçN ¥ÈqšN y¸ÃµTT tS¥¸ bmslW h#l# Ãl l#tR :WQÂ wYM SMMnT b1529 y§tEN TRg¤äC tg"èxLÝÝ

116 k1536 bðTÝ( ´dµ¥ÝÝ´

The Household Chart110 of Some Bible Passages for all kinds of holy orders111 and walks of life, through which they may be admonished, as through lessons particularly pertinent to their office and duty.

For Bishops, Pastors, and Preachers

“A bishop is to be above reproach, the husband of one wife, temperate, virtuous, moderate, hospitable, an apt teacher, not a drunkard, not vicious, not involved in dishonorable work,112but gentle, not quarrelsome, not stingy, one who manages his own household will, who has obedient and honest children, not a recent convert, who holds to the Word that is certain and teach, so that he may be strong enough to admonish with saving teaching and to refute those who contradict it.”113 From 1Timothy 3[:2-4, 6a].114

Concerning Governing Authorities

“Let everyone be subject to the governing authority. For wherever the governing authority is, it is ordered by God. But whoever resists the governing authority, resists God’s order, and whoever resists will incur judgment, for that authority does not bear the sword in vain. It is God’s handmaid who executes punishment against those who do evil.” From Romans 13[:1-2, 4b].115

For Husbands

“You husbands, live reasonably with your wives and, as co-heirs of the grace of life, give honor to wives as to the [weakest]116 instrument, so that your prayers may not be hindered.” From 1 Peter 3[:7]. “And do not be harsh with them.” From Colossians 3[:19].

110 Die Haustafel. Sometimes translated “table of duties” (a meaning of the term derived from its use here), this section may have been suggested to Luther by John Gerson’sTractatus de modo Vivendi omniumfidelium. Translation of the Bible passages here is based on Luther’s own rendering of the texts.

111 Luther is both playing on the common use of this term for the monastic life and referring to the three estates: ordoecclesiasticus, politicus, and oeconomicus(church, government, and household). See SA, “Preface,” 14, and the Confession concerning Christ’s Supper (1528) (WA 26:503, 17/35-505, 28; LW 37:363-65).

112 Using a later edition of Luther’s German Bible, the 1536 edition of the Small Catechism and the Book of Concord have replaced “greedy for shameless profit” with the italicized text.

113 The italicized text was added to the 1540 edition of the Small Catechism and to the Book of Concord, using a passage from Titus 1:9. Earlier editions simply ended with the word “etc.”

114 The 1540 edition of the Small Catechism adds a section entitled “What Christians ought to do for their teachers and pastors [Seelsorger]” and includes texts from Luke10:7; 1 Corinthians 9:14; Galatians 6:67; 1 Timothy 5:17-18; 1 Thessalonians 5:12-13; and Hebrews 13:17. This material is neither in earlier editions of the Small Catechism nor in the Book of Concord. An abbreviated form, which omits passages from Luke and 1 Thessalonians, is found in Latin translations from 1529, in all likelihood added without Luther’s knowledge or consent.

115 The 1542 edition of the Small Catechism adds a section entitled “What subjects ought to do for the governing authority” and includes texts from Matthew 22:21; Romans 13:1, 5-7; 1 Timothy 2:1-2; Titus 3:1; and 1 Peter 2:13-14. This material is neither in earlier editions of the Small Catechism nor in the Book of Concord. An expanded form, which includes a reference to, but no text, of Matthew 17:24-27, is found in Latin translations from 1529, in all likelihood added without Luther’s knowledge or consent.

116 Before 1536. “weak.”

l¸SèC

«¸SèC lg@¬ XNd¸gz#½ lÆlÖÒcW Ygz#½ œ‰M lxBR¦M g@¬ B§

Xy-‰C XNd¬zzClT XÂNtM k¸ÃSdnG_ ngR xNÄC úTf„ mLµM

B¬dRg# LíCê ÂCh#ÝÝ´117 1¾ ’@_ 3[Ý1½6]ÝÝ118

lw§íC

«XÂNtM xÆèC çY½ LíÒCh#N bg@¬ MKRÂ btGœ{ xúDg#xcW XN©!

x¬S³-#xcW´ x@Ø 6[Ý4]ÝÝ

lLíC

«LíC çY½ lw§íÒCh# bg@¬ ¬zz# YH y¸gÆ nWÂÝÝ mLµM

XNÄ!çNLH :D»HM bMDR §Y XNÄ!rZM xÆTHNÂ XÂTHN xKBR XRSêM ytSÍ ”L Ã§T ðt¾Yt$ TX²Z ÂT´ x@Ø 6[Ý1(3]ÝÝ

ls@TÂ lwND Æ¶ÃãC½ lqN \‰t®C½ wzt.

«Æ¶ÃãC119 çY½ lKRSèS XNdMT¬zz# bFR¦TÂ bmNq_q_ bLÆCh# QNnT b|U g@èÒCh# lçn# ¬zz#½ yXGz!xB/@RN f”D XNd¸ÃdRg# XNd

KRSèS Æ¶ÃãC XN©! lsW dS XNdM¬sß# l¬Y¬ yMTgz# xTh#n#ÝÝ lsW úYçN lg@¬ XNdMTgz# bTUTÂ bb¯ f”D120 tgz#½ Æ¶Ã b!çN wYM =ê sW XÃNÄNÇ y¸ÃdRgWN mLµM ngR h#l# kg@¬ bBD‰T XNÄ!qblW ¬W”§Ch#ÂÝÝ´121

lg@èCÂ l^§ðãC122

«XÂNtM g@èC çY½ ²ÒWN T¬Ch# XNÄ!h# xDRg#§cW bXnRs#Â bXÂNt §Y y¸g²W g@¬ bs¥Y XNÄl lsW ðTM XNÄÃÄ§ ¬W”§Ch#ÂÝÝ´ x@Ø 6[Ý9]ÝÝ

lwÈèC Æ-”§Y

«XNÄ!h#M ¯bøC çY½ l>¥Gl@ãC tgz#½ h#§Ch#M XRS bRúCh# XytêrÄCh# T?TÂN XNd LBS ¬-q$ XGz!xB/@R T:b!t®CN Y”w¥LÂ lT/#¬N GN [UN YsÈLÝÝ XNGÄ!H bg!z@W kF XNÄ!ÃdRUch# k`Yl¾W kXGz!xB/@R XJ b¬C ‰úCh#N xêRÇÝÝ´ 1¾ ’@_ 5[Ý5(6]ÝÝ

117 zmM tdR¯ ytÚfW {/#F bmjm¶Ã b1536 bTN¹# yKRSTÂ TMHRT XTM t=Mé nbRÝÝ y_Nt$ XTäC «¥N¾WNM y¸Ã¹BR ngR mF‰T´ tBlW YnbÆl#ÝÝ bz!H _QS µqrbW k1522 yl#tR SBkT WA 12:341, 11345,27 (LW 30:87-91) tmLkTÝÝ

118 «lg@¬ XNd´ y¸l#T ”lÖC kx@ØîN 5Ý22ÝÝ

119 Knecht:- bjRmN b@t sB wNÇ xgLUYÝÝ

120 k1536 bðT yêEtNbRG y_NT m{/F QÇS TRg¤M½ TN¹# yKRSTÂ TMHRTÝ( «bm¬zZ´ tBlÖ YnbÆLÝÝ

121 x@ØîN 6Ý5(8ÝÝ

122 Hausheua und Hausfrauen: yb@t sB `§ðãC g@¬Â yb§Y y¸l#T ”§T bjRmN¾ xND ÂcWÝÝ

For Wives

“Let wives be subjected to their husbands as to the LORD, as Sarah obeyed Abraham and called him lord. And you have become her daughters, when you do right and are not so fearful.”117 From 1 Peter 3[:1, 6].118

For Parents

“You fathers, do not provoke you children to anger, lest they become fearful. Instead, bring them up in the discipline and admonition of the LORD.” From Ephesians 6[:4].

For Children

“You children, be obedient to your parents in the LORD, for this is right. ‘Honor your father and mother.’ This is the first commandment that has a promise, namely: ‘that it may go well for you and that you may live long on earth.’ From Ephesians 6[:1-3].

For Male and Female Servants, Day Laborers, Workers, etc.

“You servants,119 be obedient to your bodily lords with fear and trembling, with singleness of heart, as to Christ himself; not with service meant only for the eyes, done to please people, but rather as servants of Christ, so that you do the will of God from the heart [with a good will].120 Imagine to yourselves that you are serving the LORD and not people, and know that whatever good anyone does, the same will that person receive, whether servant or free.”121

For Masters and Mistresses122

“You lords, do the same to them, and refrain from making threats, and know that you also have a lord in heaven, and there is no partiality with him.” Ephesians 6[:9].

For Young People in

General

“You young people, be subject to your elders and in this way show humility. For ‘God opposes the proud but gives grace to the humble.’ Therefore humble yourselves under the mighty hand of God, so that he may exalt you in his time.” From 1 Peter 5[:56].

117 The italicized text was first added to the 1536 edition of the Small Catechism. Earlier editions read “afraid of any terrifying thing.” See WA 12:341, 11-345, 27 (LW 30:87-91) for Luther’s sermon from 1522 on this text.

118 The words “as to the LORD” come from Ephesians 5:22.

119 Knecht: the male servant in the German household.

120 Before 1536, following earlier editions of the Wittenberg translation of the Bible, the Small Catechism read: “with compliance.”

121 Ephesians 6:5-8.

122 Hausherrn und Hausfauen: the heads of households. The words lord and master are the same in German.

lÆLt&èC

«BÒêNM ñ‰ bXWnT ÆLt&T yMTçN bXGz!xB/@R tSÍ ¬dRUlC

l@TÂ qNM bLmÂ½ b[lÖTM [N¬ Tñ‰lC¿ QM_l!t$ GN b?Ywa úlC yätC ÂTÝÝ´ 1¾ -!ä 5[Ý5(6]ÝÝ

b¥~br sb# §l# h#l#123

«ÆLNj‰HN XNd nFSH WdD b¸lW ”L t-”LlÖxLÝÝ´ é» 13[Ý9]

XNGÄ!H [XGz!xB/@RN] bmMsL [lÖT Sl sãC h#l# XNÄ!drG XmK‰lh#ÝÝ´ 1¾

-!ä 2[Ý1]ÝÝ124

TMHRèÒcWN h#l# b_N”q&& Y¥„½

lb@t sb# XNÄ!úµlT _rT xDRg#ÝÝ125

lq&îC y¸çN yUBÒ mm¶Ã126 ¥RtEN l#tR

ytlmdW Múl@½ «bÈM Bz# mÊT½ bÈM Bz# qr_´ Y§LÝÝ bz!H

MKNÃT \R¯CÂ ytUb#T h#n@¬ y›lM g¤Ä×C Sl çn#½ YH «mNfúWÃN´127 yçNnW½ wYM yb@t KRStEÃN xgLU×C bMNM mNgD l¥zZ wYM UBÒN btmlkt ¥N¾WNM ngR l¥St§lF XNd¥YCl#½ ngR GN bz!H fN¬ lXÃNÄNÇ kt¥Â xgR xh#N b_QM §Y yêl#TN LMìÒcWN XNÄ!q_l# mFqD nWÝÝ xNÄNìC Ñ>‰WN ¥¬Â È*T h#lT g!z@ wd b@t KRStEÃN ÃmÈl#½ xNÄNìC xND g!z@ BÒ ÃmÈl#ÝÝ xNÄNìC kh#lT wYM kƒST úMNT xSqDä bGL{Â {/#F b¥útM kMSÆK ÃS¬W”l#ÝÝ Xnz!HN h#l#

XNd¸fLg#T XNÄ!ÃkÂWn# lmSFn#Â lkt¥ MKR b@T Xtêlh#ÝÝ Yh#N XN©!½ sãC bb@t KRStEÃN ðT wYM bb@t KRStEÃN XNDNÆRµcW½ XNDN[LY§cW wYM UBÒ XNDNf{M§cW XNµ* b¸-Yq$bT g!z@ YHN XNDÂdRG XNgdÄlNÝÝ Slz!H½ MÂLÆTM YHN ytlmd TX²Z kX¾ l¸fLg#T MNM ngR btšl h#n@¬ l¥ÃWq$T Xnz!HN yMKR ”§T TX²Z Ls_ fLg@xlh#ÝÝ xlblz!Ã½ ytšl y¸ÃdRg#T (¥lTM bF[#M MNM ¥DrG y¥YCl#Â h#l#N XNd¸ÃWq$ y¸ÃSb#T) b¸gÆ µ§ššl#TÂ µ§Stµkl#T bStqR YH xgLGlÖt& xÃSfLUcWMÝÝ XNd l@lÖc$ tmúúY LMMD XNÄYktl# bXRG_ ¬§Q _N”q& ¥DrG YñRÆcêLÝÝ xND sW kl@§ SF‰ xNÄC ngR

XNd t¥„ l!ÃSB YC§L! YH nWR xYçNMN)

MKNÃt$M XSµh#N DrS sãC wNDÂ s@T mn÷úT b¸lYbT (MNM XNµ* h#n@¬cW128 XÂ ?LWÂcW f¶¦ XGz!xB/@R yl@lbT bm{/F QÇS

123 Gemeine: YH ”L «¥~br MXmÂN´½ «¥~br sB´ wYM «h#l#M b~BrT´ tBlÖ l!tr¯M YC§LÝÝ Cf. Confession Concerning Christ's Supper (1528) (WA 26:506, 30-507; LW 37:367-68).

124 q§L ¥B‰¶ÃÝÝ

125 YH yl#tRN y‰s#N xÆÆL lmMsL yqrb nWÝÝ WA 35:580 tmLkTÝÝ

126 b1529 XNd tly b‰¶ wrqT dGä y¬tmW YH {/#F b1529 tjMé½ XNÄ!h#M b1580 b¬tm b!ÃNS bxND ym{/f SMMnT XTM bl#tR y?YwT zmN b¬tÑ yTN¹# yKRSTÂ TMHRT xB²®c$ XTäC tµTèxLÝÝ YH TRg¤M ytm\rtbT yXNGl!Z¾ TRg¤M bLW 53:110-15 (WA 30/3: 74-80) Yg¾LÝÝ

127 Geistliche: l#tR lb@t KRStEÃN xgLU×CÂ mn÷úT ytlmd ”L Y-q¥LÝÝ

128 Xz!HÂ bz!H b‰¶ {/#F WS_ h#l# m{ÂT½ «y?YwT mNgD´ ¥lT nWÝÝ

For Widows

“She who is a real widow and is left all alone sets her hope on God and remains in prayer day and night; whereas she who lives self-indulgently is dead while alive.” From 1 Timothy 5[:5-6].

For All in the Community123

“Love your neighbor as yourself. In this all the commandments are summarized.” From Romans 13[:9]. “And entreat [God] with prayers for all people.” From 1 Timothy 2[:1].124

Let all their lessons learn with care, So that the household well may fare.125

A Marriage Booklet for Simple Pastors126

Martin Luther

“So many lands, so many customs,” says the common proverb. For this reason, because weddings and the married estate are worldly affairs, it behooves those of us who are “spirituals”127 or ministers of the church in no way to order or direct anything regarding marriage, but instead to allow every city and land to continue their own customs that are now in use. Some bring the bride to the church twice, in both the evening and the morning, some only once. Some announce it publicly and publish the banns from the pulpit two or three weeks in advance. All these and similar things I leave to the prince and town council to create and arrange as they want. It is no concern of mine.

However, when people request of us to bless them in front of the church or in the church, to pray over them, or even to marry them, we are obligated to do this. Therefore I wanted to offer these words of advice and this order for those who do not know anything better, in case they are inclined to use this common order with us. Others, who can do better (that is, who can do nothing at all and who nevertheless think they know it all), do not need this service of mine, unless they might greatly improve on it and masterfully correct it. They certainly ought to take great care not to follow the same practice as others. A person might think that they had learned something from someone else! Wouldn’t that be a shame?

Because up to now people have made such a big display at the consecrations of monks and nuns (even though their estate128 and existence is an ungodly, human

123 Gemeine: this word may be translated “the congregation,” “the community,” or “all in common.” Cf. Confession concerning Christ’s Supper (1528) (WA 26:506, 30-507, 6; LWS 37:367-68).

124 A loose paraphrase.

125 This is most likely Luther’s own rhyme. See WA 35:580.

126 This text, also printed as a separate pamphlet in 1529, was included in most editions of the Small Catechism printed during Luther’s lifetime, starting in 1529, and in at least one version of the Book of Concord printed in 1580, A translation into English, on which this translation is based, is found in LW 53:110-15 (WA 30/3: 74-80).

127 Geistliche: Luther uses a common term for clergy and monks.

128 Here and throughout this tract: Stand, meaning “walk of life.”

MNM m\rT yl@lW ysW f-‰ b!çNM) XNÄ!H Ãl TLQ T:YNT Sl xdrg#½

XGz!xB/@R ywddWN YHNN yUBÒ _MrT MN ÃHL xBL-N LÂkBrW½

LN[LYlTÂ kF Æl KBR LÂSWbW YgÆÂLÝÝ MKNÃt$M MNM XNµ* MD‰êE

b!çNM½ kgÖn# yXGz!xB/@R ”L xlW¿ XNÄ!h#M XNd mn÷út$ ysW f-‰ wYM tÌM xYdlMÝÝ129 Slz!H b|UÂ bdM ytf-rÂ ytÌÌm½ XNÄ!h#M

F[#M k›l¥êE xXMéÂ ¥StêL WÀ bmçn# MKNÃT½ bXRG_ ›l¥êEÂ |UêE

kçn#T ngéC h#l# b§Y çñ m³-R Sl xlbT bq§l# kMNk¤SÂ |R›T YLQ

mè g!z@ BLÅ ÃlW mNfúêE tdR¯ m³-R xlbTÝÝ wÈèC YHN |R›T x_BqW y¸k¬tl#bTN h#n@¬ lm¥R XNÄ!Cl#½

YHNN ÆLtlmÇ mNgìC búQ½ b¥ëF½ b¥ØZÂ bmúslW QB-T úYçN bkFt¾ KBR XNd ml÷¬êE |‰Â TX²Z XNÄ!Yz# ¥DrG xlBNÝÝ UBÒ mf[M wYM sRG mdgS qLD wYM y?ÉÂT =ê¬ YmSL XSµh#N DrS ytlmd çñxLÝÝ bmjm¶Ã Ñ>‰NÂ Ñ>¶TN wd b@t KRStEÃN y¥MÈTN

L¥D ym\rt$ sãC bXRG_ XNd qLD ³_rWT úYçN XNd _BQ g¤ÄY xDRgWT nbRÝÝ130 MKNÃt$M yXGz!xB/@RN brkT lmqbLÂ y¥~brsb#N [lÖT131 fLgW XN©!½ ngR GN l=ê¬ wYM lxr¥êE qLD XNÄLm-# _R_R ylWMÝÝ

|n |R›t$ ‰s# YHNN GL{ ÃdRULÝÝ MKNÃt$M kq&s# wYM kÔÔs#132 [lÖTÂ b#‰k@ y¸fLg# h#l# bÈM bGL{ b!Âg„TM wYM ÆYÂg„TM½ bz!Ã

MKNÃT½ lMN xdUÂ CGR ‰úcWN XÃUl-# XNd çn#Â Xygb#bT §l#T h#n@¬ yXGz!xB/@RN brkTÂ y¥~br sb#N [lÖT MN ÃHL XNd¸fLg# ÃmlK¬l#ÝÝ

MKNÃt$M byqn# Ä!ÃBlÖS MN ÃHL bUBÒ h#n@¬ §Y bMNZRÂ½ ¬¥"nTN b¥g¤dL½ bB_B_Â bh#l#M ›YnT CGR MKNÃT Xyf-r s§M XNd¸nœ bLMD XÂÃlNÝÝ

Slz!H (b¸fLg#bTÂ b¸-Yq$bT g!z@) Ñ>¶TêNÂ Ñ>‰WN b¸ktlW

mNgD l¥StÂgD XNfLUlNÝÝ bmjm¶Ã kMSÆk# b¸ktl#T ”§T yUBÒ |R›TN133 xWJÝ( «×/NSÂ ¥RÃM134 bXGz!xB/@R DNUg@ m\rT wd QÇS UBÒ lmGÆT½ bXnRs# fN¬ bXGz!xB/@R SM YjM„TÂ Yúµ§cW zND

yMXmÂNN [lÖT YfLUl#ÝÝ XNGÄ!H ¥NM sW YHNN bm”wM y¸lW xNÄC ngR µl½ XRs# wYM XRSê bz!H g!z@ YÂg„ wYM kz!H b“§ [_ Ybl#ÝÝ

XGz!xB/@R brkt$N YSÈcWÝÝ x»NÝÝ´ bb@t KRStEÃN ðT b¸ktl#T ”§T y”L k!ÄN m/§135 Ylêw-#Ý( «xNt ×/NS½ ¥RÃM y”L k!ÄN ¸STH XNDTçN TfLUlH)´ «xãN´ BlÖ YmLSÝÝ «xNcE ¥RÃM½ ×/NS y”L k!ÄN ÆL> XNÄ!çN TfLg!xl>)´

129 ltmúúY TCT½ The Estate of Marriage (1522) (WA 10/2: 275-304; LW 45:17-49) XÂ The Judgement of Martin Luther on Monastic Vows (1521) (WA 8: 573-669; LW 44:245-400) y¸l#TN dGä tmLkTÝÝ

130 k"Sermon at Marriage of Sigismund Von Lindenau" (1545) (WA 49:802, 11-22; LW 51:363f.) UR xnÚ{RÝÝ

131 l#tR y¸ÃSbW b¥~br sB xML÷ y¸drgWN x-”§Y [lÖT nWÝÝ

132 l#tR bkt¥ ÃlWN êÂ q&S ÔÔs# nW BlÖ -RèxLÝÝ lMúl@Ý( 1Timothy (1528) (WA 26:49, 5-51, 9; LW 28:281-84); Answer to the Hyperchristian ... Book (1521) (WA 7:630,10-632,19; LW 39:154-56); and Instruction of the Visitors (1528) (WA 26:196,1-197, 10; LW 40:269-71), XNÄ!h#M SC, «mQDM´ 1 XÂ «yb@t sB \N-r™´ 2 y¸l#TN dGä tmLkTÝÝ

133 l#tR Sl mtÅ=T S§lW ;StúsB½ On Marriage Matters (1530) (WA 30/3:224, 32-225, 29; LW 46:290 XÂ tk¬†N) y¸l#TN tmLkTÝÝ

134 {/#û Hans und Greta tBlÖ y¸nbbW lÆLÂ ¸ST ytlmd SM nW½ yl#tR y‰s# w§íCM SM nWÝÝ

135 kmtÅ=T b“§ wÄ!ÃW UBÒ XNÄ!f[M l#tR xMñxLÝÝ y”L k!ÄN LWW_ ymNG|T ?G XNd çn Y³-R Sl nbR½ bb@t KRStEÃN bR §Y Yf[M nbRÝÝ

invention without any basis in the Bible), how much more should we honor this godly estate of marriage and bless it, pray for it, and adorn it in an even more glorious manner. For, although it is a worldly estate, nevertheless it has God’s Word on its side and is not a human invention or institution, like the estate of monks and nuns.129 Therefore it should easily be reckoned a hundred times more spiritual than the monastic estate, which certainly ought to be considered the most worldly and fleshly of all, because it was invented and instituted by flesh and blood and completely out of worldly understanding and reason.

We must also do this in order that the young people may learn to take this estate seriously, to hold it in high esteem as a divine work and command, and not to ridicule it in such outrageous ways with laughing, jeering, and similar levity. This has been common until now, as if it were a joke or child’s play to get married or to have a wedding. Those who first instituted the custom of bringing a bride and bridegroom to church surely did not view it as a joke but as a very serious matter.130 For there is no doubt that they wanted to receive God’s blessing and the community’s prayers131 and not to put on a comedy or a pagan farce.

The ceremony itself makes this clear. For all who desire prayer and blessing from the pastor or bishop132 indicate thereby- whether or not they say so expressly-to what danger and need they are exposing themselves and how much they need God’s blessing and the community’s prayers for the estate into which they are entering. For we experience every day how much unhappiness the devil causes in the married estate through adultery, unfaithfulness, discord, and all kinds of misery.

Therefore we want to deal in the following way with the bride and bridegroom (when they desire and demand it).

First, publish the banns133 from the pulpit with the following words:

“John N. and Mary N.134 wish to enter the holy estate of matrimony according to God’s ordinance and desire the prayers of the Christian congregation on their behalf so that they may begin it in God’s name and have it turn out well. Now should anyone have anything to say against this, let him or her speak at this time or hereafter remain silent. God grant them his blessing. Amen.”

Exchange vows135 in front of the church with the following words:

“John, do you desire to have Mary as your wedded Wife?”

Let him answer: “Yes.”

“Mary, do you desire to have John as your wedded husband?”

129 For a similar criticism, see also The Estate of Marriage (1522) (WA 10/2: 275-304; LW 45:17-49) and The Judgment of Martin Luther on Monastic vows (1521) (WA 8:573-669; LW 44:245-400).

130 Cf. “Sermon at Marriage of Sigismund von Lindenau” (1545) (WA 49:802, 11-22; LW 51:363f).

131 Luther is thinking of the general prayers made by the community in worship.

132 Luther called the chief pastor in town its bishop. For example, see Lectures on 1 Timothy (1528) (WA 26:49, 5-51, 9; LW 28:281-84); Answer to the Hyperchristian … Book (1521) (WA 7:630, 10-632, 19; LW 39:154-56); and Instruction of the Vision (1528) (WA 26:196, 1-197, 10; LW 40:269-71), as well as the SC, “Preface,” 1, and “Household Chart,” 2.

133 For Luther’s opinion of betrothals, see on Marriage Matters (1530) (WA 30/3: 224, 32-225, 29; LW 46:290f).

134 The text reads Hans und Greta, common names for a couple, but also the name of Luther’s own parents.

135 Luther believed that marriage should follow soon after betrothal. Because the exchange of vows was considered a matter or civil law, it took place at the door of the church.

«xãN´ B§ TmLSÝÝ

Xz!H §Y y”L k!ÄN qlbèÒcWN s!lêw-# q" X©cWN ÃÈM„½

XNÄ!HM b§cWÝ(

«XNGÄ!H XGz!xB/@R ÃÈmrWN sW xYlyWÝÝ´136 kz!Ã b“§ q&s# ltsbsb#T h#l# XNÄ!H ÃS¬WQÝ(

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bXGz!xB/@RÂ b›lM ðT bYÍ Sl msk„½ YHNNM½ l¥{ÂT XRS bRúcW

XíÒcWNÂ y”L k!ÄN qlbT Sl tsÈ-#½ Xn@ bXGz!xB/@R xB½ bwLDÂ bmNfS QÇS SM bUBÒ mÈm‰cWN xS¬W”lh#ÝÝ x»NÝÝ´

«bm\êEÃW137 ðT q&s# yXGz!xB/@RN ”L kzF_rT 2[Ý18½21(24]

bÑ>‰WÂ bÑ>¶T zND ÃNBBÝÝ

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XNQLFN ÈlbT xNq§ÍM kgÖn#M xNÄ!T x_NTN wSì SF‰WN b|U zUWÝÝ

XGz!xB/@R xM§kM kxÄM ywsÄTN x_NT s@T xDR¯ \‰T wd xÄMM xmÈTÝÝ xÄMM xl YHC x_NT kx_Nt& ÂT |UM k|Uü ÂT XRSê kwND tg"¬lCÂ s@T TÆLÝÝ Slz!H sW xÆt$NÂ XÂt$N YtêL b¸St$M YÈb”L h#lt$M xND |U YçÂl#ÝÝ´

kz!Ã b“§ q&s# wd h#lt$ øé XNÄ!H YbLÝ( «XÂNt h#l¬Ch#M bXGz!xB/@R SM wd UBÒW _MrT gB¬C“LÂ YHNN _MrT b¸mlkT kh#l# xSqDä yXGz!xB/@RN TX²Z SÑÝ( QÇS

ÔWlÖS139 XNÄ!H Y§LÝ( «ÆlÖC çY½ KRSèS b@t KRStEÃNN140 XNd wdÄT ¸SèÒCh#N WdÇ bW¦ m¬-BÂ k”l# UR xN{è XNÄ!qDúT Sl XRSê ‰s#N xúLæ s-½

XDfT wYM yðT m=¥dD wYM XNÄ!H Ãl ngR úYçNÆT QDSTÂ Ãl

nWR TçN zND KBRT141 yçnCN b@t KRStEÃN l‰s# XNÄ!ÃqRB flgÝÝ

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XNÄ!h# ¸SèC dGä bh#l# lÆlÖÒcW Ygz#ÝÝ h#lt¾½ XGz!xB/@R bz!H yUBÒ _MrT §Y142 yÅnWN mSqL dGä

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ÆL> YçÂL XRs#M g¢E> YçÂLÝÝ´

XNÄ!h#M lwNÇM XGz!xB/@R XNÄ!H xlWÝ(

136 ¥t&ãS 19Ý6ÝÝ

137 YH yxML÷ xgLGlÖT mjmRN ÃmlK¬LÝÝ

138 k1536t$ yl#tR yKRSTÂ TMHRT XTM UR {/#û l#tR ytr¯mW y1534t$ m{/F QÇS Ñl# XTM Ykt§LÝÝ qdMT {/#æC «yXRs# Ùd¾ y¸çnW´ tBlW YnbÆl#ÝÝ

139 x@ØîN 5Ý25(29¿ 5Ý22(24ÝÝ

140 Gemiene ”L b”L «¥~br MXmÂN´ y¸lW yjRmN¾ ÌNÌ bMNÆb# h#l# YzL”LÝÝ

141 k1536 bðTÝ( «l‰s# KBRT b@t KRStEÃNN xqrbÝÝ´

142 zF_rT 3Ý16(19ÝÝ

Let her answer: “Yes.”

Here let them exchange wedding rings and join their right hands together, and say to them:

“What God joins together, no human being ought to separate.”136

Then let the pastor declare to all who are present:

“Therefore because John N. and Mary N. desire each other in marriage and confess the same here publicly in the presence of God and the world, in testimony of which they have given each other their hands and wedding rings, I pronounce them joined in marriage, in the name of the Father, and of the Son, and of the Holy Spirit. Amen.”

In front of the altar137 let pastor read God’s word from Genesis 2[:18, 21-24] over the bride and groom.

“Then the LORD God said, ‘It is not good that the human being should be alone; I will make him a helper who will stand by his side.’138 So the Lord God caused a deep sleep to fall upon the human being, and he slept; and he took one of his ribs and closed up its place with flesh. And the Lord God built a woman out of the rib that he had taken from the human being, and he brought her to him. Then the human being said: ‘This is truly bone of my bone and flesh of my flesh. This one will be called woman, because she is taken out of man.’ Therefore a man will leave his father and mother and cling to his wife, and they will be one flesh.”

Then let the pastor turn to both and address them thus:

“Because you both have entered into the married estate in God’s name, hear first of all God’s commandment concerning this estate. Thus says St. Paul:139

“ ‘Husbands, love your wives, just as Christ loved the church140 and gave himself up for her, in order to make her holy, and has cleansed her through the washing of water in the Word, in order to prepare for himself a church that will be glorious, 141 that has neither spot nor wrinkle nor anything of the kind, but instead that she may be holy and blameless. So also husbands ought to love their wives like their own bodies. He who loves his wife loves himself. For no one ever heated his own flesh, but instead he nourishes it and takes care of it, just as the LORD does for the church.

“ ‘Wives, be subject to your husbands as to the LORD. For the husband is the head of the wife, just as Christ is also the head of the church, and he is the savior of his body. But as now the church is subject to Christ, so also the women are subject to their husbands in all things.’

“Second, her also the cross that God has placed upon this estate.142 ‘To the woman God said:

“ ‘ “I will create much distress for you in childbirth. You shall bear your children in distress, and you shall cringe before your husband, and he shall be your lord.” “ ‘And to the man God said:

136 Matthew 19:6.

137 This marks the beginning of the worship service.

138 With the 1536 edition of the Small Catechism, the text follows the complete edition of the Luther Bible from 1534. Earlier texts read: “who will be his companion.”

139 Ephesians 5:25-29 and 5:22-24.

140 Throughout this passage the German is Gemeine, literally, “congregation.”

141 Before 1536. “present for himself a glorious church.”

142 Genesis 3:16-19.

«y¸STHN ”L sMt¦LÂ kXRs# XNÄTb§ µzZh#H ²FM bLt¦LÂ MDR

µNt ytnœ ytrgmC Th#N b?YwT zmNHM h#l# bDµM kXRSê Tb§lH

XëHÂ x»k§N ¬bQLB¦lC yMDRNM b#”Ã Tb§lHÝÝ wd mÈHbT mÊT

XSKTmlS DrS bðTH wZ XNj‰N Tb§lH xfR nHÂ wd xfRM

TmlúlHÂÝÝ´

ƒSt¾½ YH yUBÒ _MrTH bXGz!xB/@R ðT MN ÃHL

XNd¸ÃSdSTHÂ XNd¸ÆRKH S¬WQÂ S¬MN m{Â¾H YçÂLÝÝ XNÄ!H

t{æxLÂÝÝ143

«XGz!xB/@RM sWN bmLk# f-rÝÝ bXGz!xB/@R mLK f-rW wNDÂ s@T xDR¯ f-‰cWÝÝ XGz!xB/@RM ÆrµcW½ XNÄ!HM x§cWÝ( Bz# tÆz# MDRNM Ñl#xT Gz#xTM yÆ?RN ›ƒCÂ ys¥YN wæC bMDR §Y y¸Nqúqs#TNM h#l# Gz#xcWÝÝ´ «XGz!xB/@RM ;y¿ yf-rW h#l# mLµM XNd çn ;yÝÝ´

Slz!H slÖäN dGä XNÄ!H Y§LÝ(144 «¸STN Ãgß brkTN xgß½ kXGz!xB/@RMägSNYqb§LÝÝ´

Xz!H §Y q&s# bXnRs# §Y Xíc$N zRGè XNÄ!H Y[LYÝ(145 g@¬ XGz!xB/@R½ wNDNÂ s@TN yf-RHÂ lUBÒ _MrT ymdBH bçÄcWM FÊ yÆrK¦cWÂ bWD LJH bx!ys#S KRSèS QÇS M|-!RÂ yXRs# Ñ>‰ bçnCW b@t KRStEÃNH146 ÃmlkTHÝ( YH yxNt F_rT½ DNUg@½ XNÄ!h#M brkT XNÄ!wgD wYM XNÄ!b§> XNÄTfQD½ ngR GN bcRnTH bg@¬CN bx!ys#S KRSèS bk#L bmµk§CN XNDT-BqW kè y¥ÃLqWN mLµMnTHN

XNlMÂlNÝÝ x»NÝÝ

bjRmN¾ yttr¯mWÂ b;Ä!S mLK ytššlW147 y_MqT |n |R›T m{/F

¥RtEN l#tR

lKRStEÃNxNÆb!ÃNh#l#Ý(bg@¬CNbKRSèS[UÂs§MYh#NÝÝ

bh#l#M rgD S§lW Tk¤rT Ãl mS-T h#n@¬ MNM úYÆL½ sãC bMN

GÁl>nTÂ XRU¬ bgÖdlW xµ*“N Xz!Ã ytgß#T bkðL MN XytÆlÂ Xytdrg

XNÄl MNM Ãl mrÄ¬cW XWnT nW Bü xMÂlh#½ kFt¾WN½ QÇs#N½

XNÄ!h#M y¸Ã{ÂÂWN y_MqT QÇS M|-!R l?ÉÂT XNd¸ÃkÂWn# by:lt$ y¥YÂ yMs¥ Sl çn½ xgLGlÖt$N bjRmN¾ ¥µÿD -”¸ BÒ úYçN xSf§g! mçn#N dGä wS¾lh#ÝÝ bz!H MKNÃT bjRmN¾ ¥_mQN lmjmR½ xQ‰b!ãc$Â

143 zF_rT 1Ý27 XÂ 1Ý31ÝÝ

144 yMúl@ 18Ý22 ¥B‰¶ÃÝÝ k1536 bðT {/#û «¸STN Ãgß brkTN xgß½ kXGz!xB/@RM ägSN Yqb§L´ b¥lT YnbÆLÝÝ

145 y¸ktlW [lÖT bl#tR g!z@ k\RG yQÇS q¤RÆN |n |R›T ytwsd ytlMì [lÖT nWÝÝ

146 Kirchen. l#tR UBÒN XNd QÇS M|-!R xLtmlktWM½ ngR GN ”l# x@ØîN 5Ý32N bm_qS v#Lg@T yG¶k#N Mysterio bwith sacramentum b¸trg¤MbT btlMì [lÖT y¸gßWN Y-q¥LÝÝ WA 6:550, 22-552, 27 (LW 36:92-95) tmLkTÝÝ

147 bmµkl¾W zmN y_MqT |n |R›T §Y ytm\rtW y_MqT m{/F bmjm¶Ã b1523 (WA 12:42-48; LW 53:95-103 y¬tm nbRÝÝ Xz!H §lW {/#û m\rT yçnW b1526 h#lt¾ XTM tzUJè nbR (WA 19:537-41; LW 53:106-9 k 101-3 UR)ÝÝ b1529 yTN¹# yKRSTÂ TMHRT XTM bh#lt¾ g!z@ XÂ l#tR b?YwT XÃl bêEtNbRG b¬tÑ tk¬¬Y XTäC -Q§§ £dT §Y½ XNÄ!h#M bxNÄND y1580 ym{/f SMMnT XTäC tµTtêLÝÝ YH TRg¤M bLW 53 §Y ytm\rt nWÝÝ

“ ‘ “Because you have listened to the voice of your wife and have eaten from the tree, about which I commanded you and said, ‘You shall not eat from it,’ cursed is the ground because of you. In distress you shall nourish yourself your whole life long. The ground shall bring forth thorns and thistles for you, and you shall eat the grass of the field. By the sweat of your face shall you eat your bread, until you return again to the earth from which you were taken. For you are earth and shall return to earth.” ’

“Third, this is your comfort, that you know and believe how your estate is pleasing and blessed in God’s eyes. For it is written:143

“ ‘God created the human being in his image, in the image of God he rerated them. He created them a male and a female, and God blessed them and said to them: “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish in the sea and over the birds in the air and over all animals that crawl on the earth.” And God saw all that he had made, and look, it was all very good.’

“Therefore Solomon also says,144 ‘Whoever finds a wife finds a good thing and obtains a blessing from the Lord.’ ”

At this point let the pastor spread his hands over them and pray:145

Lord God, who have created man and woman and have ordained them for the married estate, have blessed them also with the fruit of the womb, and have therein signified the sacrament of your dear Son Jesus Christ and the church,146 his bride: We beseech your neverending goodness that you would not permit this your creation, ordinance, and blessing to be removed or destroyed, but graciously preserve it among us through Jesus Christ our LORD. Amen.

The Baptismal

Booklet: Translated into German and Newly Revised147 Martin Luther

To all Christian readers: Grace and Peace in Christ our Lord.

Because daily I see hear with what carelessness and lack of solemnity-to say nothing of out-and-out levity-people treat the high, holy, and comforting sacrament of baptism for infants, in part caused, I believe, by the fact that those present understand nothing of what is being said and done, I have decided that it is not only helpful but also necessary to conduct the service in the German language. For this reason I have

143 Genesis 1:27f. and 1:31.

144 A paraphrase of Proverbs 18:22. Before 1536 the text reads, “Whoever gets a wife gets a good thing and will obtain delight from the LORD.”

145 The following prayer is an adaptation of a traditional prayer used at nuptial Masses in Luther’s day.

146 Here: Kirchen. Luther did not view marriage as a sacrament, but uses the word here as found in the traditional prayer to refer to Ephesians 5:32, where the Vulgate translates the Greek mysterionwith sacramentum. See WA 6:550, 22-552, 27 (LW 36:92-95).

147 The Baptismal Booklet, based on medieval baptismal rites, was originally published in 1523 (WA 12:42-48; LW 53:95-103). In 1526 a second edition was prepared (WA 19:537-41; LW 53:106-9 with 101-3), which is the basis of the text here. It was included in the second edition of the Small Catechism published in 1529, in all subsequent editions published in Wittenberg during Luther’s lifetime, and in some 1580 editions of the Book of Concord. This translation is based on LW 53.

l@lÖC ytgß# bYbL_ lXMnTÂ LÆêE lçn ¬¥"nT XNÄ!nœ\# XNÄ!h#M y¸ÃMq$T qúWST lxD¥ôc$ s!ÆL ybl- TUT Ãú† zND b§tEN148 s!Æl# ynb„TN Xnz!ÃN KFlÖC tRg¤»xlh#ÝÝ

KRStEÃÂêE bçn ‰SN ymS-T S»T y¸Ã-Mq$½ ?ÉÂTN149 l¸ÃqRb# wYM _MqTN l¸msK„ Xz!H ÃlWN ¬§Q |‰Â mrUUT LB XNÄ!l# xb@t$¬ xqRÆlh#ÝÝ MKNÃt$M Xz!H §Y b@t KRStEÃN bXnz!H y[lÖT ”lÖC b¥zNÂ bQNNnT bðt$ bmÂzZ bXnz!H b¥Ylw-#Â _RÈÊ bl@lÆcW ”§T ?Én# bsYÈN

ktÃzbT y`-!xTÂ yq¤È LJ kçnbT b_MqT Yf¬Â yXGz!xB/@R LJ YçN zND XRÄ¬Â [U bmlmN XNÁT wd XGz!xB/@R XNdM¬qRbW Ts¥lHÝÝ

Slz!H½ XNÄ!H ›YnT `Yl¾Â y:D» LK -§T yçnWN Ä!ÃBlÖSN ym”wM XRM© mWsD XMï”Q§WN ?ÉN kXRs# mN-Q BÒ úYçN b?Én# xNgT z#¶Ã wÄ!ÃÂ wÄ!H ¥lt$ qLD xlmçn#N mrÄT YgÆ¦LÝÝ bmçn#M bF[#M LBHÂ bNµ‰ XMnT kL° UR möM XJG xSf§g! nW½ XNÄ!h#M XGz!xB/@R bXnz!H y[lÖT ”§T m\rT ?Én#N kÄ!ÃBlÖS |LÈN nÚ XNd¸ÃwÈ BÒ úYçN ?Én#N XNÄ!Ã-nKrW L° b?YwTÂ bäT XRs#N b`YL XNÄ!ÌÌmW bTLQ ¬¥"nT m¥lD ÃSfLULÝÝ k_MqT b“§ sãC Kû¾ wd “§ Ymlúl# y¸L SUT xl"½

MKNÃt$M bXNÄ!H ›YnT qZ”²Â GÁl> bçn mNgD lXnRs# ynbrN xÃÃZÂ b_Mq¬cW g!z@ Ãl WSÈêE tnœ>nT [lÖT xDRgN§cêLÝÝ dGäM LB bL½ b_MqT g!z@ k›Yn# b¬C XF ¥lT½ bmSqL MLKT

¥¥tB½ bxû =W ¥DrG wYM mTÍTÂ bíéÂ bxFNÅ ¹K§ ¥DrG½ -#TÂ

TkšN zYT mqÆT½ ‰SN QÆ QÇS mqÆT½ yKRSTÂ LBS ¥LbS½ y¸b‰ š¥ b?Én# XJ ¥DrG½ _MqTN l¥Sg@_ bsW yt=mr ¥N¾WM ngR ymúsl#T

WÀxêE |n |R›èC YHN ÃHL xSf§g! xYdl#MÝÝ MKNÃt$M kXnz!H ngéC xNÇM úYñR bXRG_ _MqT l!kÂwN YC§L¿ XNÄ!h#M Ä!ÃBlÖS y¸ÃfgFGÆcW wYM y¸¹>ÆcW XWnt¾ mœ¶ÃãC xYdl#MÝÝ XRs# kXnz!H y¸bL-#TN TLLQ ngéC XNµ* ÃNµ*SúL! Xz!H §Y bXWnT lngéC KBdT l!sÈcW YgÆLÝÝ

bz!H fN¬½ bXWnt¾ XMnT Xz!Ã mgßTHN½ yXGz!xB/@RN ”L mS¥ThN½ XNÄ!h#M kLB m[lYHN xrUG_ÝÝ MKNÃt$M yTM b!çN q&s# «XN[LY´ s!L½ kXRs# UR XNDT[LY XÃdÍfrH nWÝÝ bt=¥¶½ xQ‰b!ãc$Â bz!Ã ytgß#T h#l# bLÆcW kXRs# UR y[lÖt$N ”lÖC lXGz!xB/@R mÂgR

YñRÆcêLÝÝ bz!H MKNÃT½ xQ‰b!ãc$ y?Én#N F§¯T kÑl# LB bXGz!xB/@R ðT

YzW bmQrB½ b?Én# SM Æ§cW `YL h#l# Ä!ÃBlÖSN bm”wM½ XNÄ!h#M lÄ!ÃBlÖS qLD §LçnW ngR KBdT mS-¬cWN b¥úyT l!sÑxcWÂ l!rÇxcW YCl# zND½ XNÄ!h#M dGä bLÆcW bxND ;úB kq&s# UR m[lY YCl# zND q&s# Xnz!HN [lÖèC bGL{Â bZG¬ mÂgR xlbTÝÝ bz!H MKNÃT sµ‰äCÂ MGÆr BL¹# qúWST XNÄÃ-Mq$ wYM MNM y¥Y-QM yKRSTÂ xÆT XNÄYmR-# mkLkL TKKLÂ tgb! nWÝÝ bz!H fN¬½ YH kFt¾ QÇS M|-!R lÄ!ÃBlÖS ¥§gÅ XNÄYtWÂ bz!H QÇS M|-!R sðÂ y[UW ytTrfrf BL{GÂ bX¾ §Y y¸ÃúyWN yXGz!xB/@RN KBR XNÄÃ¯DL½ b_BQÂ bXWnt¾ XMnT g#Ä†N l¥kÂwN y¸-bq$ mLµM½ GBrgB Ã§cW½ _BQ½ TKKl¾ qúWSTÂ yKRSTÂ xÆèC l!mr-# YgÆLÝÝ XRs# ‰s# «;Ä!S LdT´150 b¥lT Y-‰êL¿ bXRs#M kÄ!ÃBlÖS xg²Z nÚ yMNwÈbTÂ k`-!xT½

148 zmM tdR¯ ytÚfW {/#F y¸gßW b1523t$ XTMÂ bm{/f SMMnT BÒ nWÝÝ yTN¹# yKRSTÂ TMHRT XTäC bq§l# «Xnz!H ngéC´ xl#xcWÝÝ bé¥WÃN |n |R›T BÒ lxQ‰b!ãC _Ãq&ãCÂ mLîÒcW b§tEN xLnb„MÝÝ

149 Kinder heben: bq_¬ TRg¤M ?ÉÂTN k¥_mqEÃ ¥WÈTÝÝ kz!H b¬C ÃlWN yxgLGlÖT dNB tmLkTÝÝ q&s# y_MqT LBS l?Én# s!ÃlBS xQ‰b!ãc$ ?Én#N b¥_mqEÃW §Y mÃZ xlÆcWÝÝ

150 ×/NS 3Ý3(5ÝÝ

translated those portions that used to be said in Latin148in order to begin baptizing in German, so that the sponsors and others present may be all the more aroused to faith and earnest devotion and so that the priests who baptize have to show more diligence for the sake of the listeners.

Out of Sense of Christian commitment, I appeal to all those who baptize, sponsor infants,149 or witness a baptism to take to heart the tremendous work and great solemnity present here. For here in the words of these prayers you hear how plaintively and earnestly the Christian church brings the infant to God, confesses before him with such unchanging, undoubting words that the infant is possessed by the devil and a child of sin and wrath, and so diligently asks for help and grace through baptism, that the infant may become a child of God.

Therefore, you have a realize that it is no joke at all to take action against the devil and not only to drive him away from the little child but also to hang around the child’s neck such a mighty, lifelong enemy. Thus it is extremely necessary to stand by the poor child with all your heart and with a strong faith and to plead with great devotion that God, in accordance with these prayers, would not only free the child from the devil’s power but also strengthen the child, so that the child might resist him valiantly in life and in death. I fear that people turn out so badly after baptism because we have dealt with them in such a cold and causal way and have prayed for them at their baptism without any zeal at all.

Bear in mind, too, that in baptism the external ceremonies are least important, such as blowing under the eyes, making the sign of the cross, putting salt in the mouth or spit and clay in the ears and nose, anointing the breast and shoulders with oil, smearing the head with chrism, putting on the christening robe, placing a burning candle in the child’s hand, and whatever else has been added by humans to embellish baptism. For certainly a baptism can occur without any of these things, and they are not the actual devices from which the devil shrinks or flees. He sneers at even greater things than these! Here things must get really serious.

Instead, see to it that you are present there in true faith, that you listen to God’s Word, and that you pray along earnestly. For wherever the priest says, “Let us pray,” he is exhorting you to pray with him. Moreover, all sponsors and the others resent ought to speak along with him the words of his prayer in their hearts to God. For this reason, the priest should speak these prayers very clearly and slowly, so that the sponsors can hear and understand them and can also pray with the priest with one mind in their hearts, carrying before God the need of the little child with all earnestness, on the child’s behalf setting themselves against the devil with all their strength, and demonstrating that they take seriously what is no joke to the devil. For this reason it is right and proper not to allow drunken and boorish priests to baptize nor to select good-for-nothings as godparents. Instead fine, moral, serious, upright priests and godparents ought to be chosen, who can be expected to treat the matter with seriousness and true faith, lest this high sacrament be abandoned to the devil’s mockery and dishonor God, who in this sacrament showers upon us the vast and boundless riches of his grace. He himself calls it a “new birth,”150 through which we, being freed from the devil’s

148 The italicized text is only found in the 1523 version and in the Book of Concord. The editions of the Small Catechism have simply “these things.” In the Roman rite only the questions to the sponsors and their responses were not in Latin.

149 Kinder heben: literally, to draw children out of the font. See the order of service below. The sponsors are to hold the child over the font while the priest puts on the christening robe.

150 John 3:3, 5.

käTÂ ks!åL yMNf¬bT½ ?ÃêN LíC½ yXGz!xB/@R RST h#l# w‰ëC½

yXGz!xB/@R LíC½ yKRSèS wNDäCÂ X~èC XNçÂlNÝÝ151

WD KRStEÃñC½ ”L y¥YgL[WN YHNN Sõ¬ bG¥> LB XNd ê²

xNq¤-rW wYM xÂStÂGdWÝÝ MKNÃt$M _MqT m{Â¾CNÂ lXGz!xB/@R

NBrèC h#l# XNÄ!h#M lQÇúN xNDnT bR nWÝÝ lz!H ›§¥ XNDNb” XGz!xB/@R

YRÄNÝÝ x»NÝÝ

x_¥qEW XNÄ!H Y§LÝ(152

«xNt Rk¤S mNfS £D½ lmNfS QÇSM SF‰WN LqQÝÝ´ kz!H b“§ b‰S §YÂ b-#T §Y bmSqL MLKT x¥Tï XNÄ!H Y§LÝ( «b‰S §YÂ b-#T §Y YHN QÇS ymSqL MLKT tqbLÝÝ´

«XN[LYÝ(´

«h#l#N ÒYÂ z§l¥êE xM§K½ yg@¬CN yx!ys#S KRSèS xÆT y_MqTHN Sõ¬ b¸lMnWÂ bmNfúêE ÄGM LdT z§l¥êE [UHN b¸fLgW bz!H xgLUYH b

..... SM wd xNt XÈ‰lh#½ g@¬ çY½ tqblW153 XNÄ!h#M½ «lMn#½ YsÈCh#¥L½ fLg#½ ¬gß#¥§Ch# mZg!ÃN xNµ*k#½ YkfT§Ch#¥L´154 XNÄLkWM YHNN ys¥ÃêE m¬-B155 z§l¥êE brkT Ãg"Â bg@¬CN bKRSèS bk#L tSÍ yts-WN mNG|T YqbL zND l¸lMNH xh#N brkTHN S-W½ mZg!ÃN l¸ÃNµ*µ*M KfTlTÝÝ x»NÝÝ

«XN[LYÝ( b_BQ FRDH y¥ÃMnWN ›lM b_ÍT W¦ y÷nNHÂ b¬§Q M?rTH y¸ÃMnWN ñ~NÂ yb@t sb#N sÆT xÆ§T ÃÄNH½ XNÄ!h#M fRâNÂ \‰êEt$N bqY Æ?R yÈLH ?ZBHNM XS‰x@LN bz!h# Æ?R byBS mRtH ÃšgRH½ bz!Ã MKNÃT YHN m¬-B lQÇS _MqT Múl@ ÃdrGH½ bWD LJH bg@¬CN bx!ys#S KRSèS½ ×RÄñSNÂ W¦N h#l# ytÆrk äLè y¸fSS XNÄ!çN yqdSHÂ ykfLH XNÄ!h#M k`-!xT m¬-BN ÃdrGH h#l#N ÒY z§l¥êE xM§KÝ( äLè b¸fSsW bz!h# bxNÇ ¥ÄN kxÄM bXRs# ytwldW h#l#Â bz!Ã §Y XRs# y=mrW ¥N¾WM ngR bXRs# Ys_MÂ YzQ_ zND½ k¥ÃMn#T q¤_R bmlyTM bQÇs# yb@t KRStEÃN mRkB drQÂ êSTÂ ÃlW çñ Y-bQ zND½ btSÍH k¸ÃMn# h#l# URM bg@¬CN bx!ys#S KRSèS bk#L yz§lMN ?YwT l¥GßT ytgÆ YçN zND½ SMHN l¥gLgL h#Lg!z@ bmNfS y¸”-LÂ btSÍ dS y¸lW XNÄ!çN .......N bcRnTHÂ wsN bl@lW M?rTH XNDTmlktWÂ bXWnt¾ XMnT bmNfS QÇS XNDTÆRkW XNlMN¦lNÝÝ x»NÝÝ

«xNt Rk¤S mNfS½ kz!H yx!ys#S KRSèS Æ¶Ã k...... XNDTwÈÂ XNDTÿD bxB bwLD bmNfS QÇS SM xZ¦lh#ÝÝ156 x»NÝÝ

«yQÇS ¥RöSN QÇS wNg@L XNS¥Ý(157 «XNÄ!ÄSúcWM ?ÉÂTN wd XRs# xm-# dq m²ÑRt$M Ãm-#xcWN g\[#xcWÝÝ158 x!ys#S GN ;Yè t³ÈÂÝ( ?ÉÂTN wd Xn@ Ym-# zND tý xTkLKl#xcW yXGz!xB/@R mNG|T XNdnz!H §l#T ÂTÂÝÝ XWnT X§C“lh#

151 bq_¬ TRg¤MÝ( «wNDäCÝÝ´

152 YH KFL bTN¹# yKRSTÂ XMnT «bQÇS _MqT M|-!R´ ðT _QM §Y bêlW btmúúY kXN=T tfLFlÖ bt\‰ |:L y¬jb nWÝÝ

153 l#tR bh#l#M SF‰ l¸-mqW sW btÆ:¬Y tW§- SM Y-q¥LÝÝ

154 ¥t&ãS 7Ý7ÝÝ

155 tEè 3Ý5ÝÝ

156 ymSql# MLKT b?Én# §Y ƒST g!z@ t¥TïxLÝÝ

157 ¥RöS 10Ý13(16ÝÝ lmjm¶Ã g!z@ l#tR ytr¯mW m{/F QÇS k1536 XTM UR {/#û YS¥¥LÝÝ XSkz!Ã DrS {/#û bTN¹# yKRSTÂ TMHRT nÚ TRg¤M nbR½ MÂLÆTM b§tEN v#Lg@T §Y ytm\rt nbRÝÝ

158 m{/f SMMnTÂ y1536t$ XTM «twsd´ b¥lT YnbÆl#ÝÝ

tyranny and loosed from sin, death, and hell, become children of life, heirs of all God’s possessions, God’s own children, and brothers and sisters of Christ.151

Ah, dear Christians, let us not value or treat this unspeakable gift so halfheartedly. For baptism is our only comfort and the doorway to all of God’s possessions and to the communion of all the saints. To this end may God help us. Amen.

The baptizer shall say:152

“Depart, you unclean spirit, and make room for the Holy Spirit.”

Then he shall make the sign of the cross on both the forehead and the breast and say:

“Receive the sign of the holy cross upon the forehead and the breast.

“Let us pray.

“O almighty and eternal God, Father of our Lord Jesus Christ, I call to you on behalf of this, your servant, N., who asks for the gift of your baptism and desires your eternal grace through spiritual rebirth. Receive him,153 LORD, and as you have said, ‘Ask and you shall receive, seek and you shall find, knock and it shall be open for you,’154 so give now the blessing to him who asks and open the door to him who knocks on it, so that he may obtain the eternal blessing of this heavenly bath155 and receive the promised kingdom you give through Christ our LORD. Amen.

“Let us pray:

“Almighty, eternal God, who according to your strict judgment condemned the unbelieving world through the flood and according to your great mercy preserved believing Noah and the seven members of his family, and who drowned Pharaoh with his army in the Red Sea and led your people Israel through the same sea on dry ground, thereby prefiguring this bath of your Holy Baptism, and who through the baptism of your dear child, our LORD Jesus Christ, hallowed and set apart the Jordan and all water to be a blessed flood and a rich washing away of sins: we ask for the sake of this very same boundless mercy of yours that you would look graciously upon N. and bless him with true faith in the Holy Spirit so that through this same saving flood all that has been born in him from Adam and whatever he has added thereto may be drowned in him and sink, and that he, separated from the number of the unbelieving, may be preserved dry and secure in the holy ark of the Christian church and may at all times fervent in spirit and joyful in hope serve your name, so that with all believers in your promise he may become worthy to attain eternal life through Jesus Christ our LORD. Amen.

“I adjure you, you unclean spirit, in the name of the Father (+) and of the Son (+) and of the Holy Spirit (+), that you come out of and depart from this servant of Jesus Christ,156 N. Amen.

“Let us hear the holy Gospel of St. Mark:157

“ ‘And they brought little children to him that he might touch them. But the disciples threatened158 those who brought them. But when Jesus saw this, he became indignant with them and said to them, “Let the little children come to me and do not prevent them. For of

151 Literally: “brethren.”

152 In the Small Catechism this section is accompanied by the same woodcut used before “The Sacrament of Holy Baptism.”

153 Luther throughout uses the masculine pronoun for the one being baptized.

154 Matthew 7:7.

155 Titus 3:5.

156 The sign of the cross was made three times over the child.

157 Mark 10:13-16. With the edition of 1536 the text matches the Luther Bible for the first time. Until then the text in the Small Catechism is a free rendering, perhaps based on the Latin Vulgate.

158 The Book of Concord and the 1536 edition read: “led away.”

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kz!H b“§ ?Én# wd ¥_mqEÃW159 YmÈÂ q&s# XNÄ!H Y§LÝ( «g@¬ mGÆTHNÂ mWÈTHN Y-BQ kxh#N jMé XSk z§lMÝÝ´160 kz!H b“§ q&s# bxQ‰b!ãc$ bk#L ?Én#N XNÄ!H b¥lT Ä!ÃBlÖSN XNÄ!KD

ÃdRULÝ( «SM.....! Ä!ÃBlÖSN TKÄlHN)´

mLSÝ( «xãNÝÝ´ «|‰ãc$N h#l#)´

mLSÝ( «xãNÝÝ´ «mNgìc$N h#l#)´

mLSÝ( «xãNÝÝ´ kz!ÃM XNÄ!H Y-Y”LÝ( «h#l#N b¸CL½ s¥YÂ MDRN bf-r bXGz!xB/@R xB ¬MÂlH)´

mLSÝ( «xãNÝÝ´ «btwldÂ mk‰ btqbl½ bxNÇ LJ½ bg@¬CN bx!ys#S KRSèS ¬MÂlH)´

mLSÝ( «xãNÝÝ´ «bmNfS QÇS½ bxNÄ!T QDST b@t KRStEÃN½ bQÇúN xNDnT½161 b`-!xT SRyT½ b|U TNœx@½ käT b“§ Æl bz§lM ?YwT ¬MÂlH)´

mLSÝ( «xãNÝÝ´ «lm-mQ TfLUlH)´

mLSÝ( «xãNÝÝ´ bz!HN g!z@ ?Én#N wd ¥_mqEÃW wSì b¥_mQ XNÄ!H Y§LÝ( «bxB½ bwLDÂ bmNfS QÇS SM x-MQ¦lh#ÝÝ´ kz!ÃM xQ‰b!ãc$ ?Én#N b¥_mqEÃW §Y YY²l#¿ µHn#M y_MqT LBs#N l?Én# XÃlbsW XNÄ!H Y§LÝ( «h#l#N y¸CL XGz!xB/@R yg@¬CN yx!ys#S KRSèS xÆT bW¦Â bmNfS QÇS ÄGm¾ ywldH½ `-!xTHN h#l# YQR ÃlH lz§lM ?YwT b[UW ÃbR¬HÝÝ x»NÝÝ «s§M kxNt UR Yh#NÝÝ´ mLSÝ( «x»NÝÝ´162

159 bmµkl¾W zmN |n |R›T m\rT½ sYÈNN ¥WÈT bb@t KRStEÃN bR §Y½ XNÄ!h#M yqrW xgLGlÖT b¥_mqEÃ §Y YdrULÝÝ

160 mZÑR 121Ý8ÝÝ

161 bq_¬ TRg¤MÝ( «QÇúNÝÝ´

162 ytlÃ† yTN¹# KRSTÂ TMHRT XTäC dGä l@§ {/#FN Y=M‰l#ÝÝ bl#tR ?YwT zmN bêEtNbRG y¬tÑ XTäC b1529 tµtêLÝ( The German Litany (WA 30/3: 29-36; LW 53:163-69); b1536, 1537, XNÄ!h#M 1539: the German Te Deum and the Magnificant (WA 35:458-59; LW 53:171-79); b1543: A Prayer against the Turks (WA 51:608, 6/24-610, 15/34; LW 43:232-33).

such is the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God as a little child will not enter into it.” And he hugged them and laid his hands on them and blessed them.’ ”

Then the priest shall lay his hands upon the child’s head and pray the Lord’s Prayer along with the kneeling sponsors:

“Our Father, you who are in heaven, hallowed be your name, may your kingdom come, may your will come about on earth as in heaven. Give us today our daily bread. And forgive us our debts as we forgive our debtors. And lead us not into temptation, but deliver us from evil. Amen.”

After this the little child shall be brought to the baptismal font159 and the priest shall say:

“The LORD preserve your coming in and your going out from now and for evermore.”160

Then the priest shall let the child, through his sponsors, renounce the devil and say:

“N., do you renounce the devil?”

Answer: “Yes.”

“And all his works?”

Answer: “Yes.”

“And all his ways?”

Answer: “Yes.”

Then he shall ask:

“Do you believe in God the Father almighty, creator of heaven and earth?”

Answer: “Yes.”

“Do you believe in Jesus Christ, his only Son our Lord, who was born and suffered?”

Answer: “Yes.”

“Do you believe in the Holy Spirit, one holy Christian church, the community of saints,161 forgiveness of sins, resurrection of the body, and after death an eternal life?”

Answer: “Yes.”

“Do you want to be baptized?”

Answer: “Yes.”

At this point he shall take the child and immerse it in the baptismal font and say:

“And I baptize you in the name of the Father and of the Son and of the Holy Spirit.”

Then the sponsors shall hold the little child over the font, and the priest, while putting the christening robe on the child, shall say:

“The almighty God and Father of our LORD Jesus Christ, who has given birth to you for a second time through water and the Holy Spirit and has forgiven you all your sins, strengthen you with his grace to eternal life. Amen.

“Peace be with you.”

Answer: “Amen.”162

159 According to the medieval rite, the exorcism would take place at the door of the church and the rest of the service at the baptismal font.

160 Psalm 121:8.

161 Literally: “the holy ones.”

162 Various editions of the Small Catechism also add other material. Editions published in Wittenberg during Luther’s lifetime included in 1529. The German Litany (WA 30/3:29-36; LW 53:163-69); in 1536, 1537, and 1539: the German Te Deum and the Magnificat(WA 35:458-59; LW 53:171-79); in 1543: A Prayer against the Turks (WA 51:608, 6/24-610, 15/34; LW 43:232-33).

TLq$ yKRSTÂ TMHRT

lTLq$ yKRSTÂ TMHRT yxR¬›!ÃN mGb!Ã

bTLq$ yKRSTÂ TMHRT WS_ y¸gß#T {/#æC l#tR Sl m\r¬êE

yKRSTÂ TMHRT bsbµcW SBkèC ytgß# ÂcWÝÝ xSqDä kmµkl¾W KFl zmN jMé bxNÄND yjRmN KL§êE s!ñìîC yKRSTÂ TMHRT b;\Rt$ TX²²T½ b/êRÃT yXMnT mGlÅ½ bg@¬ [lÖT½ xNÄND g!z@ dGä [yé¥

µèl!µWÃN WÄs@ l¥RÃM] b¸l# RXîC tkÍFlW SBkT XNÄ!µÿD _¶

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yKRSTÂ TMHRT KFlÖC §Y YsBK nbRÝÝ1

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yTLq$ KRSTÂ TMHRT ~TmT wYM x¬¸ãC XNd¸l#T yjRmn# KRSTÂ TMHRT y¬tmW y-lq :WqTÂ bqE yçn TMHRT Ã§gß# q&îCN bm\r¬êE XMnT ¥\L-N xSf§g! çñ bmgßt$ nbRÝÝ b1527 ybU w‰T

yúKîn!W yNg#\ ng|t$ m‰+ bG²t$ y¸gß# xBÃt KRStEÃÂTN y¸¯b" b#DN ëmÝÝ yb#Dn# xÆ§T kb@t mNG|T h#lT½ k†n!vRStE h#lT (xND k?G½ xND k|n ml÷T) ytWÈ-# s!çN tLX÷xcWM sbµãCÂ µHÂt$ y¸ÃSfLUcWN

ygNzBÂ xµ§êE F§¯¬cWN ¥_ÂTÂ bXnz!H G²èC y¸s-W yKRSTÂ

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«yg#B"t$ xNq{´ Visitation Articles (v!z!t&>N xRtEKLS) tBlÖ Y-qS nbRÝÝ »§NKtN½ l#tRÂ b#gNhgN y¸gß#bT y|n ml÷T L;#µN b#DN b§tEN ytÚfWN mm¶Ã bjRmN¾ bmtR¯MÂ b¥StµkL búKîn! G²T b¸gß# µHÂT ¯Bß!ãC ytzUj mm¶Ã çñ b1528 mjm¶Ã §Y ¬Tä wÈÝÝ3 YH snD -”¸ yçn yt/Dî TMHRTÂ LMMD snD çñ b!ÃglGLM”¸nt$N y¸ÃúNs# tcEãC xL¬-#lTM nbRÝÝ gÂ kJM„ b1527 ×/NS xG¶÷§ y¸ÆlW yl#tR t¥¶ ynbrWÂ bxYSl@bN kt¥ y§tEN TMHRT b@T Ä!ÊKtR çñ b¥gLgL §Y ynbrW sW b§tEN ytzUjWN snD XÂ d‰s!WN

1 lMúl@ §Lt¥„ sãC ytzUjWN yg@¬N [lÖT ¥B‰¶Ã tmLkT (1519) (WA 2:80-130; LW 42:15-81), XNÄ!h#M b;\Rt$ TX²²T §Y yts-WN SBkT½ y/êRÃT yXMnT mGlÅÂ yg@¬N [lÖT yÃz A Personal Prayer Book (1522) (WA 10/2: 375-406: LW 43.5-45).

2 WA 30/1: 2-122 lƒSt¾W tk¬¬Y TRg¤M½ LW 51:135-93 tmLkTÝÝ

3 WA 26:195-240; LW 40: 265-320; yLW TRg¤M RXSN ¥rMÝÝ

The Large Catechism

Editors’ Introduction to Large Catechism

The material in the Large Catechism originated as sermons by Martin Luther on the basic texts of Christian teaching. Already in the Middle Ages, some regional synods in Germany had called for regular preaching on the “catechism” (usually defined as the Ten Commandments, Apostles’ Creed, Lord’s Prayer and, sometimes, the Ave Maria). The Ember Days, four times of fasting spread throughout the church year, were often designated for this purpose. Even before the Reformation, Wittenberg’s city church, St. Mary’s, also seems to have followed this practice. Luther himself preached on various portions of the catechism as early as 1518.1

In the 1520s, John Bugenhagen, the chief pastor at St. Mary’s, doubtless carried on this practice. In 1528, with Bugenhagen temporarily away reforming the city of Braunschweig, Luther, the assistant preacher, assumed all of his colleague’s duties, including the catechetical preaching. Listener’s notes on three series of afternoon sermons (from 18 May to 30 May, from 14 September to 25 September, and from 30 November to 18 December) survive.2 They demonstrate a remarkable coincidence between Luther’s preaching and the text of the Large Catechism and help explain its personal, homiletical style.

Publication of the Large Catechism or, as the printers titled the early editions, the German Catechism, arose out of the need for instruction of the simple, often poorly trained clergy in the basics of the faith. In the summer of 1527, the elector of Saxony authorized an official visitation of churches in his territories. The team of visitors, which consisted of two representatives from the court and two from the university (one from the law school and one theologian), was charged with overseeing the financial and physical needs of the parishes and clergy and with investigating the state of instruction there. Philip Melanchthon, who served as the first representative from the theological faculty, drew up guidelines in Latin for the examination of pastors’ and preachers’ theology, called the Visitation Articles. A team of theologians, including Melanchthon, Luther, and Bugenhagen, translated the document into German and refined it, publishing it in early 1528 as Instruction by the Visitors of Parish Pastors in Electoral Saxony.3

While this document served as an important synopsis of Reformation teaching and practice, it was not without its detractors. Already in 1527, John Agricola, a student of Luther serving as rector of Latin school in Eisleben, attacked the Latin version and its author, Melanchthon. Agricola insisted that true repentance could not arise from fear of

1 See, for example, An Exposition of the Lord’s prayer for simple laymen (1519) (WA 2:80-130; LW 42:1581), and A Personal Prayer Book (1522), which included sermonic material from 1519 on the Ten Commandments, the Apostles’ creed, and the Lord’s prayer (WA 10/2:375-406; LW 43:5-45).

2 WA 30/1:2-122. For a translation of the third series, see LW 51:135-93.

3 WA 26:195-240; LW 40:265-320, correcting the translation of the title in LW.

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XGz!xB/@RN kmWdD BÒ mWÈT xlbT y¸L nbRÝÝ (YH wNg@LN k?G

ÃSqdm xÌM nW)ÝÝ l#tR GN NS/ XGz!xB/@RN kmF‰TÂ kmWdD y¸wÈ

XNd çn b¥úyT MNM XNµ* bXGz!xB/@R §Y ÃlN x-”§Y XMnT dGä

NS/N y¸qDM nW b!ÆLM½ XMnT NS/ mGÆTN tkTlÖ y¸mÈ KStT nW

BlÖ ¥sb# ytšl nW b¥lT h#lt$NM y¸ÃµTT xS¬‰qE ÌNÌ s_èxLÝÝ

xG¶÷§ Bz#ãc$N ;úïc$N y¸ÃN[ÆRq$lTN ƒST y¬wq$ yKRSTÂ

TMHRèC xzUJè nbRÝÝ »§NKtN dGä búKîn! b@t mNG|T ÃglGL bnbrW bíRJ XS-§tEN bmdÍfR lxG¶÷§ mÚ?FT M§> l!çn# y¸Cl#Â êÂ yçn#TN yKRSTÂ TMHRT KFlÖCN ¥B‰‰T jmrÝÝ l#tR ‰s# b1528 m=rš §Y y‰s#N yKRSTÂ TMHRT mÚF Sl jmr »§NKtN ƒSt¾W TX²Z §Y dRî |‰WN xÌr-ÝÝ l#tRM l;\Rt$ TX²²T Sl XMnT½ XGz!xB/@RN mF‰TÂ mWdDN xSmLKè ys-W SF‰Â ¥B‰¶Ã y¸ÃmlKtW qdM s!L bxG¶÷§Â b»§NKtN mµkL ynbrWN KRKR b¸mlkT xÌÑN y¸ÃúY nbRÝÝ XNÄ!h#M TLq$ yKRSTÂ TMHRT µHÂT TMHRT XNÄ!Ãgß#bT ¬Sï t=¥¶ TMHRèC yqrb#bT nWÝÝ l#tR TLq$N yKRSTÂ TMHRT mÚF yjmrW bmSkrM 1528 h#lt¾WN yKRSTÂ TMHRT µ-Âqq kTN> g!z@ b“§ nbRÝÝ tk¬¬Y kçn#T SBkèc$ ƒSt¾WN SBkT b¬~œ| kf[m b“§ ym=ršãc$N Xnz!HN SBkèC m\rT b¥DrG h#lt¾WÂ ƒSt¾WN TX²²T btmlkt klúcWÝÝ xNd¾WN TX²ZÂ yTX²²t$N ¥-”lÃ xSmLKè yÚÍcW {/#æC qDäWn# ¬TmW Sl nbR bXnz!H TX²²T §Y ;Ä!S xStÃyT =Mé bTX²²t$ KFL m=rš §Y xdrUcWÝÝ4 b_R wR §Y TLq$ yKRSTÂ TMHRT XSk g@¬ [lÖT t-Âö nbRÝÝ bz!ÃN g!z@ GN l#tR ¬ä Sl nbr XSk mUb!T ¥lqEÃ DrS |‰WN xÌr-ÝÝ XNd gÂ yTLq$N KRSTÂ TMHRT |‰WN s!jMR b?¥¥t$ úMNT kmUb!T 21 XSk 27 1529 ksbkW SBkT UR tgÈmlTÝÝ bz!Ã úMNT bXMnT mGlÅÂ bg@¬ [lÖT §Y ysbµcW SBkèC bTLq$ yKRSTÂ TMHRT Æl#T bXnz!H RXîC §Y TLQ t{Xñ xúDrêLÝÝ5 yl#tR yjRmN¾W yKRSTÂ TMHRT b¸ÃZÃ½ 1529 xU¥> §Y wÈÝÝ

wÄ!ÃWn# qdM tBlÖ bt-qsW y?¥¥t$ úMNT Sl XMnT mGlÅ btsbkW SBkT §Y ytm\rtWN KFL bm=mRÂ yg@¬ [lÖT mGb!ÃN sÍ xDR¯ b¥B‰‰T |‰WN xššlÝÝ6 x¬¸W íRJ ‰W kl#”S K‰NC y|‰ mdBR bXN=T §Y tfLFlW yt\„ MSlÖCN =mrÆcWÝÝ7 m{/û b1530 s!wÈ MÂLÆTM båGSb#RG g#Æx@ b÷b#RG GNB böybT wQT ÃzUjWN rJM mQDM lmjm¶Ã g!z@ Yø wÈÝÝ8 bl#tR y?YwT zmN y¬rmW y1538t$ ~TmT ym=ršW ~TmT s!çN XRs#M b‰s# bl#tR ytdrg# mlSt¾ XR¥èCN Ãµtt nbRÝÝ bv!NsNT åBî±WS ytzUjW y§tEn# TRg¤M dGä b1529 wÈÝÝ tRÙ¸W k_N¬êE ¬¶K zmN y¥Y>‰cW _QîCNÂ FNôCN b¥kL b§tEÂêE zYb@ l:Y¬ y¸çN ngR xSgßÝÝ YH ¬Tä ywÈW m{/F

4 TLq$N yKRSTÂ TMHRT «;\Rt$N TX²²T´ 1-48 (btlY 30-48) k311(33 UR xnÚ{RÝÝ

5 WA 29:132- 381ÝÝ lXnz!H SBkèC TRg¤M yìKtR ¥RtEN l#tRN y1529ß#N y?¥¥T úMNTÂ yÍs!µN SBkèC tmLkTÝÝ Trans. Irving S. Sandberg (St. Louis: Concordia 1999), 29- 79.

6 LC “Lord’s Prayer” 10-11 tmLkTÝÝ

7 bXN=T §Y tfLFlW Sl tœl#T |:lÖC bTN¹# yKRSTÂ TMHRT yts-WN ¥S¬wš tmLkTÝÝ

8 q_lÖ ÆlW KFL g{ 583-88 tmLkTÝÝ

punishment but only from love of God (a position that placed the gospel before the law). Luther provided compromise language which pointed out both that repentance could arise from both fear and love and that, while a general faith in God might be said to precede repentance, it was best to view faith as following repentance. Agricola had also authored three popular catechisms that reflected many of his views. Philip Melanchthon, urged on by George Spalatin at the Saxon court, started to write an exposition of the chief parts of the catechism in response. He broke off his work at the third commandment, probably because Luther himself had begun to write his own catechisms in late 1528. The amount of space Luther devoted to the Ten Commandments and his discussion of faith, fear, and love indicates his position in this early controversy involving Agricola and Melanchthon. The Large Catechism also provided an additional means of instructing the clergy. Luther began writing the Large Catechism shortly after completing the second series of catechetical sermons in September 1528. In December, after completing his third series of sermons, he revised what he had written about the second and third commandments based on these later sermons. Because the material on the first commandment and the “conclusion” of the commandments had already been printed, he added new comments on these texts at the end of the section on the commandments.4 By January, work on the Large Catechism had progressed through the Lord’s Prayer. At that point, Luther became ill, and he stopped working until the end of March. The resumption of his work on the Large Catechism coincided with his preaching for Holy Week, 1529 (21-27 March). His sermons on Confession and the Lord’s Supper during that week strongly influenced the material in the Large Catechism on those themes 5 Luther’s German Catechism appeared by mid-April 1529. He immediately set about revising his work, adding the section on confession (based upon the aforementioned Holy Week sermons) and expanding the introductory material on the Lord’s Prayer.6 The Printer, George Rhau, added a series of woodcuts from the workshop of Lucas Cranach Sr.7 The 1530 edition contained for the first time Luther longer preface, which he probably composed while at the Coburg Castel during the Diet of Augsburg.8 The edition of 1538 was the last to be published during Luther’s lifetime that contained minor corrections by him. The Latin translation by Vincent Obsopoeus appeared in 1529.

4 Compare LC, “Ten Commandments,” 1-48 (especially 30-48), with 311-33.

5 WA 29:132-381.For a translation of these sermons, see The 1529 Holy Week and Easter Sermons of Dr. Martin Luther, trans. Irving S. Sandberg (St. Louis: Concordia, 1999) , 29-79.

6 See LC, “Lord’s Prayer,” 10-11.

7 For a description of these woodcuts, see the notes to the Small Catechism

8 See below, pp. 379-83.

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yìKtR ¥RtEN l#tR TLq$ [yjRmn#] KRSTÂ TMHRT y¥RtEN l#tR mQDM1

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2 l#tR «yKRSTÂ TMHRT´ y¸lWN ”L y¸-qmW XNd m{/F xRXST úYçN b¦Y¥ñT TMHRT g!z@ y¸s-WN TMHRT l¥mLkT nWÝÝ

3 sÆk!ãC (Prediger) lSBkT xgLGlÖT y¸-„ s!çN q&îC (Pfarrherren) dGä bt=¥¶ l@lÖCN xgLGlÖèC lmf[M y¸ëÑTN yÑl# g!z@ xgLU×CN ÃmlK¬LÝÝ

4 bmµkl¾W KFL zmN bSÍT yts‰Œ ySBkT mÚ?FT xRXSèCÝÝ

5 YH £S wYM nqÍN y¸ÃmlKT ”L bt/Dî zmN ké» 16Ý18 ytwsd ”L nWÝÝ

6 bmµkl¾W KFl zmN ytlmdW yy:lt$ [lÖTÝÝ

7 ké¥ µèl!K y[lÖTÂ mNfúê {/#æC m{/F bt=¥¶ XNÄ!ÃglGL l#tR b1522 ÃútmW yGL[lÖTm{/F (WA 10/2: 375-501; LW 43;3-45

The translator created a showpiece in Latin style b y adding classical citations and allusions to ancient history. It influenced, among other things, the first edition of John Calvin’s Institution of the Christian Religion.

The Book of Concord from 1580, by including the catechism of Luther, followed the example of several corpora doctrinae (standard bodies of doctrine) from the time. The catechisms represented a Bible for the laity because they dealt with material necessary for each Christian to know.9 The Book of Concord used as its source the Jena edition of Luther’s Works, which had reversed the order of the two prefaces and omitted the section on private confession. In contrast, the present translation follows the text of the second, reversed and expanded version of 1529.

The Large [German] Catechism of Dr. Martin Luther

Martin Luther’s Preface1

It is not for trivial reasons that we constantly treat the catechism2 and exhort and implore others to do the same, for we see that unfortunately many preachers and pastors3 are very negligent in doing so and thus despise both their office and this teaching. Some do it out of their great learnedness, while others do so out of pure laziness and concern for their bellies. They approach the task as if they were pastors and preachers for their stomachs’ sake and had nothing to do but live off the fat of the land, as they were used to doing under the papacy.

Everything that they are to teach and preach is now so very clearly and easily presented in so many salutary books, which truly deliver what the other manuals promised in their titles. “Sermons That Preach Themselves,” “Sleep Soundly,” “Be Prepared,” and “Thesaurus,”4 Yet, they are not upright and honest enough to buy such books, or, if they have them already, to consult or read them. Oh, these shameful gluttons and servants of their bellies5 are better suited to be swineherds and keepers of dogs than guardians of souls and pastors.

Now that they are free from the useless, bothersome babbling of the seven hours,6 it would be much better if morning, noon, and night they would instead read a pare or two from the catechism, the Prayer Book,7 the New Testament, or some other passage from the Bible, and would pray the Lord’s Prayer for them-selves and their parishioners. In this way they

9 See Ep, Rule and Norm, 5, and SD, Rule and Norm, 8.

1 In the Book of Concord, this longer preface (from 1530), which is addressed to preachers and pastors, followed the shorter one (form 1529) in accordance with the order in the fourth German volume of the Jena edition of Luther’s works (1556), which was the text printed in the German Book of Concord (1580).

2 Luther uses the word “catechism” not as the title of a book, but as a description of what was to be imparted in religious instruction.

3 Preachers (Prediger) were appointed to the preaching office: pastors (Pfarrherren), in addition, were entitled to perform other pastoral acts and exercised the full ministerial office.

4 Titles of widely distributed medieval sermon books.

5 This pejorative term, which was widely used in the Reformation, is derived from Romans 16:18.

6 The seven canonical hours daily prayers prescribed in the medieval breviary.

7 Luther published a Personal Prayer Book in 1522 to supplant the Roman Catholic prayer and devotional books (WA 10/2: 375-501: LW 43:3-45).

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would once again show honor and respect to the gospel, through which they have been delivered from so many burdens and troubles, and they might feel a little shame that, like pigs and dogs, they are remembering no more of the gospel than this rotten, pernicious, shameful, carnal liberty. As it is, the common people take the gospel altogether too lightly, and we accomplish but little, despite all our hard work. What, then, can we expect if we are slothful and lazy, as we used to be under the papacy?

Besides, along comes this horrible vice and secret, evil plague of security and boredom. Many regard the catechism as a simple, trifling teaching, which they can absorb and master at one reading and then toss the book into a corner as if they are ashamed to read it again. Indeed, among the nobility there are also some louts and skinflints who declare that they can do without pastors and preachers now because we now have everything in books and can learn it all by ourselves. So they blithely let parishes fall into decay and brazenly allow both pastors and preachers to suffer distress and hunger.8 This is what one can expect of crazy Germans. We Germans have such disgraceful people among us and have to put up with them.

But this I say for myself: I am also a doctor and a preacher, just as learned and experienced as all of them who are so high and mighty. Nevertheless, each morning, and whenever else I have time, I do as a child who is being taught the catechism and I read and recite word for word the Lord’s Prayer, the Ten Commandments, the Creed, the Psalms, etc. I must still read and study the catechism daily, and yet I cannot master it as I wish, but must remain a child and pupil of the catechism- and I also do so gladly.9 These fussy, fastidious fellows would like quickly, with one reading, to be doctors above all doctors, to know it all and to need nothing more. Well this, too, is a sure sign that they despise both their office and the people’s souls, yes, even God and his Word. They do not need to fall, for they have already fallen all too horribly. What they need, however, is to become children and begin to learn the ABCs, which they think they have long since outgrown.10 Therefore, I beg such lazy bellies and presumptuous saints, for God’s sake, to let themselves be convinced and believe that they are not really and truly such learned and exalted doctors as they think. I implore them not ever to imagine that they have learned these parts of the catechism perfectly, or that they know them sufficiently, even though they think they know them ever so well. Even if their knowledge of the catechism were perfect (although that is impossible in this life), yet it is highly profitable and fruitful to read it daily and to make it the subject of meditation and conversation. In such reading, conversation, and meditation the Holy Spirit is present and bestows ever new and greater light and devotion, so that it tastes better and better and is digested, as Christ also promises in Mathew 18[:20], “Where two or there are gathered in my name, I am there among them.”

8 Luther wrote in Against Hanswurst (1541) (WA 51:486, 27-33: LW 41:198-99): 7”Indeed, we do not just fast, but (with St. Paul (1 Cor. 4:11) we suffer hunger. We see it daily in our poor ministers, their wives and children, and in many other poor people, whose hunger stares at you out of their eyes. They scarcely have bread and water, they go about naked as a jaybird, and they have nothing of their own. The farmer and the burgher give them nothing, and the nobility take, so that there are only a few of us who have something and we cannot help everyone.”

9 This longer preface to the Large Catechism was presumably written by Luther at the Cobourg in 1530 while his associates were attending the Diet of Augsburg. He wrote in his commentary on Psalm 117 (WA 31/1:227, 1322; LW 14:8), which was also composed there: “I confess this freely as an example to anyone: for here am I, an old doctor of theology and preacher. . . Yet even I must become a child; and early each day I recite aloud to myself the Lord’s Prayer, the Ten Commandments, the Creed, and whatever lovely psalms and verses I may choose, just as we teach and train children to do…. I study them daily and remain a pupil of the Catechism.”

10 Literally, “they have split their shoes,” a proverbial expression.

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14 x@Ø 6Ý11 XÂ 16ÝÝ

cannot learn it to perfection. Are we not the most marvelous fellows, therefore, who allow ourselves to imagine that, after reading and hearing it once, we know everything and need not read and study it anymore? We think we can learn in an hour what God himself cannot finish teaching, though he were to teach it from the beginning of the world until the end! All the prophets and all the saints have had to learn it, but they have always remained its pupils, and they must continue to be so.

This much is certain: those who know the Ten Commandments perfectly know the entire Scriptures and in all affairs and circumstances are able to counsel, help, comfort, judge, and make decisions in both spiritual and temporal matters. They are qualified to be a judge over all doctrines, walks of life,15 spirits, legal matters, and everything else in the world. Moreover, what is the whole Psalter but meditation and exercises based on the First Commandment? Now, I know beyond a doubt that such lazy bellies and presumptuous spirits understand not even a single psalm, let alone the whole Scriptures, but they pretend they know and despise the catechism, which is a brief digest and summary of the entire Holy Scriptures.

Therefore, I appeal once more to all Christians, especially the pastors and preachers, that they not try to become doctors too soon and imagine that they know everything (Vain imaginations, like new cloth, suffer shrinkage!)16 Let all Christians drill themselves in the catechism daily, and constantly put it into practice, guarding themselves with the greatest care and diligence against the poisonous infection of such security or arrogance. Let them constantly read and teach, learn and meditate and ponder. Let them never stop until they have proved by experience and are certain that they have taught the devil to death and have become more learned then God himself and all his saints.

If they show such diligence, then I promise them-and their experience will bear me out-that they will gain much fruit and God will make excellent people out of them. Then in due time they will make the noble confession that the longer they work with the catechism, the less they know of it, and the more they have to learn. Only then, hungry and thirsty, will they for the first time truly taste what now they cannot bear to smell because they are so bloated and surfeited. To this end may God grant his grace! Amen.

Preface17

This sermon has been designed and undertaken for the instruction of children and the uneducated. Hence from ancient times it has been called, in Greek, a “catechism” –that is, instruction for children.18 It contains what every Christian should know. Anyone who does not know it should not be numbered among Christians not admitted to any sacrament,19 just as artisans who do not know the rules and practices of their craft are

15 For Luther, Stande (“estates,” “stations,” or “walks or life”) were the different orders of society, the domestic, the political, the ecclesiastical. Each walk of life had its own particular task and responsibility before God.

16 A proverbial expression.

17 This was the original brief preface of 1529, based on a sermon of 18 May 1528.

18 The Greek noun katechismos is derived from the verb katechein, “to sound again,” hence “to instruct,” Originally the term was applied to the oral instruction in the Christian faith, usually in question- andanswer form, that was required of catechumens before baptism. Only later did it come to refer to a book containing such instruction.

19 This was not only a proposal of Luther, but also a medieval prescription.

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TMHRTêÂngRÂx-”lÖyÃzWNyKRSTÂTMHRTYN”l#ÝÝ

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YH SBkT LíCNÂ ÃLt¥„TN l¥St¥R ytzUj nWÝÝ SlçnM k_NT

jMé bG¶K ÌNÌ «µtEk!ZM´ ¥lT yLíC mM¶Ã (yKRSTÂ TMHRT) tBlÖ s!-‰ öYèxLÝÝ18 XÃNÄNÇ KRStEÃN ¥wQ ÃlbTN YøxLÝÝ xND sW lÑÃW y¸gÆW :WqT úYñrW s!qR ÑÃW XNd¸ÂQ h#l# yKRSTÂ :WqTNM

15 ll#tR½ Stande (“estates”, “station” or “walks of life”) y¥~brsb# L† L† KFlÖC s!çn# XnRs#M b@tsÆêE½ xStÄd‰êEÂ mNfúêE ÂcWÝÝ XÃNÄNÇ yx••R zYb@ kXGz!xB/@R zND yts-W |‰Â `§ðnT xlWÝÝ

16 Múl@xêE xÆÆLÝÝ

17 YH bGNïT 18 qN 1528 SBkT §Y ytm\rt y1529 ymjm¶ÃW x+R mQDM nbRÝÝ

18 bG¶K ÌNÌ µt&k!SäS y¸lW SM µt&k@YN k¸lW G| ymÈ s!çN TRg#ÑM XNdgÂ mÂgR wYM DM} ¥s¥T nWÝÝ SlçnM ¥St¥R ¥lT nWÝÝ bmjm¶Ã YH ”L b”L y¸s-WN yKRSTÂ XMnT TMHRT y¸ÃmlKT s!çN XRs#M b_Ãq&Â bmLS ytzUjÂ yKRSTÂ TMHRT t¥¶ãC km-m”cW bðT XNÄ!ÃWq$T YflGÆcW ynbr b“§ §Y GN YH ”L XNÄ!H ›Ynt$ TMHRT l¸qRBbT m{/F yts- SÃ» nWÝÝ

Preface

16 A proverbial expression.

17 This was the original brief preface of 1529, based on a sermon of 18 May 1528.

19 This was not only a proposal of Luther, but also a medieval prescription.

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ÂcWÝ(22

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h#lt¾Ý(yXMn¬CNêÂxNqÛC

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19 YH yl#tR húB BÒ ynbr úYçN ymµkl¾W KFl zmNM mm¶Ã nbRÝÝ

20 ymµkl¾WN KFl zmN L¥D bmktL l#tR «QÇS M|-!R´ s!L yg@¬N X‰T ÃmlKT nbRÝÝ

21 ;\Rt$ Tx²²T½ yXMnT mGlÅÂ yg@¬ [lÖT YY²LÝÝ bêEtNbrG XSk 1525 DrS Ys_ bnbrW yKRSTÂ TMHRT _MqTNÂ yg@¬ X‰TN xÃµTTM nbRÝÝ

22 Xz!H yqrbW yxMSt$ KFlÖC xÆÆL bTLq$ yKRSTÂ TMHRT WS_ µlW UR xYmúsl#MÝÝ XNÄ!h#M kTN¹# yKRSTÂ TMHRT wYM yl#tR ym{/F QÇS TRg#M UR xÆÆl# xYmúsLMÝÝ

23 z[xT 20Ý2(17¿ zÄGM 5Ý6(21 tmLkTÝÝ

24 Feiertag y¸lW yjRmN¾ ”L bt‰ xÆÆL «yKBr b›L qN´ ¥lT nWÝÝ

25 l#tR lTX²²t$ q$_R s!s_ xsÈ-# bb@t KRStEÃN WS_ y¸sql# |:§|:lÖCNÂ bg@¬ X‰T WS_ XWnt¾ yg@¬ |U mñ„N yt”wÑT x#L¶C ZêENGl!Â l@lÖC yt/Dî |n ml÷T Mh#‰N ytktl#TN y:B‰WÃNN m{/F QÇS úYçN ytlmdWN yv#Lg@T yq$_R x\È_N nbRÝÝ

rejected and considered incompetent. For this reason young people should be thoroughly taught the parts of the catechism (that is, instruction for children) and diligently drilled in their practice.

Therefore, it is the duty of every head of a household at least once a week to examine the children and servants one after the other and ascertain what they know or have learned of it, and, if they do not know it, to keep them faithfully at it. I well remember the time when we found ignorant, old, elderly people who knew nothing of these things- in fact, even now we find them daily- yet they still go to baptism and the sacrament20 and exercise all the rights of Christians, although those who come to the sacrament certainly should know more and have a deeper understanding of all Christian teaching that children and beginners in school. As for the common people, however, we should be satisfied if they learned the three parts21 that have been in Christendom from ancient days (although they were rarely taught and treated correctly), so that all who wish to be Christians in fact as well as in name, both young and old, may be well trained in them and familiar with them. They are as follows:22

First: The Ten Commandments of God23

1. The first: You are to have no other Gods besides me.

2. The second: You are not to take the name of God in vain.

3. The third: You are to hallow the day of rest.24

4. The fourth: You are to honor father and mother.

5. The fifth: You are not to kill.

6. The sixth: You are not to commit adultery.

7. The seventh: You are not to steal.

8. The eighth: You are not to bear false witness against you neighbor.

9. The ninth: You are not to covet you neighbor’s house.

10. The tenth: You are not to covet his wife, male or female servants, cattle, or whatever is his.25

Second: The Chief Articles of Our Faith

I believe in God, the Father almighty, creator of heaven and earth. And in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; he descended into hell. On the third day he rose again from the dead; ascended into heaven, seated at the right band of God, the Father almighty, from where he will come to judge the living and the

20 Luther, following medieval practice, regularly refers to the Lord’s Supper simply as “the sacrament,”

21 The Commandments, Creed, Lord’s Prayer. Catechetical instruction in Wirtenberg was not expanded to include baptism and the Lord’s Supper until about 1525.

22 The wording of the five parts given here does not always agree with that which appears further on in the Large Catechism, Nor does it always correspond with the wording in the Small Catechism or with Luther’s translation of the Bible.

23 Exodus 20:2-17: see Deuteronomy 5:6-21.

24 German: Feiertag; literally, “day of celebration.”

25 In numbering the commandments, Luther follows the traditional numbering of the Vulgate, not the numbering of the Hebrew Bible followed by Ulrich Zwingli and other Reformed theologians, who used the prohibition of images (which Luther viewed as an expansion of the first commandment pertaining to the Israelites) to justify their iconoclasm and their rejection of Christ’s real presence in the Lord’s Supper.

bmNfS QÇS½ bxNÄ!T QDST y/êRÃT b@t KRStEÃN½26 bQÇúN xNDnT½27

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ƒSt¾Ý(KRSèSÃSt¥rW[lÖT wYMxÆ¬CNçY

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Xnz!H ”L b”L LNdG¥cW y¸gb#N XJG xSf§g! KFlÖC ÂcWÝÝ

LíC -êT s!n\#½ wd ¥:D½ wd m"¬cW s!ÿÇ XNÄ!dGÑxcW Xnz!HN

KFlÖC m¥R xlbcWÝÝ Xnz!HN KFlÖC XSk!Ã-n#xcW DrS MNM MGBÂ m-_ l!sÈcW xYgÆMÝÝ XÃNÄNÇ yb@tsB `§ð wNìCÂ s@èC xgLU×c$NM

Xnz!HN KFlÖC lm¥R f”d®C ÆYçn# kb@T l!ÃÆR‰cW YgÆLÝÝ Xnz!HN

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Sl_MqT

«XNGÄ!H £Ç x?zBN h#l# bxB½ bwLDÂ bmNfS QÇS SM XÃm”C“cW´ ... (¥t& 28Ý19) «Ãmn yt-mq YDÂL½ Ã§mn GN YfrDb¬LÝÝ´30 l¥N¾WM sW Sl _MqT YHN ÃHL km{/F QÇS µwq Yb”LÝÝ l@§WM QÇS M|-!R QÇS ÔWlÖS XNÄqrbW YHNn# b¸mSL q§L mNgD l!-Â YC§LÝÝ

SlQÇSM|-!R

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26 b15¾W KFL zmN yjRmN b@t KHnT x-”qM ecclesia catholica y¸lWN y§tEN ”L cherisliche kirche BlÖ mtR¯Ñ ytlmd nbRÝÝ l#tRM ytktlW YHNn# L¥D nbRÝÝ

27 bjRmN¾ Gemeinchaft l¸lW Gumeine y¸lW ”L _QM §Y yêlbTN g{ 435N tmLkTÝÝ

28 ¥t&ãS 6Ý9(13¿ l#”S 11Ý2(4N tmLkTÝÝ

29 /êRÃT XÃNÄNÄcW xNÄND yXMnT mGlÅ xNq{N {fêL y¸lWN L¥ÄêE xÆÆL lm”wM l#tR F§¯t$ xLnbrMÝÝ

30 ¥t&ãS 28Ý19¿ ¥R 16Ý16 (yl#tRN TRg¤M tmLkT)ÝÝ

dead. I believe in the Holy Spirit, one holy Christian church,26 the communion27 of saints, the forgiveness of sins, the resurrection of the flesh, and a life everlasting. Amen.

Third: The Prayer, or Our Father, Which Christ Taught

Our Father, you who are in heaven, may our name be hallowed. May your kingdom come. May our will come about also on earth as in heaven. Give us today our daily bread. And remit our debt, as we remit our debtors. And lead us not into temptation. But deliver us from evil. Amen.28

These are the most necessary parts that we must first learn to repeat word for word. The children should be taught the habit of reciting them daily, when they arise in the morning, when they go to their meals, and when they go to bed at night. Until they recite them they should be given nothing to eat or drink. Every head of a household is also obliged to do the same with the servants, male and female, and should dismiss them if they cannot or will not learn them. Under no circumstances should those people be tolerated who are so crude and unruly that they refuse to learn these things. For in these three parts everything contained in the Scriptures is comprehended in short, plain, and simple terms. Indeed, the dear Fathers or apostles (or whoever they ware)29 thus summed up the teaching, life, wisdom, and learning that constitute the Christian’s conversation, conduct, and concern. When these three parts have been understood, it is appropriate that one ought also to know what to say about our sacraments, which Christ himself instituted, baptism and the holy body and blood of Christ, according to the texts in which Mathew and Mark describe at the end of the Gospels how Christ said farewell to his disciples and sent them forth.

Concerning Baptism

“Go and teach all nations, and baptize them in the name of the Father and of the Son and of the Holy Spirit.” “The one who believes and is baptized will be saved; but the one who does not believe will be condemmed.”30

It is enough for an ordinary person to know this much about baptism from the Scriptures. The same applies to the other sacrament, mentioning a few, simple words according to the text of St. Paul.

Concerning the Sacrament

“Our Lord Jesus on the night when he was betrayed took the bread, gave thanks, broke it, gave it to his disciples, and said, ‘Take and eat. This is my body that is given for you. Do this in remembrance of me.’ In the same way the cup also after the supper, and said, ‘This cup is a new

26 It was common in fifteenth-century German ecclesiastical use to translate the Latin ecclesia catholica by christlicheKirche, and Luther follows the customary wording.

27 German: Gemeinschaft. See below, p.435, where the word Gemeine is used.

28 Matthew 6:9-13; see Luke 11:22-4.

29 Luther was not interested in refuting legends of apostolic authorship, which held that each of the twelve apostles contributed a particular phrase to the Creed.

30 Mathew 28:19; Mark 16:16 (Luther’s translation).

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[KFL xNDÝ( ;\Rt$ TX²²T]34

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31 1öé 11Ý23(25 (yl#tR TRg¤M)ÝÝ

32 l#tR ‰s# bKRSTÂ TMHRT §Y ytm\rt$ SDST mZÑéCN {æxLÝÝ

33 b1533 bb@t KRStEÃN dNB m\rT bêEtNbRG b›mT x‰T g!z@ bKRSTÂ TMHRT §Y XNÄ!sbK YdrG nbRÝÝ

34 YH xRXST b1580 m{/f SMMnT WS_ ylMÝÝ

covenant in my blood, which is shed for you for the forgiveness of sins. Do this, as often as you drink it, in remembrance of me.’ ”31

Thus we have, in all, five parts covering the whole of Christian teaching, which we should constantly teach and require recitation word for word. For you should not assume that the young people will learn and retain this teaching from sermons alone. When these parts have been well learned, one may assign them also some psalms or hymns,32 based on these subjects, to supplement and confirm their knowledge. Thus young people will led into the Scriptures and make progress every day.

However, it is not enough for them simply to learn and repeat these parts verbatim. The young people should also attend sermons, especially during the times when preaching on the catechism is prescribed,”33 so that they may hear it explained and may learn the meaning of every part. Then they will also be able to repeat what they have headed and give a good, correct answer when they are questioned, so that the preaching will not be without benefit and fruit. The reason we take such care to preach on the catechism frequently is to impress it upon our young people, not in a lofty and learned manner but briefly and very simply, so that it may penetrate deeply into their minds and remain fixed in their memories. Therefore we shall now consider the abovementioned parts one by one and in the plainest manner possible say about them as much as is necessary.

[The

First Part: The Ten Commandments]34

The First Commandment

“You are to have no other gods.”

That is, you are to regard me alone as your God. What does this mean, and how is it to be understood? What does “to have a god” mean, or what is God?

Answer: A “god” is the term for that to which we are to look for all good and in which we are to find refuge in all need. Therefore, to have a god is nothing else than to trust and believe in that one with your whole heart. As I have often said, it is the trust and faith or the heart alone that make both God and an idol. If your faith and trust are right, then your God is the true one. Conversely, where your trust is false and wrong, there you do not have the true God. For these two belong together, faith and God. Anything on which your heart relies and depends, I say, that is really your God.

The intention of this is commandment, therefore, is to require true faith and confidence of the heart, which fly straight to the one true God and cling to him alone. What this means is; “See to it that you let me alone be your God, and never search for another.” In other words: “Whatever good thing you lack, look to me for it and seek it

31 1 Corinthians 11:23-25 (Luther’s translation).

32 Luther himself wrote six hymns based on the parts of the Catechism.

33 In Wittenberg, preaching on the Catechism was required four times a year by the Church Ordinance of 1533.

34 This heading is missing in the 1580 Book of Concord.

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35 ¥t&ãS 6Ý24N tmLkTÝÝ

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from me, and whenever you suffer misfortune and distress, crawl to me and cling to me. I, I myself, will give you what you need and help you out of every danger. Only do not let your heart cling to or rest in anyone else.”

So that it may be understood and remembered, I must explain this a little more plainly by citing some everyday examples of the opposite. There are some who think that they have God and everything they need when they have money and property; they trust in them and boast in them so stubbornly and securely that they care for no one else. They, too, have a god-mammon35 by name, that is, money and property-on which they set their whole heart. This is the most common idol on earth. Those who have money and property feel secure, happy, and fearless, as if they were sitting in the midst of paradise. On the other hand, those who have nothing doubt and despair as if they knew of no god at all. We will find very few who are cheerful, who do not fret and complain, if they do not have mammon. This desire for wealth clings and sticks to our nature all the way to the grave.

So, too, those who boast of great learning, wisdom, power, prestige, family, and honor and who trust in them have a god also, but not the one, true God. Notice again, how presumptuous, secure, and proud people are when they have such possessions, and how despondent they are when they lack them or when they are taken away. Therefore, I repeat, the correct interpretation of this commandment is that to have a god is to have something in which the heart trusts completely.

Again, look at what we used to do in our blindness under the papacy. Anyone who had a toothache fasted and called on St. Apollonia; those who worried about their house burning down appealed to St. Laurence as their patron; it they were afraid of the plague, they made a vow to St. Sebastian or Roch.36 There were countless other such abominations, and everyone selected his own saint and worshiped him and invoked his help in time of need. In this category also belong those who go so far as to make a pact with the devil so that he may give them plenty of money, help them in love affairs, protect their cattle, recover lost property, etc., as magicians and sorcerers do. All of them place their heart and trust elsewhere than in the true God, from whom they neither expect not seek any good thing.

Thus you can easily understand what and how much this commandment requires, namely, that one’s whole heart and confidence be placed in God alone, and in no one else. To have a God, as you can well imagine, does not mean to grasp him with your fingers, or to put him into a purse, or to shut him up in a box. Rather, you lay hold of God

35 See Matthew 6:24.

36 Apollonia was martyred on 9 February 248 or 249. Because the executioners pulled her teeth out, she was regarded as a help against toothache. Laurence, a Roman deacon, was reputed to have been martyred by being roasted on a gridiron on 10 August 258, Sebastian, a Roman martyr, was executed on 20 January, early in the fourth century(?), reputedly by being shot with arrows. Roch, reportedly a Franciscan monk from Montpellier, devoted himself to caring for victims of the plague in Italy. His feast day is 16 August.

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bt=¥¶M l@§ /st¾ xML÷ xlÝÝ YHNN ÈâT qdM BlN ytl¥mDnW s!çN xh#NM b›lM bm§ bSÍT Xytµÿd Yg¾LÝÝ ¦Y¥ñèC h#l# bz!H §Y ytm\rt$ ÂcWÝÝ XRs#M XRÄ¬N½ m{Â¾NÂ DnTN b‰S mLµM |‰ y¸flGÂ bz!H mLµM |‰W mNG|t s¥YN kXGz!xB/@R l¥WrD y¸fLG ?l!Â nWÝÝ xB²¾WN g!z@ MN ÃHL hBT lb@t KRStEÃN XNÄwrs½ MN ÃHL XNd ÛmÂ MN ÃHL g!z@ yQÇS q¤RÆN |R›TN XNÄµÿd½ wzt ¥sB tGÆ„ nWÝÝ YH ›Ynt$ xmlµkT XGz!xB/@R kX¾ b¬C Ãl xgLUYÂ wYM Æl :Ä X¾ dGä yXRs# g@èC yçNN YmSL bnz!H ngéC §Y Sl¸dgFÂ b‰s# ytTrfrf38 {DQ h#l#NM l¥GßT Sl¸fLG yXGz!xB/@RN

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when your heart grasps him and clings to him. To cling to him with your heart is nothing else than to entrust yourself to him completely. He wishes to turn us away from everything else apart from him, and to draw us to himself, because he is the one, eternal good. It is as if he said: “What you formerly sought from the saints, or what you hoped to receive from mammon or form anything else, turn to me for all of this; look on me as the one who will help you and lavish all good things upon you richly.”

Look, here you have the true honor and worship that please God, which God also commands under penalty of eternal wrath, namely, that the heart should know no other consolation or confidence than in him, nor let itself be torn from him, but for his sake should risk everything and disregard everything else on earth. On the other hand, you will easily see and judge how the world practices nothing but false worship and idolatry. There has never been a nation so wicked that it did not establish and maintain some sort of worship. All people have set up their own god, to whom they looked for blessings, help, and comfort.

For example, the pagans, who put their trust in power and dominion, exalted Jupiter as their supreme god. Others, who strove for riches, happiness, pleasure, and the good life, venerated Hercules, Mercury, Venus, or others, while pregnant women worshiped Diana or Lucina, and so forth.37 They all made a god out of what their heart most desired. Even in the mind of all the pagan, therefore, to have a god means to trust and believe. The trouble is that their trust is false and wrong, for it is not placed in the one God, apart from whom there truly is no god in heaven or on earth. Accordingly the pagans actually fashion their own fancies and dreams about God into an idol and rely on an empty nothing. So it is with all idolatry. Idolatry does not consist merely of erecting an image and praying to it, but it is primarily a matter of the heart, which fixes its gaze upon other things and seeks help and consolation from creatures, saints, or devils. It neither cares for God nor expects good things from him sufficiently to trust that he wants to help, nor does it believe that whatever good it encounters comes from God.

There is, moreover, another false worship. This is the greatest idolatry that we have practiced up until now, and it is still rampant in the world. All the religious orders are founded upon it. It involves only that conscience that seeks help, comfort, and salvation in its own works and presumes to wrest heaven from God. It keeps track of how often it has made endowments, fasted, celebrated Mass, etc. It relies on such things and boasts of them, unwilling to receive anything as a gift of God, but desiring to earn everything by itself or to merit everything by works of supererogation,38 just as if God

37 Both Hercules and Mercury were venerated by the Romans as gods of wealth and prosperity. Venus, often identified with Aphrodite, was regarded as giving success in love. Diana was the Roman goddess of the moon, often identified with Artemis. Lucina was the goddess of childbirth, often identified with Juno.

38 Supererogatory works, in medieval theology, were good works done in excess of what God required of a person. They could then be applied for the benefit of someone else.

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XÃNÄNÇ sW YHNN TX²Z kh#l# xSbLõ ÃKBrW XN©! XNÄÃqLlW Y-NqQÝÝ LBHN b¸gÆ mRMrWÂ kXGz!xB/@R UR YÈbQ wY xYÈbQ XNd çn fTnWÝÝ btlY +NqT bg-mHÂ xNÄC ngR ÆSflgH g!z@ kXGz!xB/@R

W+ yçnWN y¸ÃwGZÂ kXRs# BÒ mLµMN ngR y¸-BQ LB µlH XWnt¾ xM§K xlHÝÝ bt”‰n!W ngéC btb§¹#bT g!z@ LBH kl@§ ngR UR b!ÈbQ½ kXGz!xB/@R YLQ mLµMN ngRÂ XRÄ¬ kz!Ã ngR b!-BQÂ wd XGz!xB/@R ÆY¹> ÃN g!z@ l@§ xM§KÂ ÈâT xlH ¥lT nWÝÝ kz!H ytnœ XGz!xB/@R YHNN TX²Z bq§l# XNd¥ÃyW ngR GN x_Bö y¸-BqW mçn#N bmjm¶Ã XJG kÆD yçn ¥S-NqqEÃN½ q_lÖ XJG Ã¥r x{Â" tSÍN kz!H TX²Z UR xÃY²*LÝÝ wÈèc$ LB XNÄ!§*cWÂ XNÄ!ÃS¬Wú*cW Xnz!H h#lt$ ngéC b_LqT l!ng„xcWÂ l!qr[#ÆcW YgÆLÝÝ

39 bmµkl¾W Æ§Æ¬êE |R›T xND wk!L yçn sW g@¬WN b¬¥"nT y¥gLgL GÁ¬ nbrbTÝÝ

40 bjRmN¾ Apfelgott, YH”L MÂLÆTM Aftergott k¸lW ”L bS?tT yttr¯mÂ «XWnt¾ ÃLçn xM§K´ l!çN YC§LÝÝ bsn@ 15¼1539 l#tR Sl Ng\# fRÄ!ÂND s!{F Apfelkonig s!lW Y,WM «Ng#| msL´ ¥lt$ nW½ b1530M s!{F Apfekonige oder gemalete Herren «ng|¬T wYM g@èC msL´ XNd ¥lT nWÝÝ y“l¾WM xg§l{ ¥§gÅ s!çN XRs#M «ytlsn# QÇúN´ XNd ¥lT nWÝÝ bz!ÃN g!z@ ysB¨êEnT FLSFÂN YktL ynbrW sÆStEÃN F‰NK Apfelkaiiser y¸lWN xnUgR y¸-qM s!çN TRg¤ÑM «Ng#\ ng|T msL´ XNd ¥lT nW¿ lMúl@ bbRl!N Apfelbischof «ÔÔS msL´ y¸lW xnUgR dGä k›b!Y ÛM bðT ÃlW ¥Ks® nWÝÝ 41 bjRmN¾ gut YH xg§l{ bÌNÌ dNB TKKl¾ xYdlMÝÝ «XGz!xB/@R´ l¸lW xÆÆL (Gott) k¯tEK wYM kmµkl¾W jRmN¾ UR xY²mÇMÝÝ

were in our service or debt and we were his liege lords.39 What is this but to have made God into an idol indeed, an “apple-god”40 –and to have set ourselves up as God? But this reasoning is little too subtle and is not suitable for young pupils.

This much, however, should be said to the common people, so that they may mark well and remember the sense of this commandment: We are to trust in God alone, to look to him alone, and to expect him to give us only good things; for it is he who gives us body, life, food, drink, nourishment, health, protection, peace, and all necessary temporal and eternal blessings. In addition, God protect us from misfortune and rescues and delivers us when any evil befalls us. It is God alone (as I have repeated often enough) from whom we receive everything good and by whom we are delivered from all evil. This, I think, is why we Germans from ancient times have called God by a name more elegant and worthy than found in any other language, a name derived from the word “good,”41 because he is an eternal fountain who overflows with pure goodness and from whom pours forth all that is truly good. Although much that is good comes to us from human beings, nevertheless, anything received according to his command and ordinance in fact comes from God. Our parents and all authorities as well as everyone who is a neighbor have received the command to do us all kinds of good. So we receive our blessings not from them, but from God through them. Creatures are only the hands, channels, and means through which God bestows all blessings. For example, he gives to the mother breasts and milk for her infant or gives grain and all sorts of fruits from the earth for sustenance things that no creature could produce by itself. No one, therefore, should presume to take or give anything unless God has commanded it. This forces us to recognize God’s gifts and give him thanks, as this commandment requires. Therefore, we should not spurn even this way or receiving such things through God’s creatures, nor are we through arrogance to seek other methods and ways than those God has commanded. For that would not be receiving them from God, but seeking them from ourselves.

Let each and every one, then, see to it that you esteem this commandment above all things and not make light of it. Search and examine your own heart thoroughly, and you will discover whether or not it clings to God alone. If you have the sort of heart that expects from him nothing but good, especially in distress and need, and renounces and forsakes all that is not God, then you have the one, true God. One the contrary, it your heart clings to something else and expects to receive from it more good and help than from God and does not run to God but flees from him when things go wrong, then you have another god, an idol. Consequently, in order to show that God will not have this commandment taken lightly but will strictly watch over it, he has attached to it, first, a terrible threat, and, then, a beautiful, comforting promise. Both of these should be thoroughly emphasized and impressed upon the young people so that they may take them to heart and remember them.

39 In the medieval feudal system, a vassal was obligated to tender allegiance and service to his lord.

40 German: Apfelgott. The word may possibly be a corruption of Aftergott, a “sham god.” On 15 Junr 1539, Luther spoke of King Ferdinand as an Apfelkonig, an “apple-king” In 1530 he wrote of apfelkonigeodergemalateHerrn, “apple-kings or painted lords,” the latter expression being a term of derision somewhat like “ plaster saints,” Sebastian Franck, a contemporary German humanist, uses the expression Apfelkiser, “apple-emperor.” The Apfelbischof, “apple-bishop,” was a Shrove Tuesday character for example, in Berlin.

41 German: gut. This derivation is etymologically incorrect. The words for “God” (Gott) and “good” (gut) are not related in either Gothic or in Middle High German.

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M?rTN y¥dRG Xn@ XGz!xB/@R xM§KH qÂt¾43 xM§K n"ÂÝÝ´44

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XNd¸³È ngR GN bÑl# LÆcW bXRs# BÒ l¸¬mn#T dGä MN ÃHL cR XNd çn kXnz!H ”§T t¥„ÝÝ bXRs# b¥Y¬mn#T §Y q¤ÈW XSk x‰t¾ TWLD DrS XNd¥YbRD½ b¬q‰n!W GN cRnt$Â b¯nt$ lBz# ¹!H TWLD nWÝÝ Slz!H bMNM ›YnT n#é WS_ b!çn# MNM GD XNdl@§cW xWÊãC sãC bW¹t¾ êSTÂ mñR wYM b:DL m¬mN ylÆcWMÝÝ XRs# kXRs# y¸mls#T KûãC úYq-# XNÄY¬lû ngR GN XSk x‰t¾ TWLD DrS XSk!dmss# q¤ÈW y¥YöM xM§K nWÝÝ Slz!H XNÄ!f‰ XN©! XNÄYÂQ YfLULÝÝ m{/F QÇS bSÍT XNd¸ÃúyWÂ yy:lt$ täKé XNd¸ÃStMrN b¬¶K YHNN xrUGõxLÝÝ kz!HM ytnœ kmjm¶ÃW yÈâT xML÷N h#l# f{ä x_FèxL¿ bÈâ¬TM MKNÃT xr¥WÃNNÂ xYh#ìCN gLBõxcêLÝÝ

bzmÂCNM XNÄ!h# k/st¾ xML÷ UR y¸Èbq$T XSk!-û DrS /st¾ xML÷N YglBÈLÝÝ ²ÊM XGz!xB/@R b!³ÈM b!dsTM GD y¥Y§cW ngR GN bgNzÆcW y¸÷„Â y¸¬mn# yXGz!xB/@RN q¤È mÌÌM XNC§lN BlW y¸ÃSb# k#‰t®C½ g#Lbt®CÂ çÄäC xl#ÝÝ Yh#N XN©!½ xYúµ§cWMÝÝ êSTÂ XNÄ§cWÂ g#Lbt®C XNd çn# y¸ÃSb# l@lÖC XNd çn#T h#l# k¬mn#bT ngR UR úÃSb# YwD¥l#ÝÝ

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42 YH N;#S RXS y¸gßW b§tEn# ym{/f SMMnT TRg¤M BÒ nWÝÝ

43 z[xT 34Ý14 «SÑ qÂt¾ yçn XGz!xB/@R QN›T ÃlW xM§K nWÂ ll@§ xM§K xTSgDÝÝ´

44 z[xT 20Ý5(6 (yl#tR TRg¤M) YH KFL l#tR ktr¯mW m{/F QÇS UR tmúúY nWÝÝ q_lÖ ÃlW TRg¤M F[#M ytly nWÝÝ

[Explanation of the Appendix to the First Commandment]42

“For I am the LORD your God, the strong, jealous one,43 visiting the iniquity of the fathers upon the children to the third and fourth generation of those who hate me, and showing mercy to many thousands who love me and keep my commandments.”44 Although these words apply to all the commandments (as we shall hear later), yet they are attached precisely to this commandment at the head of the list, because it is most important that a person have the right head. For where one’s head is right, one’s whole life must also be right, and vice versa. Learn from these words, then how angry God is with those who rely on anything but him, and again, how kind and gracious he is to those who trust and believe him alone with their whole heart. His wrath does not subside until the fourth generation, but, in contrast, his kindness and goodness extend to many thousands. Therefore, people should not live in false security and trust in luck, like brutes who think that it makes no great difference how they live. He is the sort of God who does not let the wickedness of those who turn away from him go unpunished, and his anger does not cease until the fourth generation, until they are utterly exterminated. Therefore he wants to be feared and not despised.

He has also proved this in all the records of history, as Scripture abundantly shows and as daily experience can certainly still teach us. From the beginning he has completely rooted out all idolatry, and on that account he overthrew both heathens and Jews; just so in our day he overthrows all false worship, so that all who persist in it must ultimately perish. Even now there are proud, powerful, and rich potbellies who, not caring whether God frowns or smiles, boast defiantly of their mammon and believe that they can withstand his wrath. But they will not succeed. Before they know it they will be ruined, along with all they have trusted in just as all others have perished who doubtless thought themselves so secure and mighty.

Just because such blockheads imagine, when God looks on and refrains from disturbing their security, that he is ignorant of or unconcerned about such matters, he must strike and punish them so severely that he just cannot forget his anger down to their children’s children. God does this so that everyone will be impressed and see that this is no joke with him. These are also the ones he has in mind when he says, “who hate me,” that is, those who persist in their stubbornness and pride. They refuse to hear what is preached or said to them. When someone rebukes them, in order to bring them to their senses and cause them to mend their ways before the real punishment comes, they become so wild and crazy that they justly deserve the wrath they receive. We experience this every day in the case of bishops and princes.

But as terrible as these threats are, much more powerful is the comfort in the promise that assures all those clinging to god alone of his mercy, that is his sheer goodness and blessing, not only for themselves but also for their children to a thousand and even many thousands of generation. Certainly, if we desire all good things in time

42 This subtitle is found only in the Latin version of the Book of concord.

43 See Exodus 34:14; “You shall worship no other god, because the LORD, whose name is Jealous, is a jealous god.”

44 Exodus 20: 5-6 (Luther’s translation). This text is virtually the same as in Luther’s Bible translation. An entirely different version is used below.

mLµMN ngR BNš F[#M bçn m¬mN LÆCNN bXRs# §Y XNDÂúRF YH

tSÍW XNÄ!ÃNqúQsNÂ XNÄ!gÍÍN XGz!xB/@R bml÷¬êE GR¥ ägs# wd X¾

qRï bcRnt$ x_Bö YUBzÂL¿ ytTrfrf tSÍM Ys-ÂLÝÝ

Slz!H YH ”L zl›l¥êE brkTN½ dS¬NÂ mÄNN wYNM q¤ÈN½ +NqTNÂ ?mMN Yø y¸mÈ mçn#N XÃNÄNÇ sW YgNzB¿ MKNÃt$M YHNN

”L y¸ÂgrW t‰ sW XNd çn xDR¯ XNÄÃSB _N”q& ÃDRGÝÝ knbrkèc$

h#l# xM§KH l!çN½ l!-BQH½ b¸ÃSfLGH h#l# l!rÄH k¸fLgW cR kçnW

XGz!xB/@R l@§ MN TfLUlH) wYS Tm¾lH) xlm¬dL çñ ›lM YH

yXGz!xB/@R ”L XNd çn xÃMNM wYM xY³_rWMÝÝ bgNzB úYçN

bXGz!xB/@R y¸¬mn#T bXõTÂ b^zN XNÄ!\”† Ä!ÃBlÖS XNd¸êUcW

›lM ÃÃLÝÝ XnRs# gNzB½ XWQÂ wYM KBR y§cWM¿ y¸ñ„TM bmk‰ nWÝÝ bl@§ bk#L GN gNzB Ã§cW |LÈN½ tqÆYnT½ KBR½ Yø¬Â h#l#NM ›YnT êSTÂ XNÄ§cW çñ b›lM ;YN Y¬ÃLÝÝ Slz!H YH ;Ynt$ t”Wä kðT lð¬CN b!Uf_M Xnz!HN ”§T y¥Yê¹# wYM y¥Ã¬Ll#N½ ngR GN XWnTN y¸ÃrUG-# mçÂcWN trDtN x_BqN LNY²cW YgÆÂLÝÝ sãC TLQ hBT nW y¸ÆlWN b!ÃGbsBs# b:D»xcW m=rš g!z@ MN XNÄkÂwn# XStE ‰SH ;SBÂ wYM kxµÆb!H -YQÂ Ngr"ÝÝ Dµ¥cW kNt$ mçn#Â XNdÆkn# TrÄlHÝÝ MNM XNµ* ¬§Q hBT b!Ãk¥c$M Xnz!H xfR çnW -FtêLÝÝ bBL{GÂcW dS¬N f{mW XNÄ§gß# wYM lƒSt¾ TWLÄcW l!dRS XNÄLÒl TgnzÆlHÝÝ45 lz!H bqE yçn Múl@ k¬¶÷CÂ b:D» kgû sãC täKéãC ¬g¾lHÝÝ Xnz!HN sãC XStE bTk#rT xStW§cWÝÝ úåL bXGz!xB/@R ytmr- ¬§Q Ng#|Â QN sW nbRÝÝ ngR GN |LÈN XNd =bLb#N kXGz!xB/@R46 mLî tSÍWN bzWÇÂ bnbrW `Yl# §Y bÈl g!z@ knbrW h#l# UR -Í¿ kLíc$ xND SNµ* xLtrfMÝÝ47 bl@§ bk#L D¦½ ytÂq½ nFs#N k¸¹#T ytnœ h#l@ y¸¹¹G b?YwT SlmñR MNM tSÍ ÃLnbrW sW

ÄêET kúåL XJ Dñ Ng#| çnÝÝ48 XGz!xB/@R XNd¥Yê>Â sWN XNd¥Ã¬LL

Xnz!H ”lÖC ÃrUGÈl#ÝÝ b¸¬Y g{¬cW l!Ã¬Ll# y¸ÃdRg#TN Ñk‰

lÄ!ÃBlÖSÂ l›lM49 tW§cW¿ YH y¸¬yW g{¬cW lg!z@W nW¿ b“§ §Y GN

Æì YçÂLÝÝ

Slz!H XGz!xB/@R bl@§ ngR §Y l!ñrN y¸ClWN m¬mN l!¬g\W

XNd¥YCL kxNd¾W TX²Z b¸gÆ XN¥RÝÝ XRs# bÑl# LÆCN bXRs#

km¬mN Ãlf ngR kX¾ xYfLGMÝÝ LK xND Å¥ \¶ mRØN½ mìšNÂ KRN l|‰W XNd¸-qMÂ b“§ §Y XNd¸ÃSqMÈcW wYM xND mNgd¾ çt&LN½ MGBNÂ ¥d¶ÃN lg!z@ÃêE F§¯t$ BÒ XNd¸-qM XÃNÄNÇ sW bx••R zYb@W50 XNd XGz!xB/@R |R›T Xnz!H MD‰êE yçn# ngéC g@¬Â ÈâT XNÄYçn#bT yXGz!xB/@RN Sõ¬ãC bm-qM rgD bq_¬ bTKKl¾ mNgD XNÙ²lNÝÝ

45 l#tR dUGä y¸-QsW kg!z@ b“§ ymÈ y§tEN Múl@xêE xÆÆL «b¥¬lL ytgß hBT lƒSt¾ TWLD xYdRSM´ Y§LÝÝ

46 1 úÑx@L 15Ý11N tmLkTÝÝ

47 ×Â¬N x¸ÂÄBÂ »Lk!ú kFLS_x@äC UR btdrgW õRnT ät$ (1úÑ 31Ý2) yúåL ¬Â¹# LJ x!Ãb#St& xNgt$N tq§ (2 úÑ 4Ý7)ÝÝ

48 1 úÑ 18(2 úÑ 2 tmLkTÝÝ

49 v!NsNT åBî±yS bmjm¶Ã 1529 yTLq$ KRSTÂ TMHRT §tEN TRg¤M XÂ b1580 yjRmN XÂ b1884 y§tEN ym{/f SMMnt$ XTäC «xYdlM´ y¸lWN bz!H n_B Y=M‰LÝÝ Slz!H MNÆb#N xlmrÄT xSkTlÖxLÝÝ

50 German: Stand.

and eternity, this promise ought to move and urge us to fix our hearts upon God with perfect confidence, since the divine Majesty approaches us so graciously, invites so warmly, and promises so richly.

Therefore let everyone take this to heart and thus be careful not to regard this as if a mere human being were speaking. For it brings you either eternal blessing, happiness, and salvation, or eternal wrath, distress, and heartache. What more could you want or desire than God’s gracious promise that he wants to be yours with every blessing, to protect you, and to help you in every need? Unfortunately, the world neither believes this nor regards it as God’s Word. For the world sees that those who trust in God and not in mammon suffer grief and want and are opposed and attacked by the devil. They have neither money, prestige, nor honor, and can hardly stay alive. Conversely, those who serve mammon have power, prestige, honor, possessions, and all sorts of security in the world’s eyes. Therefore, we must hold fast to these words, even in the face of this apparent contradiction, and be certain that they do not lie or deceive but will yet prove true.

Think back yourself, or ask round, and tell me: When people have devoted all their care and effort to scraping together possessions and great wealth, what have they accomplished in the end? You will find that they have wasted their effort and toil. Even if they have piled up great riches, these have turned to dust and blown away. They themselves never found happiness in their wealth, nor did it ever last to the third generation.45 You will find examples enough in all the histories and from old and experienced people. Just examine and pay close attention to them. Saul was a great king. Chosen by God, and an upright man; but once he was in office and let his heart turn from God,46 placing his confidence in his crown and power, he inevitably perished along with everything he has; not one of his children survived.47 David, on the other hand, was a poor, despised man, hunted down and always on the run, never certain of his life, yet inevitably he remained safe from Saul and became king.48 These words must stand and prove true, because God cannot lie or deceive. Just leave it to the devil and the world49 to deceive you with their appearance; it may last for a while, but in the end it is nothing at all.

Therefore, let us learn the First Commandment well, so that we see that God will tolerate no presumption or trust in anything else; he makes no greater demand on us than a heartfelt trust in him for every good thing, so that we walk straight ahead on the right path, using all of God’s gifts exactly as a shoe maker uses a needle, awl, and thread for his work and afterward puts them aside, or as a traveler makes use of an inn, food, and lodging, but only for his physical needs. Let each person do the same in his or her walk of life50 according to God’s order, allowing none of these things to be a lord or an idol.

45 A late Latin proverb: “1ll-gotten gains will not last to the third generation,” which Luther cites frequently.

46 See 1 Samuel 15:11.

47 Jonathan, Abinadab, and Malchishua were killed in battle with the Philistines (1 Sam. 31:2). Ishbaal, Saul’s youngest son, was beheaded (2 Sam 4:7).

48 See 1 Samuel 18 2 Samuel 2.

49 Vincent Obsopoeus, in the first translation of the large Catechism into Latin (1529), and the German (1580) and Latin (1584) editions of the Book of Concord add a “not” at this point, thus misunderstanding the passage.

50 German: Stand.

xNd¾WN TX²Z btmlkt YH YB”NÝÝ YH TX²Z XJG bÈM xSf§g!

bmçn# XRs#N l¥B‰‰T sð g!z@ mWsÇ tgb! nbRÝÝ51 xSqD» XNÄLk#T

LÆCN kXGz!xB/@R UR ytStµkl b!çNÂ YHN TX²Z BN-BQ ytqrW h#l# XRs#N Ykt§LÝÝ

h#lt¾WTx²ZÝ(

«yXGz!xB/@R yxM§KHN SM bkNt$ xT_‰´ LK ymjm¶ÃW TX²Z WSÈêE LBN XNd¸m‰Â Sl XMnT

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51 l#tR½ y;\Rt$ TX²²T xqnÆbR -”¸n¬cW Xyqns b¸ÿD QdM tktL m\rT XNdçn ÃMÂLÝÝ

52 kz!H b“§ l#tR bM|-!R y¸drgWN mtÅ=T «bUBÒ g¤Ä×C´ mm¶ÃW WS_ xµTèxL (15030) WA 30/3; 205-48; LW 46; 259-320)ÝÝ

Let this be enough for the First Commandment. We have had to explain it at great length, or it is the most important.51 As I said before, if the heart is right with God and we keep this commandment, all the rest will follow on their own.

The Second Commandment

“You are not to take the name of God in vain.”

Just as the First Commandment instructs the heart and teaches faith, so this commandment leads us outward and directs the lips and tongue into a right relationship with God. For the first things that burst forth and emerge from the heart are words. As I have taught above how to answer the question of what it means to have a god, so you must learn to understand simply the meaning of this and all the other commandments and apply it to yourself.

If you are asked, “What does the Second Commandment mean?” or, “What does it mean to take the name of God in vain or to misuse it?” you should answer briefly: “It is a misuse of God’s name if we call upon the LORD God in any way whatsoever to support falsehood or wrong of any kind. “What this commandment for bids, therefore, is appealing to God’s name falsely or taking his name upon our lips when our heart knows or should know that the facts are otherwise for example, when taking oaths in curt and one party lies about the other God’s name cannot be abused more flagrantly than when it is used to lie and deceive. Let this be the simplest and clearest explanation of this commandment.

From this all people can figure out for themselves when and in how many ways God’s name is abused, although it is impossible to enumerate all its misuses. To discuss it briefly, however, misuse of the divine name occurs first of all in business affairs and in matters involving money, property, and honor, whether publicly in court or in the marketplace or wherever someone commits perjury and swears a false oath in God’s name or by his own soul. This is especially common in marriage matters when two people secretly betroth themselves to each other and afterward deny it with an oath.52 The greatest abuse, however, is in spiritual matters, which affect the conscience, when false preachers arise and present their lying nonsense as God’s Word.

See, all of this is an attempt to deck yourself out with God’s name or to put up a good front and justify yourself with his name, whether in ordinary worldly affairs or in sophisticated and difficult matters of faith and doctrine. Also to be numbered among the liars are the blasphemers, not only the very crass ones who are known to everyone and disgrace God’s name flagrantly they should take lessons from the hangman, not from us but also those who publicly slander the truth and God’s Word and consign it to the devil. There is no need to say anything more about this now.

Let us learn and take to heart how much is at stake in this commandment and diligently guard against and avoid every misuse of the holy name as the greatest sin that can be committed outwardly. Lying and deceiving are themselves great sins, but they become much more serious when we try to justify and confirm them by invoking God’s

51 Luther believed that the Ten Commandments were arranged in decreasing order of importance.

52 Shortly after this, Luther addressed the subject of secret engagements in a treatise, On Marriage Matters (1530) (WA 30/3:205-48; LW 46:259-320).

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53 z[xT 20Ý7ÝÝ

54 YH ZRZR ytngr xLnbrMÝÝ kn/s@ 1527 XSk _R 1528 XÂ b1528 m[W w‰T êEtNbRG bkÆD mQsFT tmT¬ nbRÝÝ bn/s@ 5 qN 1528 yl#tR s@T LJ x@Lúb@_ ätCÝÝ k1527 jMé Ng#\ ng|T ÒRlS xMSt¾ XNGl!ZN½ frNúYN½ RXs l!”n ÔÔúTN½ ¸§NNÂ v@n!SN (y1526 y÷¾K l!G) s!wU öYèxLÝÝ bt=¥¶M b1528 kt$R÷C xNÚR õRnT xSGè nbRÝÝ ymµkl¾ zmN ktäCN y¸ÃsU tdUU¸Â xdg¾ yXúT ”-lÖ YksT nbRÝÝ êEtNbRG kFt¾ yW¦ X_rTN ÆSktl GlT T\”Y nbRÝÝ bt=¥¶M êEtNbRG yx@lb@ wNZ b¸ÃSkTlW ¯RF T-” nbRÝÝ

name and thus make it into a cloak to hide our shame. Thus one is becomes two indeed, a whole pack of lies.

Therefore God has added a solemn threat to this commandment: “For the LORD will not acquit anyone who misuses his name.”53 This means that no one will be let off or go unpunished. As little as God will permit the heart that turns away from him to go unpunished, just as little will he permit his name to be used to disguise a lie. Unfortunately it is now a common affliction throughout the world that there are just as few who do not use God’s name for lies and all kinds of wickedness as there are few who trust in God with their whole heart.

By nature we all have this lovely virtue that whenever we commit a wrong we like to cover it and gloss over our disgrace so that no one may see or know it. No one is so audacious as to boast of the wickedness he or she has committed. We prefer to act in secret without anyone knowing about it. When someone is caught, then God and his name must be dragged into it, so that the dirty business may be made honorable and the disgrace noble. That is the common way things go in the world, and, like a great flood, it has inundated all lands. Therefore we get what we deserve: plague, war famine, fire, flood, wayward spouses and children and servants, and troubles of every kind.54 Where else could so much misery come from? It is a great mercy that the earth keeps on supporting and feeding us.

Above all else, therefore, our young people should be strictly required and trained to old this as well as the other commandments in high regard. Whenever they violate them, we must be after them at once with the rod, confront them with the commandment, and continually impress it upon them, so that they may be brought up not merely with punishment but with reverence and fear of God.

Now you understand what it means to take God’s name in vain. To repeat it briefly, it is either simply to lie and assert under his name something that is not true, or it is to curse, swear, practice magic, and, in short, to do evil or any sort.

In addition, you must also know how to use the name of God properly. With the words, “You are not to take the name of God in vain,” God at the same time gives us to understand that we are to use his name properly, for it has been revealed and given to us

53 Exodus 20:7.

54 This list was not theoretical. From August 1527 Until January 1528, and in the fall of 1528, Wittenberg suffered from the plague. On 5 august 1528, Luther’s daughter Elizabeth died. Since 1527 Emperor Charies V had been fighting England. France, the people, Milan, and Venice (the Cognac league of 1526). In addition, the war with the Turks threatened to break out again in 1528. Fire was a constant and very dangerous threat in a medieval town. Wittenberg was suffering from serious inflation, which caused a shortage of affordable food, and in the spring Wittenberg was particularly troubled with severe flooding of the Elbe River.

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Xz!H §Y ym§W TX²Z FÊ ngR tgLÛ ¬g¾§Ch#ÝÝ bz!H mNgD SNrÄW Bz# mMH‰NN55 ÃScgrWN bwNg@§TM WS_ m/§ lMN XNdtklkl ngR GN x!ys#S½ QÇS ÔWlÖSÂ l@lÖCM Bz# g!z@ ym¥§cWN56 _Ãq& bq§l# Tft$¬§Ch#ÝÝ bx+„ ¥B‰¶ÃW YH nWÝ( Kû |‰N ¥lTM /sTN dGfN wYM xSf§g! b¥YçNbT h#n@¬ úYçN b¯ lçnWÂ ÆLNjéÒCNN l!-QM l¸CL ngR m¥L YgÆÂLÝÝ YH bXWnt$ XGz!xB/@R y¸wdSbT½ XWnTÂ FTH y¸[n#bT½ /sT y¸¬rMbT½ sãC y¸¬rq$bT½ m¬zZ y¸gl{bTÂ _L y¸wgDbT mLµM |‰ YçÂLÝÝ MKNÃt$M Xz!H §Y XGz!xB/@R ‰s# ÈL” Sl¸gÆ TKKl¾N kS?tT mLµMN kKû YlÃLÝÝ xNÇ wgN b/sT b!ML FRD YktlêLÂ Ã sW kQÈT xÃmL_MÝÝ rJM g!z@ b!wSDM XNÄ!H ›YnT DRg!T y¸ÃdRg# sãC xNÇM |‰cW xYúµ§cWMÝÝ b/sT m/§ ytgß ngR h#l# kX©cW xfTL÷ ÃmLÈL¿ b+‰>M xYdst$bTMÝÝ YHNN yUBÒ ”L k!ÄÂcWN bm/§ Æfrs# sãC §Y tmLKc&êlh#ÝÝ kz!Ã b“§ xNÄ!TM xSdúC s›T wYM -@Â¥ qN xG"tW xLtdst$M¿ bmçn#M bxµ§cW½ bnFúcW XÂ bNBr¬cW wd¸ÃúZN FÚ» dRsêLÝÝ

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55 y£±ãc$ xWGS-!ñSÂ ËéM Múl@ ÂcWÝÝ y?ÉÂT _MqTN y¸”wÑ KFlÖC Bz#ãc$ mˆ§N Y”wÑ Sl nbR g#Ä† xúúb! çñ tg"è nbRÝÝ

56 ¥t& 5Ý33(37¿ 26Ý63(64¿ g§ 1Ý20 XÂ 2öé 1Ý23N tmLkTÝÝ bl@§ bk#L x-”§Y mˆ§N btmlkt l#tR yt‰‰WN SBkT xSmLKè ysÆµcWN SBkèC tmLkT (1532) (WA 32: 381, 23-386, 34: LW 21: 99-104).

precisely for our use and benefit. Therefore, since we are forbidden here to use his holy name in support of falsehood and wickedness, it follows, conversely, that we are commanded to use it in the service of truth and of all that is good for example, when we swear properly where it is necessary and required, or also when we teach properly, or, again, when we call on God’s name in time of need, or thank and praise him in time or prosperity, etc. All of this is summarized in the command in Psalm 50[:15]: “Call on me in the day of trouble: I will deliver you, and you shall glorify me.” All of this is what it means to call upon God’s name to support the truth and to use it devoutly. In this way his name is hallowed, as we pray in the Lord’s Prayer.

Here you have the substance of the entire commandment explained. When it is understood in this way, you have easily solved the question that has troubled many teachers;55 why swearing is forbidden in the gospel, yet Christ, St. Paul, and other saints often took oaths.56 The explanation is briefly this: We are not to swear in support of evil (that is, to a falsehood) or unnecessarily; but in support of the good and for the advantage of our neighbor we are to swear. This is a truly good work by which God is praised, truth and justice are confirmed, falsehood is refuted, people are reconciled, obedience is rendered, and quarrels are settled. For here God himself intervenes and separates right from wrong, good from evil. If one party swears falsely, there follows judgment: that person will not escape punishment. Although it may take a long time, nothing such people do will succeed in the end; everything gained by the false oath will slip through their fingers and will never be enjoyed. I have seen this in the case of many who broke their promise of marriage under oath; they never enjoyed a happy hour or a healthful day thereafter, and thus they came to a miserable end with their body, soul, and possessions. Therefore I advise and urge, as I have done before, that by means of warning and threat, restraint and punishment, children be trained in due time to beware of lying and especially to avoid calling upon God’s name in support of it. Where they are allowed to act in this way, no good will come of it. It is evident that the world is more wicked than it has ever been. There is no government, no obedience, no fidelity, no faith only perverse, unbridled people whom no teaching or punishment can help. All of this is God’s wrath and punishment upon such willful contempt of this commandment.

On the other hand, one must urge and encourage children again and again to honor God’s name and to keep it constantly upon their lips in all circumstances and experiences, for the proper way to honor God’s name is to look to it for all consolation and therefore to call upon it. Thus, as we have heard above, first the heart honors God by faith and then the lips by confession.

This is also a blessed and useful habit, and very effective against the devil, who is always around us, lying in wait to lure us into sin and shame, calamity and trouble. He hates to hear God’s name and cannot long remain when it is uttered and invoked from the heart. Many a terrible and shocking calamity would befall us if God did not preserve us

55 E.g., Augustine of Hippo and Jerome. The issue had taken on new urgency with the rise of the Anabaptists, many of whom objected to taking oaths.

56 See Matthew 5:33-37;26:63-64; Galatians 1:20; and 2 Corinthians 1:23. On the whole question of taking oaths, see Luther’s sermons on the Sermon on the Mount (1532) (WA 32:381, 23-386, 34; LW 21:99104).

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59 yµRt$s!ÃN ¥~bR bQÇS B„ñ x¥µYnT bfrNúY bGrñBL x-gB bMTgßW bÒRt„S G‰NÁ WS_ ytÌÌm ¥~bR nWÝÝ

through our calling upon his name I have tried it myself and have indeed experienced that often a sudden, great calamity was averted and vanished in the very moment I called upon God. To defy the devil, I say, we should always keep the holy name upon our lips so that he may not be able to harm us as he would like to do.

For this purpose it also helps to form the habit of commending ourselves each day to God our soul and body, spouse, children, servants, and all that we have for his protection against every conceivable need. This is why the Benedicite, the Gratias,57 and other evening and morning blessings were also introduced and have continued among us. From the same source comes the custom learned in childhood of making the sign of the cross when something dreadful or frightening is seen or heard, and saying, “LORD God, save me!” or, “Help, dear Lord Christ!” and the like. Likewise, if someone unexpectedly experiences good fortune no matter how insignificant he or she may say, “God be praised and thanked!” “God has bestowed this upon me!” etc. just as children used to be taught to fast and pray to St. Nicholas and other saints.58 But these practices would be more pleasing and acceptable to God than life in a monastery or Carthusian holiness.59

See, with simple and playful methods like this we should bring up young people in the fear and honor of God so that the first and Second Commandments may become familiar and constantly be practiced. Then some good may take root, spring up, and bear fruit, and people may grow to adulthood who may give joy and pleasure to an entire country. That would also be the right way to bring up children, while they may be trained with kind and agreeable methods. For what a person enforces by means of beatings and blows will come to no good end. At best, the children will remain good only as long as the rod is on their backs.

But this kind of training takes root in their hearts so that they fear God more than they do rods and clubs. This I say plainly for the sake of the young people, so that it may sink into their minds, for when we preach to children we must talk baby talk, We have prevented the misuse of the divine name and taught its proper use, not only by how we speak but also by the way we act and live, so that everyone may know that God is well pleased with the right use of his name and will just as richly reward it as he will terribly punish its misuse.

57 The Benedicite (from Ps.145:15-16) and the Gratias (from Ps. 106:1; 136:26; 147:9-11). Taken from the medieval breviary, to be said before and after meals, Luther included tem in the Small Catechism.

58 St. Nicholas Day, which occurs on 6 December, was a time for giving gifts, Nicholas, reputedly bishop of Myra in Lycia in the fourth century, was the patron saint of children.

59 The Carthusian Order was founded by St. Burno at the Grande Chartreuse near Grenoble, France, in 1084. It was frequently mentioned by Luther as an example or an especially ascetic monastic order.

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62 zF 2Ý3ÝÝ

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64 |:lÖCNÂ QÇúT M|-!‰TN xSmLKè l#tR ys¥Y nb!ÃT y¸Æl#TN bm”wM XNÄ!H b¥lT {æ nbR (1525) (WA 18: 81, 7-17: LW 40: 97-98): «MSlÖCNÂ sNbTN xSmLKè yÑs@ ?GUTÂ l@lÖCM ktf_é ?GUT WÀ yçn# ?¯C ytf_é ?G DUF Sll@lW ÆìÂ lyT Æl mLK lxYh#D ?ZB yts- ?G nW¿ YHM ¥lT Ng#\ ng|T wYM Ng#| b‰s# G²T WS_ XNÄ!ÃglGL y¸ÃwÈW ?G ›YnT nWÝÝ lMúl@M XNd úKîn!W úCs@NSNg@L XÂ tf_éxêE ?GUT XNd çn#t$ w§íCHN xKBR½ xTGdL½ x¬mNZR½ XGz!xB/@RN BÒ ¥MlK XNd¸l#TÂ bh#l#M SF‰ XNd¸ÃglGl#T ?GUT ¥lT nWÝÝ YHM ¥lT yÑs@ ?GUT lxYh#ìC XNd úCs@NSNg@L Slçn X¾N x?zBN G‰ l!ÃUÆN xYgÆWMÝÝ Y,WM Xz!ÃM ytf_é ?g# tmúúY b!çNM úCs@NSNg@L bfrNúY XNd¥Y\‰ ¥lT nWÝÝ úCs@NSNg@L b13¾W MXT ›mT mjm¶Ã §Y ytÚfÂ kXNGl!z# ?G UR Xk#L b!çNM bmjm¶Ã b¥GDb#RGÂ b¦Lb@RS¬D q_lÖ bjRmN bm§ y¸ÃglGL x!÷ñ¸ÃêEÂ ¥~b‰êE ?gUTN yÃz nW´ÝÝ 65 ³§ 2Ý16(17 YmLkt$ÝÝ

The Third Commandment

“You are to hallow the day of rest.”

Our word “holy day” or “holiday”60 is so called from the Hebrew word “Sabbath,” which properly means to rest, that is, to cease from work; hence our common expression for “stopping work” literally means “taking a holiday.”61 In the Old Testament, God set apart the seventh day, appointed it for rest, and commanded it to be kept holy above all other days.62 As far as outward observance is concerned, the commandment was given to the Jews alone. They were to refrain from hard work and to rest, so that both human beings and animals might be refreshed and not be exhausted by constant labor. In time, however, the Jews interpreted this commandment too narrowly and grossly misused it. They slandered Christ and would not permit him to do the very same things they themselves did on that day, as we read in the gospel63 –as if the commandment could be fulfilled by refraining from work of any kind. This was not its intention, but rather as we shall hear, it meant that we should sanctify the holy day or day of rest.

Therefore, according to its outward meaning, this commandment does not concern us Christians. It is an entirely external matter, like the other regulations of the Old Testament associated with particular customs, persons, times, and places,64 from all of which we are now set free through Christ.65 But to give a Christian interpretation to the simple people of what God requires of us in this commandment, note that we do not observe holy days for the sake of intelligent and well-informed Christians, for they have no need of them. We observe them, first, because our bodies need them. Nature teaches and demands that the common people menservants and maidservants who have gone about their work or trade all week long should also retire for a day to rest and be refreshed. Second and most important, we observe them so that people will have time and opportunity on such days of rest, which otherwise would not be available, to attend

60 German: Feiertag, which properly means a day of celebration, but, by extension, was applied to all church festivals, such as saints’ days.

61 German: Feierabendmachen. Feiern literally means to celebrate, hence, Feiertagmeans a “day of celebration,” or “holiday.” The eve of a celebration or festival was Feierubend, Stopping work the day before a holy day was referred to as Feierabendmachen, to begin celebrating a festival on the evening before. Later, it came to mean simply “quitting time” on any day. Another expression, which Luther uses in the text, is heiligenAbensbeben, literally “to give a holy eve,” meaning to let one’s workers cease work the evening before the celebration.

62 Genesis 2:3

63 Matthew 12:1-13; Mark 2:23-28; 3:2-4; Luke 6:1-10; 13:10-17: 14:1-6; John5:9-18; 7:22-23: 9:14-16.

64 Luther wrote in Against the Heavenly Prophets in the Matter of Images and Sacraments (1525) (WA 18:81, 7-17: LW 40:97-98): “Therefore Moses’ legislation about images and the Sabbath, and what else goes beyond the natural law, since it is not supported by the natural law, is free, null, and void, and is specifically given to the Jewish people alone. It is as when an emperor or a king makes special laws and ordinances in his territory, as the Sachsenspiegel in Saxony, and yet common natural laws such as to honor parents, not to kill, not to commit adultery, to serve God, etc., prevail and remain in all lands. Therefore one is to let Moses be the Sachsenspiegel of the Jews and not to confuse us. Gentiles with it, just as the Sachsenspiegel is not observed in France, though the natural law there is in agreement with it.” The Sachsenspiegel, written in the early thirteenth century and equivalent to English common law, contained economic and social law, from in and around Magdeburg and Halberstadt but later applied throughout German speaking lands.

65 See Colossians 2:16-17.

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kkÆD |‰ SNö-B wYM xÂ¬CN §Y yxbÆ g¤Ng¤N SÂdRGÂ yKT LBúCNN67

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66 |:lÖCNÂ QÇúT M|-!‰TN xSmLKè l#tR ys¥Y nb!ÃT y¸Æl#TN bm”wM XNÄ!H b¥lT {æ nbR (1525) (WA 18: 81, 26-82, 6: LW 40: 98) «Ñs@ S§zzW sNbTN wYM X/#DN ¥KbR xÃSfLGM½ sWÂ XNSúT XNÄ!ÃRûÂ `Y§cWN XNÄ!ÃDs# tf_é ÃStMrÂLÝÝ Ñs@M YHNN ytf_é ?G tgNZï KRSèS XNÄdrgW bsW |R xSqäõ¬L ¥t& 12Ý1 XÂ ¥R 3Ý2ÝÝ l:rFT y¸kbR kçn sNbTN ¥KbR y¥YfLG sW ysNbTN ?G t§Læ tf_é XNd¸fQDlT bl@§ qN l!ÃRF YC§LÝÝ sNbT lSBkTÂ yXGz!xB/@RN ”L lmS¥T yts- qN nW´ÝÝ

67 wÈèC l+f‰Â lzfN s!zU° y¸ÃdRÙcW ngéCÝÝ

worship services, that is, so that they may assemble to hear and discuss God’s Word and then to offer praise, song, and prayer to God.66

But this, I say, is not restricted, as it was among the Jews, to a particular time so that it must be precisely this day or that, for in itself no one day is better than another. Actually, worship ought to take place daily. However, because this is more than the common people can do, at least one day a week ought to be set apart for it. Because Sunday has been appointed for this purpose from ancient times, it should not be changed, so that things may be done in an orderly fashion and no one create disorder by unnecessary innovation.

This, then, is the simple meaning of this commandment: Because we observe holidays anyhow, we should use them to learn God’s Word. The real business of this day should be preaching for the benefit of young people and the poor common folk. However, the observance of rest should not be so restrictive as to forbid incidental and unavoidable work.

Accordingly, when you are asked what “You are to hallow the day of rest” means, answer: “Hallowing the day of rest means to keep it holy.” What is meant by “keeping it holy”? Nothing else than devoting it to holy words, holy works, and holy living. The day itself does not need to be made holy, for it was created holy. But God wants it to be holy for you. So it becomes holy or unholy on your account, depending on whether you spend it doing something holy or unholy. How does such sanctifying take place? Not when we sit behind the stove and refrain from hard work, or place a garland on our head and dress up in our best clothes,67 but, as has been said, when we make use of God’s Word and exercise ourselves in it.

Truly, we Christians ought to make every day such a holy day and devote ourselves only to holy things, that is, to occupy ourselves daily with God’s Word and carry it in our hearts and on our lips. However, as we have said, because we all do not have the time and leisure, we must set aside several hours a week for the young people, or at least a day for the whole community, when we can concentrate only on these matters and deal especially with the Ten Commandments, the Creed, and the Lord’s Prayer, and thus regulate our entire life and being in accordance with God’s Word. Whenever this practice is in force, a holy day is truly kept. When it is not, it ought not be called a Christian holy day. For non-Christians can spend a day in rest and idleness, too, and so can the whole swarm of clerics in our time who stand day after day in the church,

66 Luther wrote in Against the Heavenly Prophets in the Matter of Images and Sacraments (1525) (Wa 18:81, 26-82, 6; LW 40-98): “It is not necessary to observe the Sabbath or Sunday (1525) (WA 18:81, 26-82, 6 LW 40-98): “It is not necessary to observe the Sabbath or Sunday because of Moses’ commandment. Nature also shows and teaches that one must now and then rest a day so that man and beast may be refreshed. This natural reason Moses also recognized in his Sabbath law, for he places the Sabbath under man, as also Christ does ( Matt. 12[:1ff.] and Mark3[:2ff]. For where it is kept for the sake of rest alone, it is clear that he who does not need rest may break the Sabbath and rest on some other day, as nature allows. The Sabbath is also to be kept for the purpose of preaching and hearing the word of God.”

67 Things that young people would do in preparation for a dance.

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b@¬cW b¸mls#TÂ bl@§WM ?ZB YÈúLÝÝ xND sW wd QÇS q¤RÆN |n

|R›T kÿd wYM wNg@L s!nbB70 ks¥ sNbTN bxGÆb# XNÄkbr tdR¯ Y¬sB nbR¿ Yh#N XN©!½ ¥NM Sl XGz!xB/@R ”L xY-YQM¿ wYM ¥NM xÃStMrWMÝÝ xh#NM yXGz!xB/@R ”L XÃlN XNµ* YHNN tgb! ÃLçn DRg!T ¥StµkL tSñÂL¿ MKNÃt$M XNÄ!sbKLNÂ XNDNmkRbT f”d®C XNh#N XN©! bLB Tk¤rT Sl¥Ns¥ nWÝÝ

68 bjRmN¾ Heiligtumb yQÇúN mgLgÃ :” ¥lT s!çN l#tR ys-WN TRg¤M lmrÄT XRs#Ý( «yQÇúNN mgLgÃ :”ãCÂ l@§M ngR XNDÂkBR TMHRT Ys-N nbR XWnt¾W QÇS ngR GN yXGz!xB/@R ”L nW´ b¥lT yÚfWN xNBb#ÝÝ

69 wNìCÂ s@èC mn÷úT XNÄ!h#M q&îCÂ ÔÔúTÝÝ Against the Spiritual Estate of the Pope and the Bishops, Falsely So Called (1522) (WA 10/2: 105-58; LW 39:239-99) y¸lWN RXS yl#tRN {/#F tmLkTÝÝ

70 bQÇS q¤RÆN |n |R›T g!z@ l!³Rb# y¥YfLg# xÆ§T wNg@l# ktnbb b“§ kb@t KRStEÃN YwÈl#ÝÝ

singing and ringing bells, but without keeping single day holy, because they neither preach nor practice God’s Word, but rather teach and live contrary to it.

For the Word of God is the true holy object68 above all holy objects. Indeed, it is the only one we Christians know and have. Even if we had the bones of all the saints or all the holy and consecrated vestments gathered together in one pile, they would not help us in the least, for they are all dead things that cannot make anyone holy. But God’s Word is the treasure that makes everything holy. By it all the saints have themselves been made holy. At whatever time God’s Word is taught, preached, heard, read, or pondered there the person, the day, and the work is hallowed, not on account of the external work but on account of the Word that makes us all saints. Accordingly, I constantly repeat that all our life and work must be based on God’s Word if they are to be God-pleasing or holy. Where that happens the commandment is in force and is fulfilled. Conversely, any conduct or work apart from God’s Word is unholy in the sight of God, no matter how splendid and brilliant it may appear, or even if it is altogether covered with holy relics, as are the so-called spiritual walks of life,69 which do not know God’s Word but seek holiness in their own works.

Note, then, that the power and force of this commandment consists not in the resting but in the hallowing, so that this day may have its special holy function. Other work and business are really not designated holy activities unless the person doing them is first holy. In this case, however, a work must take place through which a person becomes holy. This work, as we have heard, takes place through God’s Word. Places, times, persons, and the entire outward order of worship have therefore been instituted and appointed in order that God’s Word may exert its power publicly. Because so much depends on God’s Word that no holy day is sanctified without it, we must realize that God wants this commandment to be kept strictly and will punish all who despise his Word and refuse to hear and learn it, especially at the times appointed. Therefore this commandment is violated not only by those who grossly misuse and desecrate the holy day, like those who in their greed or frivolity neglect the hearing of God’s Word or lie around in taverns dead drunk like swine. It is also violated by that other crowd who listen to God’s Word as they would to any other entertainment, who only from force of habit go to hear the sermon and leave again with as little knowledge at the end of the year as at the beginning. It used to be thought that Sunday had been properly observed if one went to Mass or listened to the Gospel being read;70 however, no one asked about God’s Word, and no one taught it either. Now that we have God’s Word, we still fail to eliminate this abuse, for we permit ourselves to be preached to and admonished, but we listen without serious concern.

68 German: Heiligtumb; literally, “relic.” To understand Luther’s meaning read something like this: We used to be taught to venerate relics and other “holy objects.” But the true holy object is the Word of God.

69 Monks, nuns, priests and bishops. See the title of Luther’s treatise, Against the Spiritual Estate of the Pope and the Bishops, Falsely So Called (1522) (WA 10/2: 105-58; LW 39: 239-99).

70 Worshipers at Mass who did not intend to commune often left after the reading of the Gospel.

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71 ”l# kxRSÈÈl!S y|n MGÆR mm¶Ã½ bk. IV, Acedia (or acidia) ytgß s!çN äT k¸gÆcW sÆt$ `-!xèC mµkL xNÇ nWÝÝ

Remember, then, that you must be concerned not only about hearing the Word, but also about learning it and retaining it. Do not think that it is up to your discretion or that it is an unimportant matter. It is the commandment of God, who will require of you an accounting of how you have heard, learned, and honored his Word.

In the same way those conceited spirits should also be punished who, after they have heard a sermon or two, become sick and tired of it and feel that they know it all and need no more instructors. This is precisely the sin that used to be numbered among the mortal sins and was called acidia71 –that is, laziness or weariness a malignant, pernicious plague with which the devil bewitches and deceives many hearts so that he may take us by surprise and stealthily take the Word of God away again.

Let me tell you this. Even though you know the Word perfectly and have already mastered everything, you are daily under the dominion of the devil, and he does not rest day or night in sacking to take you unawares and to kindle in your heart unbelief and wicked thoughts against these three and all the other commandments. Therefore you must constantly keep God’s Word in your heart, on your lips, and in your ears. For where the heart stands idle and the Word is not heard, the devil breaks in and does his damage before we realize it. On the other hand, when we seriously ponder the Word, hear it, and put it to use, such is its power that it never departs without fruit. It always awakens new understanding, pleasure, and devotion, and it constantly creates clean hearts and minds. For this Word is not idle or dead, but effective and living. Even if no other benefit or need drove us to the Word, yet everyone should be motivated by the realization that through the Word the devil is cast out and put to flight, this commandment is fulfilled, and God is more pleased that by any hypocrisy, no matter how brilliant.

The Fourth Commandment

So far we have learned the first three commandments, which are directed toward God. First, we are to trust, fear, and Love God with our whole heart all our lives. Second, we should not misuse his holy name to support lies or any evil purpose whatsoever, but use it for the praise of God and the benefit and salvation of our neighbor and ourselves. Third, on holy days or days of rest we should diligently devote ourselves to God’s Word so that all our conduct and life may be regulated by it Now follow the other seven, which relate to our neighbor. Among these the first and greatest is:

“You are to honor your father and mother.”

God has given this walk of life, fatherhood and motherhood, a special position of honor higher than that of any other walk of life under it. Not only has he commanded us to love parents but to honor them. In regard to brothers, sisters, and neighbors in general he commands nothing higher than that we love them. But he distinguishes father and mother above all other persons on earth, and places them next to himself. For it is a much higher thing to honor than to love. Honor includes not only love, but also deference, humility, and modesty directed (so speak) toward a majesty concealed within them.

71 The term comes from Aristotle’s Ethics, bk, IV Acedia (or acidia) of the seven deadly sins.

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YHN g¤ÄY xSmLKè bh#lt¾ dr© MN ›YnT TLQ½ mLµMÂ QÇS |‰ lLíC XNd ts- xStWl#ÝÝ XNd xlm¬dL çñ GN XNÄ!H ›Ynt$ ngR

Ñl# bÑl# YÂ”L¿ YgÍLMÝÝ ¥NM YHNN xgLGlÖT XNd XGz!xB/@R TX²Z wYM XNd QÇS½ XNd ml÷¬êE ”LÂ xStMHé xYqblWMÝÝ XNd XGz!xB/@R TX²Z ³_rnW b!çN ñé bXnz!H ”§T m\rT y¸ñ„ h#l# QÇúN sãC XNd çn# lh#l#M GL{ bçn nbRÝÝ yh#l#M mrÄT XNÄ!H b!çN ñé ¥NM gÄM ¥ÌÌM wYM lyT Æl mLk# mNfúêE nW y¸ÆL yx••R zYb@ mm|rT xÃSfLgWM nbRÝÝ72 YLq$NM XÃNÄNÇ LJ YHNN TX²Z bm-bQÂ h#l#M bXGz!xB/@R ðT bqÂ ?l!ÂÝ( «mLµM XÂ QÇS |‰ ¥DrG XNd¸ñRB" XGz!xB/@R ‰s# S§zz lw§íc& KBRÂ m¬zZN kmS-T ytšl ngR mñ„N ;§WQM¿ XGz!xB/@R ÃzzW ngR ‰úCN kMNflSfW k¥N¾WM ngR ybl- Kb#R mçN xlbT¿ kXGz!xB/@RM ybl- wYM ytšl mMHR Sl¥Yg" XRs# k¸s-W TMHRT y¸šL bXRG_ xYñRM¿ bXWnT mLµM |‰ãCN ¥DrG kflGN MN ¥DrG XNÄlBN bbqE h#n@¬ XRs# y¸ÃStMrN s!çN XRs#M Xnz!HN b¥zZ dS y¸s"ÆcW ngéC MN XNd çn# YgLÈL¿

72 «mNfúêE yx••R zYb@´ y¸lW /rG b¦Y¥ñ¬êE ¥~béC WS_ y¸ñ„ q&îCNÂ xÆ§TN l¥mLkT ytlmd ”L nbRÝÝ

Honor requires us not only to address them affectionately and with high esteem, but above all to show by our actions, both of heart and body, that we respect them very highly, and that next to God we give them the very highest place. For anyone whom we are wholeheartedly to honor, we must truly regard as high and great.

It must therefore be impressed on young people that they revere their parents as God’s representatives, and to remember that, however lowly, poor, feeble, and eccentric they may be, they are still their mother and father, given by God. They are not to be deprived of their honor because of their ways or failings. Therefore, we are not to think of their persons, whatever they may be, but of the will of God, who has created and ordained it so. We are indeed all equal in God’s sight, but among ourselves it is impossible for there not be this sort of inequality and proper distinction. Therefore God also commands that you are to obey me as your father and that I have authority over you.

First, then, learn what this commandment requires concerning honor to parents. You are to esteem them above all things and to value them as the most precious treasure on earth. Second, in your words you are also to behave respectfully toward them and are not to speak discourteously to them, to criticize them, or to take them to task, but rather to submit to them and hold your tongue, even if they go too far. Third, you are also to honor them by your actions, that is , with your body and possessions, serving them, helping them, and caring for them when they are old, sick, feeble, or poor; all this you should do not only cheerfully, but also with humility and reverence, doing it as if for God. Those who know how they are to cherish their parents in their hearts will not let them endure want or hunger, but will place them above and decide themselves and share with them all they have to the best of their ability.

In the second place, notice what a great, good, and holy work is here assigned to children. Unfortunately, it is entirely despised and brushed aside, and no one recognizes it as God’s command or as a holy, divine word and teaching. For if we had regarded it in this way, it would have been apparent to everyone that those who live according to these words must also be holy people. Then no one would have needed to institute monasticism or spiritual walks of life.72 Every child would have kept this commandment and all would have been able to set their consciences right before God and say: “If I am to do good and holy works, I know of none better that to give honor and obedience to my parents, for God himself has commanded it. What God commands must be much nobler than anything we ourselves may devise. And because there is no greater or better teacher to be found than God, there will certainly be no better teaching than he himself gives. Now, he amply teaches what we should do if we want to do truly good works, and by commanding

72 “Spiritual walk of life” or “estates” was a common term for priests and members of religious orders.

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75 lMúl@ lÆ?¬WÃn# b_BQ [_¬ WS_ çñ möyT GÁ¬ nbRÝÝ

them he shows that they are well-pleasing to him. So, if it is God who commands this and knows nothing better to require, I will never be able to improve upon it,”

In this way, you see, upright children would have been properly trained and reared in true blessedness. They would have remained at home in obedience and service to their parents, and everyone would have had an object lesson in goodness and happiness. However, no one felt obligated to emphasize God’s commandment Instead, it was ignored and skipped over, so that children could not take it to heart; they simply gaped in astonishment at all the things we devised without ever asking God’s approval.

For God’s sake, therefore, let us finally learn that the young people should banish all other things from their sight and give first place to this commandment. If they wish to serve God with truly good works, they must do what is pleasing to their fathers and mothers, or to those to whom they are subject in their stead. For every child who knows and does this has, in the first place, the great comfort of being able joyfully to boast in defiance of all who are occupied with works of their own choice. “See, this work is wellpleasing to my God in heaven: this I know for certain.” Let all of them come forward with their many, great, laborious, and difficult works and boast. Let us see whether they can produce a single work that is greater and nobler than obeying father and mother, which God has ordained and commanded next to obedience to his own majesty. If God’s Word and will are placed first and are observed, nothing ought to be considered more important than the will and word of our parents, provided that these, too, are subordinated to God and are not set in opposition to the preceding commandments. For this reason you should rejoice from the bottom of your heart and give thanks to God that he has chosen and made you worthy to perform works so precious and pleasing to him. You should regard it as great and precious even though it may be looked at as the most trivial and contemptible thing not because of our worthiness but because it has its place and setting within that Jewel and holy shrine, the Word and commandment of God. Oh, what a price would all the Carthusians,73 both monks and nuns, 74 pay if in all their spiritual exercise they could present to God a single work done in accordance with his commandment and could say with a joyful heart in his presence; “Now I know that this work is well-pleasing to you.” What will become of these poor wretched people when, standing in the presence of God and the whole world, they will blush with shame before a little child who has lived according to this commandment and will confess that with their entire lives they are not worthy to offer that child a drink of water? That they must torture themselves in vain with their self-devised works75 serves them right for their devilish perversity in trampling God’s commandment under foot for this they have only scorn and trouble for their reward.

Should not the heart leap and overflow with joy when it can go to work and do what is commanded of it, saying, “See, this is better than the holiness of all the Carthusians, even if they fast to death and never stop praying on their knees”? For here

73 Vincent Obsopoeus, who translated the Catechism into Latin, substituted “Carmelites” for “Carthusians” here and in the following paragraph. (only the second substitution was corrected in the printing of the Latin Book of Concord in 1584.) The Carmelite Order, founded circa 1154, originally practiced strict asceticism, but by the late Middle Ages if had been transformed into a mendicant order, Late in the sixteenth century it underwent a reform, led by St. Teresa of Avila and St. John of the Cross, two Spanish mystics.

74 A Carthusian Order for women was founded in 1147.

75 For example, the Carthusians’ obligation to maintain strict silence.

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you have a sure text and a divine testimony that God has enjoined this but has not commanded a single word concerning those other works. But it is the plight and miserable blindness of the world that no one believes this so thoroughly has the devil bewitched us with the false holiness and glamour of our own works.

Therefore, I repeat, I would be glad if people opened their eyes and ears and took this to heart so that we may not again be led astray from the pure Word of God into the lying vanities of the devil. Then all would be well; parents would have more happiness. Love, kindness, and harmony in their house, and children would win their parents’ hearts completely. On the other hand, where they are obstinate and never do what they are supposed to unless a rod is laid on their backs, they anger both God and their parents. Thus they deprive themselves of this treasure and joy of conscience and lay up for themselves nothing but misfortune. This is also the way things are now going in the world, as everyone complains. Both young and old are altogether wild and unruly; they have no sense of modesty or honor; they do nothing unless driven by blows; and they defame and disparage one another behind their backs in any way they can. Therefore God also punishes them so that they sink into all kinds of trouble and misery. Neither can parents, as a rule, do very much; one fool raises another,76 and as they have lived, so live their children after them.

This, I say, should be the first and greatest reason for us to keep this commandment. If we had no father or mother, we should wish, on account of this commandment, that God would set up a block of wood or stone that we might call father or mother. How much more, since he has given us living parents, should we be happy to show them honor and obedience. For we know that it is highly pleasing to the divine Majesty and to all the angels, that it vexes all the devils, and, besides, that it is the greatest work that we can do, except for the sublime worship of God summarized in the previous commandments. Even almsgiving and all other works for our neighbor are not equal to this. For God has exalted this walk of life above all others; indeed, he has set it up in his place on earth. This will and pleasure of God ought to provide us sufficient reason and incentive to do cheerfully and gladly whatever we can.

Besides this, it is our duty before the world to show gratitude for the kindness and for all the good things we have received from our parents. But here again the devil rules in the world; children forget their parents, as we all forget God. No one thinks about how God feeds, guards, and protects us and how many blessings of body and soul he gives us. Especially when an evil hour comes, we rage and grumble impatiently and forget all the blessings that we have received throughout our life. We do the very same thing with our parents, and there is no child who recognizes and considers this, unless led to it by the Holy Spirit.

God knows well this perversity of the world, and therefore, by means of the commandments, he reminds and impels all people to think of what their parents have

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77 l#tR LíCN bTMHRT b@T Sl ¥öyT (1530) (WA 30/2: 579; LW 46:252-53) bÚfWÂ kx?²B wgN yçnW xRSÈÈl!SM XNd¸lW «bx+„ xND _Nq$Q XÂ QN yTMHRT b@T `§ð mMHR wYM b¬¥"nT LíCN y¸Ã\l_N wYM y¸ÃStMR ¥NM sW bMNM mLk# xgLGlÖt$ bKFÃ l!tmN xYCLM´ÝÝ Aristotle, Nicomachean Ethics 8, 16 and 9, 1NtmLkTÝÝ

78 bjRmN¾ Streckebein ”L b”L bçn TRg¤M XGRN mzRUT s!çN äTN y¸ÃmlKT yjRmN ?GÂ l#tR Bz#WN g!z@ Y-qMbT ynbrW ”L nWÝÝ

done for them. Then they realize that they have received their bodies and lives from their parents and have been nourished and nurtured by their parents when otherwise they would have perished a hundred times in their own filth. Therefore the wise people of old rightly said, Deo, parentibus et magistris non potest satis gratiae rependi, that is, “God parents, and teachers can never be sufficiently thanked or repaid.”77 Those who look at the matter in this way and think about it will, without compulsion, give all honor to their parents and esteem them as the ones through whom God has given them everything good. Over and above all this, another strong incentive to attract us into keeping this commandment is that God has attached to it a lovely promise, “that you may have long life in the land where you dwell.” Here you can see for yourself how important God considers this commandment. He declares not only that it is an object of pleasure and delight to himself, but also that it is an instrument intended for our greatest welfare, to lead us to a quiet and pleasant life, filled with every blessing. Therefore St. Paul also highly exalts and praises this commandment, saying in Ephesians 6 [:2-3]: “This is the first commandment with a promise: ‘so that it may be well with you and you may live long on the earth.’ ” Although the other commandments also have their own promise implied, yet in none of them is it so plainly and explicitly stated.

Here you have the fruit and the reward, that whoever keeps this commandment will enjoy good days, happiness, and prosperity. On the other hand, the penalty for those who disobey it is that they will die earlier and will not be happy in life. For, in the Scriptures, to have a long life means not merely to grow old, but to have everything that belongs to long life for example, health, spouse and child, sustenance, peace, good government, etc. without which this life cannot be enjoyed nor will it long endure. Now, if you are unwilling to answer to your father and mother or to take direction from them, then answer to the executioner; and if you will not answer to him, then answer to the grim reaper,78 death! This, in short, is the way God will have it: render obedience, love, and service to him, and he will reward you abundantly with every blessing; on the other hand, it you anger him, he will send upon you both death and the executioner.

Why do we have so many scoundrels who must daily be hanged, beheaded, or broken on the wheel if not because of disobedience? They will not allow themselves to be brought up in kindness; consequently, because of God’s punishment, they bring upon themselves the misfortune and grief that is seen in their lives. For it seldom happens that such wicked people die a natural and timely death.

The godly and obedient, however, receive this blessing n that they live long in peace and quietness. They see their children’s children, as stated above, “to the third and fourth generation ” Again, as we know from experience, where there are fine, old

77 Luther wrote in A Sermon on Keeping Children in School (1530) (WA 30/2: 579; LW 46:252-53): “ I will simply say briefly that a diligent and upright schoolmaster or teacher, or teacher, or anyone who faithfully trains and teaches boys, can never be adequately rewarded or repaid with any amount of money, as even the heathen Aristotle says.” See Aristotle, Nicomachean Ethics 8, 16 and 9, 1.

78 German: Streckebein (literally, “stretch legs”), a primarily Low German expression for death, Which Luther often used.

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BÒ úYçN XNÄ!gz#§cW½ XNd xÆèÒcWÂ XNd XÂèÒcW xDRgW XNÄ!ÃkB„xcWÂ y¸-bQÆcWN ¥N¾WNM ngR Æl¥mN¬T bdS¬Â bLGSÂ ¥DrG YgÆcêLÝÝ X§Y btgl[W MKNÃT YH yXGz!xB/@R TX²Z SlçnÂ kl@lÖC |‰ãC h#l# ybl- XRs#N y¸ÃSdStW bmçn# l!ÃdRg#T YgÆLÝÝ l¥gLgL S§gß#T :DL81 gNzB XNµ* lmKfL f”d®C mçN ÃlÆcW s!çN wR”¥ yçn# |‰ãC XNÁT XNd¸\„ lm¥R XNÄ!Cl# g@èCÂ Xmb@èC b¥Gß¬cW l!dst$ YgÆcêLÝÝ bqDä g!z@ Xnz!H |‰ãC cL tBlWÂ tNqW

79 yl#tR TRg¤MÝÝ

80 s@Sé yµT§YNN s@‰ µUl- b“§ YHNN ¥:rG xG"èxLÝÝ kz!Ã b“§ GN yé¥ ng|¬T y¥:rG m-¶Ã çnÝÝ

81 bxÆ¶ {/#æC y¸drg# XNdz!H ›YnT KFÃãC bmµkl¾W zmN g#L¬êE |R›T ytlmÇ nb„ÝÝ

families who prosper and have many children, it is certainly because some of them were brought up well and honored their parents. On the other hand, it is written of the wicked in Psalm 109[:13]: “May his posterity be cut off; may their name be blotted out in a single generation.”79 Therefore, let it be a warning to you how important obedience is to God, because he treasures it so highly, delights so greatly in it, rewards it so richly, and besides is so strict about punishing those who transgress it.

I say all this so that it may be thoroughly impressed upon the young people, for no one believes how necessary this commandment is, especially since up until now under the papacy it was neither heeded nor taught. These are plain and simple words, and everyone thinks that he or she already knows them well. So they pass over them lightly, fasten their attention on other things, and fail to perceive and believe how angry they make God when they neglect this commandment, and how precious and acceptable a work they perform when they observe it.

Furthermore, in connection with this commandment, we must mention the sort of obedience due to superiors, persons whose duty it is to command and to govern. For all other authority is derived and developed out of the authority of parents. Where a father is unable by himself to bring up his child, he calls upon a schoolmaster to teach him; if he is too weak, he seeks the help of his friends and neighbors; if he dies, he confers and delegates his responsibility and authority to others appointed for the purpose. In addition, he has to have servants menservants and maidservants under him in order to manage the household. Thus all who are called masters stand in the place of parents and must derive from them their power and authority to govern. They are all called fathers in the Scriptures because in their sphere of authority they have been commissioned as fathers and ought to have fatherly hearts toward their people. Thus from ancient times the Romans and peoples speaking other languages called the masters and mistresses of the household patres et matres familias, that is, housefathers and housemothers. Again, their princes and overlords were called patres patriae, 80 that is, fathers of the whole country, to the great shame of us would-be Christians who do not speak of our rulers in the same way or at least do not treat and honor them as such.

What a child owes to father and mother, all members of the household owe them as well. Therefore menservants and maidservants should take care not just to obey their masters and mistresses, but also to honor them as their own fathers and mothers and to do everything that they know is expected of them, not reluctantly, because they are compelled to do so, but gladly and cheerfully. They should do it for the reason mentioned above, that it is God’s commandment and is more pleasing to him than all other works. They should even be willing to pay for the privilege of serving81 and be glad to acquire masters and mistresses in order to have such joyful consciences and to know how to do

79 Luther’s translation.

80 Cicero received this title after exposing the conspiracy of Catiline. In later times it became a part of the Roman emperor’s official title.

81 Such payments by apprentices were a normal part of the medieval guild system.

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82 bmµkl¾W zmN m\rt XMnT ySRyT ¥G¾ {/#æC l`-!xT g!z@ÃêE QÈT mdMsšãC wYM kÑ¬N nFS g!z@ÃêE ¥öÃ mWÅãC nb„ÝÝ ¬¥®C k¸ÃdRg#T kKRSèS½ kDNGL ¥RÃMÂ kQÇúN |‰ãC b§Y l‰úcW mZgB xk¥CtêLÝÝ RXs l!”n ÔÔút$ YHNN mZgB bb@t KRStEÃN SM t³È_éxLÝÝ ySRyT ¥G¾ {/#æc$ ‰úcW y¥Y¹-# ynb„ b!çNM½ ySRyT {/#F tqÆ×c$ mqb§cWN b¸ÃmlKt$ yMSKR wrqèC >Ã+ ytÈ*È*f NGD nbRÝÝ y`-!xT [[TÂ n#²z@ y¸qDÑ b!çNM btGÆR y`-!xT QÈT XNÄ!dmsSÂ kÑ¬N nFS g!z@ÃêE ¥öÃ lmWÈT lgNzB ¥G¾ s!ÆL ySRyT ¥G¾ {/#F yMSKR wrqèCN sãC XNÄ!gz# ¥Drg# y?ZBN Tk¤rT SïxLÝÝ

83 bjRmN¾½ Junker.

84 bjRmN¾½ Streckebein.

85 Gulden y¸ÆlW bmjm¶Ã TLQ ywRQ úNtEM b“§M yBR úNtEM nbRÝÝ

truly golden works. In the past these works were neglected and despised: therefore everyone ran in the devil’s name into monasteries, on pilgrimages, and after indulgences,82 to their own harm and with a bad conscience.

If this could be impressed on the poor people, a servant girl would dance for joy and praise and thank God; and with her careful work, for which she receives sustenance and wages, she would obtain a treasure such as those who are regarded as the greatest saints do not have. Is it not a tremendous honor to know this and to say, “If you do your daily household chores, that is better than the holiness and austere life of all the monks”? Moreover, you have the promise that whatever you do will prosper and fare well. How could you be more blessed or lead a holier life, as far as works are concerned? In God’s sight it is actually faith that makes a person holy; it alone serves God, while our works serve people. Here you have every blessing, protection, and shelter under the Lord, and, what is more, a joyful conscience and a gracious God who will reward you a hundredfold. You are a true nobleman83 if you are simply upright and obedient. If you are not, you will have nothing but God’s wrath and displeasure; there will be no peace in your heart, and eventually you will have all sorts of trouble and misfortune.

If this will not convince you and make you upright, we commend you to the executioner and the grim reaper.84 Therefore, all those willing to take advice should learn that God is not joking. God speaks to you and demands obedience. If you obey him, you will be his dear child; but if you despise this commandment, you will also have shame, misery, and grief as your reward.

The same may be said of obedience to the civil authority, which, as we have said, belongs in the category of “fatherhood” as a walk of life, and is the most comprehensive of all. For here one is the father not of an individual family, but of as many people as he has inhabitants, citizens, or subjects. Through civil rulers, as through our own parents, God gives us food, house and home, protection and security, and he preserves us through them. Therefore, because they bear this name and title with all honors as their chief distinction, it is also our duty to honor and respect them as the most precious treasure and most priceless jewel on earth.

Those who are obedient, willing and eager to be of service, and cheerfully do everything that honor demands, know that they please God and receive joy and happiness as their reward. On the other hand, if they will not do so in love, but despise authority, rebel, or cause unrest, let them know that they will have no favor or blessing. Where they count on gaining a gulden,85 they will lose ten times more elsewhere, or they will fall prey to the hangman, or perish through war, pestilence, or famine, or their children will turn out badly; servants neighbors, or strangers and tyrants will inflict in injury, injustice,

82 In medieval doctrine, indulgences were remissions of the temporal penalty for sin in this life or in purgatory. The merits of Christ, the Virgin Mary, and the saints, which the faithful could draw. The pope administered this treasury on behalf of the church. While indulgences themselves were not to be sold, there was a flourishing trade in the sale of certificates indicating that the recipient had obtained an indulgence. Popular opinion saw an indulgence as a remission of punishment for sin, and although contrition and confession were presupposed, in practice indulgence certificates often were sold for a financial consideration, enabling people in effect, to buy their way out of purgatory.

83 German: Junker.

84 German: Streckebein.

85 The gulden was originally a large gold coin, later also silver.

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MKNÃt$M h#l#M yg² ‰úcW g@¬Â kÆl|LÈÂT87 xm‰R nÚ mçNN XNÄ!h#M l¥NM GD úY§cW dS Ã§cWN h#l# l¥DrG Sl¸fLg# nWÝÝ Slz!H

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mÙdL XÂg¤rmR¥lN¿ XÂN¯‰g¤‰lNÝÝ ngR GN X¾ ‰úCN bTKKL QÈT y¸gÆN wéblÖC mçÂCNÂ tq_tNM b+‰> y¥NššL mçÂCNN l¥yT f”d®C xYdlMNÝÝ [UNÂ brkTN XMb! k¥l¬CN ytnœ Ãl MNM M?rT mk‰ XN©! l@§ ngR xlmqb§CN TKKL nWÝÝ bMDR §Y b_qET ï¬ãC _qET

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XNd X¾ b!çN ñé bb@T WS_ b@ú b@StEN89 wYM bXRšCN §Y xNÄ!T glÆ ÆLñrCN nbRÝÝ kzq_NbT mk‰Â :WRnT XNDNwÈÂ yXGz!xB/@RN ”LÂ f”D bTKKL trDtN kLÆCN XNDNqblW MÂLÆT xND sW XNµ* LB YlW YçÂL b¸L tSÍ bRµ¬ ”§TN t-Q» l¥St¥R tgD©lh#ÝÝ kXGz!xB/@RM ”L lxh#n#M çn lz§lM ytTrfrf /s@TN½ dS¬NÂ DnTN XNÁT XNdMÂg" LN¥R XNC§lNÝÝ

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86 bjRmN¾½ Holhipler ”L b”L TRg¤M «Äï x²*¶ÝÝ´

87 jRmN¾½ Kaiserfrei ”L b”L TRg¤M «kNg#\ ng|t$ nÚ yçnÝÝ´

88 Múl@ÃêE xg§l{ÝÝ

89 ”L b”L TRg¤M Heller TN> úNtEM b¬wq$ xg§lÛC Xz!H GÆ y¥YÆL ygNzB m-NN YwK§LÝÝ

and violence upon them until what we seek and earn will finally come home to roost and mete our payment.

If we were ever to let ourselves be persuaded that such works of obedience are so pleasing to God and have such a rich reward, we would be absolutely inundated with blessings and have whatever our hearts desire. But because people completely despise God’s Word and commandment, as if these things had come from some loudmouthed street vendor,86 we shall see if you are the person who can defy him: how difficult will it be for him to pay you back in kind? For this reason you will live much better with God’s favor, peace, and blessing than you will with disfavor and misfortune. Why do you think the world is now so full of unfaithfulness, shame, misery, and murder? It is because all want to be their own lords, to be free of all authority,87 to care nothing for anyone, and to do whatever they please. So God punishes one scoundrel by means of another,88 so that when you defraud or despise you lord, another person comes along and treats you likewise. Indeed, in your own household you must suffer ten times as much wrong from your own wife, children, or servants.

We certainly feel our misfortune, and we grumble and complain about unfaithfulness, violence, and injustice. But we are unwilling to see that we ourselves are scoundrels who have rightly deserved punishment and are in no way better because of it. We spurn grace and blessing; therefore, it is only fair that we have nothing but misfortune without any mercy. Somewhere on earth there must still be some godly people, or else God would not grant us so many blessings! If it were up to us, we would not have a penny 89 in the house or a straw in the field I have been obliged to use so many words to teach this in the hope that someone may take it to heart, so that we may be delivered from the blindness and misery in which we have sunk so deeply and may rightly understand the Word and will of God and sincerely accept it. From God’s Word we could learn how to obtain an abundance of joy, happiness, and salvation, both here and in eternity.

So we have introduced three kinds of fathers in this commandment: fathers by blood, fathers of a household, and fathers of the nation. In addition, there are also spiritual fathers not like those in the papacy who have had themselves called “father” but have not performed a fatherly function. For the name of spiritual father belongs only to those who govern and guide us by the Word of God. St. Paul boasts that he is such a father in 1 Corinthians 4[:15], where he says, “In Christ Jesus I became your father through the gospel.” Because they are fathers, they are entitled to honor, even above all others. But they every seldom receive it, for the world’s way of honoring them is to chase

86 German: Holhipler, literally, “waffle vendor,”

87 German: kaiserfrei; “free of the emperor.”

88 A proverbial expression.

89 Literally: Heller, a small coin. In popular expressions it represented an insignificant amount of money.

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91 1-!ät&ãS 5Ý17ÝÝ

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93 «y/sT sÆk!ãC´ (¸KÃS 2Ý11 tmLkT) b16¾W KFl zmN y¬wq xÆÆL nbRÝÝ

them out or the country and to begrudge them even a piece of bread.90 In short, as St. Paul says [1 Cor. 4:13], they must be “the rubbish of the world, the dregs of all things.”

Yet it is necessary to impress upon the common people that they who would bear the name of Christian owe it to God to show “double honor”91 to those who watch over their souls and to treat them well and make provision for them. If you do, God will also give you what you need and not let you suffer want. But here everyone resists and rebels; all are afraid that their bellies will suffer, and therefore they cannot now support one good preacher, although in the past they filled ten fat paunches.92 For this we deserve to have God deprive us of his Word and blessing and once again allow preachers of lies93 to arise who lead us to the devil and wring sweat and blood out of us besides.

Those who keep God’s will and commandment before their eyes, however, have the promise that they will be richly rewarded for all they contribute both to their natural and spiritual fathers, and for the honor they render them. Not that they shall have bread, clothing, and money for a year or two, but long life, sustenance, and peace, and they will be rich and blessed eternally. Therefore, just do what you are supposed to do, and leave it to God how he will support you and provide for all your wants. As long as he has promised it and has never yet lied, then he will not lie to you either.

This ought to encourage us and so melt our hearts for joy and love toward those to whom we owe honor that we lift up our hands in joyful thanks to God for giving us such promises. We ought to be willing to run to the ends of the earth to obtain them. For the combined efforts of the whole world cannot add a single hour to our life or raise up from the earth a solitary grain of wheat for us. But God can and will give you everything abundantly, according to your heart’s desire. Anyone who despises this and tosses it to the wind is unworthy to hear a single word of God.

More than enough has now been said to all those to whom this commandment applies. In addition, it would also be well to preach to parents on the nature of their responsibility, how they should treat those whom they have been appointed to rule. Although their responsibility is not explicitly presented in the Ten Commandments, it is certainly treated in detail in many other passages of Scripture. God even intends it to be included precisely in this commandment in which he speaks of father and mother. For he does not want scoundrels or tyrants in this office or authority; nor does he assign them this honor (that is, power and right to govern) so that they may receive homage. Instead, they should keep in mind that they owe obedience to God, and that, above all, they should earnestly and faithfully discharge the duties of their office, not only to provide for the material support of their children, servants, subjects, etc., but especially to bring them up to the praise and honor of God. Therefore do not imagine that the parental office is a

90 A reflection of the treatment of many of those who had preached Luther’s message in the first decade of the Reformation, especially after the disruptions of the Peasants’ Revolt of 1525. The Saxon church visitation of 1527-28 uncovered many such inequities.

91 1 Timothy 5:17.

92 In the Middle Ages, income for church positions usually came from endowments of land or property. When the Reformation was introduced, many endowments were expropriated by the civil authorities, thus leaving the officeholders without incomes.

93 “Preachers of lies” (see Micah 2:11) was a favorite epithet in the sixteenth century.

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94 kz!H b“§ bx+„ l#tR A Sermon on Keeping Children in School (1530) (WA 30/2: 517-88; LW 46:207-58) y¸lWN {æxLÝÝ

matter of your pleasure and whim. It is a strict commandment and injunction of God, who holds you accountable for it.

But once again, the real trouble is that no one perceives or pays attention to this. Everyone acts as if God gave us children for our pleasure and amusement, gave us servants merely to put them to work like cows or donkeys, and gave us subjects to treat as we please, as if it were no concern of ours what they learn or how they live. No one is willing to see that this is the command of the divine Majesty, who will solemnly call us to account and punish us for its neglect. Nor is it recognized how very necessary it is to devote serious attention to the young. For if we want capable and qualified people for both the civil and the spiritual realms, we really must spare no effort, time, and expense in teaching and educating our children to serve God and the world. We must not think only of amassing money and property for them. God can provide for them and make them rich without our help, as indeed he does daily. But he has given us children and entrusted them to us precisely so that we may raise and govern them according to his will; otherwise, God would have no need of fathers and mothers. Therefore let all people know that it is their chief duty at the risk of losing divine grace first to bring up their children in the fear and knowledge of God, and, then, if they are so gifted, also to have them engage in formal study and learn so that they may be of service wherever they are needed.

If this were done, God would also bless us richly and give us grace so that people might be trained who would be a credit to the nation and its people. We would also have good, capable citizens, virtuous women who, as good managers of the household [Titus 2:5], would faithfully raise upright children and servants. Think what deadly harm you do when you are negligent and fail to bring up your children to be useful and godly. You bring upon yourself sin and wrath, thus earning hell by the way you have reared your own children, no matter how holy and upright you may be otherwise. Because this commandment is neglected, God also terribly punishes the world; hence there is no longer any discipline, government, or peace. We all complain about this situation, but we fail to see that it is our own fault. We have unruly and disobedient subjects because of how we train them. This is enough to serve as a warning; a more extensive explanation will have to await another time.94

The Fifth Commandment

“You are not to kill.”

We have now dealt with both the spiritual and the civil government, that is, divine and parental authority and obedience. However, here we leave our own house and go out among the neighbors in order to learn how we should live among them, how people should conduct themselves among their neighbors. Therefore neither God nor the

94 Shortly after this, Luther wrote A Sermon on Keeping Children in School (1530) (WA 30/2:517-88; LW 46:207-58).

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95 ¥t&ãS 5Ý20(26 kQDST |§s@ b“§ §l#T SDST úMN¬T XÂ k’@N-@öS-@ b“§ §l#T sÆT Xh#ìC ytmd _QS nbRÝÝ l#tR bz!H _QS §Y ksbµcW SBkèC x|‰ SDSt$ XSk xh#N xl#ÝÝ

government is included in this commandment, nor is their right to take human life abrogated. God has delegated his authority to punish evildoers to the civil authorities in the parents’ place; in former times, as we read in Moses [Deut. 21:18-20], parents had to judge their children themselves and sentence them to death. Therefore what is forbidden here applies to individuals, not to the governmental officials.

This commandment is easy enough to understand, and it has often been treated because we hear Matthew 5 every year in the Gospel lesson,95 where Christ himself explains and summarizes it: We must not kill, either by hand, heart, or word, by signs or gestures, or by aiding and abetting. It forbids anger except, as we have said, to persons who function in God’s stead, that is, parents and governing authorities. Anger, reproof, and punishment are the prerogatives of God and his representatives and are to be meted out to those who transgress this and the other commandments.

But the occasion and need for this commandment is that, as God well knows, the world is evil and this life is full of misery. Therefore he has erected this and the other commandments to separate good and evil. Just as there are many attacks against all the commandments, so here, too, we must live among many people who do us harm, and thus we have reason to be their enemy. For example, when your neighbors see that you have received from God a better house and property, or more possessions and good fortune than they, it irritates them and makes them envious of you so that they slander you.

Thus by the devil’s prompting you acquire many enemies who begrudge you every blessing, whether physical or spiritual. When we see such people, our hearts in turn rage, and we are ready to shed blood and take revenge. Then follow cursing and blows, and eventually calamity and murder. Here God, like a kind father, steps in and intervenes to settle the quarrel before it turns into real trouble and one person kills the other. In short, God wants to have everyone defended, delivered , and protected from the wickedness and violence of others, and he has placed this commandment as a wall, fortress, and refuge around our neighbors, so that no one may do them bodily harm or injury.

The meaning of this commandment, then, is that no one should harm another person for any evil deed, no matter how much that person deserves it. For wherever murder is forbidden, there also is forbidden everything that may lead to murder. Many people, although they do not actually commit murder, nevertheless curse others and wish such frightful things on them that, if they were to come true, they would soon put an end to them. Everyone acts this way by nature, and it is common knowledge that no one willingly suffers injury from another. Therefore, God wishes to remove the root and source that embitters our heart toward our neighbor. He wants to train us to hold this commandment always before our eyes as a mirror in which to see ourselves, so that we may be attentive to his will and, with heartfelt confidence and prayer in his name, commit whatever wrong we suffer to God. Then we can let our enemies rave and rage and do their worst. Thus we may learn to calm our anger and have a patient, gentle heart, especially toward those who give us cause to be angry, namely, our enemies.

This, then is the brief summary of this commandment (to impress it most clearly upon the common people what this commandment means by “not killing”). First, we should not harm anyone, either by hand or deed. Next, we should not use our tongue to

95 Matthew 5: 20-26 was the Gospel appointed for the sixth Sunday after Trinity (seventh Sunday after Pentecost). Sixteen of Luther’s sermons on this text have been preserved.

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KRSèS ‰s# XNÄS¬wqW bFRD qN XNÄ!H BlÖ YfRDÆcêLÝÝ «tRb@ nbR¿ x§b§Ch#"M¿ t-Mc& nbR¿ x§-ÈCh#"MÝÝ XNGÄ çß@ xLtqb§Ch#"MÝÝ ¬R¢& x§lbúCh#"MÝÝ ¬M»Â ¬SÊ nbR¿ ngR GN xL-y”Ch#"M´ÝÝ97 YH ¥lT

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BlÖ km_‰T l@§ MN l!çN YC§L) MKNÃt$M Xnz!HN wNjlÖC ÆTf{M XNµ*

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lmWÈT s!¬gL ;Yc& XRs#N l¥ÄN Xíc&N XNd xlmzRUT nWÝÝ XNGÄ!H

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96 b¬rmWÂ b1538 bêEtNbRG y¬tmW TLq$ yKRSTÂ TMHRTÂ bjRmn# m{/f SMMnT (1580) mµkL y”§T L†nT xl¿ Y,WM «Ãl _Ít$ ytfrdbT´ y¸lW nWÝÝ

97 ¥t&ãS 25Ý42(43ÝÝ

advocate or advise harming anyone. Furthermore, we should neither use nor sanction any means or methods whereby anyone may be mistreated. Finally, our heart should harbor no hostility or malice against anyone in a spirit of anger and hatred. Thus you should be blameless in body and soul toward all people, but especially toward anyone who wishes or does you evil. For to do evil to someone who desires good for you and does you good is not human but devilish.

In the second place, this commandment is violated not only when we do evil, but also when we have the opportunity to do good to our neighbors and to prevent, protect, and save them from suffering bodily harm or injury, but fail to do so. If you send a naked person away when you could clothe him, you have let him freeze to death. If you see anyone who is suffering from hunger and do not feed her, you have let her starve. Likewise, if you see anyone who is condemned96 to death or in similar peril and do not save him although you have means and ways to do so, you have killed him. It will be of no help for you to use the excuse that you did not assist their deaths by word or deed, for you have withheld your love from them and robbed them of the kindness by means of which their lives might have been saved.

Therefore God rightly calls all persons murderers who do not offer counsel or assistance to those in need and peril of body and life. He will pass a most terrible sentence upon them at the Last Day, as Christ himself declares. He will say: “I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.”97 That is to say, “you would have permitted me and my family to die of hunger, thirst, and cold, to be torn to pieces by wild beasts, to rot in prison or perish from want.”

What else is this but to call these people murderous and bloodthirsty? For although you have not actually committed all these crimes, as far as you are concerned, you have nevertheless permitted your neighbors to languish and perish in their misfortune. It is just as if I saw someone who was struggling in deep water or someone who had fallen into a fire and I could stretch out my hand to pull him out and save him, and yet I did not do so. How would I appear before all the world except as a murderer and a scoundrel?

Therefore it is God’s real intention that we should allow no one to suffer harm but show every kindness and love. And this kindness, as I said, is directed especially toward our enemies. Food doing good to our friends is nothing but an ordinary virtue of pagans, as Christ says in Matthew 5[:46-47].

Once again we have God’s Word by which he wants to encourage and urge us to true, noble, exalted deeds, such as gentleness, patience, and, in short, love and kindness toward our enemies. He always wants to remind us to recall the First Commandment, that he is our God; that is, that he wishes to help, comfort, and protect us, so that he may restrain our desire for revenge.

If we could thoroughly impress this on people’s minds, we would have our hands full of good works to do. But this would not be a preaching for the monks. It would too greatly undermine the “spiritual walk of life” and infringe upon the holiness of the

96 The revised version of the Large Catechism published in Wittenberg in 1538, and the German Book of Concord (1580), have the variant reading, “innocently condemned.”

97 Matthew 25: 42-43.

TMHRT y¸ngrW ytlmdW KRStEÃÂêE x••R bqEÂ kbqEM b§Y Sl çn nWÝÝ

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mµkL XJG yt\‰= N{?Â y¯dlW ?YwT nbRÝÝ

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tGÆRN ¥dÍfR½ LBH kNfRHÂ m§ sWnTH N{?Â l¯dlW h#n@¬ XRÄ¬Â DUF XNÄYñ‰cW nWÝÝ YH BÒ úYçN ÆLNjéCH xdU §Y bwdq$ wYM XRÄ¬

ÆSflUcW g!z@ LTk§kL§cW½ LT-B”cWÂ LT¬dUcW½ kz!ÃM b§Y

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98 bé¥ µèl!K L¥D m\rT bh#l#M sW §Y xSgÄJnT Æ§cW ml÷¬êE «TX²øCÂ´ (Praecepta)½ bsW f”D btlYM kh#l# y¸bL-WN [U b¸fLg# XNd mnk#úT Æl# sãC b¸kb„T «ywNg@L MKéC´ (Consilia evangelical)½ mµkL L†nT YdrULÝÝ Xnz!HN ywNg@L MKéC xl¥KbR ytfqd nWÝÝ

99 zF_rT 2Ý24ÝÝ

Carthusians. It would be practically the same as forbidding their good works and emptying the monasteries. For in such a teaching the ordinary Christian life would be worth just as much, indeed much more. Everyone would see how the monks mock and mislead the world with a false, hypocritical show of holiness, because they have thrown this and the other commandments to the winds, regarding them as unnecessary, as if they were not commands but counsels.98 Moreover, they have shamelessly boasted and bragged of their hypocritical calling and works as “the most perfect life,” so that they might live a nice, soft life without the cross and suffering. This is why they fled into the monasteries, so that they might not have to suffer wrong from anyone or do anyone any good. Know, however, that these works, commanded by God’s Word, are the true, holy, and divine works in which he rejoices with all the angels. In contrast to them, all human holiness is only stench and filth, and it merits nothing but wrath and damnation.

The Sixth Commandment

“You are not to commit adultery.”

The following commandments are easily understood from the preceding one, for they all teach us to guard against harming our neighbor in any way. They are admirably arranged. First they deal with the person of our neighbors. Then they go on to speak of the person nearest to them, the most important thing to them after their own life, namely, their spouse, who is one flesh and blood with them.99 With respect to no other blessing can one do them greater harm than here. Therefore, it is explicitly forbidden here to dishonor another’s marriage partner. Adultery is particularly mentioned because among the Jewish people it was ordered and commanded that one marry. Young people were married at the earliest age possible, and the state of virginity was not commended, nor were public prostitution and lewdness tolerated as they are no. Accordingly, adultery was the most widespread form of unchastity among them.

But inasmuch as there is such a shameless mess and cesspool of all sorts of immorality and indecency among us, this commandment is also directed against every form of unchastity, no matter what it is called Not only is the outward act forbidden, but also every kind of cause, provocation, and means, so that your heart, your lips, and your entire body may be chaste and afford no occasion, aid, or encouragement to unchastity. Not only that, but you are to defense, protect, and rescue you neighbors whenever they are in danger or need, and, moreover, even aid and assist them so that they may retain their honor. Whenever you fail to do this (although you could prevent a wrong) or do not even lift a finger (as if it were none of your business), you are just as guilty as the culprit who commits the act. In short, all are required both to live chastely themselves and also to help their neighbors to do the same. Thus God wants to guard and protect every husband or wife through this commandment against anyone who would violate them.

However, because this commandment is directed specifically toward marriage as a walk of life and gives occasion to speak of it, you should carefully not, first, how highly God honors and praises this walk of life, endorsing and protecting it by his commandment. He endorsed it above in the Fourth Commandment, “You shall honor father and mother.” But here, as I said, he has secured and protected it. For the following reasons he also wishes us to honor, maintain, and cherish it as a divine and blessed walk of life. He has established it

98 Roman Catholic practice drew a distinction between divine “commands” (praecepta), which were obligatory upon all people, and “evangelical counsels” (Consiliaevangelica), which were observed voluntarily only by those seeking special grace, such as monks. The nonobservance of such “counsels” was no sin.

99 Genesis 2:24

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b¸ktl#TM MKNÃèC UBÒN XNDÂkBrW½ XNDN-BqWÂ xM§µêE brkT

XNÄlbT yn#é mNgD xDRgN XNDNdsTbT YfLULÝÝ XGz!xB/@R sWN wNDÂ s@T xDR¯ btlÃy Û¬ yf-rW lØZ úYçN lXRS bRúcW XWnt®C XNÄ!çn#½

FÊ XNÄ!ñ‰cW½ LíCN XNÄ!wLÇÂ lXGz!xB/@R KBR XNÄ!ÃúDg# kl@lÖC

DRJ¬êE tÌ¥T xSqDä UBÒN xÌq$äxLÝÝ Slz!H XGz!xB/@R YHNN x••R

kh#l# bbl- yÆrk s!çN YH yn#é zYb@ y¸ÃSfLgWN ngR bÑ§T l¥GßT

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MKNÃt$M sãC b›lM §Y xgLGlÖT XNÄ!s-#½ xM§µêE :WqTN½ f¶¦ XGz!xB/@R ÃlbT x••RNÂ KBRN h#l# XNÄ!ÃúDg#Â KÍTNÂ Ä!ÃBlÖSN XNÄ!êg# lXRs# XJG bÈM xSf§g!W Sl çn nWÝÝ

Slz!H :W„ ›lMÂ /st®C µHñÒcW XNd¸ÃdRg#T YHN yUBÒ ?YwT mÂQÂ mtW tgb! XNÄLçn h#Lg!z@ xStMÊxlh#ÝÝ XGz!xB/@R UBÒN ÆkbrbTÂ bqdsbT b”l# xµ*Ã XNDÂyW kz!HM ”L ytnœ dGä YHN x••R½ kl@lÖC h#n@¬ãC b§Y Sl çn kXnRs# UR úÂStµKlW kng|¬T½ kL;#§N½ kÔÔúTÂ kl@lÖCM b§Y b¥DrG QD¸Ã LNs-W YgÆLÝÝ bmNfúêEÂ b›l¥êE ?YwT xSf§g!nT ‰úcW T/#¬N l!çn#Â ?Zb# h#l# wd UBÒ XNÄ!gb# UBÒN XNd xND yx••R zYb@ mFqD Y-bQÆcêLÝÝ MKNÃt$M UBÒ y¸klkL x••R úYçN ykbr½ bh#l#M zND y¸drG bKRStEÃN xgéC h#l#Â bm§W ›lM l!SÍÍ y¸gÆW |R›T nWÝÝ bh#lt¾ dr© UBÒ l!kbR y¸gÆW y?YwT xµÿD BÒ úYçN xSf§g!M nWÝÝ YHM ¥lT bx-”§Y lz!H ytf-„ wNìCÂ s@èC h#l# bz!H y?YwT xµÿD

WS_ mñR XNd¸gÆcW XGz!xB/@R b_BQ x²*LÝÝ ngR GN XGz!xB/@R kUBÒ

?YwT nÚ ÃdrUcWÂ lUBÒ Mc$ ÃLçn# XGz!xB/@R kUBÒ WÀ N{?ÂN

XNÄ!-Bq$ kFt¾Â ktlmdW ?YwT WÀ yçn Sõ¬ ysÈcW sãC kUBÒ

WÀ ÂcWÝÝ Yh#N XN©! XGz!xB/@R XNd fqdlT tf_é y¸\‰ kçn kUBÒ

WÀ N[#? çñ mñR xYÒLMÝÝ Y,WM h#l#M XNd¸rÄW |UÂ dM½ tf_éxêE

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XNÄ!rµ XGz!xB/@R UBÒN xÌÌmÝÝ XNÄ!HM çñ LBN bN{?Â lm-bQ

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before all others as the first of all institutions, and he created man and woman differently (as is evident) not for indecency but to be true to each other, to be fruitful, to beget children, and to nurture and bring them up to the glory of God. God has therefore blessed this walk of life most richly, above all other, and, in addition, has supplied and endowed it with everything in the world in order that this walk of life might be richly provided for. Married life is no matter for jest or idle curiosity, but it is a glorious institution and an object of God’s serious concern. For it is of utmost importance to him that persons be brought up to serve the world, to promote knowledge of God, godly living, and all virtues, and to fight against wickedness and the devil.

Therefore I have always taught that we should not despise or disdain this walk of life, as the blind world and our false clergy do, but view it in the light of God’s Word, by which it is adorned and sanctified. Because of this Word it is not walk of life to be placed on the same level with all the others, but it is before and above them all, whether those of emperor, princes, bishops, or any other. Important as the spiritual and civil walks of life are, these must humble themselves and allow all people to enter marriage as a walk of life, as we shall hear. It is not a restricted walk of life, but the most universal and noblest, pervading all Christendom and even extending throughout all the world.

In the second place, you should also remember that it is not just an honorable walk of life but also a necessary one; it is solemnly commanded by God that in general both men and women of all walks of life, who have been created for it, shall be found in this walk or life. To be sure, there are some (albeit rare) exceptions whom God has especially exempted, in that some are unsuited for married life, or others God has released by a high, supernatural gift so that they can maintain chastity outside of marriage Where nature functions as God implanted it, however, it is not possible to remain chaste outside of marriage; for flesh and blood remain flesh and blood, and natural inclinations and stimulation proceed unrestrained and unimpeded, as everyone observes and experiences. Therefore, to make it easier for people to avoid unchastity in some measure, God has established marriage, so that all may have their allotted portion and be satisfied with it although here, too, God’s grace is still required to keep the heart pure.

From this you see that our papal crowd priests, monks, and nuns resist God’s ordinance and commandment when they despise and forbid marriage and boast and vow that they will maintain perpetual chastity while they deceive the common people with lying words and false impressions. For no one has so little love and inclination for chastity as those who under the guise of great sanctity avoid marriage and either indulge in open and shameless fornication or secretly do even worse things too evil to mention, as unfortunately has been experienced all too often. In short, even though they abstain from the act, yet their hearts remain so full of unchaste thoughts and evil desires that they suffer incessant ragings of secret passion, which can be avoided in married life. Therefore, all vows of chastity outside marriage are condemned and annulled by this commandment; indeed, all poor, captive consciences deceived by their monastic vows are even commanded to forsake their unchaste existence and enter the married life. In this regard, even if the monastic life were godly, still it is not in their power to maintain chastity. If they remain in it, they will inevitably sin more and more against this commandment.

I say these things in order that our young people may be led to acquire a desire for married life and know that it is a blessed and God-pleasing walk of life. Thus it may in due time regain its proper honor, and there may be less of the filthy, dissolute, disorderly conduct that is now so rampant everywhere in public prostitution and other shameful vices resulting from contempt of married life. Therefore parents and governmental

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authorities have the duty of so supervising the youth that they will be brought up with decency and respectability and, when they are grown, will be married honorably in the fear of God. Then God would add his blessing and grace so that they might have joy and happiness in their married life.

Let it be said in conclusion that this commandment requires all people not only to live chastely in deed, word, and thought in their particular situation (that is, especially in marriage as a walk of life), but also to love and cherish the spouse whom God has given them Wherever marital chastity is to be maintained, above all it is essential that husband and wife live together in love and harmony, Cherishing each other wholeheartedly and with perfect fidelity. This is one of the chief ways to make chastity attractive and desirable. Under such conditions chastity always follows spontaneously without and command. This is why St. Paul so urgently admonishes married couples to love and honor each other.100 Here again you have a precious good work –indeed, many great works –in which you can happily boast over against all “spiritual walks of life” that are chosen without God’s Word and commandment.

The Seventh Commandment

“You are not to steal.”

After your own person and you spouse, the next thing God wants to be protected is temporal property, and he has commanded us all not to rob or pilfer our neighbor’s possessions. For to steal is nothing else than to acquire someone else’s property by unjust means. These few words include taking advantage of our neighbors in any sort of dealings that result in loss to them. Stealing is a widespread, common vice, but people pay so little attention to it that the matter is entirely out of hand. As a result, if we were to hang every thief on the gallows, especially those who do not admit it, the world would soon be empty and there would be a shortage of both hangmen and gallows. For, as I just said, stealing is not just robbing someone’s safe or pocketbook but also taking advantage of someone in the market, in all sores, butcher shops, wine and beer cellars, workshops, and, in short, wherever business is transacted and money is exchanged for goods or services.

We shall make this a bit clearer to the common people, so that they may see how upright we are. Suppose, for example, that a manservant or a maidservant is unfaithful in his or her domestic duties and does damage or permits damage to be done when it could have been avoided. Or suppose that through laziness, carelessness, or malice a servant wastes things or is negligent with them in order to vex and annoy the master or mistress. When this is done deliberately –for I am not speaking about what happens accidentally or unintentionally –you can cheat your employer out of thirty or forty or more gulden a year. If someone else had filched or stolen that much, he would have been hung on the gallows,101 but here you become defiant and insolent, and no one dare call you a thief!

I say the same thing about artisans, workers, and day laborers who act high handedly and never know enough ways to overcharge people and yet are careless and unreliable in their work. These are all far worse that sneak thieves, against whom we can guard with lock and bolt. If we catch the sneak thieves, we can deal with them so that

100 Ephesians 5:22, 25; Colossians 3: 18-19.

101 Death by hanging was the penalty for theft.

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they will not do it anymore. But no one can guard against these others. No one even dares to give them a harsh look or accuse them of theft. People would ten times rather lose money from their purse. For these are my neighbors, my good friends, my own servants –from whom I expect good who are the first to defraud me.

Furthermore, at the market and in everyday business the same fraud prevails in full power and force. One person openly cheats another with defective merchandise, false weights and measures, and counterfeit coins, and takes advantage of the other by deception and sharp practices and crafty dealings. Or again, one swindles another in a trade and deliberately fleeces, skins, and torments him. Who can even describe or imagine it all? In short, thievery is the most common craft and the largest guild on earth. If we look at the whole world in all its situations, it is nothing but a big, wide stable full of great thieves. This is why these people are also called armchair bandits102 and highway robbers. For from being picklocks and sneak thieves who pilfer the cash box, they sit in their chairs and are known as great lords and honorable upstanding citizens, while they rob and steal under the cloak of legality.

Yes, we might well keep quiet here about individual petty thieves since we ought to be attacking the great powerful archthieves with whom lords and princes consort and103 who daily plunder not just a city or two, but all of Germany. Indeed, what would become of the head and chief protector of all thieves, the Holy See at Rome, and all its retinue, which has plundered and stolen the treasures of the whole world and holds them to this day?

In short, this is the way of the world. Those who can steal and rob openly are safe and free, unpunished by anyone, even desiring to be honored. Meanwhile, the petty sneak thieves who have committed one offense must bear disgrace and punishment to make the others look respectable and honorable. But they should know that God considers them the greatest thieves, and that he will punish them as they deserve.

This commandment is very far-reaching, as we have shown. Therefore, it is necessary to emphasize and explain it to the common people in order that they may be restrained in their wantonness and that the wrath of God always be kept before their eyes and impressed upon them. For we must preach this not to Christians but chiefly to knaves and scoundrels, though it would certainly be more fitting if the judge, the jailer, or the hangman104 did the preaching. Let all people know, then, that it is their duty, on pain of God’s displeasure, not to harm their neighbors, to take advantage of them, or to defraud them by any faithless or underhanded business transaction. Much more than that, they are also obligated faithfully to protect their neighbors’ property and to promote and further their interests, especially when they get money, wages and provisions for doing so.

Those who willfully disregard this commandment may indeed get by and avoid the hangman, but they will not escape God’s wrath and punishment. Though they may pursue their defiant and arrogant course for a long time, they will still remain tramps and beggars and will suffer all kinds or troubles and misfortunes. Now, you ought to take care of your master’s or mistress’s property, which enables you to stuff your craw and belly. But you take

102 German: Stuhlrduber, a contemporary expression for “usurers,” Luther incorrectly derives the word from Stuhl, chair, and Rauber, robber; it comes rather from the Low German Stohl, meaning capital that is lent out interest.

103 The words in italics were included in the first two editions of the Large Catechism, printed in Wittenberg and Erfurt in 1529. However, they were already removed while the first Wittenberg edition was in the press, probably by the printer. The passage was restored in the German Book of Concord (1580).

104 German: Meister Hans (literally, “master lack”), an expression Luther frequently use for the executioner.

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your pay like a thief and expect to be honored like a nobleman. Many of you are even insolent toward masters and mistresses and unwilling to do them the favor and service of protecting them from loss. Look at what you gain. When you acquire property yourself and sit in your own house –which God will help you acquire to your undoing –there will come a day of reckoning and retribution: thirty times over will you have to repay every penny of loss or harm you have caused.

The same thing will happen to artisans and day laborers, from whom one is now obliged to suffer such intolerable insolence. They act as if they were lords over other people’s possessions and entitled to whatever they demand. Let them keep on fleecing others as long as they can. God will not forget his commandment and will pay them what they deserve. He will hang them not on a green gallows but on a dry one.105 They will neither prosper nor gain anything their whole life long. Of course, if there were a proper government in the country, one could soon put a stop to such insolence, as did the ancient Romans, who promptly took such people by the scruff of their neck so that others took warning.

The same fate will befall those who turn the free public market into nothing but a carrion pit and a robber’s den. The poor are defrauded every day, and new burdens and higher prices are imposed. They all misuse the market in their own arbitrary, defiant, arrogant way, as if it were their privilege and right to sell their goods as high as they please without any criticism. We will stand by and let such people fleece, grab, and hoard. But we will trust God, who takes matters into his own hands. After you have scrimped and saved for a long time, God will pronounce a blessing over you: May your grain spoil in the barn, your beer in the cellar, your cattle perish in stall. Yes, where you have cheated and defrauded anyone out of a gulden, your entire hoard ought to be consumed by rust106 so that you will never enjoy it.

Indeed, we have the evidence before our eyes every day that no stolen or ill-gotten possession thrives. How many people are there who scrape and scratch day and night and are not even a penny richer? Even though they amass a great amount, they have to suffer so many troubles and misfortunes that they can never enjoy it or pass it on to their children. But because everyone ignores this and acts as if it were none of our business, God must punish us and teach us morals in a different way. He imposes one affliction after another on us, or he quarters a troop of soldiers among us; in one hour they clean out our strongboxes and purses down to the last penny, and then by way of thanks they burn and ravage house and home and assault and kill wife and children.

In short, no matter how much you steal, be certain that twice as much will be stolen from you. Anyone who robs and takes things by violence and dishonesty must put up with someone else who plays the same game. Because everyone robs and steals from everyone else, God has mastered the art of punishing one thief by means of another. Otherwise, where would we find enough gallows and ropes?

Anyone who is willing to learn should know that this is God’s commandment and that he does not want it to be considered a joke. We will put up with those of you who despise, defraud, steal, and rob us. We will endure your arrogance and show forgiveness and mercy, as the Lord’s Prayer teaches us. The upright, meanwhile, will have enough, and you will hurt yourself more than anyone else. But beware of how you deal with the poor –there are many of them now –who must live from hand to mouth. If you act as if everyone has to live by your favor, if you skin and scrape them right down to the bone, if you arrogantly turn away those who need your aid, they will go away wretched and dejected, and, because they can complain to no one else, they will cry out to heaven. Beware of this, I repeat, as if it were the devil himself. Such sighs and cries are no

105 Death on the gallows was considered a more ignominious punishment than death on a green tree (“green gallows”).

106 See Matthew 6:19-20; Luke 12:33.

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laughing matter, but will have an effect too great for you and all the world to bear. For they will reach God, who watches over poor, troubled hearts, and he will not leave them unavenged. But if you despite and defy this, see whom you have brought upon yourself. If you succeed and prosper, however, you may call God and me liars before the whole world.

We have now given warning and exhortation enough. Those who do not heed or believe this may go their own way until they learn it by experience. But it needs to be impressed upon the young people so that they may be on their guard and not go along with the old, wayward crowd but instead keep their eyes on God’s commandment, lest God’s wrath and punishment overtake even them. Our responsibility is only to instruct and to reprove with God’s Word. But it is the responsibility of the princes and magistrates to restrain open wantonness. They should be alert and courageous enough to establish and maintain order in all areas of trade and commerce in order that the poor may not be burdened and oppressed and in order that they themselves may not be responsible for other people’s sins.

Enough has been said about what stealing is. It should not be narrowly restricted, but it should pertain to anything that has to do with our neighbor. We will sum it up, as we have done in the previous commandments; First, we are forbidden to do our neighbors any injury or wrong in any way imaginable, whether by damaging, withholding, or interfering with their possessions and property. We are not even to consent to or permit such a thing but are rather to avert and prevent it. In addition, we are commanded to promote and further our neighbors’ interests, and when they suffer any want, we are to help, share, and lend to both friends and foes

Anyone who seeks and desires good works will find here more than enough things to do that are heartily acceptable and pleasing to God. Moreover, God lavishes upon them a wonderful blessing, and generously rewards us for what we do to benefit and befriend our neighbor, as King Solomon also teaches in Proverbs 19[:17]: “Whoever is kind to the poor lends to the LORD, and will be repaid in full.” Here you have a rich Lord, who is surely sufficient for your needs and will let you lack or want for nothing. Thus with a happy conscience you can enjoy a hundred times more than you could scrape together by perfidy and injustice. Whoever does not desire this blessing will find wrath and misfortune enough.

The Eighth Commandment

“You are not to bear false witness against your neighbor.”

Besides our own body, our spouse, and our temporal property, we have one more treasure that is indispensable to us, namely, our honor and good reputation. For it is important that we not live among people in public disgrace and dishonor. Therefore God does not want our neighbors deprived of their reputation, honor, and character any more than of their money and possessions; he wants everyone to maintain self-respect before spouse, child, servant, and neighbor. In its first and simplest meaning, as the words stand (“You shall not bear false witness”), this commandment pertains to public courts of justice, where one may accuse and malign a poor, innocent man and crush him by means of false witnesses, so that consequently he may suffer punishment in body, property, or honor.

This appears to have little to do with us now, but among the Jews it was an extraordinarily common occurrence. That nation had an excellent, orderly government, and even now, where there is such a government, this sin still has not diminished. The reason is this: Where judges, mayors, princes, or others in authority sit in judgment, it

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107 yQN½ -N””Â _bb¾ Ä¾ Múl@ xDR¯ yx@l@Kè‰L úKîn!WN ÒNSlR GÊ¯¶ B„kN l#tR xND g!z@ -QîxL (WATER 2, no.1421:LW 54:150)

108 Múl@xêE xÆÆL nWÝÝ

never fails to happen that, true to the usual course of the world, people are loath to offend anyone. Instead, they speak dishonestly with an eye to gaining favor, money, prospects, or friendship. Consequently, a poor man is inevitably oppressed, loses his case, and suffers punishment.

And it is a common misfortune in the world that seldom do people of integrity preside in courts of justice.107 A judge must, above all, be a person of integrity, and not only that, but also wise and perceptive, in fact, a bold and fearless man. Likewise, a witness must be fearless; more than that, someone who is upright. For those who are to administer justice equitably and to impose penalties will often offend good friends, relatives, neighbors, and the rich and powerful who could do much to harm or help them. Therefore they must be absolutely blind, closing their eyes and ears to everything but the evidence presented, and render judgment accordingly.

The first application of this commandment, then, is that all people should help their neighbors maintain their legal rights. One must not allow these rights to be thwarted or distorted but should promote and resolutely guard them, whether this person is judge or witness, no matter what the consequences may be. Here a special goal is set for our jurists: to take care that they deal fairly and honestly with cases, that they let right remain right, not perverting or concealing or suppressing anything on account of someone’s money, property, honor, or power. This is one aspect of this commandment and its plainest meaning, applying to all the takes place in court.

Next, it extends much further when it is applied to spiritual jurisdiction or administration. Here, too, all people bear false witness against their neighbors. Wherever there are upright preachers and Christians, they must endure having the world call them heretics, apostates, even seditious and desperate scoundrels. Moreover, the Word of God must undergo the most shameful and spiteful persecution and blasphemy; it is contradicted, perverted, misused, and misinterpreted. But let this pass; it is the blind word’s nature to condemn and persecute the truth and the children of God and yet consider this no sin.

The third aspect of this commandment, which applies to all of us, forbids all sins of the tongue by which we may injure or offend our neighbor. “Bearing false witness” is nothing but a work of the tongue. God wants to hold in check whatever is done with the tongue against a neighbor. This applies to false preachers with their blasphemous teaching, to false judges and witness with their rulings in court and their lying and malicious stalk outside of court. It applies especially to the detestable, shameless vice of backbiting or slander by which the devil rides us.108 Of this much could be said. It is a common, pernicious plague that everyone would rather hear evil than good about their neighbors. Even though we ourselves are evil, we cannot tolerate it when anyone speaks evil of us; instead, we want to hear the whole world say golden things of us. Yet we cannot bear it when someone says the best things about others.

107 As an example of such an upright, prudent, and wise jurist, Luther once named Gregory Brück, the chancellor of Electoral Saxony (WATR 2, no 1421; LW54:150).

108 A proverbial expression.

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109 Múl@xêE xÆÆL nWÝÝ

110 bjRmN¾Ý( Meister Hans.

To avoid this vice, therefore, we should note that none has the right to judge and reprove a neighbor publicly, even after having seen a sin committed, unless authorized to judge and reprove. There is a very great difference between judging sin and having knowledge of sin. You may certainly know about a sin, but you should not judge it. I may certainly see and hear that my neighbor sins, but I have no command to tell others about it. If I were to interfere and pass judgment on him, I would fall into a sin greater than that of my neighbor. When you become aware of a sin, however, do nothing but turn your ears into a tomb and bury it until you are appointed a judge and are authorized to administer punishment by virtue of your office.

Those who are not content just to know but rush ahead and judge are called backbiters. Learning a bit of gossip about someone else, they spread it into every corner, relishing and delighting in the chance to stir up someone else’s dirt like pigs that roll in manure and root around in it with their snouts. This is nothing else than usurping God’s judgment and office and pronouncing the severest kind of verdict or sentence, for the harshest verdict a judge can pronounce is to declare someone a thief, a murderer, a traitor, etc. Therefore those who venture to accuse their neighbor of such guilt assume as much authority as the emperor and rulers. For though you do not wield the sword, you use your venomous tongue to bring disgrace and harm upon your neighbor.

Therefore God forbids you to speak evil about another, even though, to your certain knowledge, that person is guilty. Even less may you do so if you are not really sure and have it only from hearsay. But you say; “Why shouldn’t I say it if it is the truth?” Answer “Why don’t you bring it before the proper judge?” “Oh, I can’t prove it publicly; I might be called a liar and sent away in disgrace.” Ah, my dear, now do you smell the roast?109 If you do not trust yourself to stand before the persons appointed for such tasks and make your charges, then hold your tongue. If you know something, keep it to yourself and do not tell others. For when you repeat a story that you cannot prove, even though it is true, you appear as a liar. Besides, you act like a knave, for no one should be deprived of his honor and good name unless these have first been taken away from the person publicly.

Every report, then, that cannot be adequately proved is false witness. Therefore, no one should publicly assert as truth what is not publicly substantiated. In short, what is secret should be left secret, or at any rate be reproved in secret, as we shall hear. Therefore, if you encounter someone with a worthless tongue who gossips and slanders someone else, rebuke such people straight to their faces and make them blush with shame. Then those who otherwise would bring some poor person into disgrace, from which one could scarcely clear one’s self, will hold their tongue. For honor and good name are easily taken away but not easily restored.

So you see that we are absolutely forbidden to speak evil of our neighbor. Exception is made, however, of civil magistrates, preachers, and fathers and mothers in order that we may interpret this commandment in such a way that evil does not go unpunished. We have seen that the Fifth Commandment forbids us to injure anyone physically, and yet an exception is made of the hangman.110 By virtue of his office he does not do his neighbor good but only harm and evil, yet he does not sin against God’s commandment because God of his own accord instituted that office, and, as he warns in

109 A proverbial expression.

110 German: Meister Hans.

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ngR GN YHNN g¤ÄY l¥kÂwN TKKl¾W mNgD KRSèS b¥t&ãS wNg@L 18111 «wNDMH b!bDLH £D xNtM kXRs# U‰ çnH BÒWN MKrW´ y¸lWN mm¶Ã mktL nWÝÝ112 Xz!H §Y YHNN xS[ÃðÂ ÃLtgÆ tGÆR l¥SwgD b_N”q& lmmLkT y¸ÃSClWN xNdbTHN lm³È-R G„MÂ ykbr MKR ¬g¾lHÝÝ YHM mm¶Ã Yh#NHÝÝ kz!ÃM Sl ÆLNj‰H xNÄCN ngR BTs¥ ÆLNj‰HN XNÄ!ššL MkrW XN©! XRs#N l¥¥T xTÈdFÝÝ btmúúY h#n@¬ xND sW YHNN wYM ÃNN xdrg tBlÖ kl@lÖC b¸ngRH g!z@ YHNn# xDRGÝÝ l@lÖC Kû y¸\‰WN b!Ã† ÿdW ÃNN sW bGL XNÄ!wQs#T xlblz!Ã xNdb¬cWN XNÄ!³_b# xStM‰cWÝÝ YHNN TMHRT by:lt$ bb@t sB k¸µÿÇT |‰ãC LTgnzB TC§lHÝÝ YH yxND b@t sB `§ð y¸ÃdRgW nWÝ( yb@t$ Ælb@T xND \‰t¾ y¸-bQbTN xlm|‰t$N b¸ÃYbT g!z@ bGl# YnGrêLÝÝ y|‰W Ælb@T ä" b!çN ñé \‰t¾WN b@t$ ÃSqM_Â wd WÀ w_è KÍt$N lÙd®c$ b!Ãw‰ Ãl _R_R «xNt ä" YH yX¾ g¤ÄY xYdlMÝÝ xNtW ‰SH lMN xTnGrWM)´ tBlÖ btngrW nbRÝÝ YH x\‰R tgb!½ S?tt$ XNÄ!¬rM y¸ÃdRGÂ yÆLNj‰HN KBR y¸BQlT x\‰R mçn#N tmLkTÝÝ btmúúY KFL KRSèS dGä XNd¸lW «b!s¥H wNDMHN xÄN,WÝÝ´113 YHNN xdrGH ¥lT TLQ |‰ \‰H ¥lT nWÝÝ wYM gNzBH ¥DrG q§L ngR XNd çn ¬SÆlH) mn÷úTÂ QÇúT TX²²T h#l# bxND §Y k|‰ãÒcW UR b!k¥c$½ xNDN wNDM gNzÆCN xDRgÂL BlW l!Âg„ YCl#

XNd çn YmLkt$

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111 bS?tT k¥t&ãS 19 yt-qsW YH _QS b“l¾W yTLq$ KRSTÂ TMHRT WS_ ¬RàLÝÝ

112 ¥t&ãS 18Ý15 (RSV).

113 ¥t&ãS 18Ý15 (RSV).

114 ¥t&ãS 18Ý16 (NRSV).

the First Commandment, he has reserved to himself the right of punishment. Likewise, although no one personally has the right to judge and condemn anyone, yet if they are commanded to do so and fail to do it, they sin as much as those who take the law into their own hands apart from any office. In that case necessity requires one to report evil, to prefer charges, to give evidence, to examine witnesses, and to testify. It is no different than when a physician, in order to cure a patient, is sometimes compelled to examine and touch the patient’s private parts. Just so, the authorities, fathers and mothers, and even brothers and sisters and other good friends are under a mutual obligation to reprove evil wherever it is necessary and helpful.

But the right way to deal with this matter would be to follow the rule laid down by the gospel, Matthew 18,111 where Christ says, “If your brother sins against you, go and tell him his fault, between you and him alone.”112 Here you have a fine, precious precept for governing the tongue that ought to be noted carefully in order to avoid this detestable abuse. Let this be your rule, then, that you should not be quick to spread slander and gossip about your neighbors but admonish them privately so that they may improve. Likewise, do the same when others tell you what this or that person has done. Instruct them, if they saw the wrongdoing, to go and reprove the individual personally or otherwise to hold their tongue.

You can also learn this lesson from the day-to-day running of a household. This is what the master of the house does: when he sees a servant not doing what he is supposed to do, he speaks to him personally. If he were so foolish as to let the servant sit at home while he went out into the streets to complain to his neighbors, he would no doubt be told: “You fool, it’s none of our business! Why don’t you tell him yourself?” See, that would be the proper, brotherly thing to do, for the evil would be corrected and your neighbor’s honor preserved. As Christ also says in the same passage: “If he listens to you, you have gained your brother.”113 There you will have done a great and excellent deed. For do you think that it is an insignificant thing to gain a brother? Let all the monks and holy orders step forward with all their works piled together, and see if they can boast of having gained one brother!

Christ teaches further: “But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses.”114 Thus the people involved are to be dealt with directly and not gossiped about behind their backs, if this does not help, bring the matter publicly before the community, either before the civil or the ecclesiastical court. Here you are not standing alone, but you have those witnesses with you through whom you can prove the accused’s guilt and on whose testimony the judge can base the decision and pass sentence. This is the right and proper way of dealing with and improving a wicked person. But if you gossip about someone in every corner and root around in the filth, no one will be improved. Moreover, when people are subsequently called upon to witness, they deny having said anything. It would serve such big mouths right to have their fun spoiled, as warning to others. If you were acting to improve your neighbor or out of love for the truth, you would not sneak about in secret, shunning the light of day.

111 An incorrect reference to Matthew 19 was corrected in later editions of the Large Catechism.

112 Matthew 18:15 (RSV).

113 Matthew 18:15 (RSV).

114 Matthew 18:16 (NRSV).

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QÈT l!ktL YgÆLÝÝ

XNGÄ!H yz!H TX²Z ¥-”lÃÂ FÊ ngR xlNÝ( ¥NM sW ÆLNj‰WN½ wÄ°N wYM -§t$N lmg#ÄT xNdbt$N m-qM ylbTMÝÝ ¥NM sW Ä¾ µLçn

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Kû mÂgR ylbTMÝÝ YLq$n# xNdb¬CNN lsW h#l# ytšl ngR lmÂgR BÒ mqM YgÆÂL¿ yÆLNjéÒCNN `-!xTÂ g#DlT lmswR½ DRg!¬cWNM l¥{dQ½

XNÄ!h#M bKB‰CN lm¹fNÂ lmUrD m-qM xlBNÝÝ YHNNM yMÂdRGbT êÂ

MKNÃT KRSèS ÆLNj‰CNN xSmLKè TX²²TN Æ-”llbT wNg@L «sãC l!ÃdRg#§Ch# yMTwÇTN h#l# XÂNtM XNÄ!h# xDRg#§cW´ S§l nWÝÝ115

QÇS ÔWlÖS b1¾ öéNèS 12[Ý22(23]Ý( «ngR GN dµäC y¸mSl# yxµL BLèC YLq$n# y¸ÃSfLg# ÂcW¿ kxµLM BLèC ÃLkb„ çnW y¸mSl#N b¸b² KBR XÂlBúcêlN¿ bMÂFRÆcWM BLèÒCN KBR Y=mR§cêL´ XNd¸lW½ tf_é dGä bg² xµlÖÒCN tmúúY ngR ÃStMrÂLÝÝ ¥NM sW ðt$N½ ;Yn#N½ xFNÅWNÂ xûN xY¹FNM¿ MKNÃt$M Xnz!H xµlÖC XJG bÈM ytkb„ ÂcWÝÝ ngR GN dµäC yçn#Â yMÂFRÆcWN yxµ§CNN KFlÖC b_N”q& XN¹FÂlNÝÝ XíÒCN½ ;YñÒCNÂ m§W xµ§CN XNµ* XnRs#N lm¹fNÂ lmUrD mRÄT xlÆcWÝÝ bmçn#M bXRS bRS GNß#n¬CN ¥N¾WNM ÃLtkbrWNÂ dµ¥ yçnWN lÆLNjéÒCN LNURD§cW YgÆLÝÝ XNÄ!h#M LÂglG§cW½ LNrÄcWÂ mLµM S¥cWN LÂStêWQ YgÆLÝÝ bl@§ bk#L lWRd¬cW xStê{å k¸ÃdRG k¥N¾WM ngR LNk§kL§cW YgÆLÝÝ Sl ÆLNjéÒCN bMNs¥W h#l# §Y (bGL{ y¬wq Kû ngR µLçn) ytšl# gNb! yçn# ngéCN l¥ñR XNÄ!h#M btúút mNgD ngéCN bmtRgÖM bm-MzZ ÆLNj‰cWN lmtcT bTUT M|-!R l¥WÈTÂ xNDN ngR x_MdW lmÃZ Ñk‰ y¸ÃdRg#TN mR²¥ M§îC m”wM btly h#n@¬ mLµMÂ ytkbr tGÆR nWÝÝ bxh#n# g!z@ YH btlY ytwddWN yXGz!xB/@R ”LÂ yXRs#N sÆk!ãC Ymlk¬LÝÝ :W„ ›lMÂ /st®C QÇúN b!gnzb#T YH TX²Z XGz!xB/@RN bÈM dS y¸Ãsß#Â XJG ybz# mLµM ngéCN Y²*LÝÝ xNdb¬CN bBLèÒCN mµkL TN> b!çNM XNd XRs# mLµM l!ÃdRG wYM g#ÄTN l!ÃdRS y¸CL ngR bX¾ wYM bxµÆb!ÃCN ylMÝÝ116

z-n¾Â;|r¾TX²²T

«yÆLNj‰HN b@T xTm"ÝÝ´ «yÆLNj‰HN ¸ST½ x>k„N½ grÇN½ bÊWN½ xHÃWN kÆLNj‰H gNzB h#l# ¥ÂcWNM xTm"ÝÝ´ Xnz!H h#lt$ TX²²T ”L b”L s!wsÇ tlYtW lxYh#ìC yts-# ÂcW¿ çñM bkðL X¾NM y¸mlkt$ ÂcWÝÝ xYh#ìC Xnz!HN TX²²T MNZRN wYM

115 ¥t&ãS 7Ý12ÝÝ 116 Ã:öB 3Ý5N tmLkTÝÝ

All of this refers to secret sins. But where the sin is so public that the judge and everyone else are aware of it, you can without sin shun and avoid those who have brought disgrace upon themselves, and you may also testify publicly against them. For when something exposed to the light of day, there can be no question of slander or injustice or false witness. For example, we now censure the pope and his teaching, which is publicly set forth in books and shouted throughout the world. Where the sin is public, appropriate public punishment should follow so that everyone may know how to guard against it. Now we have the summary and substance of this commandment. No one shall use the tongue to harm a neighbor, whether friend or foe. No one shall say anything evil of neighbor, whether true or false, unless it is done with proper authority or for that person’s improvement. Rather, we should use our tongue to speak only the best about all people, to cover the sins and infirmities of our neighbors, to justify their actions, and to cloak and veil them with our own honor. Our chief reason for doing this is the one that Christ has given in the gospel, and in which he means to encompass all the commandments concerning our neighbor, “In everything do to others as you would have them do to you.”115

Nature, too, teaches us the same thing in our own bodies, as St. Paul says in 1 Corinthians 12[:22-23]: “The members of the body that seem to be weaker are indispensable, and those members of the body that we think less honorable we clothe with greater honor, and our less respectable members are treated with greater respect.” No one covers his face, eyes, nose, and mouth; we do not need to, for they are the most honorable members we have. But the weakest members, of which we are ashamed, we carefully conceal. Our hands and eyes, even the whole body, must help to cover and veil them. Thus in our relations with one another all of us should veil whatever is dishonorable and weak in our neighbors, and do whatever we can to serve, assist, and promote their good name. On the other hand, we should prevent everything that may contribute to their disgrace. It is a particularly fine, noble virtue to put the best construction on all we may hear about our neighbors (as long as it is not an evil that is publicly known), and to defend them against the poisonous tongues of those who are busily trying to pry out and pounce on something to criticize in their neighbor, misconstruing and twisting things in the worst way. At present this is happening especially to the precious Word of God and to its preachers.

This commandment, then, includes a great many good works that please God most highly and bestow abundant blessings, if only the blind world and false saints would recognize them. There is nothing around or in us that can do greater good or greater harm in temporal or spiritual matters that the tongue, although it is the smallest and weakest member.116

The Ninth and Tenth Commandment

“You are not to covet your neighbor’s house.”

“You are not to covet his wife, manservant, maidservant, cattle, or anything that is his”

These two commandments, taken literally, were given exclusively to the Jews; nevertheless, in part they also apply to us. The Jews did not interpret them as referring to

115 Matthew 7:12.

116 See James 3:5.

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mµkL Ælb@t$ x>k„N wYM grÇN b¸ÃÆRRbT wYM yl@§N sW x>kR b¸ÃÆBLbT g!z@ kçnW ybl- bXnRs# mµkL `-!xT wYM nWR xLnbrMÝÝ

Slz!H (MNM XNµ* sðÂ kF Ãl xtgÆbR b!ñ‰cWM) sW yÆLNj‰W yçnWN h#l# ¥lTM ¸St$N½ xgLU×c$N½ b@t$NÂ XRšWN½ mSk#N½ yGõ> mÊt$N wYM kBt$N bmWsD bGL{ bmLµM ¥SmsLÂ bMKNÃT bBL¦TÂ btN÷L bsW ðT QN b¸mSL mNgD l‰s# XNÄÃdRgW lmkLkL xYh#ìC Xnz!HN TX²²T bTKKL tRg¤mêL X§lh#ÝÝ X§Y sÆt¾W TX²Z yYø¬ mBT úYñrN yxNDN sW NBrT XNÄNYZbT YklKlÂLÝÝ ngR GN Xz!H §Y dGä bl@lÖC sãC ;YN b¥+bRbR y¥NwqSbT b!çN XNµ* b¥¬lL kÆLNj‰CN NBrT xNÄCM XNÄNwSD tkLKlÖxLÝÝ xND sW yXRs#N wYM yXRú*N ÃHL l@§W sW XNÄYñrW mflG YH ysW LíC Æ?RY nWÝÝ h#l#M ytÒlWN ÃHL l‰s# BÒ l!Ãk¥CÂ l@lÖC l‰úcW XNÄ!fLg# YäK‰LÝÝ çñM h#§CNM ‰úCN QN sãC XNd çNN XN³_‰lN¿ XNÄ!h#M tN÷§CNN lm¹fN mLµM ðT XÂúÃlNÝÝ by:lt$ ytšLN çnN bmgßT GL{ ¥¬lÃ zÁÂ _mT ÃlbTN BL¦T bmF-R bFT/êEnT _§ |R bmdbQ l@§ TRF l¥GßT XÂSÆlNÝÝ YHM DRg!¬CN TKKl¾ nW BlN yMN÷‰bT s!çN xd‰rg# _mT XNÄLçn ll@lÖC LÂúY XNÈÈ‰lNÝÝ bz!HM Sl XWnT lFT?Â lÆLNj‰CN CGR úYgÄcW ”§TN XÃlêw-# XWnTN k¸ÃÈMÑ Ä®CÂ -böC ytlyN xYdlNMÝÝ bx+„ «?G l-N””W Ãd§L´118 XNd¸ÆlW Nq$Â BL-# bXNÄ!H ›YnT g¤Ä×C ybl- k?g# Y-q¥l#ÝÝ

Slz!H YH ym=ršW TX²Z qdM tBlÖ bts-W TX²Z m\rT ›lM Kû wS§èC xDR¯ l¸³_‰cW úYçN ¥NNM S§Lbdl# /q®C bmMsL ysWN h#l# MSUÂ l¸fLg#T ytngr nWÝÝ btlY XNd ²ÊW Æ§ÆèC½ g@èCÂ múFNT kz!HM b§Y XNd¸ÃdRg# xYh#ìCM ‰úcWN bz!H mNgD xYtêLÝÝ Yh#N XN©! t‰W ?ZB hBT l¥GßT s!fLG Sl KB„Â Sl mBt$ Bz# Sl¥Y=nQ bÆLNj‰W §Y l!ÃdRS y¸ClW g#ÄT bsÆt¾W TX²Z tmLKèxLÝÝ xB²¾WN g!z@ YH y¸çnW sW xNÄCN ngR kÆLNj‰W lmN-QÂ l¥GßT wSñ b¸\¥‰bT yKS £dT nWÝÝ lMúl@ sãC bTLQ WRS½ mÊT wzt §Y b¸=”=q$bTÂ b¸¬gl#bT g!z@ ¥N¾WNM ?UêE y¸mSl# ngéCN MRÅcW ÃdRUl#¿ ?g# XNÄ!dGÍcW l¥DrGM bmqÆTÂ b¥Ug@_ t”Wä l!Ãnœ wYM ?UêE DRg!T l!m\RT b¥YCL mLk# yNBrT Ælb@TnT mBT Ãg¾l#ÝÝ btmúúY mLk#½ sãC ?NÉ½ kt¥½ xgR wYM xND l@§ TLQ ngR l¥GßT b!mß#½ NBrt$ kl@§ sW XSk!wsDÂ b?UêE mNgD XSk!sÈcW DrS bDRg!TÂ

117 zÄGM 24Ý1N tmLkTÝÝ 118 “Vigilantibus jura subveniunt” tBlÖ b§tEN bts-W _QS WS_ Ãl Múl@xêE xÆÆL nWÝÝ

unchastity or theft, for these were sufficiently forbidden in the previous commandments. They also thought that they were keeping all the commandments when they outwardly did precisely the works commanded and did not do the ones forbidden. God therefore added these two so that people would also think that coveting a neighbor’s spouse or property, or desiring them in any way, is sinful and forbidden. These commandments were especially needed because under the Jewish government menservants and maidservants were not free, as now, to earn a wage as long as they wanted. Rather, with their body and all they had they were their master’s property, just the same as his cattle and other possessions. Moreover, every man had the power to put away his wife publicly by giving her a bill of divorce117 and to take another wife. So there was a danger among them that if any man craved another’s wife, he might find some sort of reason to put away his own wife and to alienate the other man’s so that he might legally take her for himself. Among them this was no more a sin or disgrace that it is among us when a master dismisses his manservant or maidservant or entices someone else’s servant away.

Therefore, I say, they interpreted these commandments correctly (even though they have a broader and higher application) to forbid anyone, even with an apparently good pretense and excuse, to harm a neighbor by intending or scheming to take away anything that belongs to this neighbor, such as spouse, servants, house and farm, fields, meadows, or cattle. Above, the Seventh Commandment prohibits seizing or withholding someone else’s possessions to which you have no right. But here it is also forbidden to entice anything away from you neighbor, even though in the eyes of the world you could do it honorably, without accusation or blame for fraudulent gain.

Such is nature that no one wants someone else to have as much as he or she does. Everyone tries to accumulate as much as he or she can, and lets others look out for themselves. Yet we all consider ourselves upright people, and put up a fine front to conceal our villainy. We hunt for and think up clever tricks and shrewd tactics better and better ones are being devised daily –under the guise of justice. We brazenly dare to boast of it and defiantly insist that it should not be called rascality but shrewdness and foresight. In this we are abetted by jurists and lawyers who twist and stretch the law to suit their purpose, straining words and using them for pretexts, without regard for equity or for our neighbor’s plight. In short, whoever is sharpest and shrewdest in such matters gets most advantage out of the law, for as the saying has it, “The law favors the vigilant.”118

This last commandment, therefore, is not addressed to those whom the world considers wicked rogues, but precisely to the most upright –to people who wish to be commended as honest and virtuous because they have not offended against the preceding commandments. Especially the Jews saw themselves this way, as today the nobles, lords, and princes do even more. The common masses belong much farther back in the Seventh Commandment, however, for they are not much concerned about honor and right when acquiring possessions.

This occurs most often in lawsuits in which someone sets out to gain and squeeze something out of neighbor. For example, when people wrangle and wrestle over a large inheritance, real estate, etc., they resort to anything that has the appearance of legality, so varnishing and garnishing it that the law must support them, and they gain such a title to the property than no one can raise an objection or initiate legal action. Similarly, if people covet a castle, city, county, or some other great thing, they practice bribery through friendly connections and any other means available to them, until the property is taken away from the

117 See Deuteronomy 24:1

118 A proverbial saying, given in the Latin in the text: Vigilantibus jura subveniunt.

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mNgD h#l# YäK‰l#ÝÝ by:lt$ b¸kÂwnW |‰M tmúúY ngR Yks¬L¿ sãC kxND sW XJ

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k!œ‰ l!¹_ xYCLMÝ( sWyWN bG¥> wYM Æns êU XSk¸Ãgß# DrS ÃÈDû¬LÝ( çñM YHN ngR b?g w_ mNgD XNd tgß xY³_„TM¿ YLq$N b?UêE mNgD XNd tg² Y³_„¬LÝÝ Slz!H «QD¸Ã ymÈ QD¸Ã Yglg§L´Ý( XNÄ!h#M «l‰SH _N”q& xDRG´119 XÂ l@lÖC mWsD y¸Cl#TN ÃHL YWsÇ y¸l#T xÆÆL ›YnT nWÝÝ sãC bz!H twÄJ sbB YHN ÃHL l‰úcW y¸wSÇbTÂ ›lMM XNd SHtT y¥Y³_rWN YHNN ;StúsB XNd Kû |‰ l!³_R y¸dFR ¥nW) ›lM xND sW lÆLNj‰W _QM y¸çN ngR ¥Drg#N wYM l¸ÃÈW ngR mSêXT mKfL y¥YClWN ¥yT xTfLGMÝÝ YH bGl# XNÄ!ÃU_mW y¸fLG ¥nW) kz!H ytnœ Xnz!H sbïCÂ xSmúYnT /sT ÂcWÝÝ YH ¸SèCN xSmLKè b_NT zmN ng„ XNdz!h# nbR¿ XNÄ!H Ãl# ¥+bRbéCN ÃW”l#¿ xND sW yl@§WN ¸ST y‰s# l¥DrG s!m" b‰s# wYM bl@lÖC sãC x¥µYnT yqDä Æ§*N y¸Ãbú+ÆcWN ytlÃ† mNgìCN YfLULÝÝ wYM dGä XRú* lÆ§* y¥T¬zZÂ xB‰W XNÄTñR xScU¶ s@T XNDTçN b¥DrG Æ§* XNÄ!têTÂ XNÄ!f¬T XÂ ll@§W sW XNDTçN ÃdRG nbRÝÝ XNÄ!H Ãl xd‰rG Ãl _R_R bBl#Y k!ÄN zmN ?G120 ytlmd nbR¿ MKNÃt$M bwNg@LM XNµ* QÇS ¥RöS s!msKR121 XNdMÂnbW Ng#| ÿéDS wNDÑ b?YwT XÃl ywNDÑN ¸ST y‰s# xDR¯ ywsd s!çN TKKl¾Â ytkbr |‰ XNd \‰ sW b|LÈN wNbR §Y tqMõ nbRÝÝ ngR GN ;Ä!S k!ÄN ytUb# sãC XNÄYÍt$122

Sl¸ÃZ XNÄ!H Ãl Múl@nT bz!H zmN bX¾ mµkL XNd¥YñR tSÍ xdRUlh#ÝÝ xh#NM b!çN bX¾ zmN xND sW Æl[U Xô¾WN bzÁ b¥¬lL n_lÖ l!wSD YC§LÝÝ XNÄ!h#M bmµk§CN yxNDN sW wND wYM s@T \‰t¾ lmWsD

¥ÆbLÂ ¥¬lL wYM b_„ ”§T ¥¥lL ytlmd çñxLÝÝ

Yh#N XN©! XGz!xB/@R yÆLNjéCH yçnWN ¥ÂcWNM ngR mWsD XÂ bXnRs# g#ÄT yxNtN SGBGBnT ¥RµT½ kz!HM ytnœ k!œ‰ XNÄ!ÃU_¥cW

XNd¥YfLG m¥R xlBN¿ MNM XNµ* b›lM ðT bKBR NBrT mÃZ yMTCL b!çNM Xnz!H ngéC l!çn# YC§l#ÝÝ YHN ¥DrG SWR tN÷LÂ KÍT s!çN XNd tÂgRnW kmÃZ l¥Ml_ «k-r’@² b¬C´123 y¸f[M nWÝÝ MNM XNµ* b¥NM §Y SHtT XNÄL\‰H BTçNM½ bÆLNj‰H mBT §Y bdL f{m¦LÝÝ l@BnT wYM ¥¬lL tBlÖ §Y-‰ YC§L ngR GN mmßT nWÝ( Y,WM bÆLNjéCH NBrT §Y XQD nDf¦L¿ YHNNM ÃdrG,W kf”ÄcW WÀ b¥_mDÂ XGz!xB/@R ysÈcWN bmmßT nWÝÝ Ä¾ wYM l@§ sW NBrt$N XNDTYZ fQì l!çN YC§L¿ ngR GN XGz!xB/@R xYfQDM¿ MKNÃt$M XRs# Kû LBHNÂ ›l¥êE x¬§YnTN ÃÃLÝÝ l›lM xND SNZR124 BTsÈT Bz# RqT125 bmWsD x!FTˆêEnTNÂ xm{N ¬SkT§lCÝÝ

119 h#lT Múl@xêE xÆÆlÖC çnW ”L b”L s!trg#Ñ xNd¾W «yqdmW kh#l# y§q nW´ XNd ¥lT s!çN h#lt¾W «XÃNÄNÇ l‰s# y¸çnWN YfLG´ nWÝÝ

120 b§tEN «bxYh#ìC mµkL´ ¥lT nWÝÝ

121 ¥t&ãS 14Ý3(4¿ ¥RöS 6Ý17(20ÝÝ

122 ¥t&ãS 5Ý31(32¿ 19Ý3(9¿ ¥RöS 10Ý2(12¿ l#”S 16Ý18¿ 1öéNèS 7Ý10(11ÝÝ

123 «böB |R´ y¸lW xÆÆL ”L b”L s!tr¯M Múl@xêE xÆÆL çñ _Nö§ k¸lW húB ymn= nWÝÝ

124 bjRmN¾ Finger ”L b”L s!tr¯M “finger” XNd mlk!Ã ÃglG§LÝÝ

125 bjRmN¾ Elle s!çN 15 wYM 20 x!NC ÃHL y¸lµbT mlk!Ã nWÝÝ

other person and legally awarded to them, complete with deed and official seal showing that they have lawfully obtained title from the prince.

The same thing also happens in ordinary business dealings, where people cunningly filch something out of another’s hand so that the victim is helpless to prevent it. Or, seeing an opportunity for profit –perhaps where a person because of adversity or debt cannot hold on to property nor sell it without a loss –they hustle and harass the person until they get it for half price or less; and yet this is not to be considered as something acquired or obtained illegally, but rather as legitimately purchased. Hence the sayings, “First come, first served” and “Take care of yourself,”119 and let the others take what they can. Who would be clever enough to make up all the ways by which people can acquire for themselves so much through such lovely pretexts, which the world does not consider wrong? The world does not want to see that the neighbor is being taken advantage of and is being forced to sacrifice what he or she cannot afford to lose. Who would want to experience this personally? From this it is clear that all these pretexts and shams are false.

This was also the case in ancient days in respect to wives. They knew tricks like these: If a man took a fancy to another woman, he managed, either personally or through others, by any number of ways to make her husband displeased with her, or she became so disobedient and hard to live with that her husband had to dismiss her and leave her to the other man. That sort of thing was undoubtedly quite prevalent in the time of the [Old Testament] law120 for we read even in the gospel that King Herod took his brother’s wife while the latter was still living, and yet posed as an honorable, upright man, as St. Mark testifies.121 But such an example, I hope, will not be found among us, for in the New Testament married people are forbidden to be divorced.122 Still in our day someone may trick another person out of a rich fiancée. Among us it is not uncommon for someone to entice or lure a person’s manservant or maidservant away or otherwise estrange him or her with fine words.

However these things may happen, we must learn that God does not want you to deprive your neighbors of anything that is theirs, so that they suffer loss while you satisfy your greed, even though before the world you can retain the property with honor. To do so is underhanded and malicious wickedness, and, as we say, it is all done “under the table”123 so as to escape detection. Although you may act as if you have wronged no one, you have certainly trespassed on your neighbors’ rights. It might not be called stealing or cheating, but it is coveting –that is, having designs on your neighbors’ property, luring it away from them against their will, and begrudging what God gave them. The judge and everyone else may have to let you keep the property, but God will not, for he sees your wicked heart and the deceitfulness of the world. Give the world an inch124 and it will take a mile,125 and open injustice and violence will result.

119 Two proverbial expressions, literally, “The first is the best,” and “Everyone is to look after his own chance.”

120 Latin: “among the Jews.”

121 Matthew 14:3-4; Mark 6:17-20.

122 Matthew 5:31-32; 19:3-9; Mark 10:2-12; Luke 16:18; 1 Corinthians 7:10-11.

123 Literally, “under the hat,” a proverbial expression derived from sorcery.

124 German: Finger, literally, “finger,” used as a measurement.

125 German: Elle, a unit of measure about fifteen to twenty inches in length.

YH ytlmd yz!H TX²Z TRg¤M nWÝÝ bmjm¶Ã ÆLNjéÒCNN lmg#ÄT

XNÄNfLG wYM g#ÄT XNÄ!dRSÆcW XNÄNtÆbR ¬zÂL wYM lz!HM :DL

XNÄNs_ ¬zÂLÝÝ bz!H fN¬ l‰úCN XNÄ!drGLN XNdMNfLgW h#l# ÆLNjéÒCN

y‰úcW yçnWN XNÄ!ñ‰cW bdS¬ l¥StêwQ ¥N¾WM y¸-Q¥cWNÂ y¸ÃglG§cWN XNÄ!ÃDG§cW bdS¬ kl@§ XNDNk§kL§cW nWÝÝ XNGÄ!H Xnz!H

TX²²T bq_¬ ÃnÈ-„T bMq"nTÂ bxú²" M®T §Y nW¿ Slz!H bÆLNjéÒCN

§Y y¸dRsWN ¥N¾WNM g#ÄT |RÂ m\rT XGz!xB/@R ÃSwGÄLÝÝ Slz!H

bGL{ ”§TÝ( «xTm"´ wzt b¥lT xSqMõxLÝÝ kz!H h#l# LB Ni#? XNÄ!çN

YfLUL¿ YHM b!çN bXz!H MDR XSµlN DrS YHN LNf{M xNCLMÝÝ XNGÄ!H

YH TX²Z XNd q„T h#l# btk¬¬Y XykssN½ bXRG_ bXGz!xB/@R ðT dGä

MN ÃHL bXWnT QñC XNd çNN ÃúÃLÝÝ

[y;\Rt$TX²²T¥-”lÃ]126

Xz!H §Y ?Yw¬CN bÑl# XGz!xB/@RN dS y¸Ãs" XNÄ!çN l¥DrG yml÷¬êE TMHRT ¥-”lÃ yçn#T ;\Rt$ TX²²T xlNÝÝ XnRs#M mLµM |‰ãC h#l# y¸mnŒÆcW XWnt¾ MN+Â mLµM |‰ãC h#l# y¸fSs#ÆcW XWnt¾ m|méC ÂcWÝÝ knz!HM ;|Rt$ TX²²T WÀ yT¾WM DRg!T wYM mLµM ?YwT b›lM ðT MNM ÃHL ¬§Q wYM WD b!çN XGz!xB/@RN ¥SdsT xYCLMÝÝ

¬§§Q QÇúÂCN Xnz!HN TX²²T MNM XNd¥Y-QÑ wYM krJM zmÂT bðT XNd tf[Ñ bmq¤-R C§ b¥lT lmNfúêE |R›¬cWÂ b‰úcW lf„xcW XNÄ!h#M lKB‰cW s!l# lflsûxcW xScU¶ |‰ãC KBdT bmS-T XNÁT XNd¸k#‰„ XNmLkTÝÝ

lXn@ XNd¸mSl" Xnz!HN TX²²T lm-bQ +MTnTN½ T:G|TN½§èÒCNN mWdDN½ N{?ÂN½ cRnTN wzt ymúsl#TN h#l# bml¥mD Ñl#

bÑl# LN-mD YgÆLÝÝ ngR GN XNÄ!H ›YnT |‰ãC b›lM ðT xSf§g! wYM Tk¤rT y¸Ãs-# xYdl#MÝÝ ltwsn# L† g!z@ÃèC½ ï¬ãC½ w¯CÂ |n |R›èC

ÃLtlmÇÂ l¬Y¬ y¸qRb# xYdl#M¿ ngR GN Ãl MNM mdnQ by:lt$ xNÇ ¯rb@T ll@§W y¸ÃdRUcW ytlmÇ tGÆéC ÂcWÝÝ l@lÖc$ DRg!èC ysWN

›YNÂ íé y¸¥Rk# ÂcWÝÝ b¬§Q DMqT½ bWD gNzB½ bxSdÂqE ?NÉãC bmdgF bxNiÆ‰qEÂ bdmq h#n@¬ ykb„ ÂcWÝÝ :ÈN ¥=S½ mzmRÂ dwL mdwL½ š¥ XÂ È*F ¥B‰T km¬yTÂ kms¥T bStqR MNM xYdlMÝÝ q&s# wR”¥ yxgLGlÖT LBS127 lBî b!öM wYM xND ÃLqss sW qn#N Ñl# b@t

KRStEÃN bg#Lbt$ tNbRK÷ b!WL bbqE h#n@¬ l!ngR y¥YÒL WD |‰ XNd çn Y³-‰LÝÝ ngR GN xNÄ!T MSk!N yb@T \‰t¾ b¬¥"nT ?Én#N LJ XNd tng‰T STNkÆkB MNM |‰ XNd \‰C xY³-RMÝÝ xlblz!Ã wNìCÂ s@èC mnk¤úT bgÄ¥cW WS_ MN YfLUl#)

XStE xSb# Xnz!H ‰úcWN Ã[dq$t$ tSÍ b!S QÇúN ;\Rt$ TX²²T k¸Ãz#N ybl- yx••RN mNgD l!ÃStM„ mDf‰cW sYÈÂêE x\‰R xYdlMN) XNd tÂgRnW YH lt‰W sW ytlmd n#é XNd çnÂ yXnRs#N GN lQÇúNÂ lF[#¥N yts- xgLGlÖT xSmSlW ÃqRÆl#ÝÝ Xnz!H ¯SÌ§Â :WR ä®C k;\Rt$ TX²²T xNÄ!aN XNµ*N XNÄ!-BQ y¬zzWN Ñl# bÑl# mf[M y¸CL xNDM sW

126 YH RXS bmjm¶ÃW XTM WS_ xYg"MÝÝ bh#lt¾W (1529) XÂ bjRmn# (1530) XÂ (1538) XTM XNÄ!h#M bjRmn# m{/f SMMnT 1580 X_g# §Y tdR¯xLÝÝ

127 wRQ¥W µÆ lQÇS q¤RÆN g!z@ b¸lbS LBS §Y y¸drB ydwL QR{ ÃlW µÆ çñ bwRQ½ bBRÂ bkb„ DNU×C Ãg@- µÆ nWÝÝ

This, then, is the common meaning of this commandment. First, we are commanded not to desire to harm our neighbors, nor to assist in doing harm, nor to give occasion for it. Instead, we are gladly to let them have what is theirs and to promote and protect whatever may be profitable and serviceable to them, just as we wish others would do for us. So these commandments are aimed directly against envy and miserable covetousness, so that God may remove the root and cause form which arise all injuries to our neighbors. Therefore he sets it forth in plain words: “You shall not covet,” etc. Above all, he wants the heart to be pure, even though, as long as we live here, we cannot accomplish that. So this commandment remains, like all the rest, one that constantly accuses us and shows just how upright we really are in God’s sight.

[Conclusion of the Ten Commandments]126

Here, then, we have the Ten Commandments, a summary of divine teaching on what we are to do to make our whole life pleasing to God. They are the true fountain from which all good works must spring, the true channel through which all good works must flow. Apart from these Ten Commandments no action or life can be good or pleasing to God, no matter how great or precious it may be in the eyes of the world.

Let us see now how our great saints can boast of their spiritual orders and the great, difficult works that they have invented and piled up for themselves, while they neglect these commandments as if they were too insignificant or had been fulfilled long ago.

It seems to me that we shall have our hands full to keep these commandments, practicing gentleness, patience, love toward enemies, chastity, kindness, etc., and all that is involved in doing so. But such works are not important or impressive in the eyes of the world. They are not uncommon and showy, reserved to certain special times, places, rites, and ceremonies, but are common, everyday domestic duties or one neighbor to another, with nothing glamorous about them. Those other deeds captivate all eyes and ears. Aided by great splendor, expense, and magnificent buildings, they are so adorned that everything gleams and glitters. There is burning of incense, singing and ringing of bells, lighting of candles and tapers until for all of this nothing else can be seen or heard. For when a priest stands in a golden chasuble,127 or a layperson spends a whole day in the church on his or her knees, that is considered a precious work that cannot be sufficiently extolled. But when a poor servant girl takes care of a little child or faithfully does what she is told, this is regarded as nothing. Otherwise, what should monks and nuns be looking for in their cloister?

Just think, is it not a devilish presumption on the part of those desperate saints to dare to find a higher and better way of life and status than the Ten Commandments teach? They pretend, as we have said, that this is a simple life for an ordinary person, whereas theirs if for the saints and those who are perfect. They fail to see, these miserable, blind fools, that no one is able to keep even one of the Ten Commandments as it ought to be

126 This heading was not in the original printing. It was placed in the margin in the second edition (1529) and in the German editions of 1530 and 1538, and first inserted in the text in the German Book of Concord (1580).

127 A chasuble is a bell shaped cloak, often decorated with gold, silver, or precious stones, that is worn over other Mass vestments.

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mGlÅÂ yg@¬ [lÖT Xz!H §Y l!dGûN YgÆLÝÝ bXnRs#M x¥µYnT XRÄ¬

LNfLGÂ LNqbL Ãl ¥Ìr_ LN[LY YgÆÂLÝÝ Slz!H g#‰ãÒcW h#l# «bRG_

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YgÆLÝÝ

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128 xND g#lÁN ¦Ã xND GécN ÃHL nWÝÝ

129 YH yKRSTÂ TMHRT ymjm¶ÃW KFL s!çN XRs#M ;\Rt$ TX²²T ¥lT nWÝÝ

kept. Both the Creed and the Lord’s Prayer must come to our aid, as we shall hear later. Through them we must seek and pray for help and receive it continually. Therefore all their bragging amounts to as much as if I were to boast, “I do not have a single groschen to pay, of course, but I promise to pay ten gulden.”128

I say this repeatedly in order that we may get rid of the pernicious abuse that has become so deeply rooted and still clings to everyone and so that all classes of people on earth may accustom themselves to look only at these precepts and heed them. It will be a long time before people produce a doctrine or social order equal to that of the Ten Commandments, for they are beyond human power to fulfill. The one who does fulfill them is a heavenly, angelic person, far above all holiness on earth. Just concentrate upon them and test yourself thoroughly, do your very best, and you will surely find so much to do that you will neither seek nor pay attention to any other works or other kind of holiness.

Let this suffice concerning the first part,129 both for instruction and for admonition. In conclusion, however, we must repeat the text that we have already treated above in connection with the First Commandment in order to show how much effort God desires us to devote to learning how to teach and practice the Ten Commandments.

“I the Lord, your God, am a jealous God, visiting the sins of the fathers upon the children to the third and fourth generation of those who hate me. But to those who love ma and keep my commandments, I show mercy unto a thousand generations.”

Although this appendix is primarily attached to the First Commandment as we heard above, it is intended to apply to all the commandments, and all of them as a whole ought to be referred and directed to it. For this reason I said that we should keep it before the eyes of young people and drum it into them, in order that they learn and remember it in such a way that we may see why we are constrained and compelled to keep these Ten Commandments. This appendix ought to be regarded as attached to each individual commandment, penetrating and pervading them all.

Now, as we said before, these words contain both a wrathful threat and a friendly promise, not only to terrify and warn us but also to attract and allure us, so that we will receive and regard God’s Word as seriously as he does. For God declares how important the commandments are to him and how strictly he will watch over them, namely, that he will fearfully and terribly punish all who despise and transgress his commandments; and again, how richly he will reward, bless, and bestow all good things on those who prize them and gladly act and live in accordance with them. Thus he demands that all our actions proceed from a heart that fears God, looks to him alone, and because of this fear avoids all that is contrary to his will, lest he be moved to wrath. Conversely, he demands that our actions proceed from a heart that trusts in him alone and for his sake does all that he asks of us because he revels himself as a kind father and offers us every grace and blessing.

This is exactly the meaning and the right interpretation of the first and chief commandment, from which all the others proceed. This word, “You shall have no other gods,” means simply, “You shall fear, love, and trust me as your one true God.” For where your heart has such an attitude toward God, you have fulfilled this commandment and all the others. On the other hand, whoever fears and loves anything else in heaven or on earth will keep neither this one nor any other. Thus the whole Scriptures have

128 There were twenty-one groschen to a gulden.

129 I.e., the first part of the Catechism, the Ten Commandments.

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XNd kBèC bDBdÆÂ bGÄJ úYçN½ ngR GN bXGz!xB/@R FR¦TÂ xKBéT ÃDg# zND wÈèCN Slz!H h#l# ¥St¥R½ mg\{½ XNÄ!h#M ¥úsB h#Lg!z@ -”¸Â xSf§g! nW X§lh#ÝÝ Xnz!H TX²²T kF Æl QNnT y¸mlk¬cW½ y¸³ÈWÂ y¸Nq$xcWN y¸qÈW½ XNÄ!h#M½ bt”‰n!W y¸-Bq$xcWN xTrFRæ y¸¹LmW XJG bÈM ¬§QÂ ÆlGR¥ yçnW yXGz!xB/@R TX²²T XN©! y¥Yrb# ysW qLìC xYdl#MÝÝ sãC YHNN kGMT WS_ b¸ÃSgb#bTÂ b¸ÃStWl#bT SF‰½ yXGz!xB/@RN f”D bdS¬ l¥DrG úY¬sB y¸nœœ S»TÂ F§¯T Yñ‰cêLÝÝ Slz!H yBl#Y k!ÄN TX²Z bXÃNÄNÇ Q_RÂ _G½ XNÄ!h#M bLBîC §Y XNµ* ;|Rt$N TX²²T XNÄ!Úû ÃdRG ynbrW Ãl MKNÃT xYdlMÝÝ130 xYh#D XNÄdrg#T½131 l:Y¬ BÒ Xz!Ã XNÄ!ñ„ l¥DrG úYçN ngR GN bqÈYnT bð¬CN Ãl ¥Ìr_ bxXMéxCN LN-B”cW XNÄ!h#M b|‰ãÒCNÂ bmNgìÒCN h#l# tGÆ‰êE LÂdRUcW YgÆÂLÝÝ XÃNÄNÄCN bh#l#M

130 zÄGM 6Ý8(9¿ 11Ý20ÝÝ 131 ¥t&ãS 23Ý5ÝÝ

proclaimed and presented this commandment everywhere, emphasizing these two things, fear of God and trust in God. The prophet David particularly proclaims, it throughout the Psalter, as when he says [Ps.147:11], “The LORD takes pleasure in those who fear him, in those who hope in his steadfast love.” He seems to explain the whole commandment in one verse, as if to say, “The LORD takes pleasure in those who have no other gods.”

Thus the First Commandment is to illuminate and impart its splendor to all the others. In order that this may be constantly repeated and never forgotten, therefore, you must let these concluding words run through all the commandments, like the clasp or hoop of a wreath that binds the end to the beginning and holds everything together. For example, in the Second Commandment we are told to fear God and not to take his name in vain by cursing, lying, deceiving, and other kinds of corruption and wickedness, but to use his name properly by calling upon him in prayer, praise, and thanksgiving, which spring from that love and trust that the First Commandment requires. In the same way, this fear, love, and trust should impel us not to despise his Word, but to learn it, hear it gladly, keep it holy, and honor it.

Again, throughout the following commandments, which concern our neighbor, everything proceeds from the power of the First Commandment: We are to be subordinate to, honor, and obey father and mother, masters, and all in authority, not on their own account but for God’s sake. For you dare not respect or fear father or mother, doing or neglecting to do things simply in order to please them. Rather, pay attention to what God wants of you and what he will quite surely demand of you. If you omit that, you have an angry judge; otherwise, you have a gracious father.

Again, you are to do your neighbors no harm, injury, or violence, nor in any way to hurt them in regard to their person, spouse, property, honor, or rights (according to the order in which these things are commanded), even if you had the opportunity and occasion to do so and no one would reprove you. On the contrary, you should do good to all people, help them and promote their interests, however and wherever you can, purely out of love to God and in order to please him, in the confidence that he will repay you richly in everything. Thus you see how the First Commandment is the chief source and fountainhead that permeates all others; again, to it they all return and upon it they depend, so that end and beginning are completely linked and bound together.

It is useful and necessary, I say, always to teach, admonish, and remind young people of all of this so that they may be brought up, not only with blows and compulsion, like cattle, but in the fear and reverence of God. These are not human trifles but the commandments of the most high Majesty, who watches over them with great earnestness, who is angry and punishes those who despise them, and, on the contrary, abundantly rewards those who keep them. Where people consider this and take it to heart, there will arise a spontaneous impulse and desire gladly to do God’s will. Therefore it is not without reason that the Old Testament command was to write the Ten Commandments on every wall and corner, and even on garments.130 Not that we are to have them there only for display, as the Jews did,131 but we are to keep them incessantly before our eyes and constantly in our memory and to practice them in all our works and ways. Each of us is to

130 Deuteronomy 6: 8-9, 11:20.

131 Matthew 23:5.

h#n@¬ãC½ bh#l#M XNQS”s@ãCÂ xD‰¯èC½ bMNmlkTbT ï¬ h#l# XNd tÚû

ÃHL½ bMNÿDbT ï¬ wYM bMNöMbT SF‰ h#l# y:lT t:lT LMMD g¤ÄY

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Xnz!H ;|Rt$ TX²²T kl@lÖC TX²²T tlYtW TMHRT y¸s_ÆcWÂ

tGÆ‰êE k¸çn# |R›èC½ TX²²T½ XNÄ!h#M |‰ãC h#l# b§Y bkFt¾ h#n@¬

XNÁT XNd¸wds#Â k¸gÆ b§Y XNd¸ägs# dGmN XÂÃlNÝÝ Xz!H §Y M§> y¸ÃšW _Ãq& msNzR XNC§lNÝ( -b!ÆNÂ QÇúN h#l# wd ðT YW-#Â½ b!Cl#½

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b¬C XJG b{ÂT y¸fLgWNÂ y¸ÃZzWN½ bz!h# g!z@M bmLµM ngéC h#l#Â

bbrkèC X¾N y¸ÃrsRSÆcW ykb„ tSÍãCN lX¾ y¸=MRbT XNdz!Ã Ãl

¥N¾WNM |‰ Y|„ÝÝ Slz!H kl@lÖC xStMHéãC h#l# b§Y XGz!xB/@R lX¾ XNd s-N kh#l# XNd¸bL-W mZgB GMTÂ êU LNsÈcW YgÆLÝÝ h#lt¾ KFLÝ( yXMnT mGlÅ

XSk xh#N DrS kKRSTÂ xStMHé ymjm¶ÃWN KFL sMtÂL½ bXRs#M XGz!xB/@R XNDÂdRgWÂ XNÄÂdRgW y¸fLgWN ;YtÂLÝÝ X¾ kXGz!xB/@R m-bQÂ mqbL S§l#BN ngéC h#l# y¸gL[W yXMnT mGlÅW q_lÖ YqRÆLÝÝ bx+„½ XGz!xB/@RN bF[#M XNDÂWqW ÃStMrÂLÝÝ XRs#M ;\Rt$ TX²²T y¸-Yq$NN lmf[M XNDNCL ÃGzN zND yts- nWÝÝ k§Y XNdtÂgRnW ;\Rt$ TX²²T kF BlW ytqm-# bmçÂcW ysW ClÖ¬ l!-B”cW bÈM TN>Â dµ¥ nWÝÝ Slz!H YHNN l¥DrG yTÂ XNÁT `YL XNdMÂg" l¥wQ XNd l@§W h#l# YHNN KFL m¥R xSf§g! nWÝÝ ;|Rt$ TX²²T l!-bq$ XNd¸gÆcW lmf[M b‰úCN `YL BNCL ñé yXMnT mGlÅWM çn yg@¬ [lÖT½ ÆlSflg#N nbRÝÝ ngR GN yXMnT mGlÅWN _QMÂ xSf§g!nT k¥B‰‰¬CN bðT½ XNd mjm¶ÃW XRM©½ ¥N¾WM sW ‰s#N yXMnT mGlÅWN b!¥R½ b!ÃWQÂ b!rÄ bqE nWÝÝ bmjm¶Ã dr© yXMnT mGlÅW b;|‰ h#lT xNqÛC ytkÍfl nbRÝÝ132

bXRG_½ bXGz!xB/@R ”L Ãl#TÂ yXMnT mGlÅW KFL yçn#T m\r¬êE ngéC h#l# xND §Y b!sbsb# ñé½ Bz# t=¥¶ xNqÛC Yñ„ nbR¿ wYM h#§cWM bÈM

_qET bçn# ”§T bGL{ xYng„M nbRÝÝ ngR GN LíCN l¥St¥R XJG bÈM

GL{Â q§L l¥DrG X¾ yMÂMnW ¥N¾WM ngR bt²mdÆcW b|§s@ ƒSt$ xµ§T m\rT m§WN yXMnT mGlÅ bx+„ bƒST êÂ êÂ xNqÛC133 x-”lN XÂqRÆlNÝÝ SlçnM XGz!xB/@R xBN y¸mlktW ymjm¶ÃW xNq{ F_rTN½ wLDN y¸mlktW h#lt¾W DnTN¿ mNfS QÇSN y¸mlktW ƒSt¾W mqdSN YgLÚl#ÝÝ kz!Ã b“§ yXMnT mGlÅWÝ( «bf-r" bXGz!xB/@R xB xMÂlh#¿ bxÄn" bXGz!xB/@R wLD xMÂlh#¿ b¸qDs" bXGz!xB/@R mNfS QÇS xMÂlh#´ b¸L x+R ”L ¥-”lL XNC§lNÝÝ xND xM§K xND XMnT¿ ngR GN ƒST xµ§T½ Slz!HM dGä ƒST xNqÛC wYM yXMnT mGlÅãC ÂcWÝÝ bXnz!H ”lÖC §Y bx+„ xStÃyT XNS_ÝÝ

132 400 ›.M. gd¥ b¥Sr© ymjm¶Ã yçnW wG½ ;|‰ h#lt$ /êRÃT XÃNÄNÄcW l/êRÃT yXMnT mGlÅ xNÄND /rG xQRbêLÝÝ

133 b1520 l#tR xSqDä yXMnT mGlÅWN «ƒSt$ QÇS½ y|§s@ ml÷¬êE xµ§T b¸²mÇbT m\rT½ mjm¶Ã kxB½ h#lt¾ kwLD½ XNÄ!h#M ƒSt¾ kmNfS QÇS UR tÈ_ä bƒST êÂ êÂ KFlÖC´ kFlÖxcêL (WA 7:214; LW 43:24).

make them a matter of daily practice in all circumstances, in all activities and dealings, as if they were written everywhere we look, even wherever we go or wherever we stand. Thus, both for ourselves at home and abroad among our neighbors, we will find occasion enough to practice the Ten Commandments, and no one need search far for them.

From all of this we see once again how highly these Ten Commandments are to be exalted and extolled above all orders, commands, and works that are taught and practiced apart from them. Here we can throw out a challenge: Let all the wise and holy step forward and produce, if they can, any work like that which God in these commandments so earnestly requires and enjoins under threat of his greatest wrath and punishment, while at the same time he adds such glorious promises that he will shower us with all good things and blessings. Therefore we should prize and value them above all other teachings as the greatest treasure God has given us.

Second Part: The Creed

Thus far we have heard the first part of Christian teaching, and in it we have seen all that God wishes us to do and not to do. The Creed properly follows, which sets forth all that we must expect and receive from God; in short, it teaches us to know him perfectly. It is given in order to help us do what the Ten Commandments require of us. For, as we said above, they are set so high that all human ability is far too puny and weak to keep them. Therefore it is just as necessary to learn this part as it is the other so that we may know where and how to obtain the power to do this. If we were able by our own strength to keep the Ten Commandments as they ought to be kept, we would need nothing else, neither the Creed nor the Lord’s Prayer. But before we explain the usefulness and necessity of the Creed, it is enough, as a first step, for very simple people to learn to grasp and understand the Creed itself.

In the first place, the Creed used to be divided into twelve aritcles.132 Of course, if all the elements contained in Scripture and belonging to the Creed were gathered together, there would be many more articles, nor could they all be clearly expressed in so few words. But to make it most clear and simple for teaching to children, we shall briefly sum up the entire Creed in three main articles,133 according to the three persons of the God head, to whom everything that we believe is related. Thus the first article, concerning God the father, explains creations; the second, concerning the Son, redemption; the third, concerning the Holy Spirit, being made holy. Hence the Creed could be briefly condensed to these few words: “I believe in God the Father, who created me; I believe in God the Son, who has redeemed me; I believe in the Holy Spirit, who makes me holy.” One God and one faith, but three persons, and therefore also three articles or confessions. Let us comment briefly on these words.

132 Tradition, which is first in evidence about A.D. 400, held that each of the twelve apostles contributed one phrase to the Apostles’ Creed.

133 In 1520 Luther has already divided the Creed into “three chief parts, according to which the three persons of the holy, divine Trinity are to be related, corresponding first to the Father second to the Son, and third to the Holy Spirit” (WA 7:214; LW 43:24).

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The First Article

“I believe in God, the Father almighty, CREATOR of heaven and earth...”

This is the shortest possible way of describing and illustrating the nature, will, acts, and work of God the Father. Because the Ten Commandments have explained that we are to have no more than one God, so it may now be asked: “What kind of person is God? What does he do? How can we praise or portray or describe him in such a way so we may know him?” This is taught here and in the following articles. Thus the Creed is nothing else than a response and confession of Christians based on the First Commandment. If you were to ask a young child, “My dear, what kind of God do you have? What do you know about him?” he or she could say: “First, my God is the Father, who made heaven and earth. Aside from this one alone I regard nothing as God, for there is no one else who could create heaven and earth.”

For the highly educated and those somewhat more well informed, however, all three articles can be treated more fully and divided into as many parts as there are words. But for the young pupils it is now enough to indicate the most necessary points, namely, as we have said, that this article deals, with creation. We should emphasize the words “creator of heaven and earth.” What is meant by these words or what do you mean when you say, “I believe in God, the Father almighty, creator,” etc.? Answer: I hold and believe that I am God’s creature, that is, that he has given me and constantly sustains my body, soul, and life, my members great and small, all my senses, my reason and understanding, and the like; my food and drink, clothing, nourishment, spouse and children, servants, house and farm, etc. Besides, he makes all creation help provide the benefits and necessities of life –sun, moon, and stars in the heavens; day and night; air, fire, water, the earth and all that it yields and brings forth; birds, fish, animals, grain, and all sorts of produce. Moreover, he gives all physical and temporal blessings –good government, peace, security. Thus we learn from this article that none of us has life –or anything else that has been mentioned here or can be mentioned –from ourselves, nor can we by ourselves preserve any of them, however small and unimportant. All this is comprehended in the word “Creator.”

Moreover, we also confess that God the Father has given us not only all that we have and what we see before our eyes, but also that he daily guards and defends us against every evil and misfortune, warding off all sorts of danger and disaster. All this he does out of pure love and goodness, without our merit, as a kind father who cares for us so that no evil may befall us. But further discussion of this subject belongs in the other two parts of this article, where it says, “Father almighty.”

Hence, because everything we possess, and everything in heaven and on earth besides, is daily given, sustained, and protected by God, it inevitably follows that we are in duty bound to love, praise, and thank him without ceasing, and, in short, to devote all these things to his service, as he has required and enjoined in the Ten Commandments. Here much could be said if we were to describe how few people believe this article. We all pass over it; we hear it and recite it, but we neither see nor think about what the words command us to do. For if we believed it with our whole heart, we would also act accordingly, and not swagger about and boast and brag as if we had life, riches, power, honor, and such things of ourselves, as if we ourselves were to be feared and served. This is the way the wretched, perverse world acts, drowned in its blindness,

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XNÄ!h#M ÆlN ngR h#l#½ btlYM yXGz!xB/@RN ”L k¸”wÑT UR `-!xT

XN\‰lNÝÝ çñM GN KRStEÃñC Sl Xnz!H ngéC h#l# XGz!xB/@RN ¥gLgLÂ m¬zZ y¸gÆcW mçn#N bmqb§cW BLÅ x§cWÝÝ

Slz!H MKNÃT YHNN xNq{ by:lt$ tGÆ‰êE LÂdRgW½ bxXMéxCN

LNqR[W½ XNÄ!h#M bMÂyW b¥N¾WM ngRÂ wd X¾ b¸mÈ bXÃNÄNÇ brkT

LÂS¬WsW YgÆÂLÝÝ kSUT wYM kxdU bMÂmL_bT g!z@ h#l#½ xÆ¬êE Lb#Â lX¾ ÃlW wsN yl> FQ„ Ys¥NÂ XÂY zND XGz!xB/@R YHN h#l# XNÁT

XNd¸s_Â XNd¸ÃdRG ¥wQ YgÆÂLÝÝ Sl çnM LÆCN lXGz!xB/@R ÆlN

MSUÂÂ Xnz!HN brkèC h#l# lXRs# KBRÂ MSUÂ lm-qM ÆlN F§¯T Yä”L¿

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sãC m¥R y¸ÃSfLUcW nWÝÝ YH kF Ãl q$M ngR :WqT½ kz!HM XNµ* kF

Ãl mZgB nWÝÝ Xz!H §Y XNdMNs¥W½ xB bL°Â bmNfS QÇS bk#L b¥Ygl[# z§l¥êE brkèC X¾N µrsrsbT XWnT l@§½ kF_rT h#l# UR ‰s#N XNÁT XNd s-N½ bz!H ?YwTM y¸ÃSfLgNN xTrFRæ XNÄqrbLN XNmlk¬lNÝÝ

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Sõ¬ãC ¥lTM X§Y kt-qs#T MD‰êE ngéC h#l# b§Y ‰s#NM +MR úY³_B

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misusing all the blessings and gifts of God solely for its own pride, greed, pleasure, and enjoyment, and never once turning to God to thank him or acknowledge him as Lord or Creator.

Therefore, if we believe it this article should humble and terrify all of us. For we sin daily with eyes, ears, hands, body and soul, money and property, and with all that we have, especially those who even fight against the Word of God. Yet Christians have this advantage, that they acknowledge that they owe it to God to serve and obey him for all these things.

For this reason we ought daily to practice this article, impress it upon our minds, and remember it in everything we see and in every blessing that comes our way. Whenever we escape distress or danger, we should recognize how God gives and does all of this so that we may sense and see in them his fatherly heart and his boundless love toward us. Thus our hearts will be warmed and kindled with gratitude to God and a desire to use all these blessings to his glory and praise.

Such, very briefly, is the meaning of this article. It is all that ordinary people need to learn at first, both about what we have and receive from God and about what we owe him in return. This is knowledge of great significance, but an even greater treasure. For here we see how the Father has given to us himself with all creation and has abundantly provided for us in this life, apart from the fact that he has also showered us with inexpressible eternal blessings through his Son and the Holy Spirit, as we shall hear.

The Second Article

“And [I believe] in Jesus Christ, his only Son, our LORD. He was conceived by the Holy Spirit and born of Mary the virgin. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell. On the third day he rose from the dead. He ascended into heaven and is seated at the right hand of God, the Father almighty. From there he will come again to judge the living and the dead.”

Here we get to know the second person of the Godhead, and we see what we have from God over and above the temporal goods mentioned above, namely, how he has given himself completely to us, withholding nothing. This article is very rich and farreaching, but in order to treat it briefly for children, we shall take up one phrase and in it grasp the substance of the article so that everyone may learn from it, as we have said, how we are redeemed. We shall concentrate on these words, “in Jesus Christ, our LORD,”

If anyone asks, “What do you believe in the second article about Jesus Christ?” answer as briefly as possible, “I believe that Jesus Christ, true Son of God, has become my Lord.” What is it “to become a lord”? It means that he has redeemed and released me from sin, from the devil, from death, and from all misfortune. Before this I had no lord or king, but was captive under the power of the devil. I was condemned to death and entangled in sin and blindness.

For when we were created by God the Father and had received from him all kinds of good things, the devil came and led us into disobedience, sin, death and all misfortune. As result, we lay under God’s wrath and displeasure, sentenced to eternal damnation, as we had merited it and deserved it. There was no counsel, no help, no comfort for us until this only and eternal Son of God, in his unfathomable goodness, had mercy on us because

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Slz!H yz!H XMnT mGlÅ xNq{ x-”§Y TMHRT «g@¬´ ¥lTM xÄ" s!çN XRs#M kÄ!ÃBlÖS wd XGz!xB/@R½ käT wd ?YwT½ k`-!xT wd {DQ ymlsN xh#NM y¸-BqN xÄ" nW y¸L nWÝÝ ytqrW yz!H yXMnT mGlÅ xNq{ mÄÂCN XNÁTÂ b¥N XNd tf[m½ KRSèSN MN ÃHL WD êU XNÄSkflW½ X¾NM wd mNG|t$ l¥SgÆT XNÁT Ãl mk‰ XNd tqbl ÃSrÄLÝÝ Y,WM KRSèS `-!xTN XNÄ!Ã¹NF ysWN |U lBî bmNfS QÇS bminSÂ kDNGL ¥RÃM bmwlD½ Xn@ S§-Íh#T _ÍT y¸gÆ"N y`-!xT :Ä bmKfL½ lXn@M y¸gÆ"N mk‰ lmqbL bmäTÂ bmqbR xÄn" XN©! bBRÂ bwRQ xLg²"M ¥lT nWÝÝ YHNNM h#l# ÃdrgW g@¬ü XNÄ!çN nWÝÝ Xnz!HNM s!ÃdRG l‰s# s!L wYM S§Sflg#T xLnbrMÝÝ Xnz!H h#l# µdrg b“§ äTN DL xDR¯Â >é134 käT bmnœT bXGz!xB/@R xB q" tqMõ h#l#N Yg²LÝÝ bm=ršM bÄGM M{xt$ kKû ›lM½ kÄ!ÃBlÖS½ käTÂ k`-!xT f{ä XSk!ÃúRfN DrS Ä!ÃBlÖSÂ tk¬×c$ `Y§T kXG„ b¬C l!gz# YgÆcêLÝÝ ngR GN YHN h#l# mGl{ lLíC b¸qRbW x+R SBkT135 úYçN rzM §l# btlY b›mT WS_ btwsn#136 wQèC ¥lTM bLdT½ b?¥¥t$½ bTNœx@Â

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lz!H xNq{ qdM s!L XNÄLk#T «mqdS´ k¸lW ytšl RXS Ls-W xLCLMÝÝ bz!HM RXS mNfS QÇSÂ X¾N QÇúN y¥DrG |‰ãc$ tB‰RtW tgL[êLÝÝ Slz!H l@§ mtk!Ã XSk¥Yg"lT DrS TKKl¾ mglÅ wYM m-¶Ã

”L Sl çn mNfS QÇS b¸lW /rG §Y Tk¤rT ¥DrG xlBNÝÝ bXGz!xB/@R

”L l@lÖC ›YnT mÂFST t-QsêLÝÝ XnRs#M ysW mNfS138 s¥ÃêE mÂFSTÂ139

KûW mNfS140 ÂcWÝÝ ngR GN yqdsNÂ xh#NM y¸qDsN yXGz!xB/@R mNfS BÒ Sl çn XRs# mNfS QÇS tBlÖ Y-‰LÝÝ xB fÈ¶½ wLD xÄ" tBlW XNd¸-„ h#l# k¸\‰W |‰ ytnœ mNfS QÇS qÄ> wYM y¸qDsN tBlÖ Y-‰LÝÝ YH mqdS XNÁT YkÂwÂL) mLSÝ( wLD bLdt$½ bät$Â bTNœx@W

134 x!ú 25Ý7 tmLkTÝÝ

135 YH búMN¬êE yxML÷ g!z@ lLíCÂ lxgLU×C y¸qRB SBkT nWÝÝ

136 LdT½ ;b!Y ÛM½ Ís!µ½ :RgTÂ L† L† b›§T Sl KRSèS ?YwT y¸Âg„ ywNg@L KFlÖC y¸nbb#ÆcW g!z@ÃT ÂcWÝÝ

137 bjRmN¾ ”l# “Gemeine” s!çN X§Y bg{ 384 “Gemeinschaft” y¸lWN ”L tmLkTÝÝ

138 lMúl@ 1öé 2Ý11ÝÝ

139 l#tR Xnz!HN XNd mLµM m§XKT tRg¤äxcêLÝÝ lMúl@ 2 m”b!ÃN 11Ý 6¿ 15Ý 23ÝÝ

140 lMúl@ 1úÑ 16Ý14 XÂ 23¿ õb!T 3Ý8¿ /ê 19Ý12 XÂ 15ÝÝ

of our misery and distress and came from heaven to help us. Those tyrants and jailers have now been routed, and their place has been taken by Jesus Christ, the Lord of life, righteousness, and every good and blessing. He has snatched us, poor lost creatures, from the jaws of hell, won us, made us free, and restored us to the Father’s favor and grace. As his own possession he has taken us under his protection and shelter, in order that he may rule us by his righteousness, wisdom, power, life, and blessedness.

Let this be the summary of this article, that the little word “LORD” simply means the same as Redeemer, that is, he who has brought us back from the devil to God, from death to life, from sin to righteousness, and keeps us there. The remaining parts of this article simply serve to clarify and express how and by what means this redemption was accomplished –that is, how much it cost Christ and what he paid and risked in order to win us and bring us under his dominion. That is to say, he became a human creature, conceived and born without sin, of the Holy Spirit and the Virgin, so that he might become Lord over sin; moreover, he suffered, died, and was buried so that he might make satisfaction for me and pay what I owed, not with silver and gold but with his own precious blood. And he did all this so that he might become my LORD. For he did none of these things for himself, nor had he any need of them. Afterward he rose again from the dead, swallowed up134 and devoured death, and finally ascended into heaven and assumed dominion at the right hand of the Father. The devil and all his powers must be subject to him and lie beneath his feet until finally, at the Last Day, he will completely divide and separate us from the wicked world, the devil death, sin, etc.

But the proper place to explain all these different points is not in the brief children’s sermon,135 but rather the longer sermons throughout the whole year, especially at the times appointed136 for dealing at length with such articles as Christ’s birth, passion, resurrection, ascension, etc. Indeed, the entire gospel that we preach depends on the proper understanding of this article. Upon it all our salvation and blessedness are based, and it is so rich and broad that we can never learn if fully.

The Third Article

“I believe in the Holy Spirit, one holy Christian church, the community137 of saints, the forgiveness of sins, the resurrection of the flesh, and the life everlasting. Amen.”

To this article, as I have said, I cannot give a better title than “Being Made Holy.” In it are expressed and portrayed the Holy Spirit and his office, which is that he makes us holy. Therefore, we must concentrate on the term “HOLY SPIRIT,” because it is so precise that we can find no substitute for it Many other kinds of spirits are mentioned in Scripture, such as the human spirit,138 heavenly spirits,139 and the evil spirit.140 But God’s Spirit alone is called a Holy Spirit, That is, the one who has made us holy and still makes us holy. As the Father is called a Creator and the Son is called a Redeemer, so on account of his work the Holy Spirit must be called a Sanctifier, or one who makes us holy. How does such sanctifying take place? Answer: Just as the Son obtains dominion by purchasing us through his birth, death,

134 See Isaiah 25:7.

135 That is sermons sat the weekday worship services, which were designed primarily for children and servants.

136 Christmas, Lent, Easter, Ascension, Festivals in which the periscopes, particularly the Gospel lessons, treat the life of Christ.

137 German: Gemeine, See above, p. 384, where the word Gemeinschaft is used.

138 Eg., 1 Corinthians 2:11.

139 Luther interpreted these as the good angels. E.g., 2 Maccabees 11:6; 15:23.

140 Eg., 1 Samuel 16:14, 23; Tobit 3:8; Acts 19:12, 15.

h#§CNN XNd g²N mNfS QÇSM mqdúCNN bQÇúN xNDnT½141 b`-!xT SRyT½

b|U TNœx@½ bzl›lM ?YwT XWN ÃdRgêLÝÝ YHM ¥lT mNfS QÇS mjm¶Ã lX¾ wNg@LN wd¸sBKbTÂ wd KRSèS wd¸ÃmÈbT y‰s# wd çnW

~BrT wYM wd b@t KRStEÃN XQF ÃmÈÂL ¥lT nWÝÝ

bmNfS QÇS wNg@L µLtsbkLNÂ yKRSèSM |‰ lLÆCN142 µLtgl-LN

Xn@M çNk# xNt KRSèSN l¥wQÂ bXRs#M l¥mN XNÄ!h#M lXRs# lmg²T kè

xYÒlNMÝÝ |‰W t-ÂQöxL¿ tf{äxLMÝÝ KRSèS b|”†½ bät$Â bTNœx@W ymÄÂCNN |‰ f{äxLÝÝ ngR GN YH yXRs# |‰ ¥NM XNd¥ÃWqW çñ b!swR

ñé h#l#M kNt$ çñ bqr nbRÝÝ ngR GN YH TLQ Sõ¬ tqBé XNÄYqR

XGz!xB/@R ”l# XNÄ!¬tMÂ XNÄ!¬wJ b¥DrG XNÄ!h#M b”l# YHNN yDnT

Sõ¬ y¸ÃqRBLNÂ y¸ÃSgnZbNN mNfS QÇSN s-NÝÝ Slz!H mqdS ¥lT

YHNN brkT lmqbL b‰úCN wdz!H mqdS mMÈT y¥NClWN X¾N wd g@¬ KRSèS k¥MÈT bStqR l@§ l!çN xYCLMÝÝ

XNGÄ!H YHNN yXMnT mGlÅ KFL yMTClWN ÃHL bGL{ x_ÂWÝÝ xND sWM «'bmNfS QÇS xMÂlh#' STL MN ¥lTH nW)´ BlÖ b!-YQH «mNfS QÇS

SÑ XNd¸gL[W XNd¸qDs" xMÂlh#´ BlH mmlS TC§lHÝÝ «mNfS QÇS

YHNN XNÁT xDR¯ Yf{mêL) mœ¶ÃWS MNDN nW´) tBlH BT-yQ mLSHÝ( «bb@t KRStEÃN bk#L½ b`-!xT SRyT½ b|U TNœx@Â bzl›lM ?YwT YHN Yf{ML¾L´ y¸L mçN xlbTÝÝ bmjm¶Ã ysãC LB XNÄ!b‰Â XNÄ!qÈ-L½ ”l#NM XNÄ!rÇTÂ x_BqW XNÄ!Yz#T½ XNÄ!-Bq$TM l¥DrG mNfS QÇS ”l#N y¸gL{ÆTÂ y¸ÃWJÆT b›lM §Y L† ¥~brsBÂ143 yMXmÂN XÂT kçnCW b@t KRStEÃN UR y-bq xNDnT xlWÝÝ kz!H bðT XMnT f{ä b-ÍbT bÔÔúêEW |R›T XNd tdrgW yKRSèS g@TnTÂ ymNfS QÇS qÄ>nT XNÄ!sbKÂ ysW LB lmrÄT XNÄ!n”” mNfS

QÇS b¥ÃdRGbT ï¬ h#l# kNt$ YçÂLÝÝ YHM ¥lT KRSèS Ãl X¾ b¯ |‰Â MGÆR B}:ÂN ÃSgßLNÂ XGz!xB/@R xB XNÄ!qblN Ãdrg g@¬ mçn#N ¥NM xÃMNM ¥lT nWÝÝ bz!H |R›T WS_ MN Y¯D§L) XWnTN y¸gL{½ y¸sBKÂ y¸ÃWJ mNfS QÇS Y¯D§L ¥lT nWÝÝ YLq$NM b|‰CN [UN XNdMÂg"Â XNdMNDN ÃSt¥„N sãCÂ Kû mÂFST xl# ¥lT nWÝÝ Slz!H b@t KRStEÃN LTñR xTCLMÝÝ YH y¸çnW KRSèS b¥YsbKbT ï¬ b@t KRStEÃNN y¸-‰½ y¸m\RT½ y¸m‰Â y¸sbSB mNfS QÇS Sll@l nWÝÝ Slz!H yXMnT mGlÅ YzT XSk xh#N ytÆlW YB”ÝÝ ngR GN bKFl# ytzrz„T xNÄND ;úïC lh#l#M sW GL{ l!çn# Sl¥YCl# bx+„ ¥B‰‰T ÃSfLgÂLÝÝ yXMnT mGlÅW b@t KRStEÃNN (communio sanctorum)144 yQÇúNxNDnT145

BlÖ Y-‰¬LÝÝ yh#lt$M xÆÆlÖC TRg¤M tmúúY nWÝÝ yXMnT mGlÅW wd jRmN¾ ÌNÌ bttr¯mbT g!z@ xÆÆl# ktlmdW W+Â lmrÄT y¸ÃScGR çñ bmgßt$ |‰W s!jmR YH /rG xLtµttbTM146 nbRÝÝ YHNN xÆÆL b¸gÆ XNtRg¤mW µLN bjRmN¾ lz!H /rG lyT Ãl ”L m-qM YñRBÂLÝÝ «x@Kl@¹!Ã´ (ecclesia) y¸lW ”L bjRmN¾ TKKl¾ TRg¤Ñ g#Æx@147 ¥lT nWÝÝ

141 bjRmN¾Ý( Gemeine.

142 ”L b”L «LB´ ¥lT nWÝÝ

143 bjRmN¾Ý( Gemeine.

144 b§tEN ÌNÌ ytÚf nWÝÝ

145 bjRmN¾Ý( Gemeinschaft.

146 yQÇúN~BrT y¸lW /rG bXMnT mGlÅW §Y yt=mrW b“§ §Y mçn#N l#tR gÂ b1519 xmLKèxLÝÝ y”l#M TRg¤M «yh#l#M yçnC QDST b@t KRStEÃN´ XNd ¥lT nWÝÝ YHNN /rG yÃzW yXMnT mGlÅ ymjm¶ÃW {/#F yÊ»s!ÃÂW ÔÔS yn!s@¬S XNd çn Y¬mÂLÝÝ

147 bjRmN¾Ý( Versammlunge nWÝÝ böyWÂ bkFt¾ mdB b¸ngrW jRmN¾ y§tEn# ”L x@Kl@¹!Ã kirihha XÂ samanunga tBlÖ Ytr¯M nbRÝÝ ngR GN bmµkl¾W kFt¾ mdB jRmN¾ kirche BÒ tBlÖ Yng‰LÝÝ

and resurrection, etc., so the Holy Spirit effects our being made holy through the following: the community141 of saints or Christian church, the forgiveness of sins, the resurrection of the body, and the life everlasting. That is, he first leads us into his holy community, placing us in the church’s lap, where he preaches to us and brings us to Christ.

Neither you nor I could ever know anything about Christ, or believe in him and receive his as Lord, unless these were offered to us and bestowed on our hearts142 through the preaching of the gospel by the Holy Spirit. The work is finished and completed; Christ has acquired and won the treasure for us by his sufferings, death, and resurrection, etc. But if the work remained hidden so that no one knew of it, it would have been all in vain, all lost. In order that this treasure might not remain buried but be put to use and enjoyed, God has caused the Word to be published and proclaimed, in which he has given the Holy Spirit to offer and apply to us this treasure, this redemption. Therefore being made holy is nothing else than bringing us to the Lord Christ to receive this blessing, to which we could not have come by ourselves.

Learn this article, then, as clearly as possible. If someone asks, What do you mean by the words “I believe in the Holy Spirit”? you can answer, “I believe that the Holy Spirit makes me holy, as his name states.” How does he do this, or what are his ways and means? Answer: “Through the Christian church, the forgiveness of sins, the resurrection of the body, and the life everlasting.” In the first place, he has a unique cimmunity143 in the world, which is the mother that begets and bears every Christian through the Word of God, which the Holy Spirit reveals and proclaims, through which he illuminates and inflames hearts so that they grasp and accept it, cling to it, and persevere in it.

Where he does not cause it to be preached and does not awaken the understanding of it in the heart, all is lost as happened under the papacy, where faith was swept completely under the rug and no one recognized Christ as the Lord or the Holy Spirit as the one who makes us holy. That is, no one believed that Christ is our Lord in the sense that he won such a treasure for us without our works and merits and made us acceptable to the Father. What was lacking there? There was no Holy Spirit present to reveal this truth and have it preached. Rather, it was human beings and evil spirits who were there, who taught us to obtain grace and be saved by our works. Therefore there was no Christian church. For where Christ is not preached, there is no Holy Spirit to create, call, and gather the Christian church. Apart from which no one can come to the Lord Christ. Let this be enough about the substance of this article. But because the parts enumerated in it are not quite clear to the common people, we shall run through them briefly.

The Creed calls the holy Christian church a communio sanctorum,144 “a communion 145 of saints.” Both expressions have the same meaning. In earlier days the phrase was not included,146 and it is odd and not understandable when put into German. If we were to render it clearly, we would have to speak quite differently in German. The word ecclesia properly means nothing but an assembly147 in German. But we are

141 German: Gemeing

142 Literally, “bosom,”

143 German: Gemeine

144 Given in Latin in the text.

145 German: Gemeinschaft.

146 Already a519 Luther noted that the expression communio sanctorum was a later addition to the Creed, meaning the same as “holy catholic church.” The earliest extant version of the Creed containing the phrase is that attributed to Bishop Nicetas of Remesiana.

147 German: Versammlunge. In Old High German, the Latin ecclesia was translated both with kirihha and samanunga, but in Middle High German it was rendered only as kirche.

ngR GN bjRmN¾ btlMì y¸-qÑbT ”L «k!Rk@´ (Kirche) s!çN YHNNM ”L

¥N¾WM sW y¸rÄW lxND ltly ›§¥ ytly b@T wYM ?NÚ xDR¯ XN©! lsãC SBSB xYdlMÝÝ YH b@T GN sãC b›§¥ Xym-# y¸sbsb#bT ÆYçN b@t

KRStEÃN tBlÖ l!-‰ xYCLMÝÝ MKNÃt$M b@t$ YHNN SÃ» l!Ãg" y¸ClW bz!Ã SF‰ ktsbsb#TÂ ytly ›§¥ µ§cW sãC ytnœ nWÝÝ Slz!H «b@t KRStEÃN´148 y¸lW ”L TKKl¾ TRg¤Ñ kjRmN ÌNÌ btgßW ”L úYçN ysãC yU‰

SBSB x@Kl@™Ã (ecclesia) XNd¸lW yG¶k# ”L nWÝÝ bz!Ã ÌNÌ ”l# k!¶Ã (kyria)

s!çN b§tEN k#¶Ã (curia) nWÝÝ149 Slz!H yxF mFÒ ÌNÌCN bçnW TKKl¾W jRmN¾ «yKRStEÃñC ¥~brsB wYM SBSB´150 s!çN kh#l# ytšlÂ GL{ yçnW /rG dGä «QÇS KRStEÃN ?ZB´ y¸L YçÂLÝÝ151 btmúúY h#n@¬ ÷¸n!× (communio) y¸lWÂ xBé ytÃÃzW ”L «q¤RÆN´

tBlÖ úYçN «¥~br sB´152 b¸L l!tr¯M YgÆêLÝÝ YHM b@t KRStEÃN y¸lWN ;úB lmtR¯MÂ l¥B‰‰T y¸-QM nWÝÝ ngR GN ¥NM jRmÂêE bz!H mLk# ÆYÂgrWÂ ÆYrÄWM §tENÂ jRmN¾N y¥YrÇ x¥®C «yQÇúN ~BrT´153 BlW Ytrg¤Ñ¬LÝÝ TKKl¾WN jRmN¾ XN-qM µLN ¥lT ÃlBN «yQÇúN ¥~br sB´154 nWÝÝ YHM ¥lT bQÇúN BÒ ytêqr ¥~brsB wYM bYbL_ GL{ bçn xÆÆL «QÇS ¥~br sB´155 ¥lT nWÝÝ YHN yMlW sãC ”l#N b¸gÆ XNÄ!rÇT½ bx-”qM g!z@ y[Â m\rT kmÃz# ytnœ y¥YnqL XNÄ!çNÂ ”l#N mlw_ kmÂF”N y¥YtÂnS S?tT mf[M XNd çn l¥SgNzB nWÝÝ

XNGÄ!H yz!H /rG TRg¤MÂ êÂ ;úB YH nWÝÝ XRs#MÝ( «Xn@ KRSèS ‰S yçn§T TN> QÇS mNU XÂ yQÇúN ~BrT bMDR §Y XNÄlC xMÂlh#´ y¸L nWÝÝ YHM ~BrT yt-‰W bmNfS QÇS x¥µYnT wd xND XMnT½ ;úBÂ mrÄT nWÝÝ XRs#M bWS-# ytlÃ† Sõ¬ãCN yÃz s!çN ÆlmlÃyTÂ ÆlmkÍfL XNÄ!h#M bmêdD y¸çN ~BrT nWÝÝ Xn@M yz!H ¥~brsB xµLÂ xÆL SçN bWS-# Ãl#T brkèC h#l# xµLÂ tµÍY156 n"ÝÝ wdz!H ~BrT ymÈh#TÂ ytê¦Dh#T bmNfS QÇS x¥µYnT s!çN YHM yçnW ymGb!ÃW mnš n_B yçnWN yXGz!xB/@RN ”L bmS¥t&Â xh#NM b!çN bmS¥T §Y bmçn@ nWÝÝ wdz!H ~BrT kmMÈ¬CN bðT GN h#lNtÂCN ysYÈN yçnÂ Sl KRSèSM Sl XGz!xB/@RM xNÄCM y¥ÂWQ nbRNÝÝ XNGÄ!H mNfS QÇS XSk ÄGM M{xT DrS kQÇúN ~BrT157 wYM kKRStEÃñC UR xBé YöÃLÝÝ bz!HM ~BrT x¥µYnT YsbSbÂL¿ ”l#N l¥St¥RÂ lmSbK b~Brt$ Y-q¥LÝÝ bz!HM ~BrT

QDSÂN y¸f_RÂ y¸=MR s!çN YHM by:lt$ XNÄ!ÃDG½ bXMnT XNÄ!-nKRÂ ymNfS QÇSN FÊ XNÄ!Ãf‰ ÃdRUL ¥lT nWÝÝ

148 jRmN¾Ý( kirche .

149 l#tR curia y¸lWN y§tEN ”L kuria k¸lW yG¶K ”L UR bS?tT b!Ã²MdWM yzmÂêEW ÌNÌ _ÂT XNd¸ÃúyW kirche y¸lW yjRmN ”L Kuriakos k¸lW yG¶k# ”L ymÈ s!çN («yg@¬ mçN´) ¥lT nWÝÝ Y,W ”L _N¬WÃN kçn#Â wd l@§ ÌNÌ ktwsÇT ”§T xNÇ çñ bxR×úêE ¸S×ÂWÃN x¥µYnT k¯èC G²T bÄN†B wNZ bk#L wd jRmN ymÈ ”L nWÝÝ

150 bjRmN¾Ý( Gemeine s!çN l#tR ‰s# btr¯mW ym{/F QÇS TRg¤M Ãl MNM m²ÆT ecclesia l¸lW yG¶k# ”L GemeineN t-Qäb¬LÝÝ

151 bjRmN¾Ý( Ein heilige christenheit s!çN bOn the Councils and the Church (1539) l#tR yjRmN¾ ”L ÃLçnWÂ TRg¤M yl@lW kirche christenheit «KRSTÂ´ wYM christiches volk «KRStEÃN ?ZB´ b¸lW ”L XNÄ!tµ MKR s_è nbR (WA 50: 624, 14-20; LW 41: 143-44)ÝÝ

152 Gemeinschaft úYçN Gemeine nWÝÝ

153 bjRmN¾Ý( Gemeinschaft der Heiligen

154 bjRmN¾Ý( ein Gemeine der Heiligen.

155 bjRmN¾Ý( ein heilige Gemeine.

156 1öé 1Ý9 YmLkt$ÝÝ l#tR m{/F QÇSN s!trg¤M «XÂNt yKRSèS brkèC h#l# w‰ëCÂ tµÍ×C ÂCh#ÝÝ´ y¸L yGRg@ ¥S¬wš b{/#û §Y xn#…LÝÝ

157 bjRmN¾½ Gemeine.

accustomed to using the work Kirche, which the common people understand not as an assembled group or people, but as a consecrated house or building. But the house would not be called a church if it were not for the single reason that the group of people come together in it. For we who come together choose a special place and give the house its name because of this group. Thus the word “church”148 really means nothing else than a common assembly and is not of German but of Greek origin, like the word ecclesia. In that language the word is kyria, and in Latin curia. 149 Therefore, in our mother tongue and in good German it ought to be called “a Christian community or assembly,”150 or best and most clearly of all, “a holy Christian people.”151

Likewise, the word communio, which is attached to it, should not be translated “communion” but rather “community. ”152 It is nothing but a comment or interpretation by which someone wished to explain what the Christian church is. But some among our people, who understand neither Latin nor German, have rendered it “communion of saints,”153 although no German would talk that way or understand it. To speak proper German we ought to say “a community of saints,”154 that is, a community that is composed only of saints, or, still more clearly, “a holy community.”155 This I say in order that the word might be understood; it has become so established in usage that it cannot well be uprooted, and it would be next to heresy to alter a word.

This is the meaning and substance of this phrase: I believe that there is on earth a holy little flock and community of pure saints under on head, Christ. It is called together by the Holy Spirit in one faith, mind, and understanding. It possesses a variety of gifts, and yet is united in love without set or schism. Of this community I also am apart and member, a participant and co-partner156 in all the blessings it possesses. I was brought into it by the Holy Spirit and incorporated into it through the fact that I have heard and still hear God’s Word, which is the beginning point for entering it. Before we had come into this community, we were entirely of the devil, knowing nothing of God and of Christ. The Holy Spirit will remain with the holy community157 or Christian people until the Last Day. Through it e gathers us, using it to teach and preach the Word. By it he creates and increases holiness, causing it daily to grow and become strong in the faith and in its fruits, which the Spirit produces.

148 German: kirche.

149 Although Luther incorrectly associates the Latin word curia (it derives rather from quiris[a Roman citizen]) with the Greek kuria, a modern linguistic research confirms his derivation of the German work Kirche from the Greek kuriakos (“belonging to the Lord”). It is one of the earliest Christian words taken over into another language, having been carried by Arian missionaries from the kingdom of the Goths up the Danube River into Germany.

150 German: Gemeine. In his translation of the Bible, Luther consistently rendered the Greek ecclesia with Gemeine.

151 German: EinheligeChristenheit. In On the Counils and the Chruch (1539) Luther urged that Christenheit, “Christendom,” or christliches Volk, “Christian people” be substituted for the non-German and “meaningless” word Kirche (WA50:624, 14-20; LW 41:143-44).

152 Not Gemeinschaft but Gemeine.

153 German: GemeinschaftdarHeligen.

154 German: einGemeine der Heligen.

155 German: einheligeGemeine

156 See I Corinthians 1:9. In his translation of the Bible, Luther placed a marginal note at this passage: “That is, you are co-heirs and co-associates of all Christ’s blessings.”

157 German: Gemeine.

bt=¥¶M bQÇúN ~BrT bQÇúT M|-!‰T½ bNS/ b¸çN y`-!xT

SRyTÂ b¸Ã{Ân# ywNg@L ”§T x¥µYnT y`-!xT YQR¬ XNÄlN XÂMÂlNÝÝ YH

Sl `-!xT YQR¬ y¸s-W TMHRT wYM SBkT QÇúT M|-!‰TN½ wNg@LNÂ

yKRStEÃn#N ¥~brsB `§ðnT y¸Ã-”LL nWÝÝ MNM XNµ* yXGz!xB/@R [U bKRSèS bk#L ytgßÂ QDSÂ bQÇúN ~BrT wYM bb@t KRStEÃN bXGz!xB/@R ”L x¥µYnT bmNfS QÇS y¸\‰ b!çNM X¾ F[#M k`-!xT y[ÄN S§LçNN y`-!xT YQR¬ Ãl ¥Ìr_ ÃSfLgÂLÝÝ MKNÃt$M xég@WN |UCNN t¹KmN

SlMNøR nWÝÝ

Slz!H bb@t KRStEÃN y¸drg# xgLGlÖèC h#l# bz!H ?YwT XSµlN DrS b”l#Â btxM‰t$158 x¥µYnT by:lt$ F[#M y`-!xT YQR¬ XNDNqbL y¬zz# ÂcWÝÝ MNM XNµ* `-!xT b!ñRBN y`-!xT SRyT ÆlbT bKRStEÃN ¥~br sB WS_ S§lN mNfS QÇS `-!xT XNÄYg²N YrÄÂLÝÝ Xz!H §Y Ñl# y`-!xT

YQR¬ xlÝÝ bz!HM XGz!xB/@R YQR YlÂLÝÝ XNÄ!h#M X¾M YQR XytÆÆLN XRS bRúCN XNÒÒ§lN¿ XNrÄÄlNMÝÝ kKRStEÃN ¥~br sB W+ y`-!xT SRyT Sll@l QDSÂM ylMÝÝ Slz!H wNg@LÂ y`-!xT SRyT úYñ‰cW b|‰cW QÇúN l!çn# y¸fLg# sãC kb@t

KRStEÃN ‰úcWN yl† ÂcWÝÝ YH bXNÄ!H XNÄl QDSÂ Sl tjmrÂ Sl¸ÃDGM |UCN knRk#st$ y¸äTbTNÂ y¸qbRbTN XNÄ!h#M lF[#M QDSÂ bKBR y¸nœbTN ;Ä!SÂ zl›l¥êE ?YwT XN-Æb”lNÝÝ Yh#N XN©! G¥> N[#/NÂ QÇúN çnN BÒ nW yMNöyWÝÝ Slz!H y`-!xT YQR¬ wd¥ÃSfLgN ?YwT XSKNdRS DrS mNfS

QÇS YQR¬N Xys-N b”l# bWSÈCN m|‰T xlbTÝÝ bz!Ã¾W ?YwT N[#?Â

F[#M½ {DQÂ SMMnT yä§bT½ k`-!xT½ käTÂ k¥N¾WM mk‰ nÚ yçn½ ;Ä!S½ y¥YäTÂ ykbr xµL Yñ‰LÝÝ

bz!H MDR §Y bXnz!H h#lt$ mœ¶ÃãC ¥lTM bb@t KRStEÃNÂ b`-!xT

SRyT QDSÂCNN mjmRÂ m=mR ymNfS QÇS |‰Â xgLGlÖT nWÝÝ kz!HM

MD‰êE ?YwT SÂLF bQ{bt ›YN QDSÂCN Yf[MÂ bh#lt$ yz!H xNq{ m=rš

KFlÖC x¥µYnT Y-BqÂLÝÝ

«y|U TNœx@´159 y¸lW /rG b_„ jRmN¾ TKKl¾ mLXKT

y¸ÃSt§LF xYdlMÝÝ Fl@> (Fleish)160 y¸lWN ”L SNs¥ èlÖ y¸mÈLN

kLµ*NÄ b@T |U l@§ xY¬sBMÝÝ bTKKl¾W jRmN¾ ¥lT ÃlBN «yTNœx@ xµL´ nWÝÝ161 Yh#N XN©!½ ”lÖc$ b¸gÆ XSk gb#N DrS YH XJGM xSf§g! xYdlMÝÝ

YH yXMnT mGlÅ h#Lg!z@ bg#Æx@ÃCN ?ÃW wYM tGÆ‰êE çñ mq-L xlbTÝÝ xh#N yF_rt ›lM |‰ Ãlf s!çN yDnT |‰M tf{äxLÝÝ mNfS QÇS GN XSk m=ršW qN DrS Ãl ¥Ìr_ |‰WN Y\‰LÝÝ lz!HM ›§¥ y¸ÂgRÆTÂ |‰WN y¸f{MÆTN ¥~b„N162 bMDR §Y xÌq$äxLÝÝ YHM gÂ b@t

158 QÇúT MS-!‰t$ ÂcWÝÝ

159 bjRmN¾ Auferstehung des Fleisches nWÝÝ

160 Fleisch y¸lW yjRmN¾ ”L |U ¥lT nWÝÝ

161 bjRmN¾ Auferstehung des Leibs oder Leichnams ”L b”L s!tr¯M y|U TNœx@ wYM yÊú mnœT ¥lT nWÝÝ ymjm¶Ããc$ KRStEÃñC b|U TNœx@ b!ÃMn#M q¤úêE ngR h#l# Kû nW b¥lT ynFSÂ y|UN mÄN y¸KÇ xNÄND b#DñC bb@t KRStEÃN tn|tW nbRÝÝ «y|U TNœx@´ y¸lWM ”L bXMnT mGlÅ ytµttW YHNN xmlµµT lm”wM nbRÝÝ sWN |U nW BlÖ y¸-‰W m{/F QÇS XNd¸ÃStMrW |U ¥lT h#lNtÂêE sBxêEnT½ xµLÂ nFS nW b¥lT l#tR b×/ 1Ý14 ¥B‰¶Ã §Y yÚfWN (WA 10/1, 1: 235, 18-21; LW 52: 80-81) tmLkTÝÝ bXMnT mGlÅW «b|U wYM bh#l#M sW TNœx@ xMÂlh#´ bMNLbT ï¬ XSk 1543 DrS yqDäW yXNGl!Z¾W y/êRÃT yXMnT mGlÅ «y|U TNœx@´ YL nbRÝÝ ngR GN ÿn¶ 8¾ «¥N¾WM KRStEÃN b¥_ÂT ¥GßT ÃlbT xSf§g! xStMHé´ b¥lT «yxµL TNœx@´ y¸L /rG l?ZB XNÄ!¬wQ TX²Z xwÈÝÝ 162 bjRmN¾

Further we believe that in this Christian community we have the forgiveness of sins, which takes place through the holy sacraments and absolution as well as through all the comforting words of the entire gospel. This encompasses everything that is to be preached about the sacraments and, in short, the entire gospel and all the official responsibilities of the Christian community. Forgiveness is constantly needed, for although God’s grace has been acquired by Christ, and holiness has been wrought by the Holy Spirit through God’s Word in the unity of the Christian church, yet we are never without sin because we carry our flesh around our neck.

Therefore everything in this Christian community is so ordered that everyone may daily obtain full forgiveness of sins through the Word and signs158 appointed to comfort and encourage our consciences as long as we live on earth. Although we have sin, the Holy Spirit sees to it that it does not harm us because we are a part of this Christian community. Here there is full forgiveness of sins, both in that we forgive, bear with, and aid one another.

Outside this Christian community, however, where there is no gospel, there is also no forgiveness, and hence there also can be no holiness. Therefore, all who would seek to merit holiness through their woks rather than through the gospel and the forgiveness of sin have expelled and separated themselves from this community.

Meanwhile, because holiness has begun and is growing daily, we await the time when our flesh will be put to death, will be buried with all its uncleanness, and will come forth gloriously and arise to complete and perfect holiness in a new, eternal life. Now, however, we remain only halfway pure and holy. The Holy Spirit must always work in us through the Word, granting us daily forgiveness until we attain to that life where there will be no more forgiveness. In that life there will be only perfectly pure and holy people, full of integrity and righteousness, completely freed from sin, death, and all misfortune, living in new, immortal, and glorified bodies.

All this, then, is the office and work of the Holy Spirit, to begin and daily increase holiness on earth through these two means, the Christian church and the forgiveness of sins. Then, when we pass from this life, in the blink of an eye he will perfect our holiness and will eternally preserve us in it through the last two parts of this article.

The phrase “resurrection of the flesh,”159 however, is also not good German. For when we hear the word Fleisch160 we think no farther than the butcher shop in proper German we would say “resurrection of the body.”161 However, this is not of great importance, as long as the words are rightly understood.

This, then, is the article that must always remain in force. For creation is now behind us, and redemption has also taken place, but the Holy Spirit continues his work without ceasing until the Last Day, and for this purpose he has appointed a community162 on earth, through which he speaks and does all this work. For he has not yet gathered together all of

158 The sacraments.

159 German: Auferstehung des Fleischee.

160 The German word Fleisch means bot “flesh” and meat.”

161 German: Auferstechung des LeibsoderLeichmnams, literally, “resurrection of the body or corpse,” Although the earliest Christians believed in the resurrection of the dead, in the ancient church groups arose that looked on all material things as evil, thus denying that the body as well as the soul could be saved. The phrase “resurrection of the flesh” in the Creed was intended to oppose these views. See Luther’s exposition of John 1:14 (WA 10/1, 1:235, 18-21; LW 52:80-81), where Luther wrote. “Flesh’ here means total humanity, body and soul, according to the usage of Scripture which calls man ‘flesh,. . .’ and in the Creed where we say; ‘I believe in the resurrection of the flesh,’ i.e., of all people.” Older English versions of the Apostles’ Creed also read “resurrection of the flesh” until 1543, when it “The Necessary Doctrine and Erudition for Any Christian Man,” issued by Henry VII, “resurrection of the body” was introduced.

162 German: Gemeine.

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Bz# ÅÂ úYdrGÆcW sãC TKKl¾ yXMnT m\rT XNÄ!ñ‰cW l¥St¥R XNÄ!ÒL Sl XMnT mGlÅW XSk xh#N ytÆlW bqE nWÝÝ sãC yXMnT mGlÅN êÂ ;úB ktrÇ b“§ b‰úcW tnœ>nT ybl-WN KFL Y¥‰l#ÝÝ bQÇúT mÚ?FT yt¥„TN h#l# kXnz!H xStMHéãC UR b¥nÚ[RÂ bmrÄTM qÈY XDgT Yñ‰cêLÝÝ MKNÃt$M b?YwT XSµlN DrS Sl XMnT yMNsBkWÂ yMN¥rW bqE yçn ngR bXMnT mGlÅW XÂg¾lNÝÝ 163 é» 2Ý15N tmLkTÝÝ YH l#tR Sl tf_é ?GÂ Sl ¥~br sB {DQ ynbrWN }Ns ;úB ÃN[ÆR”LÝÝ

this Christian community, nor has he completed the granting of forgiveness. Therefore we believe in him who daily brings us into this community through the Word, and imparts, increases, and strengthens faith through the same Word and the forgiveness of sins. Then when his work has been finished and we abide in it, having died to the world and all misfortune, he will finally make us perfectly and eternally holy. Now we wait in faith for this to be accomplished through the Word.

Here in the Creed you have the entire essence, will, and work or God exquisitely depicted in very brief but rich words. In them are comprehended all our wisdom, which surpasses all human wisdom, understanding, and reason. Although the whole world has sought painstakingly to learn what God might be and what he might think and do, yet it has never succeeded in the least. But here you have everything in richest measure. For in all three articles God himself has revealed and opened to us the most profound depths of his fatherly heart and his pure, unutterable love. For this very purpose he created us, so that he might redeem us and make us holy, and, moreover, having granted and bestowed upon us everything in heaven and on earth, he has also given us his Son and his Holy Spirit, through whom he brings us to himself. For, as explained above, we could never come to recognize the Father’s favor and grace were it not for the LORD Christ, who is a mirror of the Father’s heart. Apart from him we see nothing but an angry and terrible judge. But neither could we know anything of Christ, had it not been revealed by the Holy Spirit.

These three articles of the Creed, therefore, separate and distinguish us Christians from all other people on earth. All who are outside this Christian people, whether heathen, Turks, Jews, or false Christians and hypocrites –even though they believe in and worship only the one, true God –nevertheless do not know what his attitude is toward them. They cannot be confident of his love and blessing, and therefore they remain in eternal wrath and condemnation. For they do not have the LORD Christ, and, besides, they are not illuminated and blessed by the gifts of the Holy Spirit.

From this you see that the Creed is a very different teaching than the Ten Commandments. For the latter teach us what we ought to do, but the Creed tells us what God does for us and gives to us, The Ten Commandments, moreover, are written in the hearts of all people,163 but no human wisdom is able to comprehend the Creed; it must be taught by the Holy Spirit alone. Therefore the Ten Commandments do not succeed in making us Christians, for God’s wrath and displeasure still remain upon us because we cannot fulfill what God demands of us. But the Creed brings pure grace and makes us righteous and acceptable to God. Through this knowledge we come to love and delight in all the commandments of God because we see here in the Creed how God gives himself completely to us, with all his gifts and power, to help us keep the Ten Commandments: the Father gives us all creation, Christ all his works, the Holy Spirit all his gifts.

This is enough now concerning the Creed to lay a foundation for ordinary people without overburdening them. After they understand the substance of it, they may on their own initiative learn more, relating to these teachings all that they learn in the Scriptures, and thus continue to advance and grow in understanding. For as long as we live we shall have enough here in the Creed to preach and learn.

163 See Romans 2:15. This reflects Luther’s concept of the law of nature and civil righteousness.

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mô<N ymsl xSf§g! ngR ylMÝÝ Yh#N XN©!½ g@¬CN x!ys#S KRSèS ‰s# XNÁT m[lY XNÄlBN XNDÂWQ q_lÖ XNdMÂyW ”§t$NÂ mNgÇN xStMéÂLÝÝ ngR GN yg@¬CNN [lÖT KFL bKFL kmGlÚCN bðT êÂWÂ xSf§g!W ngR KRSèSÂ /êRÃt$ XNÄdrg#T sãC XNÄ![L† ¥br¬¬TÂ ¥dÍfR nWÝÝ164 mjm¶Ã ¥wQ ÃlBN kXGz!xB/@R TX²Z ytnœ m[lY GÁ¬CN nW¿ MKNÃt$M bh#lt¾W TX²Z «yXGz!xB/@RN SM bkNt$ xT_‰´ y¸lWN sMtÂLÝÝ bz!ÃM Sl¸ÃSfLgN ngR h#l# QÇS SÑN m_‰TÂ ¥mSgN nWÝÝ yXGz!xB/@RN SM m_‰T km[lY ytly ngR xYdlMÝÝ Slz!H yXGz!xB/@RN SM kNt$ x¬DRG y¸lW TX²Z XNd l@lÖc$ TX²²T ¥lTM kXn@ bqR l@§ xM§KN x¬MLK½ xTGdL½ xTSrQ½ XNd¸l#T TX²²T h#l# b_BQ ytdngg Slçn ¥NM sW yXRs# m[lY wYM xlm[lY MNM L†nT xÃmÈM BlÖ XNÄÃSB m-NqQ xlbTÝÝ q$M ngR yl@§cW sãC btúút xmlµk¬cW «lMN X[LÃlh#) XGz!xB/@R [lÖt&N XNd¸s¥ wYM mS¥T XNd¸fLG bMN ;W”lh#) Xn@ ÆL[LY l@§W Y[LÃL´ b¥lT [lÖT yl> bçn ?YwT WS_ Yzf”l#ÝÝ lxlm[lÃcW MKNÃT s!s-# bGBZnTÂ XWnt¾ ÆLçn mNgD y¸drg# [lÖèC tqÆYnT y§cWM¿ wYM [lÖT m[lY GÁ¬Â xSf§g! xYdlM BlN XNdMÂStMR YÂg‰l#ÝÝ bb@t KRStEÃN [lÖT nW tBlÖ YwsD ynbrW ÅÅ¬Â Œ,T ›YnT

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Third Part: The Lord’s Prayer

We have now heard what we are to do and believe. The best and most blessed life consists of these things. Now follows the third part, how we are to pray. We are in such a situation that no one can keep the Ten Commandments perfectly, even though he or she has begun to believe. Besides, the devil, along with the world and our flesh, resists them with all his power. Consequently, nothing is so necessary as to call upon God incessantly and to drum into his ears our prayer that he may give, preserve, and increase in us faith and the fulfillment of the Ten Commandments and remove all that stands in our way and hinders us in this regard. That we may know what and how to pray, however, our LORD Christ himself has taught us both the way and the words, as we shall see.

But before we explain the Lord’s Prayer part by part, the most necessary thing is to exhort and encourage people to pray, as Christ and the apostles also did.164 The first thing to know is this: It is our duty to pray because of God’s command. For we heard in the Second Commandment, “You are not to take God’s name in vain.” Thereby we are required to praise the holy name and to pray or call upon it in every need. For calling upon it is nothing else than praying. Prayer, therefore, is as strictly and solemnly commanded as all the other commandments (such as having no other God, not killing, not stealing, etc.) lest anyone thinks it makes no difference whether I pray or not, as vulgar people do who say in their delusion. “Why should I pray? Who knows whether God pays attention to my prayer or wants to hear it? If I do not pry, someone else will.” Thus they fall into the habit or never praying, claiming that because we reject false and hypocritical prayers, we teach that there is no duty or need to pray. It is quite true that the kind of babbling and bellowing that used to pass for prayers in the church was not really prayer. Such external repetition, when properly used, may serve as an exercise for young children pupils, and simple folk; while it may be useful in singing or reading, it is not actually prayer. To pray, as the Second Commandment teaches, is to call upon God in every need. This God requires of us; it is not a matter of our choice. It is our duty and obligation to pray if we want to be Christians, just as it is our duty and obligation to obey our fathers, mothers, and the civil authorities. By invocation and prayer the name of God is glorified and used to good purpose. This you should not above all, so that you may silence and repel any thoughts that would prevent or deter us from praying. Now it would be improper for a son to say to his father. “What is the use of being obedient? I will go and do as I please; what difference does it make?” But there stands the commandment, “You shall and must obey!” Just so, it is not left to my choice here whether to pray or not, but it is my duty and obligation on pain of God’s wrath and displeasure.165

164 See, e.g., Matthew 7:7; Luke 18:1; 21:36; Romans 12:12; Colossians 4:2; 1 Thessalonians 5:17; Timothy 2:1; James 1:6; 5:13; Peter 4:8; Jude 20.

165 The text in italics does not appear in the first edition of the Large Catechism, in the Jena edition of Luther’s works, or in the German Book of Concord (1580). It is found in revised editions of the Catechism (1529 and later), in the Latin translation (1544), and freshly translated in the Latin Book of Concord (1584), and thus is included here.

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166 y1538 yêEtNbRG yKRSTÂ TMHRT XÂ yjRmn# m{/f SMMnT (1580) YHN Y=M‰l#ÝÝ «XNÄ!h#M yXnz!Ã QÇúN ÃHL XÂ kXnRs# bbl- mLk# Xnz!H [lÖèC ÃSfLg#¾LÝÝ´

This should be kept in mind above all things so that we may silence and repel thoughts that would prevent or deter us from praying, as though it made no great difference if we do not pray, or as though prayer were commanded for those who are holier and in better favor with God than we are, Indeed, the human heart is by nature so desperately wicked that it always flees from God, thinking that he neither wants nor cares for our prayers because we are sinners and have merited nothing but wrath. Against such thoughts, I say, we should respect this commandment and turn to God so that we may not increase his anger by such disobedience. By this commandment he makes it clear that he will not cast us out or drive us away, even though we are sinners; he wishes rather to draw us to himself so that we may humble ourselves before him, lament our misery and plight, and pray for grace and help. Therefore we read in the Scriptures that he is angry because those who were struck down for their sin did not return to him and assuage his wrath and seek grace by their prayers.

From the fact that prayer is so urgently commanded, you ought to conclude that we should by no means despise our prayers, but rather prize them highly Take an example from the other commandments. A child should never despise obedience to his or her father and mother, but should always thing: “This act is an act of obedience, and what I do has no other purpose than that it befits obedience and the commandment of God. On this I can rely and depend, and I can revere it highly, not because of my worthiness, but because of the commandment.” So, too, here. We should regard the words of our prayers and their purpose as something demanded by God and done in obedience to him. We should think, “On my account this prayer would not amount to anything; but it is important because God has commanded it.” So, no matter what he or she has to pray for, everybody should always approach God in obedience to this commandment.

We therefore urgently beg and exhort everyone to take these words to heart and in no case to despise prayer. Prayer used to be taught in the devil’s name, in such a way that no one paid any attention to it, and people supposed it was enough if the act was performed, whether God heard it or not. But that is to stake prayer on luck and to mumble aimlessly. Such a prayer is worthless.

We allow ourselves to be impeded and deterred by such thoughts as these “I am not holy enough or worthy enough: if I were as righteous and holy as St. Peter or St. Paul, then I would pray.” Away with such thoughts! The very commandment that applied to St. Paul applies also to me. The Second Commandments is given just as much on my account as on his. He can boast of no better or holier commandment than I.

Therefore you should say: “The prayer I offer is just as precious, holy, and pleasing to God as those of St. Paul and the holiest of saints. The reason is this: I freely admit that he is holier in respect to his person, but not on account of the commandment. For God does not regard prayer on account of the person, but on account of his Word and the obedience accorded it. On this commandment, on which all the saints base their prayer, I, too, base mine. Moreover, I pray for the same thing for which they all pray, or ever have prayed.”166

166 The 1538 Wittenberg edition of the Catechism and the German Book of Concord (1580) add: “and I need them just as much as and more that those great saints.”

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h#l# XJG y§q nWÝÝ X¾ yf-RnW [lÖT çñ b!çN ñéÝ( «X[LÃlh#¿ ngR GN XGz!xB/@RN dS XNd¸ÃsßW wYM TKKl¾WN QR{Â zYb@ XNd ÃZk#" ¥N ÃW”L)´ b¥lT ?l!ÂCN h#Lg!z@ Y-‰-R nbRÝÝ Slz!H XGz!xB/@R l!s¥W y¸wDÂ -Nµ‰ MSKRnT ÃlW kz!H (kg@¬ [lÖT) ybl-Â ykbr [lÖT bz!H MDR167 xYg"MÝÝ YHNN Sõ¬ b›lM b¸g" hBT h#l# mlw_ xYgÆNMÝÝ Ãl ¥Ìr_ XNDN[LY y¸ÃnœœN g¤Dl¬CN s!çN bz!H b¸¯DlN ngR §Y XNDÂtk¤R [lÖT ts_èÂLÝÝ lXRÄ¬ _¶ y¸ÃdRG sW y¸fLgWN ngR bm_qSÂ bmGl{ LmÂ ¥QrB xlbTÝÝ xlblz!Ã [lÖT tBlÖ l!-‰ xYCLMÝÝ Slz!H bqNÂ b¥¬ b¸ÃSf‰ h#n@¬ y¸Ã§Zn#T XÂ y¸ÃL¯mg#ÑT ngR GN TN> yMTÆlWN ngR168 XNµ* lm-yQ y¥ÃSb#TN ymnk#s@ãCNÂ yqúWSTN [lÖèC bTKKL WDQ xDRgÂLÝÝ xBÃt KRStEÃÂTN h#l# kqúWS¬cW UR xND §Y BNsbSB xNÄ!T ywYN -B¬N ÃHL XNµ* bÑl# LÆcW [LyW XNd¥ÃWq$ ¥mN YñRÆcêL¿ MKNÃt$M xNÄcWM XGz!xB/@RN bm¬zZÂ ytSÍ ”l#N b¥mN wYM y¸ÃSfLUcWN ngR GMT WS_ b¥SgÆT mc&WNM b!çN [LyW ;ÃWq$MÂ nWÝÝ kh#l# ytšl nW BlW y¸ÃSb#T ngR b!ñR yXGz!xB/@RN Sõ¬ mqbL úYçN lXGz!xB/@R l!s-#T XNd KFÃ y¸ÃglGL mLµM |‰ m|‰¬cWN BÒ nWÝÝ

167 y1538 yêEtNbRG yKRSTÂ TMHRT XÂ yjRmn# m{/f SMMnT (1580) «ky:lt$ yg@¬ [lÖT ybl-´ y¸lWN /rG Y=M‰l#ÝÝ

168 ”L b”L s!tr¯M «l[g#R SÍT´ XNd ¥lT nWÝÝ

This is first and most important point, that all or prayers must be based on obedience to God, regardless of our person, whether we are sinners or righteous people, worthy or unworthy. We must understand that God is not joking, but that he will be angry and punish us if we do not pray, just as he punishes all other kinds of disobedience. Nor will he allow our prayers to be futile or lost, for if he did not intend to answer you, he would not have ordered you to pray and backed it up with such a strict commandment.

In the second place, what ought to impel and arouse us to pray all the more is the fact that God has made and affirmed a promise: that way we pray is a certain and sure thing. As he says in Psalm 50[:15], “Call on me in the day of trouble; I will deliver you,” and Christ says in the Gospel in Matthew 7[:7-8], “Ask, and it will be given you,” etc…. “For everyone who asks receives.” Such promises certainly ought to awaken and kindle in our hearts a longing and love for prayer. For by his Word, God testifies that our prayer is heartily pleasing to him and will assuredly be heard and granted, so that we may not despise it, cast it to the winds, or pray uncertainly.

You can hold such promises up to him and say, “Here I come, dear Father, and pray not of my own accord nor because of my own worthiness, but at your commandment and promise, which cannot fail or deceive me.” Those who do not believe such a promise should again realize that they are angering God, Grossly dishonoring him, and accusing him of lying.

Furthermore, we should be encouraged and drawn to pray because, in addition to this commandment and promise, God takes the initiative and puts into our mouths the very words and approach we are to use. In this way we see how deeply concerned he is about our needs, and we should never doubt that such prayer pleases him and will assuredly be heard. So this prayer is far superior to all others that we might devise ourselves. For in that case our conscience would always be in doubt, saying, “I have prayed, but who knows whether it pleases him or whether I have his upon the right form and mode?” Thus there is no noble prayer to be found on earth,167 for it has the powerful testimony that God loves to hear it. This we should not trade for all the riches in the world.

It has been prescribed for this reason also, that we should reflect on our need, which ought to drive and compel us to pray without ceasing. A person who wants to make a request must present a petition, naming and describing something that he or she desires; otherwise it cannot be called a prayer.

Therefore we have rightly rejected the prayers of monks and priests, who howl and growl frightfully day and night, but not one of them thinks of asking for the least little thing.168 If we gathered all the churches together, with all their clergy, they would have to confess that they have never prayed whole heartedly for so much as a drop of wine. For none of them has ever undertaken to pray out of obedience to God and faith in his promise, or out of consideration for their own needs. They only thought, at best, of doing a good work as payment to God, not willing to receive anything from him, but only to give him something.

167 The 1538 Wittenberg edition of the Catechism and the German Book of Concord (1580) add: “than the daily Lord’s Prayer.”

168 Literally, “for a hair’s breadth.”

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But where there is to be true prayer, there must be utter earnestness. We must feel our need, the distress that drives and impels us to cry out. Then prayer will come spontaneously, as it should, and no one will need to be taught how to prepare for it or how to create the proper devotion. This need, however, that ought to concern us –ours and everyone else’s –is something you will find richly enough in the Lord’s Prayer. Therefore it may serve to remind us and impress upon our hearts that we not neglect to pray. For we are all lacking plenty of things; all that is missing is that we do not feel or see them. God therefore wants you to lament and express you needs and concerns, not because he is unaware of them, but in order that you may kindle your heart to stronger and greater desires and open and spread your apron wide to receive many things.

Therefore from youth on we should form the habit of praying daily for our needs, whenever we are aware of anything that affects us or other people around us, such as preachers, magistrates, neighbors, and servants; and, as I have said we should always remind God of his commandment and promise, knowing that he does not want them despised. This I say because I would like to see people learn again to pray properly and not act so crudely and coldly that they daily become more inept in praying. This is just what the devil wants and works for with all his might, for he is well aware what damage and harm he suffers when prayer is used properly.

This we must know, that all our safety and protection consists in prayer alone. For we are far too weak against the devil and all his might and forces arrayed against us, trying to trample us underfoot. Therefore we must keep this in mind and grasp the weapons with which Christians are to arm themselves for resisting the devil. What do you think has accomplished such great results in the past, parrying the counsels and plots of our enemies and checking their murderous and seditious designs by which the devil expected to crush us, and the gospel as well , except that the prayers of a few godly people intervened like an iron wall on our side? Otherwise they would have seen a far different drama: the devil would have destroyed all Germany in its own blood. Now they may confidently laugh and make their snide comments. But by prayer alone we shall be a match both for them and for the devil, if only we persevere and do not become weary. For whenever a good Christian prays, “Dear Father, your will be done,” God replies from above, “Yes, dear child, it shall be done indeed, in spite of the devil and all the world.”

Let this be said as an admonition in order that we may learn above all to value prayer as a great and precious thing and may properly distinguish between vain babbling and asking for something. By no means do we reject prayer, but we do denounce the utterly useless howling and growling, as Christ himself rejects and forbids great wordiness.169 Now we shall treat the Lord’s Prayer very briefly and clearly. In seven

169 Matthew 6:7; 23:14.

kmGzÍcWM ytnœ b?YwT zmÂCN h#l# l[lÖT l!Ãnœ\#N y¸gb# xSf§g! ngéC

bÑl# tµtWb¬LÝÝ

ymjm¶ÃW[lÖT

«SMH YqdSÝÝ´

YH GL{ ÃLçnÂ bjRmN¾ ðl!ÈêEW xnUgR y¥Yg" nWÝÝ xF bf¬NbT

ÌNÌ «s¥ÃêE xÆT çY½ SMH BÒ XNÄ!qdS FqD´ XN§lNÝÝ «SÑ QÇS XNÄ!çN m[lYS MNDN nW) xSqDäS ytqds xYdlMN)´ mLSÝ( xã½ bYzt$ zwTR b‰s# ytqds nW¿ ngR GN X¾ SÑN yMN-qMbT mNgD QÇS xYdlMÝÝ

KRStEÃñC bçNNbTÂ bt-mQNbT g!z@ yXGz!xB/@R SM ts_èÂLÝÝ bt=¥¶M yXGz!xB/@R LíC tBlN t-RtN kXRs# UR tµÍ×C bmçN yXGz!xB/@R yçn#T h#l# lX¾ _QM l!çn# y¸Cl#ÆcW y[U mœ¶ÃãCNM xG"tÂLÝÝ

SlçnM yXGz!xB/@R SM tgb!WN KBR bX¾ zND XNÄ!Ãg"Â XRs#M XJG

bÈM ¬§QÂ ytqds ngR bmçn# ytlyÂ ytqds tdR¯ XNÄ!-bQ½ X¾M XNd

mLµM LíC SÑ bs¥Y ytqds XNd çn bX¾M mµkL½ bm§W ›lMÂ bMDR §Y ytqds çñ XNÄ!öY m[lÃCN XJG bÈM xSf§g! g¤ÄY nWÝÝ SÑ bX¾ mµkL XNÁT l!qdS YC§L) lz!H l!s_ y¸CL GL{ mLS

yMÂStMrWÂ yMNñrW n#é f¶¦ XGz!xB/@R ÃlbTÂ KRStEÃÂêE s!çN nWÝÝ

Slz!H bz!H [lÖT XGz!xB/@RN xÆ¬CN BlN SlMN-‰ XGz!xB/@R kX¾ KBRÂ

MSUÂN XN©! y¸ÃúFR ngR XNd¥YqbL ;WqN b¥N¾WM mNgD XNd mLµM LíC mLµM Æ?RY ÃlN çnN mgßT YgÆÂLÝÝ

bMDR §Y yMN\‰W ¥N¾WM |‰ b”L wYM bDRg!T l!mdB

Sl¸CL yXGz!xB/@RN SM b”§T wYM b|‰ LÂrKsW XNC§lNÝÝ bmjm¶Ã dr© sãC W¹èÒcWN ¹ÍFnW tqÆYnT XNÄ!Ãgß# l¥DrG SÑN bm-qM /st¾Â x¬§Y yçnWN ¥N¾WNM ngR s!sBk#½ s!ÃStM„Â bXGz!xB/@R SM s!Âg„ SÑ YrKúLÝÝ YH XJG bÈM xSkð yçn ml÷¬êE SÑN y¥”lLÂ y¥êrD mNgD nWÝÝ btmúúY h#n@¬ sãC bml÷¬êE SÑ XFr¬cWN lm¹fN s!l# bm¥L½ bm‰gMÂ bMT/¬êE mNgD wzt. Ãl xGÆBÂ KBR b¯dlW mLk# s!-qÑbT SÑ YrKúLÝÝ q_lÖM KRStEÃñCÂ yXGz!xB/@R sãC tBlW y¸„T z¥êEãC½ sµ‰äC½ SGBGïC½ Mq®CÂ /»t®C s!çn# bGL{ b¸¬Y yKÍT ?YwTÂ ytN÷L |‰ãC h#l# SÑ YrKúLÝÝ kXnz!HM ytnœ yXGz!xB/@R SM XyrksÂ Xytsdb nWÝÝ b”LÂ bDRg!T b¸”wmW m_æÂ SD L° MKNÃT NqTÂ nqØ¬ y¸dRSbT xND MD‰êE xÆT XFrTÂ WRdT XNd¸çNbT h#l# XGz!xB/@RM bSÑ yt-‰NÂ ytTrfrfWN brkt$N yMN-qMbT X¾ XNd QÇúNÂ s¥ÃêE LíC ¥St¥R½ mÂgRÂ mm§lS s!únN bDRg!¬CN yXGz!xB/@R LíC úYçN yÄ!ÃBlÖS LíC tBlN SN-‰ mS¥T ÃúZnêLÝÝ

Slz!H bz!H [lÖT XGz!xB/@R bh#lt¾W TX²Z l¸fLGBN ngR XNdMN[LY ¬ÃlHÝÝ ÃM SÑN lkNt$ m/§½ lXRG¥NÂ l¥¬lL wzt. ¥NúT úYçN bTKKL lXGz!xB/@R KBRÂ MSUÂ XNDN-qMbT y¸gÆ mçn# nWÝÝ bqdmW g!z@ bb@t KRStEÃN GDÃ wYM l@§ wNjL s!f[M½ b@t KRStEÃN XNDTrKS tdrg XNd¸ÆlW ytÆrkW ~BST y¸qm_bT :” wYM Q¶t yQÇúN xSkÊN170 s!rKs# b‰úcW QÇúT yçn# ngéCN xGÆB yl@lW x-”qM yrks# XNd¸ÃdRUcW h#l# ¥NM sW lyT®c$M yS?tT DRg!èC yXGz!xB/@RN

170 yQÇúN xSkÊN ytÆrkW ~BST XNÄ!¬Y tdR¯ lxML÷ y¸qm_bT :” nWÝÝ

successive articles or petitions are comprehended all the needs that continually beset us, each one so great that it should impel us to keep praying for it all our lives.

The First Petition

“May your name be hallowed.”

This is rather obscure and not in idiomatic German. In our mother tongue we would say, “Heavenly Father, grant that your name alone may be holy.” But what is it to pray that his name may become holy? Is it not already holy? Answer: Yes, in its essence it is always holy, but our use of it is not holy. God’s name was given to us when we became Christians and were baptized, and so we are called children of God and have the sacraments, through which he incorporates us into himself with the result that everything that is God’s must serve for our use.

Thus it is a matter of grave necessity, about which we should be most concerned that God’s name receive due honor and be kept holy and sacred as the greatest treasure and most sacred thing that we have, and that, as good children, we pray that his name, which is in any case holy in heaven, may also be holy and be kept holy one earth in our midst and in all the world.

How does it become holy among us? The plainest answer that can be given is: when both our teaching and our life are godly and Christian. Because in this prayer we call God our Father, it is our duty in every way to behave as good children so that he may receive from us not shame but honor and praise.

Now, the name of God is profaned by us either in words or deeds. (For everything we do on earth may be classified as word or deed, speech or act.) In the first place, then, it is profaned when people preach, teach, and speak in the name of God anything that is false and deceptive, using his name to dress up their lies and make them acceptable; this is the worst desecration and dishonor of the divine name. Likewise, when people grossly misuse the divine name as a cover for their shame, by swearing, cursing, conjuring, etc. In the next place, it is also profaned by an openly evil life and wicked works, when those who are called Christians and God’s people are adulterers, drunkards, gluttons, jealous persons, and slanderers. Here again God’s name is necessarily being profaned and blasphemed because of us.

Just as it is shame and a disgrace to an earthly father to have a bad, unruly child who antagonizes him in word and deed, with the result that on his account the father ends up suffering scorn and reproach, so God is dishonored if we who are called by his name and enjoy his manifold blessings fail to teach, speak, and live as upright and heavenly children, with the result that he must hear us called not children of God but children of the devil.

So you see that in this petition we pray foe exactly the same thing the God demands in the Second Commandment: that his name should not be taken in vain by swearing, cursing, deceiving, etc., but used rightly to the praise and glory of God. Whoever uses God’s name for any sort of wrong profanes and desecrated this holy name, as in the past a church was said to be desecrated when a murder or other crime had been committed in it, or when a monstrance170 or relic was profaned, thus rendering unholy by

170 A monstrance is a vessel in which the consecrated host is displayed for adoration.

SM b!-qM YH QÇS SÑN ÃrKsêLÝÝ Slz!H «mqdS´ y¸lW ”L½ b”LÂ b|‰

XRs#N «¥wdS½ kF kF ¥DrG XÂ ¥KbR´ y¸L TRg¤M ÃlW mçn#N BNrÄ YH

[lÖT q§LÂ GL{ YçNLÂLÝÝ

XNGÄ!ÃWS XNÄ!H ›YnT [lÖT MN ÃHL XNd¸ÃSfLgN tmLkT! ›lM

bm§ lÄ!ÃBlÖúêE m\rt XMn¬cW QÇS SÑN XNd m¹f¾Â ¥rUUÅ lmqM b¸fLg# mÂF”NÂ /st¾ xSt¥¶ãC ytä§C nCÝÝ Slz!H ÔÔút$N½

xMÆgnñc$N½ xK‰¶ãc$NÂ l@lÖC b/sT y¸sBk#TNÂ y¸ÃMn#TN h#l# bmÌÌM

wNg@§CNNÂ N[#/#N xStMHé y¸Ã-q$TN½ y¸ÃúDÇTNÂ y¸ÃFn#TN bm”wM

Ãl ¥Ìr_ mô<Â mÈ‰T YgÆÂLÝÝ btmúúY h#n@¬ YH [lÖT yXGz!xB/@R ”L XÃlN ngR GN MSUÂ b!S lçNN XÂ XNd¸gÆN b”l# l¥NñrW lX¾M nWÝÝ

XNÄ!H Ãl# ngéCN kLBH BTlMN XGz!xB/@R dS XNd¸lW XRG-¾ mçN

TC§lHÝÝ KB„Â WÄs@W kl@§ k¥N¾WM ngR YLQ kF kF s!L½ ”l#N bN{?Â s!ÃStM„T½ k/st®C s!k§kl#TÂ êU s!s-#T kmS¥T ybl- XGz!xB/@R y¸fLgW MNM ngR ylMÝÝ

h#lt¾W[lÖT

«mNG|TH TMÈ´ bmjm¶ÃW [lÖT XGz!xB/@R bX¾ XNÄ!wdSÂ kF kF XNÄ!L½ bTMHRTÂ bn#é SÑ XNÄ!kBRÂ XNÄ!qdS½ ›lM W¹aNÂ KÍaN lm¹fN KB„NÂ SÑN XNÄT-qMbT XNÄ!k§kL [LyÂLÝÝ bz!H [lÖT dGä mNG|t$ XNDTmÈ XN[LÃlNÝÝ yXGz!xB/@R SM b‰s# QÇS XNd çn ngR GN SÑ bmµk§CN QÇS XNÄ!çN XNdMN[LY mNG|t$M Ãl [lÖ¬CN b‰ú* TmÈlC¿ çñM GN wd X¾ XNDTmÈ XN[LÃlN¿ ¥lTM SÑ k¸qdSÆcWÂ mNG|t$ kM¬DGÆcW½ kMTsÍÆcW kXnRs# mµkL XNDNçN bmµk§CNÂ kX¾ UR XNDTg" XN[LÃlNÝÝ yXGz!xB/@R mNG|T MNDN nC) mLSÝ( bq§l# X§Y bXMnT mGlÅCN XNd s¥nW k`-!xT½ käTÂ kKû ?l!Â l!êjN½ kÄ!ÃBlÖS `YL nÚ l!ÃwÈN½ wd ‰s# l!ÃqRbNÂ y{DQ½ y?YwTÂ yDnT Ng#| çñ l!g²N XGz!xB/@R L°N g@¬CN KRSèSN wd ›lM m§k# nWÝÝ wdz!HM GB l!ÃdRsN dGä bQÇS ”l# x¥µYnT YHNN XNÄ!ÃStMrN½ LïÂCNN XNÄ!Ãb‰LNÂ b`Yl# bXMnT XNÄ!ÃnKrN mNfS QÇSN s-NÝÝ

Xz!H §Y YH h#l# bX¾ XWN XNÄ!çN½ bQÇS ”l# XÂ bKRStEÃÂêE x••R yXGz!xB/@R SM bX¾ zND XNÄ!wdS kJ¥ÊW XN[LÃlNÝÝ X¾ YHNN ytqbLnW ¬¥®C çnN XNDNg"Â by:lt$ bXRs# XNDÂDG½ yXGz!xB/@R mNG|T bl@lÖC sãC mµkLM tqÆYnT ñéxT tk¬×C XND¬g"Â bm§W ›lM b?ZïC mµkL b`YL XNDTsÍ XN[LÃlNÝÝ bz!H mNgD xh#N btjmrW bz!H mNG|T lzl›lM h#§CNM bxNDnT XNDNñR½ Bz#ãC bmNfS QÇS tmRtW wd [UW mNG|T XNÄ!m-#Â yDnT tµÍ×C XNÄ!çn# XN[LÃlNÝÝ yXGz!xB/@R mNG|T wd X¾ mMÈT bh#lT mNgìC YkÂwÂL¿ Y,WM bmjm¶Ã½ bz!H MDR §Y b”l#Â bXMnT x¥µYnT TmÈlCÝÝ h#lt¾½ bzl›l¥êEnT bFÚ»W mgl_171 TmÈlCÝÝ XNGÄ!H lXnz!H lh#lt$M KStèC XN[LÃlN¿ ¥lTM [yXGz!xB/@R mNG|T] XSµh#N bWS_ê ll@l#ÆT XNDTmÈÂ bz!H zmN b:l¬êE :DgTÂ kz!H b“§ §lNÆT lX¾ kz!HM b“§ bzl›l¥êE ?YwT XNDTmÈLN XN[LÃlNÝÝ YH h#l# bq§l#Ý( «ytwdDH xÆT çY½ wNg@l# bm§W

misuse that which is holy in itself. This petition, then, is simple and clear if we only understand the language, namely, that to “hallow” means the same as in our idiom “to praise, extol, and honor” both in word and deed.

See, then, what a great need there is for this kind of prayer! Because we see that the world is full of sects and false teachers, all of whom wear the holy name as a cloak and warrant for their devilish doctrine, we ought constantly to shout and cry out against all who preach and believe falsely and against those who want to attack, persecute, and suppress our gospel and pure doctrine, as the bishops, tyrants, fanatics, and others do. Likewise, this petition is for ourselves who have the Word of God but are ungrateful for it and fail to live according to it as we ought. If you ask for such things from your heart, you can be sure that God is pleased. For there is nothing that he would rather hear than to have is glory and praise exalted above everything else and his Word taught in its purity, cherished and treasured.

The Second Petition

“May your kingdom come.”

In the first petition we prayed about God’s name and honor, that God would prevent the world form using his glory and name to dress up its lies and wickedness but would instead keep his name sacred and holy in both teaching and life so that he may be praised and exalted in us. In the same way in this petition we ask that his kingdom may come. Just as God’s name is holy in itself and yet we pray that it may be holy among us, so also his kingdom comes of itself without our prayer, and yet we pray that it may come to us, that is, that it may prevail among us and with us, so that we may be a part of those among whom his name is hallowed and his kingdom flourishes.

What is the kingdom of God? Answer: Simply what we heard above in the Creed, namely, that God sent his Son, Christ our LORD, into the world to redeem and deliver us from the power of the devil, to bring us to himself, and to rule us as a king of righteousness, life, and salvation against sin, death, and an evil conscience. To this end he also gave his Holy Spirit to deliver this to us through his holy Word and to enlighten and strengthen us in faith by his power.

We ask here at the outset that all this may be realized in us and that his name may be praised through God’s holy Word and Christian living. This we ask, both in order that we who have accepted it may remain faithful and grow daily in it and also in order that it may find approval and gain followers among other people and advance with power throughout the world. In this way many, led by the Holy Spirit, may come into the kingdom of race and become partakers of redemption, so that we may all remain together eternally in this kingdom that has now begun.

“The coming of God’s kingdom to us” takes place in two ways: first, it comes here, in time, through the Word and faith, and second, in eternity, it comes through the final revelation.171 Now, we ask for both of these things: that it may come to those who are not yet in it and that, by daily growth here and in eternal life hereafter, it may come to us who have attained it. All this is nothing more than to say: “Dear Father, we ask you first to give us your Word, so that the gospel may be properly preached throughout the

171 That is, at the second coming of Christ.

›lM bXWnT XNÄ!sbKÂ bXMnT tqÆYnT XNÄ!Ãg" bX¾M XNÄ!\‰Â XNÄ!ñR

”LHN XNDTs-N XNlMN¦lN¿ SlçnM b”LHÂ bmNfS QÇS `YL mNG|TH bmµk§CN XND¬¹NF yÄ!ÃBlÖS mNG|T XNÄ!-Í½ bX¾ §Y MNM mBT wYM

`YL XNÄYñrW bm=rš yÄ!ÃBlÖS mNG|T Ñl# bÑl# XSk!dmsS½ XNÄ!h#M `-!xT½ äTÂ s!åL XSk!wgÇ X¾ bF[#M {DQÂ B}:Â lzl›lM XNDNñR

XN[LÃlN´ ¥lT nWÝÝ

Xz!H Xy[lYN ÃlnW lq$‰> Äï172 wYM lg!z@ÃêE -ð brkT úYçN

zl›l¥êE lçn bêU l!tmN l¥YCLÂ XGz!xB/@R ‰s# §lW ngR h#l# XNdçn

¬ÃlHÝÝ YHN g¤ÄY XNDNlMN XGz!xB/@R ‰s# ÆÃzN ñé yT¾WM sBxêE LB mmßT k¸ClW b§Y YçNbT nbRÝÝ ngR GN XRs# XGz!xB/@R kmçn# ytnœ ¥NM sW l!gnzB k¸ClW b§Y bflqÂ bfss m-N YbL_ mS-T XNd¸q_L tàõ XNd¥ÃLQ z§l¥êE MN+ xTrFRæÂ bLGSÂ mS-T ymÒl# KBR XNÄ!¬wQlT YfLULÝÝ XGz!xB/@R bRµ¬Â ¬§§Q ngéCN kXRs# XNDNlMN km-bQ YbL_ xbKé kX¾ y¸fLgW MNM ngR ylM¿ YLq$NM bÑl# LB bmt¥mN µLlmNNÂ µLflGN Y³ÈLÝÝ

xNDN Dh -Rè yflgWN ¥ÂcWNM ngR XNÄ!-YQ y¸ÃZZ½ ¬§§Q yçn#Â bNg#| y¸s-# Sõ¬ãCN lmS-T ytzUj XJG Æl -UÂ `ÃL Ng#\ ng|TNÂ xND y:lT MGB BÒ y¸-YQ l¥"N ;SBÝÝ XNÄ!H ›Ynt$ l¥" bXWnTM yNg#\ ng|t$N GR¥êE TX²Z Sl¸Ã”LL bNg#\ ng|t$ ðT l!qRB y¥YgÆW wS§¬ wéb§ XNd çn bTKKL l!³-R YC§LÝÝ LK XNdz!h# XGz!xB/@R b”§T l!gl[# y¥YCl# XJG Bz# brkèCN y¸ÃqRBLNNÂ l!s-N ”L y¸gÆLNN Sõ¬ãC BÂ”L§cW wYM XNdMNqb§cW ÆÂMNÂ q¤‰> XNj‰ BÒ lm-yQ bGD BNdFR YH DRg!¬CN lXGz!xB/@R TLQ nqØ¬Â WRdT ¥úyT YçÂLÝÝ Xz!H §Y _Ít$ Ñl# bÑl# ÃlW kXGz!xB/@R zl›l¥êE brkèCN Ãl _R_R m-bQ qRè çDN lmÑ§T XNµ* XGz!xB/@RN tSÍ b¥ÃdRgW xúÍ¶ xl¥mN §Y nWÝÝ Slz!H bxl¥mN §Y ‰úCNN ¥-NkR YgÆÂLÝÝ yMNlMnWM bmjm¶ÃW ngR yXGz!xB/@R mNG|T Yh#N «xSqD¥Ch# yXGz!xB/@RN mNG|T fLg#¿ Xnz!H ngéC h#l# yXÂNt YçÂl#´173 BlÖ KRSèS XNd¸ÃStMrW Ãn@ bXRG_M l@lÖC ngéC h#l# tTrFRfW Ys-#ÂLÝÝ XGz!xB/@R zl›l¥êEÂ l!-Í y¥YClWN l!s-N ”L gBèLN XÃl bg!z@ÃêE ngéC XõT XNDN\”Y XNÁT l!fQD YC§L)

ƒSt¾[lÖT

«f”DH bs¥Y XNd çnC XNÄ!h#M bMDR Th#NÝÝ´

XSµh#N DrS yXGz!xB/@R SM bX¾ XNÄ!qdSÂ mNG|t$ bmµk§CN

XND¬¹NF [LyÂLÝÝ Xnz!H h#lT n_ïC lXGz!xB/@R KBRÂ lDn¬CN yXGz!xB/@RN hBT h#l# kXRs# UR y‰úCN yMÂdRGbTN ngR h#l# ÃQÍl#ÝÝ ngR GN Xnz!HN h#lT ngéC x_BqN mÃ²CNÂ kXnRs# mn-LN xlmFqÄCN yz!Ãn# ÃHL XJG xSf§g! nWÝÝ bxND mLµM xStÄdR mLµM gNb!ãCÂ g¢EãC BÒ úYçn# xSkÆ¶ãC½ tk§µ×CÂ Nq$ -ÆqEãCM ÃSfLUl#ÝÝ Xz!HM §Y LK XNdz!h# nWÝÝ XJG bÈM xSf§g! SlçnWÝ( Sl wNg@L½ Sl XMnTÂ kÄ!ÃBlÖS `YL ytêjnWN X¾N XNÄ!k§kLLN lmNfS QÇS y[lYN BNçNM yXGz!xB/@R f”D XNÄ!f[MM m[lY YgÆÂLÝÝ Xnz!HN ykb„ hBèC x_BqN lmÃZ käkRN

172 bjRmN¾ Rt$kN ( ”L b”L «TN> M{êT´ÝÝ

173 ¥t&ãS 6Ý33¿ l#”S 12Ý31ÝÝ

world and them that it may also be receives in faith and may work and dwell in us, so that your kingdom may pervade among us through the Word and the power of the Holy Spirit and the devil’s kingdom may be destroyed so that he may have no right or power over us until finally his kingdom is utterly eradicated and sin, death, and hell wiped out, that we may live forever in perfect righteousness and blessedness.”

From this you see that we are not asking here for crumbs172 or for a temporal, perishable blessing, but for an eternal, priceless treasure and for everything that God himself possesses. It would be far too great for any human heart to dare to desire it if God himself had not commanded us to ask for it. But because he is God, he also claims the honor of giving far more abundantly and liberally than anyone can comprehend –like an eternal, inexhaustible fountain, which, the more it gushes forth and overflows, the more it continues to give. He desires nothing more from us than that we ask many and great things of him. And, on the contrary, he is angered if we do not ask and demand with confidence.

Imagine if the richest and most powerful emperor commanded a poor beggar to ask for whatever he might desire and was prepared to give lavish, royal gifts, and the fool asked only for a dish of beggar’s broth. He would rightly be considered a rogue and a scoundrel, who had made a mockery of the imperial majesty’s command and was unworthy to come into his presence. Just so , it is a great reproach and dishonor to God if we, to whom he offers and pledges so many inexpressible blessings, despise them or lack confidence that we shall receive them and scarcely venture to ask for a morsel of bread. The fault lies wholly in that shameful unbelief that does not look to God even for enough to satisfy the belly, let alone expect, without doubting, eternal blessings, from God. Therefore, we must strengthen ourselves against unbelief and let the kingdom of God be the first thing for which we pray. Then, surely, we shall have all the other things in abundance, as Christ teaches, “Strive first for the kingdom of God and his righteousness, and all these things will be given to you as well ”173 For how could God allow us to suffer want in temporal things while promising eternal and imperishable things?

The Third Petition

“May your will come about on earth as in heaven.”

Thus far we have prayed that God’s name may be hallowed by us and that his kingdom may prevail among us. These two points embrace all that pertains to God’s glory and to our salvation, in which we appropriate God with all his treasures. But there is just as great need for us to keep firm hold on these two things and never to allow ourselves to be torn from them. In a good government there is need not only for good builders and rulers, but also for defenders, protectors, and vigilant guardians. So here also; although we have prayed for what is most necessary –for the gospel, for faith, and for the Holy Spirit, that he may govern us who have been redeemed from the power of the devil we must also pray that God cause his will to be done. If we try to hold these

172 German: Parteken; literally, token alms.

173 Matthew 6:33, Luke 12:31.

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treasures fast, we will have to suffer an astonishing number of attacks and assaults from all who venture to hinder and thwart the fulfillment of the first two petitions.

For no one can believe how the devil opposes and obstructs their fulfillment. He cannot bear to have anyone teach or believe rightly. It pains him beyond measure when his lies and abominations, honored under the most specious pretests of God’s name, are disclosed and exposed in all their shame, when they are driven out of people’s hearts and a breach is made in his kingdom. Therefore, like a furious foe, he raves and rages with all his power and might, marshaling all his subjects and even enlisting the world and our own flesh as his allies. For our flesh is in itself vile and inclined to evil, even when we have accepted God’s Word and believe it. The world, too, is perverse and wicked. Here the devil stirs things up, feeding and fanning the flames, in order to impede us, put us to flight, cut us down, and bring us once again under his power. This is his only purpose, desire, and thought, and for this end he strives without rest day and night, using all the arts, tricks, methods, and approaches that he can devise.

Therefore we who would be Christians must surely expect to have the devil with all his angels174 and the world as our enemies and must expect that they will inflict every possible misfortune and grief upon us. For where God’s Word is preached, accepted, or believed, and bears fruit, there the holy and precious cross will also not be far behind. And let no one think that we will have peace; rather, we must sacrifice all we have on earth –possessions, honor, house and farm, spouse and children, body and life. Now, this grieves our flesh and the old creature, for it means that we must remain steadfast, suffer patiently whatever befalls us, and let go whatever is taken from us.

Therefore, there is just as much need here as in every other case to ask without ceasing: “Dear Father, your will be done and not the will of the devil or of our enemies, nor of those who would persecute and suppress your holy Word or prevent your kingdom form coming: and grant that we may bear patiently and overcome whatever we must suffer on its accounts, so that our poor flesh may not yield or fall away through weakness or sloth.”

Observe that in these three petitions we have needs that concern God himself in a very simple form, and yet everything has been for our sake. What we pray for concerns only ourselves in that, as mentioned above, we ask that what otherwise must be done without us may also be done in us. Just as God’s name must be hallowed and his kingdom must come even without our prayer, so must his will be done and prevail even though the devil and all his host bluster, storm, and rag furiously against it in their attempt to exterminate the gospel utterly. But we must pray for our own sake so that his will may be done also among us without hindrance, in spite of their fury, so that they may accomplish nothing and we may remain steadfast against all violence and persecution and submit to the will of God.

Such prayer must be our protection and defense now to repulse and vanquish all that the devil,175 bishops, tyrants, and heretics can do against our gospel. Let them all rage and try their worst, let them plot and plan how to suppress and eliminate us so that their will and scheme may prevail. Against them a simple Christian or two, armed with

174 On the devil’s angels, see Matthew 25:41.

175 The 1538 Wittenberg edition of the Catechism and the German Book of Concord (1580) add:”pope.”

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176 1¾ -!ät&ãS 6Ý8 tmLkT¿ «MGBÂ LBS µlN Yb”ÂL¿´ XSk 1541 l#tR ÃNN MNÆB Xz!H §Y XNd¸ÃdRgW Futter und Decke ûtR x#ND dk «mmgB XÂ m¹fN´ BlÖT nbR¿ k1541 b“§ GN Nahrung und Kleider ÂH„NGx#NDKl@YdR«MGB XÂ LBS´ b¥lT tRg¤ä¬LÝÝ

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178 b¬~œ| 15¼1528 (WA 30/1: 103,22-104,2; LW 51:177) bTLq$ KRSTÂ TMHRT SBkt$ l#tR yNg#\ ng|t$ wYM yL;#l# MSL bÄïW q$‰> §Y mqr{ xlbT b¥lT t”‰n!WN dGæxLÝÝ

this single petition, shall be our bulwark, against which they shall dash themselves to pieces. We have this comfort and boast: that the will and purpose of the devil and of all our enemies shall and must fail and come to naught, no matter how proud, secure, and powerful they think they are. For it their will were not broken and frustrated, the kingdom of God could not abide on earth not his name be hallowed.

The Fourth Petition

“Give us today our daily bread.”

Here we consider the poor breadbasket –the needs of our body and our life on earth. It is a brief and simple word, but very comprehensive. When you say and ask for “daily bread,” you ask for everything that is necessary in order to have and enjoy daily bread and, on the contrary, against everything that interferes with enjoying it. You must therefore expand and extend your thoughts to include not just the oven or the flour bin, but also the broad fields and the whole land that produce and provide our daily bread and all kinds of sustenance for us. For it God did not cause grain to grow and did not bless it and preserve it in the field, we could never have a loaf of bread to take from the oven or to set upon the table.

To put it briefly, this petition includes everything that belongs to our entire life in this world, because it is only for its sake that we need daily bread. Now, our life requires not only food and clothing176 and other necessities for our body, but also peace and concord in our daily activities, associations, and situations of every sort with the people among whom we live and with whom we interact –in short, in everything that pertains to the regulation of both our domestic and our civil or political affairs.177 For where these two spheres are interfered with and prevented from functioning as they should, there the necessities of life are also interfered with, and life itself cannot be maintained for any length of time. Indeed, the greatest need of all is to pray for the civil authorities and the government, for it is chiefly through them that God provides us daily bread and all the comforts of this life. Although we have received from God all good things in abundance, we cannot retain any of them or enjoy them in security and happiness were he not to give us a stable, peaceful government. For where dissension, strife, and war prevail, there daily bread is already taken away or at least reduced. It would therefore be fitting if the coast of arms of every upright prince were emblazoned with a loaf of bread178 instead of a lion179 or wreath of rue,180 or if a loaf of

176 See 1 Timothy 6:8; “But if we have food and clothing, we will be content” Until 1541 Luther rendered that passage, as he does here, as Futter und Decke, “feed and covering” after 1541, he translated it Nahrund the und Kleider. “food and clothing.”

177 Luther always conceived society as formed by the three estates of medieval social theory: the household, the civil government, and the church.

178 In his sermon on the Catechism on 15 December 1528 (WA 30/1: 103, 22-104, 2: LW 51:177), Luther recommended the reverse, saying that the image of the emperor or prince should be impressed on loaves of bread.

179 A black lion on gold was on the coat of arms of the March of Meissen, in the domains of ducal Saxony, ruled by Duke George, a cousin of Elector John, Luther’s prince at this time, a red-and-white striped lion on blue decorated the coat of arms of the County of Thuringia, which lay in the domains of Elector John.

180 For example, on the coat of arms of Electoral Saxony. Rue is a woody or bushy herb native to Europe that was much used as a drug in medieval and later medicine.

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181 Lowenpfenning, «xNbú ( úNtEM´½ búKîn! XÂ B„NSêEK Brunswick b÷¬cW XJg@ §Y y¸¬Y yxNbú QR{ nWÝÝ

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bread were stamped on coins,181 in order to remind both princes and subjects that it is through the princes’ office that we enjoy protection and peace and that without them we could neither eat not preserve the precious gift of bread. Therefore, rulers are also worthy of all honor, and we are to render to them what we should and what we are able, as to those through whom we enjoy all our possessions in peace and quietness, because otherwise we could not keep a penny. Moreover, we should pray for them, that through them God may bestow on us still more blessings and good things.

Let us outline very briefly how comprehensively this petition covers all kinds of earthly matters. Out of it a person might make a long prayer, enumerating with many words all the things it includes. For example, we might ask God to give us food and drink, clothing, house and farm, and a healthy body. In addition, we might ask God to cause the grain and fruits of the field to grow and thrive abundantly. Then we might ask God to help us manage our household well by giving and preserving for us an upright spouse, children, and servants, causing our work, craft, or occupation, whatever it may be, to prosper and succeed, and granting us faithful neighbors, and good friends, etc. In addition, we may ask God both to endow with wisdom, strength, and prosperity the emperor, kings, and all estates, especially the princes of our land, all councilors, magistrates, and officials, so that they might govern well and be victorious over the Turks182 and all our enemies, and to grant their subjects and the general populace to live together in obedience, peace, and concord. Moreover, we might ask that he would protect us from all kinds of harm to our body and to the things that sustain us from storms, hail, fire, and flood: from poison, pestilence, and cattle plague; from war and bloodshed, famine, savage beasts, wicked people, etc. It is good to impress upon the common people that all these things come from God and that we must pray for them.

But especially is this petition directed against our chief enemy, the devil, whose whole purpose and desire it is to take away or interfere with all we have received from God. He is not satisfied to obstruct and overthrow the spiritual order, by deceiving souls with his lies and bringing them under his power, but he also prevents and impedes the establishment of any kind of government or honorable and peaceful relations on earth. This is why he causes so much contention, murder, sedition, and war, why he sends storms and hail to destroy crops and cattle, why he poisons the air, etc. In short, it pains him that anyone should receive even a mouthful of bread from God and eat it in peace. If it were in his power and our prayer to God did not restrain him, surely we would not have a straw in the field, a penny in the house, or even an hour more of life –especially those of us who have the Word of God and would like to be Christians.

Thus, you see, God wishes to show us how he cares for us in all our needs and faithfully provides for our daily sustenance. Although he gives and provides these blessing bountifully, even to the godless and rogues, yet he wishers us to ask for them so

181 The Löwenpfenning,“ lion-penny,” of Saxony and Brunswick showed a lion on the coat of arms.

182 As Luther wrote his Catechisms, Turkish armies were advancing into the Holy Roman Empire; within a few months, in September 1529, they laid siege to Vienna.

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183 Múl@ÃêE xg§l{ÝÝ

184 bb@t KRStEÃN yxML÷ |R›T g!z@ y¸drG x-”§Y [lÖTÝÝ Múl@ÃêE xg§l{ çñ «¥~b‰êE xKBéTN ¥ÈT´ y¸L TRg¤M xlWÝÝ

that we may realize that we have received them from his hand and may recognize in them his fatherly goodness towards us. When he withdraws his hand,183 nothing can prosper or last for any length of time, as indeed we see and experience every day. How much trouble there is now in there is now in the world simply on account of false coinage, yes, on account of daily exploitation and usury in public business, commerce, and labor on the part of those who wantonly oppress the poor and deprive them of their daily bread! This we must put up with, of course; but let those who do these things beware lest they lose the common intercession of the church,184 and let them take care lest this petition of the Lord’s Prayer be turned against them.

The Fifth Petition

“And remit our debt, as we remit what our debtors owe.”

This petition has to do with our poor, miserable life. Although we have God’s Word and believe, although we obey and submit to his will and nourished by God’s gift and blessing nevertheless we are not without sin. We still stumble daily and transgress because we live in the world among people who sorely vex us and give us occasion for impatience, anger, vengeance, etc. Besides, the devil is after us, besieging us on every side and, as we have heard, directing his attacks against all the previous petitions, so that it is not possible always to stand firm in this ceaseless conflict.

Here again there is great need to call upon God and pray; “Dear Father, forgive us our debts.” Not that he does not forgive sins even apart from and before our praying; for before we prayed for it or even thought about it, he gave us the gospel, in which there is nothing but forgiveness. But the point here is for us to recognize and accept this forgiveness. For the flesh in which we daily live is of such a nature that it does not trust and believe God and is constantly aroused by evil desires and devices, so that we sin daily in word and deed, in acts of commission and omission. Thus our conscience becomes restless; it fears God’s wrath and displeasure, and so it loses the comfort and confidence of the gospel. Therefore it is necessary constantly to run to this petition and get the comfort that will restore our conscience.

This should serve God’s purpose to break our pride and keep us humble. He has reserved to himself this prerogative: those who boast of their goodness and despise others should examine themselves and put this petition uppermost in their mind. They will find that they are no more righteous than anyone else, that in the presence of God all people must fall on their knee and be glad that we can come to forgiveness. Let none think that they will ever in this life reach the point where they do not need this forgiveness. In short, unless God constantly forgives, we are lost.

Thus this petition really means that God does not wish to regard our sins and punish us as we daily deserve but to deal graciously with us to forgive as he has promised, and thus to grant us a joyful and cheerful conscience so that we may stand before him in prayer. For where the heart is not right with God and cannot generate such confidence, it will never dare to pray. But such a confident and joyful heart can never come except when one knows that his or her sins are forgiven.

183 A proverbial expression.

184 The general prayer in the worship service. This is a proverbial expression, meaning “lose public respect.”

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There is, however, attached to this petition a necessary and even comforting addition, “as we forgive our debtors.” He has promised us assurance that everything is forgiven and pardoned, yet on the condition that we also forgive our neighbor. For just as we sin greatly against God every day and yet he forgives it all through grace, so we also must always forgive our neighbor who does us harm, violence, and injustice, bears malice towards us, etc. If you do not forgive, do not think that God forgives you. But if you forgive, you have the comfort and assurance that you are forgiven in heaven not on account of your forgiving (for he does it altogether freely, out of pure grace, because he has promised it, as the gospel teaches) but instead because he has set this up for our strengthening and assurance as a sign along with the promise that matches this petition in Luke 6[:37], “Forgive, and you will be forgiven “Therefore Christ repeats it immediately after the Lord’s Prayer, saying in Mathew 6[:14], “If you forgive others their trespasses, your heavenly Father will also forgive you… ”

Therefore, this sign is attached to the petition so that when we pray we may recall the promise and think, “Dear Father, I come to you and pray that you will forgive me for this reason: not because I can make satisfaction or deserve anything by my works, but because you have promised and have set this seal on it, making it as certain as if I had received on absolution pronounced by you yourself.” For whatever baptism and the Lord’s Supper, which are appointed to us as outward signs, can effect, this sign can as well, in order to strengthen and gladden our conscience. Moreover, above and beyond the other signs, it has been instituted precisely so that we can use and practice it every hour, keeping it with us at all times.

The Sixth Petition

“And lead us not into temptation.”

We have now heard enough about the trouble and effort it takes to retain and persevere in all the gifts for which we pray. This, however, is not accomplished without failures and stumbling. Moreover, although we have acquired forgiveness and a good conscience and have been wholly absolved, yet such is life that one stands today and falls tomorrow. Therefore, even though at present we are upright and stand before God with a good conscience, we must ask once again that he will not allow us the fall and collapse under attacks and temptations.

Temptation (or, as our Saxons called it in former times, Bekörunge)185 is of three kinds: of the flesh, the world, and he devil. For we live in the flesh and carry the old creature around our necks; it goes to work and lures us daily into unchastity, laziness, gluttony and drunkenness, greed and deceit into acts of fraud and deception against our neighbor –in short, into all kinds of evil lusts that by nature cling to us and to which we are incited by the association and example of other people and by things we hear and see. All this often wounds and inflames even an innocent heart.

185 This word (Korunga or bikarunga), which was common in Old High German translation of the Lord’s Prayer, is still used today in Low German. Luther characterized the word as “very fine old German.” By Saxony, Luther meant Lower Saxony; in the sixteenth century Plattdeutsch was spoken in Wittenberg.

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LÆCN y¸wrw„ XWnt¾ãc$ mR²¥ «y¸Nblbl# F§ÚãC´186 ÂcW (x@ØîN 6Ý16)ÝÝ

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Slz!H mftN lftÂW kmS¥¥T187 wYM «X¹!´ b¥lT km¹nF F[#M ytly ngR nWÝÝ bh#§CNM §Y y¸dRsW ftÂ btmúúY dr© ÆYçNM h#§CNM ftÂ b?Yw¬CN LÂY YgÆLÝÝ xNÄNìC kl@lÖC YbL_ tdUU¸½ `Yl¾Â Kû ftÂãC Yg_àcêLÝÝ lMúl@ wÈèC bêÂnT b|U YftÂl#ÝÝ ¯L¥îCÂ b:D» ygû sãC b›lM YftÂl#ÝÝ Sl mNfúêE g¤Ä×C GD y¸§cW l@lÖC ¥lTM -Nµ‰ KRStEÃñC bÄ!ÃBlÖS YftÂl#ÝÝ ngR GN kf”ÄCN UR t”‰n! XSk çnÂ XNÄ!wgDLN yMNfLG XSkçNN DrS bftÂW g-m"nT BÒ LN¯Ä xNCLMÝÝ b?Yw¬CN ÆYg_mN ñé¥ ftÂM tBlÖ l!-‰ xYCLM nbRÝÝ lftÂW XJ mS-T GN nÚ LÙM mS-TÂ ftÂWN xlmÌÌM wYM l¸”wmW XRÄ¬ xlm[lY nWÝÝ btmúúY h#n@¬ X¾ KRStEÃñC §LtÌr-# _”èC y¬-QNÂ ytzUjN mçN YgÆÂLÝÝ kz!ÃM Ä!ÃBlÖS kX¾ „Q yçn YmSL xdU XNdl@lBN çnN Ãl _N”q& m>kRkR xYgÆNM¿ ngR GN yXRs#N _”T h#Lg!z@ m-bQÂ mmkT YgÆÂLÝÝ bxh#n# g!z@ bN{?Â yMñR½ ¬U>½ cRÂ bXMnT {n# BçNM Ä!ÃBlÖS bz!H s›T LÌÌmW y¥LClWN F§Ú wd Lb@ MÂLÆT YLµLÝÝ MKNÃt$M XRs#

186 x@ØîN 6Ý16ÝÝ

187 l#tR "An Exposition of the Lord's Prayer for Simple Laymen" (1519) (WA 2:124,26-29; LW 42:73) b¸lW m{/F «ymÂNÃN m{/F WS_ [¥lTM bjéM btÚfW Lives of the Hermits ] xND wÈT wNDM XNÁT kKû ;úïc$ mg§gL XNdÂfq XÂnÆlN¿ b:D» ygÍW xÆTÝ( 'WD wNDM wæC k‰SH b§Y XNÄYb„ mkLkL xTCLM¿ ngR GN bðTH §Y ¯©*cWN XNÄY\„ L¬dRUcW bXRG_ TC§lH¿'´ s!L {ÐL¿ l#tR YHNN Múl@ xzWTé b{/#æc$ WS_ t-Qäb¬LÝÝ

Next comes the world, which assails us by word and deed and drives us to anger and impatience. In short, there is in it nothing but hatred and envy, enmity, violence and injustice, perfidy, vengeance, cursing, reviling, slander, arrogance, and pride, along with fondness for luxury, honor, fame, and power. For no one is willing to be the least, but everyone wants to sit on top and be seen by all.

Then comes the devil, who baits and badgers us on all sides, but especially exerts himself where the conscience and spiritual matters are concerned. His purpose is to make s scorn and despise both the Word and the works of God, to tear us away from faith, hope, and love, to draw us into unbelief, false security, and stubbornness, or, on the contrary, to drive us into despair, denial of God, blasphemy, and countless other abominable sins. These are snares and nets; indeed, they are the real “flaming darts”186 that are venomously shot into our hearts, not by flesh and blood but by the devil.

Every Christian must endure such great, grievous perils and attacks –grievous enough even if they come one at time. As long as we remain in this vile life, where we are attacked, hunted, and harried on all sides, we are constrained to cry out and pray every hour that God may not allow us to become faint and weary and to fall back into sin, shame, and unbelief. Otherwise it is impossible to overcome even the smallest attack.

This, then, is what “leading us not into temptation” means: when God gives up power and strength to resist, even though the attack is not removed or ended. For no one can escape temptations and allurements as long as we live in the flesh and have the devil prowling around us. We cannot help but suffer attacks, and even be mired in them, but we pray here that we may not fall into them and be drowned by them.

To experience attack, therefore, is quite a different thing from consenting to it or saying “Yes” to it.187 We must all experience it, though not to the same degree; some have more frequent and severe attacks than others. Young people, for example, are tempted chiefly by the flesh; adults and older people are tempted by the world. Others, who are concerned with spiritual matters (that is, strong Christians), are tempted by the devil. But no one can be harmed by merely experiencing an attack, as long as it is contrary to our will and we would prefer to be rid of it. For if we did not experience it, it could not be called an attack. But to consent to it is to give it free rein and neither to resist it nor to pray for help against it.

Accordingly we Christians must be armed and expect every day to be under continuous attack. Then we will not go about securely and heedlessly as if the devil were far from us, but will at all times expect his blows and fend them off. Even if at present I am chaste, patient, kind, and firm in faith, the devil is likely at this very hour to send such

186 Ephesians 6:16.

187 Luther wrote in An Exposition of the Lord’s Prayer for Simple Laymen (1519) (WA 2:124, 26-29, LW 41:73): “Thus we read in the book of hermits [i.e., Jerome’s Lives of the Hermits] how a young brother longed to rid himself of his evil thoughts. The aged father said to him, “Dear brother, you cannot prevent the birds from flying over your head, but you can certainly keep them from building a nest in your hair.’” Luther frequently used this example in his writings.

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ym=ršW[lÖT

bG¶k#188 YH [lÖTÝ( «kKûW wYM ktN÷l¾W xDnN wYM -BqN´ s!L

YnbÆLÝÝ y[lÖ¬CN FÊ ngR bx-”§Y bqNd¾ -§¬CN §Y XNÄ!ÃnÈ_R LmÂW

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Slz!H bm=rš h#l#NM ngRÝ( «WD xÆT½ çY YHN Kû :DL h#l#

XNDÂSwGD XRÄN´ b¥lT XN-qLlêlNÝÝ yçn çñ YH [lÖT bÄ!ÃBlÖS mNG|T |R l!wDQBN y¸ClWN Kû h#l# DHnT½ XFrT½ äTÂ Æ+„ bMDR §Y l!³-„ XSk¥YCl# DrS ybz#TN xú²" mk‰ãCNÂ yLB /zñCN h#l# ÃµT¬LÝÝ MKNÃt$M Ä!ÃBlÖS /st¾ BÒ úYçN nFs gÄYM +MR189 bmçn# (×/NS 8Ý44) Æl¥Ìr_ ?Yw¬CNN YfLUL¿ q¤ÈWNM xdUãCNÂ g#ÄèCN bxµ§CN §Y b¥MÈT ÃfsêLÝÝ xNÄNìCN xDQÌcêL¿ l@lÖCN wd XBDnT nDaL¿ _qEèCN xS_àcêL¿ bRµèCN ‰SN wd mGdL wYM l@lÖC xSf¶ xdUãC xDRîxcêL¿ Slz!H YHNN qNd¾ -§¬CNN bm”wM Æl¥Ìr_ km[lY bqR bMDR §Y yMN\‰W MNM ngR ylM¿ MKNÃt$M XGz!xB/@R µLdgfN lxNÄ!T s›T XNµ* kXRs# t-BqN d~Â xNçNMÝÝ

Slz!H xµ§êE d~Nn¬CNN XNµ* l¸Ã-” l¥N¾WM ngR wd XRs# XNDN[LY½ XGz!xB/@R kl@§ k¥NM úYçN kXRs# BÒ XRÄ¬ XNDNfLGÂ XNDN-BQ XNd¸fLG ¬Ã§Ch#ÝÝ ngR GN YHNN [lÖT bm=rš ÃSqm-bTM MKNÃT kKû h#l# XNDN-bQÂ XNDNDN µSflg mjm¶Ã SÑ bX¾ mqdS½ mNG|t$ bmµk§CN mMÈTÂ f”Ç mf[M Sl¸gÆcW nWÝÝ bm=rš k`-!xTÂ kXFrT k¸¯ÄN wYM k¸Ã³SlN k¥N¾WM ngR Y-BqÂLÝÝ

Slz!H Sl xlm[lY sbB b+‰> XNÄYñrN XGz!xB/@R h#Lg!z@ y¸ÃWk#NN mk‰ãCN h#l# Æ+„ bð¬CN xSqMÈ*LÝÝ y[lÖT W-@¬¥nT GN l[lÖT «x»N´ ¥lTN bm¥‰CN y¸g" nW¿ ¥lTM [lÖ¬CN bXRG_ XNd ts¥Â XNd tmls xlm-‰-R nWÝÝ YH ”L190 XNd :DL bxUÈ¸ b¥Y[LyW ngR GN LmÂãc$N lmmlS ”L bmGÆt$ XGz!xB/@R XNd¥Yê> b¸ÃWqW sW

188 yTLq$ yKRSTÂ TMHRT ymjm¶Ã XTM «b:B‰YS-#´ ytúút b¥lT YnbÆL¿ YH S?tT bqÈY XTäC §Y tStµK§*LÝÝ

189 ×/NS 8Ý44ÝÝ

190 l#tR "An Exposition of the Lord's Prayer for Simple Laymen" (1519) (WA 2:126,29-31; LW 42:76) b¸lW m{/F «'x»N' yMTlê TN> ”L ytgßCW k:B‰YS_ wYM kxYh#ÄWÃN nW¿ bjRmN¾ xND ngR XJG bÈM ytrUgXWnT nW ¥lT nWÝÝ YH ”L b¥N¾WM yLmÂ [lÖT l!ñrN y¸gÆWN XMnT XNd¸gL{ ¥S¬ws# mLµM nW¿´ s!L {ÐLÝÝ

an arrow into my heart that I can scarcely endure, for he is an enemy who never lets up or becomes weary; when one attack ceases, new ones always arise.

At such times our only help and comfort is to run here and seize hold of the Lord’s Prayer and to speak to God from our heart, “Dear Father, you have commanded me to pray; let me not fall because of temptation.” Then you will see that the temptation has to cease and eventually admit defeat. Otherwise, if you attempt to help yourself by your own thoughts and resources, you will only make the matter worse and give the devil a wider opening. For he has a serpent’s head; if it finds an opening into which it can slither, the whole body will irresistibly follow. But prayer can resist him and drive him back.

The Last Petition

“But deliver us from the evil. AMEN.”

In the Greek188 this petition reads, “Deliver or preserve us from the Evil One, or the Wicked One.” It seems to be speaking of the devil as the sum of all evil in order that the entire substance of our prayer may be directed against our archenemy. For it is he who obstructs everything for which we ask: God’s name or honor, God’s kingdom and will, our daily bread, a good and cheerful conscience, etc.

Therefore at the end we sum it up by saying, “Dear Father, help us to get rid of all this misfortune.” Nevertheless, this petition includes all the evil that may befall us under the devil’s kingdom: poverty, disgrace, death, and, in short, all the tragic misery and heartache, of which there is so incalculably much on earth. For because the devil is not only a liar but a murderer as well,189 he incessantly seeks our life and vents his anger by causing accidents and injury to our bodies. He crushes some and drives others to insanity; some he drowns in water, and many he hounds to suicide or other dreadful catastrophes. Therefore, there is nothing for us to do on earth but to pray without ceasing against this archenemy. For if God did not support us, we would not be safe from him for a single hour.

Thus you see how God wants us to pray to him for everything that attacks even our bodily welfare so that we seek and expect help from no one but him. But he has placed at the end this petition, for if we are to be protected and delivered from all evil, his name must first be hallowed in us, his kingdom come among us, and his will be done. In the end he will preserve us from sin and disgrace and from everything else that harms or injures us.

Thus God has laid before us very briefly all the afflictions that man ever beset us in order that we may never have an excuse for failing to pray. But the efficacy of prayer consists in our learning also to say AMEN to it –that is , not to doubt that our prayer is surely heard and will be answered. This word190 is nothing else than an unquestioning word of faith on the part of the one who does not pray as a matter of luck but knows that

188 The first edition of the Large Catechism reads erroneously, “In the Hebrew.” This error was corrected in later editions.

189 John 8:44.

190 In An Exposition of the Lord’s Prayer for simple Laymen (1519) (WA 2:126, 29-31; LW 42:76), Luther wrote: “The little word ‘Amen’ is of Hebrew or Jewish origin. In German it means that something is most certainly true. It is good to remember that this word expresses the faith that we should have in praying every petition.”

s!¯DL MNM XWnt¾ [lÖT l!ñR xYCLMÝÝ

Slz!H sãC bÑl# LÆcW «xãN´ ¥lTN lm=mRÂ XGz!xB/@R

[lÖ¬cWN XNd s¥ bXRG-¾nT lmdMdM ÆYCl# xdg¾ m¬lL nWÝÝ kz!Ã

YLQ «XGz!xB/@R [lÖt&N XNd s¥ XSKmµ DrS lMN dÍR mçN YgÆ¾L) Xn@

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bXGz!xB/@R ytSÍ ”L §Y úYçN bg² |‰ãÒcWÂ bB”¬cW §Y nW ¥lT

nWÝÝ Slz!H QÇS Ã:öBÝ( «¥NM b![LY bMNM úY-‰-R bXMnT YlMN¿ y¸‰-R sW bnÍS ytgÍÂ ytn”nq yÆ?RN ¥:bL YmS§LÂ ... lz!Ã sW kg@¬ zND

xNÄC XNÄ!Ãg" xYMslW´ XNd¸lW t-‰È¶ãC MNM xYqbl#M (Ã:öB

1Ý67)ÝÝ Xnç½ bkNt$ XNÄN[LY wYM bMNM mNgD [lÖèÒCNN mÂQ

XNd¥YgÆN XGz!xB/@R XRG-¾ mçÂCNN y¸fLgW YHN ÃHL nWÝÝ x‰t¾ KFLÝ( Sl _MqT

xh#N ytlmÇ yKRStEÃN xStMHé ƒSt$N ;bYT KFlÖC191 =RsÂLÝÝ xh#NM bKRSèS Sl tm\rt$ Sl h#lt$ y[U mœ¶ÃãÒCN xND ngR ¥lT

YgÆÂLÝÝ MKNÃt$M qdM s!L Sl XnRs# yts- MNM TMHRT ÃLnbr mçn# xú²" b!çNM ¥N¾WM KRStEÃN Sl XnRs# b!ÃNS ytwsnÂ x-R Ãl m\r¬êE TMHRT l!ñrW YgÆL¿ MKNÃt$M Ãl XnRs# ¥NM KRStEÃN l!çN xYCLMÝÝ bmjm¶Ã wd KRStEÃn# ¥~brsB bMNq§qLbT _MqT §Y b¥t÷R

XNjM‰lNÝÝ sãC bq§l# l!rÇT XNÄ!Cl# |R›T btktl mNgD LNmlktWÂ LÂWqW b¸ÃSfLgN ngR §Y ‰úCNN XNgDÆlNÝÝ k/st®CÂ kmÂF”N XNÁT l!-bQÂ l!k§kl#T XNd¸gÆ ll!”WNt$ XNtwêlNÝÝ bmjm¶Ã dr© _MqT btm\rtbTÂ bg¤Ä† §Y y¸Æl#T ¥ÂcWM ngR k¸²mDÆcW ¥lTM g@¬ KRSèS b¥t&ãS wNg@L ym=rš M:‰F [28Ý19]Ý( k¸§cW ”§T U‰ kh#l# YLQ yMNtêwQ mçN YgÆÂL¿ «wd ›lM h#l# £Ç¿ x?²BN xStM„¿ bxB½ bwLDÂ bmNfS QÇS SM x_MÌcW´ÝÝ192 btmúúY mLk# b¥RöS wNg@L ym=rš M:‰F [16Ý16]Ý( «Ãmn ytmqM YDÂL¿ Ã§mn GN YfrDb¬L´ BlÖxLÝÝ bmjm¶Ã _MqT bsãC yt\‰ wYM ytflsf ngR úYçN kml÷¬êE MN+ mçn#N ¥NM XNÄY-‰-R Xnz!H ”§T yXGz!xB/@R TX²ZÂ DNUg@ mçÂcWN tmLkTÝÝ ;\Rt$ TX²²T½ yXMnT mGlÅÂ yg@¬ [lÖT k¥NM sW MÂB yw-# úYçn# bXGz!xB/@R b‰s# ytgl-#Â yts-# ÂcWÝÝ XNdz!h#M _MqT sêêE =ê¬ úYçN b‰s# bXGz!xB/@R ytm\rt bmçn# LmµbT XC§lh#ÝÝ bt=¥¶M m-mQ XNd¸gÆN xlblz!Ã XNd¥NDN bkÆD h#n@¬Â b_BQ ¬²*L¿ bmçn#M bGDyl>nT yMÂdRgW wYM bKBr b›§T qÂT XNdMNlBsW ;Ä!S qY ÷T xDRgN LÂyWÂ LN³_rW xYgÆNMÝÝ193 _MqTN y§q½ ykbrÂ kF Ãl xDRgN mq¤-‰CN XJG bÈM xSf§g! nWÝÝ bxh#n# g!z@ ›lM _MqT WÀxêE ngR XNdçnÂ WÀxêE ngéC dGä MNM XNd¥Y-QÑ bŒ,T b¸Âg„ yXMnT

191 bjRmN¾ Häuptstück ¦x#PTStK¿ l#tR Häuptstück ¦x#PTStK y¸lWN ”L bh#lT TRg¤M ¥lTM ";bYT KFlÖC" b¸lW TRg¤Ñ XÂ bt=¥¶M ";bYT xNqÛC" wYM "XJG bÈM xSf§g!" b¥lT t-Qäb¬LÝÝ yKRSTÂ TMHRt$ m{/F yxh#n# ";bYT KFlÖC" TRg¤M bn#rMbRg# M:‰B jRmN¾W Kinderbüchlein k!NdRb#Kl@YNytgß nW (1531)ÝÝ

192 yl#tR TRg¤MÝÝ

193 qY ÷T lKBr b›L g!z@ tgb! LBS nbRÝÝ

God does not lie because he has promised to grant it. Where there is no faith like this, there also can be no true prayer.

It is therefore a pernicious delusion when people pray in such a way that they dare not wholeheartedly add “Yes” and conclude with certainty that God hears their prayer. Instead, they remain in doubt, saying. “Why should I be so bold as to boast that God hears my prayer? I am only a poor sinner,” etc. That means that they are looking not at God’s promise but at their own works and worthiness, and thereby they despise God and accuse him of lying Therefore they receive nothing, at St. James [1:6-7] says, “But ask in faith, never doubting, for the one who doubts is like a wave of the sea, driven and tossed by the wind; for the doubter … must not expect to receive anything from the Lord.” Look! God has attached much importance to our being certain so that we do not pray in vain or despise our prayers in any way.

Fourth Part: Concerning Baptism

We have now finished with the three chief parts191 of common Christian teaching. We must still say something about our two sacraments, instituted by Christ. For every Christian ought to have at least some brief, elementary instruction about them, because without them no one can be a Christian, although unfortunately nothing was taught about them in the past. First we shall take up baptism, through which we are initially received into the Christian community. In order that it may be readily under stood, we shall treat it in a systematic way and limit ourselves to that which is necessary for us to know. How it is to be maintained and defended against heretics and sectarians we shall leave to the scholars.

In the first place, we must above all be familiar with the words upon which baptism is founded and to which everything is related that is to be said on the subject, namely, where the Lord Christ says in the last chapter of Matthew [28:19]:

“Go into all the world, teach all the heathen, and baptize them in the name of the Father and of the Son and of the Holy Spirit.”

192 Likewise, in the last chapter of Mark [16:16]:

“The one who believes and is baptized will be saved; but the one who does not believe will be condemned.”

Observe, first, that these words contain God’s commandment and institution, so that no one may doubt that baptism is of divine origin, not something devised or invented by human beings. As truly as I can say that the Ten Commandments, the Creed, and the Lord’s Prayer were not spun out of anyone’s imagination but are revealed and given by God himself, so I can boast that baptism is no human plaything but is instituted by God himself. Moreover, it is solemnly and strictly commanded that we must be baptized or we shall not be saved, so that we are not to regard it as an indifferent matter, like putting on a new red coat.193 It is of the greatest importance that we regard baptism as excellent, glorious, and exalted. It is the chief cause of our contentions and battles because the

191 German: Häuptstück. Luther used the work Häuptstück in a twofold sense, meaning “major divisions” but also “chief articles” or “The present sense of “chief parts” of the Catechism derives from the Nuremberg Kinderbüchlein (1531).

192 Luther’s translation.

193 A red coat was appropriate dress for a celebratory occasion.

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ym\rt$Â ÃrUg-# yXGz!xB/@R ”LÂ TX²Z [NtW Yñ‰l#ÝÝ XGz!xB/@R

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ngR Y³_„T ynbr kçn _MqTN dGä XGz!xB/@R S§zzW XJG bÈM ybl-Â kh#l# ykbr xDRgN LN³_rW YgÆÂLÝÝ kz!Ã YbL_ _MqT y¸kÂwnW bXRs#

SM nWÝÝ Slz!HM ”§t$ «£Ç x_Mq$´ «b‰úCh# SM´ úYçN «bXGz!xB/@R

SM´s!l# YnbÆl#ÝÝ

Xz!H §Y GN Ä!ÃBlÖS b¸¬† /st¾ ngéC l!ÃúWrNÂ kXGz!xB/@R |‰ xRö wd g² |‰CN l!m‰N l|‰ Ys¥‰LÝÝ xND y/!úB ;êqE bRµ¬ ¬§§QÂ xScU¶ |‰ãCN s!\‰ XJG bÈM xSg‰¸ :Y¬ Yf_‰L¿ X¾ h#§CN dGä lg² ‰úCN KNWñCÂ WÄs@ y¸gÆcW MGÆéC ybl- êU XNsÈcêlNÝÝ QÇúT mÚ?FT XNd¸ÃStM„N GN yh#l#NM mn÷úT |‰ãC h#l# bxND q$LL BNkMR MNM ÃHL ykb„Â xBrQ‰qE mSlW b!¬† L†nT xÃm-#M¿ XGz!xB/@R xNÄ!T glÆ XNÄnœ ÃHL XNµ* ykb„Â mLµM xYçn#MÝÝ lMN) DRg!t$N y¸ÃkÂWnW XRs# ybl- ykbrÂ ytšl nWÂÝÝ Xz!H §Y xND sW l@§WN sW y¸gmGmW XNd |‰ãc$ úYçN |‰ãc$ êU XNÄ!ñ‰cW b¸ÃdRgW sW m\rT mçN YgÆêLÝÝ ngR GN -@n¾ ÃLçn xXMé wd ðT YÈdFÂ197 _MqT X¾ XNdMÂdRUcW

|‰ãC xBrQ‰qE S§Lçn êU XNdl@lW Y³_rêLÝÝ

xh#N «_MqT MNDN nW)´ l¸lW _Ãq& tgb!WN mLS XNÁT

XNdM¬zUJ LTrÄ TC§lH¿ ¥lTM bq§l# t‰ W¦ úYçN bXGz!xB/@R ”LÂ

TX²Z ;WD ytqm-Â bXnRs#M ytqds W¦ nW ¥lT nWÝÝ W¦W b‰s# kl@lÖC

W¦ãC ybl- ykbr çñ úYçN yXGz!xB/@R ”LÂ TX²²T Sl t=m„bT

Slz!H yX¾ãc$ ;ÄÄ!S mÂFST198 _MqTN lmúdB yXGz!xB/@RN ”LÂ

|R›T wd ¯N xDRgW kg#DÙD ytqÄWN W¦ BÒ XÃsb#½ «XF" W¦ nFSN XNÁT l!rÄ YC§L)´ XÃl# mlFlÍcW F[#M tN÷LÂ Ä!ÃBlÖúêE yDFrT SDB nWÝÝ xãN wÄË½ lBÒW tn_lÖ k¬sb W¦ W¦ mçn#N y¥ÃWQ ¥N nW) ngR GN XGz!xB/@R |R›t$N µÃÃzbTÂ k³lfbT XNdgÂM lBÒW XNÄ!n-L y¥YfLgWN XJG bÈM ykbr g@_ XNÄ!H mzN-L XNÁT TdF‰lH) yW¦W XWnt¾ _QM ÃlW bXGz!xB/@R ”L wYM TX²ZÂ bXGz!xB/@R SM nWÂ YH hBT ks¥YÂ kMDR XJG ybl-Â ykbr nWÝÝ

194 YH b16¾W KFl zmN xNÄND {Nf¾ sÆk!ãC y¸-qÑbT mk‰k¶Ã nbRÝÝ

195 TX²Z XJG bÈM |R›T y-bq yÔÔs# xêJ nWÝÝ SÑN ÃgßW ktÚfW wF‰M yöÄ _QL U‰ ktÃÃzW yÔÔs# ¥~tM m-QlÃ (b§tEN b#§) nWÝÝ ›lM xqÍêE -q»¬cW xnSt¾ yçn# ÔÔúêE xêíC «mLXKèC´ wYM «x+R dBÄb@ãC´tBlW y¸-„Â bSS yöÄ _QLL §Y y¸Úû ÂcWÝÝ

196 bl#tR zmN RXs l!”n ÔÔúút$ ytwsn# m\êEÃãCÂ xBÃt KRStEÃÂT y`-xT SRyT ¥G¾ {/#æC l!gß#ÆcW y¸Cl# ï¬ãC mçÂcWN «x{NtW´nbRÝÝ

197 y1538t$ yêEtNbRG yKRSTÂ TMHRT m{/F XTM XÂ yjRmn# m{/f SMMnT (1580) bXnz!H ”§T MTK «ngR GN yXBdT xmKN× YHNN xÃmlKTM´ y¸L xlWÝÝ

198 b16¾W KFl zmN y?ÉÂTN _MqT y¥Yqbl# sãC btlY ÄGM x_¥qEãCÝÝ

world is now full of sects who scream that baptism is an external thing and that external things are of no use.194 But no matter how external it may be, here stand God’s Word and command that have instituted, established, and confirmed baptism. What God institutes and commands cannot be useless. Rather, it is a most precious thing, even though to all appearances it may not be worth a straw. If people used to consider it a great thing when the pope dispensed indulgence with his letters and bulls195 and confirmed altars and churches solely by virtue of his letters seals,196 then we ought to regard baptism as much greater and more precious because God has commanded it. What is more, it is performed in his name. So the words read, “Go baptize,” not “in your name” but “in God’s name.”

To be baptized in God’s name is to be baptized not by human beings but by God himself. Although it is performed by human hands, it is nevertheless truly God’s own act. From this fact everyone can easily conclude that it is of much greater value than the work of any human being or saint. For what human work can possibly be greater than God’s work?

But here the devil sets to work to blind us with false appearances and to lead us away from God’s work to our own. It makes a much more splendid appearance when a Carthusian does many great and difficult works, and we all attach greater importance to our own achievements and merits. But the Scriptures teach that if we piled together all the works of all the monks in a heap, no matter how precious and dazzling they might appear, they would still not be as noble and good as if God were to pick up a straw. Why? Because the person performing the act is nobler and better. Here one must evaluate not the person according to the works, but the works according to the person, from whom they must derive their worth. But mad reason rushes forth197 and, because baptism is not dazzling like the works that we do, regards it as worthless.

Now you can understand how to formulate a proper answer to the question, What is baptism? Namely, that it is not simply plain water, but water placed in the setting of God’s Word and commandment and made holy by them. It is nothing else than God’s water, not that the water itself is nobler than other water but that God’s Word and commandment are added to it.

Therefore it is sheer wickedness and devilish blasphemy that now, in order to blaspheme baptism, our new spirits198 set aside God’s Word and ordinance, consider nothing but the water drawn from the well, and then babble, “How can a handful of water help the soul?” Yes, my friend! Who does not know that water is water, if it is considered separately? But how dare you temper thus with God’s ordinance and rip out his most precious jewel, in which God has fastened and enclosed his ordinance and from which he does not wish it to be separated? For the real significance of the water lies in God’s Word or commandment and God’s name, and this treasure is greater and nobler that heaven and earth.

194 This was an argument used by some radical preachers in the sixteenth century.

195 A bull is the most formal type of papal decree. It takes it name from the capsule (Latin bulla) that contains the papal seal attached to the thick parchment of the document. Papal decrees of less universal significance are called “letters” or “briefs” and are written on thin parchment.

196 In Luther’s day, the pope “confirmed” that certain altars and churches were places where the benefits of indulgences could be obtained.

197 Instead of these words, the 1538 Wittenberg edition of the Catechism and the German Book of Concord (1580) have; “But our mad reason will not consider this.”

198 Those in the sixteenth century, especially Anabaptists, who denied infant baptism.

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199 Tractate 80 accedit tBlÖ b¸nbbW b×/NS 15Ý3 §Y¿ ( MPL 35:1840; NPNF, ser. 1,7:344) l#tR YHNN MNÆB xzWTé -Qî¬LÝÝ

200 ytly y|LÈN MLKTÝÝ

201 ¥t&ãS 3Ý16ÝÝ

202 yl#tRN Sermon on Baptism (1534) (WA 37: 642, 17-18) YmLkt$¿ «W¦¥ BÒ wYM MD‰ê W¦ wYM (tgN_lW yw-#T XNd¸-„T) ym¬-b!Ã W¦ wYM yWš X_bT...´ÝÝ

203 ¥RöS 16Ý16ÝÝ

Note the distinction, then: Baptism is a very different thing from all other water, not by virtue of the natural substance but because here something nobler is added, for God himself stakes his honor, his power, and his might on it. Therefore it is not simply a natural water, but a divine, heavenly, holy, and blessed water –praise it in any other terms you can –all by virtue of the Word, which is a heavenly, holy Word that no one can sufficiently extol, for it contains and conveys all that is God’s. This, too, is where it derives its nature so that it is called a sacrament, as St. Augustine taught, “Accedat verbum ad elementum et fit sacramentum,”199 which means that “when the Word is added to the element or the natural substance, it becomes a sacrament,” that is, a holy, divine thing and sign.

Therefore, we constantly teach that we should see the sacraments and all external things ordained and instituted by God not according to the crude, external mask (as we see the shell of a nut) but as that in which God’s Word is enclosed. In the same way we speak about fatherhood and motherhood and governmental authority. If we regard these people with reference to their noses, eyes, skin, and hair, flesh and bones, they look no different from Turks and heathen, and someone might come and ask. “Why should I think more of this person than of others?” But because the commandment is added, “You shall honor father and mother,” I see another person, adorned and clothed with the majesty and glory of God. The commandment, I say, is the golden chain around the neck,200 yes, the crown on the head, which shows me how and why I should honor this particular flesh and blood.

In the same manner, and to an even greater extent, you should give honor and glory to baptism on account of the Word, for God himself has honored it by both words and deeds and has confirmed it by miracles from heaven. Do you think it was a joke that the heavens opened when Christ was baptized, that the Holy Spirit descended visibly,201 and that the divine glory and majesty were manifested everywhere?

I therefore admonish you again that these two, the Word and the water, must by no means be separated from each other. For where the Words separated from the water that the maid uses for cooking and could indeed be called a bathkeeper’s baptism.202 But when the Word is with it according to God’s ordinance, baptism is a sacrament, and it is called Christ’s baptism. This is the first point to be emphasized: the nature and dignity of the holy sacrament.

In the second place, because we now know what baptism is and how it is to be regarded, we must also learn why and for what purpose it has been instituted, that is, what benefits, gifts, and effects it brings. Nor can we better understand this than from the words of Christ quoted above, “The one who believes and is baptized will be saved.”203 This is the simplest way to put it: the power, effect, benefit, fruit, and purpose of baptism is that it saves. For no one is baptized in order to become a prince, but, as the words say, “to be saved.” To be saved, as everyone well knows, is nothing else than to be delivered from sin, death, and the devil, to enter into Christ’s kingdom, and to live with him forever.

Here again you see how baptism is to be regarded as precious and important, for in it we obtain such an inexpressible treasure. This indicates that it cannot be simple, ordinary water, for ordinary water could not have such an effect. But the Word does it,

199 Tractate 80, on Johan 15:3 (MPL 35:1840; NPNF, ser. 1, 7:34), which reads accredit. Luther frequently quoted this passage.

200 An insignia of office.

201 Matthew 3:16.

202 See Luther’s Sermon on Baptism (1534), (WA 37:642, 17-18); “A mere watery or earthly water, or (as the sectarians call it) a bathwater or dog’s bath…”

203 Mark 16:16.

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and this shows also, as we said above, that God’s name is in it. And where God’s name is, there must also be life and salvation. Thus it is well described as a divine, blessed, fruitful, and gracious water, for it is through the Word that it receives the power to become the “washing of regeneration,” as St. Paul calls it in Titus 3[:5].

Our know-it-alls, the new spirits,204 claim that faith alone saves and that works and external things add nothing to it. We answer: It is true, nothing that is in us does it but faith, as we shall hear later on. But these leaders of the blind are unwilling to see that faith must have something to believe –something to which it may cling and upon which it may stand. Thus faith clings to the water and believes it to be baptism, in which there is sheer salvation and life, not through the water, as we have sufficiently stated, but through its incorporation with God’s Word and ordinance and the joining of his name to it. When I believe this, what else is it but believing in God as the one who has bestowed and implanted his Word in baptism and has offered us this external thing with in which we can grasp this treasure?

Now, these people are so foolish as to separate faith from the object to which faith is attached and secured, all on the grounds that the object is something external. Yes, it must be external so that it can be perceived and grasped by the senses and thus brought into the heart, just as the entire gospel is an external, oral proclamation. In short, whatever God does and effects in us he desires to accomplish through such an external ordinance. No matter where he speaks –indeed, no matter for what purpose or through what means he speaks –there faith must look and to it faith must hold on. We have here the words, “The one who believes and is baptized will be saved.” To what do they refer if not to baptism, that is, the water placed in the setting of God’s ordinance? Hence it follows that whoever rejects baptism rejects God’s Word, faith, and Christ, who directs and binds us to baptism.

In the third place, having learned the great benefit and power of baptism, let us observe further who the person is who receives these gifts and benefits of baptism. This again is most beautifully and clearly expressed in these same words, “The one who believes and is baptized will be saved,” that is, faith alone makes the person worthy to receive the saving, divine water profitably. Because such blessings are offered and promised in the words that accompany the water, they cannot be received unless we believe them from the heart. Without faith baptisms is of no use, although in itself it is an infinite, divine treasure. So this single expression, “The one who believes,” is so powerful that it excludes and drives out all works that we may do with the intention of gaining and meriting salvation through them. For it is certain that whatever is not faith contributes nothing toward salvation and receives nothing.

But some are accustomed to ask, “If baptism is itself a work and you say that works are of no use for salvation, what place is there for faith?” Answer: Yes, it is true that our works are of no use for salvation. Baptism, however, is not our work, but God’s work (for, as was said, you must distinguish Christ’s baptism quite clearly from a bathkeeper’s baptism). God’s works are salutary and necessary for salvation, and they do not

204 Zwinglians or Anabaptists.

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XNd¸ñr" ytSÍW ”L xl"´ ¥lT YgÆÂLÝÝ b_MqT Xnz!H h#lT ngéC

205 fodern ædRN y¸lW yl#tR ”L «m-yQ´ (forden) (æRdN) እና «¥‰mD´ (ØRdRN) (Fördern) ¥lT YçÂLÝÝ yKRSTÂ TMHRT m{/F yåBî±x@h#S y§tEN TRg#M ”l#N requirunt Êk#„NT wd¸lW ”L bmmlS XNd «m-yQ´trDè¬LÝÝ

206 y1538t$ yêEtNbRG yKRSTÂ TMHRT m{/F XTM XÂ yjRmn# m{/f SMMnT (1580) «wd ?YwT Ymlúl#´ y¸L Y=M‰LÝÝ

207 x!úYÃS 25Ý7ÝÝ

exclude but rather demand205 faith, for without faith one cannot grasp them Just by allowing the water to be poured over you, you do not receive or retain baptism in such a manner that it does you any good. But it becomes beneficial to you if you accept it as God’s command and ordinance, so that, baptized in God’s name, you may receive in the water the promised salvation. Neither the hand nor the body can do this, but rather the heart must believe it.

Thus you see plainly that baptism is not a work that we do but that it is a treasure that God gives us and faith grasps, just as the LORD Christ upon the cross is not a work but a treasure placed in the setting of the Word and offered to us in the Word and received by faith. Therefore, those who cry out against us as if we were preaching against faith do commit violence against us. Actually, we insist on faith alone as so necessary that without it nothing can be received or enjoyed.

Thus we have considered the three things that must be known about this sacrament, especially that it is God’s ordinance and is to be held in all honor. This alone would be enough, even if baptism were an entirely external thing. Similarly the commandment, “You shall honor father and mother,” refers only to human flesh and blood, yet we look not at the flesh and blood but at God’s commandment in which it set and on account of which this flesh is called father and mother. In the same way, even if we had nothing more than these words, “Go and baptize,” etc., we would still have to accept it as God’s ordinance and perform it. But here we have not only God’s commandment and injunction, but the promise as well. Therefore it is far more glorious than anything else God has commanded and ordained; in short, it is so full of comfort and grace that heaven and earth cannot comprehend it. However, a special knack belongs here: that each person believe it. For it is not the treasure that is lacking; rather, what is lacking is that it should be grasped and held firmly.

In baptism, therefore, every Christian has enough to study and practice all his or her life. Christians always have enough to do to believe firmly what baptism promises and brings –victory over death and the devil, forgiveness of sin, God’s grace, the entire Christ, and the Holy Spirit with his gifts. In short, the blessings of baptism are so boundless that if our timid nature considers them, it may well doubt whether they could all be true. Suppose there were a physician who had so much skill that people would not die, or even though they died206 would afterward live eternally Just think how the world would snow and rain money upon such a person! Because of the throng of rich people crowding around, no one else would be able to get near. Now, here in baptism there is brought, free of charge, to every person’s door just such a treasure and medicine that swallows up death207 and keeps all people alive.

Thus, we must regard baptism and put it to use in such a way that we may draw strength and comfort from it when our sins or conscience oppress us, and say: “But I am baptized! And if I have been baptized, I have the promise that I shall be saved and have eternal life, both in soul and body.” This is the reason why these two things are done in baptism; the body has water poured over it, because all it can receive is the water, and in

205 Luther’s word fodern may mean both “demand” (forden) and “further” (fordern). Obsopoeur’s Latin translation of the Catechism understood the word here as “demand,” rendering it with the rod requirunt

206 The 1538 Wittenberg edition of the Catechism and the German Book of Concord (1580) add: “would be restored to life and.”

207 Isaiah 25:7.

y¸drg#bT MKNÃT YH nW¿ xµL l!qbL y¸ClW W¦WN Sl çn xµL W¦

YfSb¬L¿ bt=¥¶M nFS XNDTqblW ”l# Yng‰LÝÝ MKNÃt$M W¦WÂ ”l# xND §Y xND _MqT kmçÂcW ytnœ xµLM nFSM h#lt$M YDÂl#¿ lzl›lM

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|‰ ylMÝÝ

lxh#n# ›§¥CN y_MqTN Æ?RY½ T„ÍèCÂ _QäCN btmlkt YH YB”NÝÝ

[y?ÉÂT_MqT]208

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QÇSN wYM Mn#NM xYsÈcWM nbRÝÝ bx+„ bzmÂT mµkL XSk ²Êê qN DrS bMDR §Y KRStEÃN l!çN y¸CL xNDM sW xYñRM nbRÝÝ MKNÃt$M

XNd QÇS bRÂRD½210 g@RîN½211 ×/NS /#S212 XÂ l@lÖC213 _qET xÆèC h#l#

XGz!xB/@R mNfS QÇS bmS-T _MqTN k¥{Ât$ ytnœ XÂ QDST b@t

KRStEÃN XSk ›lM FÚ» DrS Sl¥T-Í XnRs#214 _MqT XGz!xB/@RN dS y¸Ãs" mçn#N ¥mN xlÆcW¿ MKNÃt$M XGz!xB/@R ‰s#N l!”rN½ /sTNÂ KÍTN l!dGF½ [UWN wYM mNfs#N lXNdz!H ›YnT ›§¥ãC l!s_ xYCLMÝÝ

YH l¥ÃStWl#Â §Lt¥„T kh#l# y¸šlWÂ XJG bÈM -Nµ‰W ¥rUgÅ nW

¥lT YÒ§L¿ MKNÃt$M ¥NM sW «bxNÄ!T QDST b@t KRStEÃN½ bQÇúN xNDnT ... xMÂlh#´ y¸lWN yXMnT xNq{ l!wSDBN wYM l!>rW Sl¥YCL nWÝÝ

bt=¥¶M ;b!†N Tk¤rT bt-mqW GlsB ¥mN xl¥mN §Y xÂdRGM¿ MKNÃt$M b“l¾WM h#n@¬ _MqT êU yl> xYçNM XN§lNÝÝ h#l#M ngR bXGz!xB/@R ”LÂ TX²Z §Y _g¾Â tdUð Sl çn nWÝÝ MÂLÆT YH lmgNzB

208 YH RXS bmjm¶ÃW XTmT §Y xLnbrM¿ bh#lt¾W XTmT (1529) XÂ b1530 XÂ 1538 yjRmN¾ XTäC ?ÄG §Y tqMõ nbR¿ b{/#û WS_ lmjm¶Ã g!z@ ygÆW bjRmn# m{/f SMMnT (1580) nWÝÝ

209 kmSmR Slw-# xStMHéãC yt-qsW ?ÉÂTN y¥_mQN tgb!nT y¸KÇ b#DñCN nWÝÝ Sl ?ÉÂT _MqT

Concerning Rebaptism: A Letter of Martin Luther to Two Pastors (1528) (WA 26:144-74; LW 40:225-62) y¸lWN yl#tRN m{/F tmLkTÝÝ

210 l#tR xzWTé Bernard of Clairvaux yK§YRŠKs#N bRÂRD XNd mNfúêE sW Múl@ Y-QúLÝÝ

211 l#tR XÂ l@lÖC xÄëC ×/NS g@RîNN yb@t KRStEÃNN g#Æx@ãCN bmdgûÂ btGÆ‰êE |n ml÷t$ bXJg# ÃkB„T nbRÝÝ

212 John Huss ×/NS h#S böNSÈNs# g#Æ›@ twGø bSQ§T ytgdlÝÝ

213 y1538t$ yêEtNbRG yKRSTÂ TMHRT m{/F XTM XÂ yjRmn# m{/f SMMnT (1580) «bLJn¬cW ytmq$´ y¸L Y=M‰l#ÝÝ

214 y?ÉÂTN _MqT y¸”wÑTÝÝ

addition the Word is spoken so that the soul may receive it. Because the water and the Word together constitute one baptism, both body and soul shall be saved and live forever: the soul through the Word in which it believes, the body because it is united with the soul and apprehends baptism in the only way it can. No greater jewel, therefore, can adorn our body and soul than baptism, for through it we become completely holy and blessed which no other kind of life and no work on earth can acquire.

Let this suffice concerning the nature, benefits, and use of baptism as serves the present purpose.

[Infant Baptism]208

At this point we come to a question that the devil uses to confuse the world through his sects, namely, about infant baptism.209 Do children believe, and is it right to baptize them? To this we replay briefly: Let the simple dismiss this question and leave it to the learned. But if you wish to answer, then reply in this way:

That the baptism of infants is pleasing to Christ is sufficiently proved from his own work. God has sanctified many who have been thus baptized and has given them the Holy Spirit. Even today there still are many whose teaching and life attest that they have the Holy Spirit. Similarly by God’s grace we have been given the power to interpret the Scriptures and to know Christ, which is impossible without the Holy Spirit. But if God did not accept the baptism of infants, he would not have given any of them the Holy Spirit –or any part of him. In short, all this time down to the present day there would have been no person on earth who could have been a Christian. Because God has confirmed baptism through the bestowal of his Holy Spirit, as we have perceived in some of the Fathers, such as St. Berneard,210 Gerson,211 John Huss,212 and others,213 and because the holy Christian church will not disappear until the end of the world, so they214 must confess that it is pleasing to God. For he cannot contradict himself, support lies and wickedness, or give his grace or Spirit for such ends. This is just about the best and strongest proof for the simple and unlearned. For no one can take from us or overthrow this article, “I believe in one holy Christian church, the communion of saints,” etc. Further, we say, do not put the main emphasis on whether the person baptized believes or not, for in the latter case baptism does not become invalid. Everything depends upon the Word and commandment of God. This is a rather subtle point, perhaps,

208 This heading was not in the original printing. It was placed in the margin in the second edition (1529) and in the German editions of 1530 and 1538, and first inserted in the text in the German Book of Concord (1580).

209 The reference to sects is to groups that denied the propriety of baptizing infants. On infant baptism, see Luther’s Concerning Rebaptism: A letter of Martin Luther to Two Pastors (1528) (WA 26:144-47; LW 40:225-62).

210 Luther frequently mentioned Bernard of Clairvaux as an example of piety.

211 Luther and other reformers greatly respected John Gerson for his support of conciliarism and his practical theology.

212 John Huss, who had been condemned and executed by the Council of Constance.

213 The 1538 Wittenberg edition of the Catechism and the German Book of Concord (1580) add “who were baptized in infancy.”

214 Those who oppose infant baptism.

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Xz!H §YÂ bxNq{ 55 XÂ 56 yg@¬ X‰TÝÝ

but it is based upon what I have said, that baptism is simply water and God’s Word in and with each other; that is, when the Word accompanies the water, baptism is valid, even though faith is lacking. For my faith does not make baptism; rather, it receives baptism. Baptism does not become invalid if it is not properly received or used, as I have said, for it is not bound to our faith but to the Word.

Even though a Jew should come today deceitfully and with an evil purpose, and we baptized him in good faith, we ought to say that his baptism was nonetheless valid. For there would be water together with God’s Word, even though he failed to receive it properly. Similarly, those who partake unworthily of the sacrament215 receive the true sacrament even though they do not believe.

Thus you see that the objection of the sectarians is absurd. As we said, even if infants did not believe –which, however, is not the case, as we have proved –still the baptism would be valid and no one should rebaptize them Similarly, the sacrament is not vitiated if someone approaches it with an evil purpose. Moreover, that same person would not be permitted on account of that abuse to take it again the very same hour, as if not having truly received the sacrament the first time. That would be to blaspheme and desecrate the sacrament in the worst way. How dare we think that God’s Word and ordinance should be wrong and invalid because we use it wrongly?

Therefore, I say, if you did not believe before, then believe now and confess, “The baptism indeed was right, but unfortunately I did not receive it rightly.” I myself, and all who are baptized, must say before God: “I come here in my faith and in the faith of others, nevertheless I cannot build on the fact that I believe and many people are praying for me. Instead, I build on this, that it is your Word and command.” In the same way I go to the Sacrament [or the Altar] not on the strength of my own faith, but on the strength of Christ’s Word. I may be strong or weak; I leave that for God to decide. This I know, however –that he has commanded me to go, eat, and drink, etc., and that he gives me his body and blood; he will not lie or deceive me.

Thus we do the same with infant baptism. We bring the child with the intent and hope that it may believe, and we pray God to grant it faith. But we do not baptize on this basis, but solely on the command of God. Why? Because we know that God does not lie. May neighbor and I –in short, all people –may deceive and mislead, but God’s Word cannot deceive.

Therefore only presumptuous and stupid spirits draw the conclusion that where there is no true faith, there also can be no true baptism. Likewise I might argue, “If I have no faith, then Christ is nothing.” Or again, “If I am not obedient, then father, mother, and magistrates are nothing.” Is it correct to conclude that when people do not do what they should, the thing they misuse has no existence or value? Friend, rather reverse the argument and conclude this: Baptism does have existence and value, precisely because it is wrongly received. For if it were nor right in itself, no one could misuse it nor sin

215 Here and in par. 55 and 56, the Lord’s Supper.

s@D ÷NðR¥T sBS¬NtEÃM½´216 (Abusus not tollit, sed confirmat substantiam) ¥lTM½

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XWnt¾ XMnT ÃLnb‰cW b!çn# XNµ* _MqT h#Lg!z@ TKKl¾½ [bXWnT §Y

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bm=ršM217 _MqT MN XNd¸ÃmlKTÂ wd KRStEÃN ¥~brsB bmjm¶Ã yMNgÆbTN YHN yQÇS M|-!R MLKTÂ WÀxêE |R›T XGz!xB/@R lMN XNd dngg ¥wQ YgÆÂLÝÝ YH DRg!T wYM mNfúêE |R›T Ñl# bÑl#218 b¸¹FnN W¦ WS_ m_lQNÂ XNd gÂ mWÈTN ÃµT¬LÝÝ Xnz!HM h#lt$ KFlÖC

¥lTM kW¦W |R mnkRÂ kWS-#M BQ ¥lT bm§W y?YwT zmÂCN

bWSÈCN mq-L ÃlÆcW yxég@W xÄM mgdLÂ y;Ä!s# F_rT TNœx@ wd çnW y_MqT `YLÂ W-@T Y-q$¥l#ÝÝ bmçn#M yxND KRStEÃN ?YwT xNÁ jMé kz!Ã h#l@M y¸q_L yy:lt$ _MqT nWÝÝ MKNÃt$M y;Ä!S F_rT yçnW ngR h#l# XNÄ!bQL xég@WN xÄM y¸mlktW ngR h#l# Æl¥Ìr_ XNÄ!wgD ¥DrG YgÆÂLÝÝ xég@W F_rT MNDN nW) kxÄM ytwlDNbT½ bq§l# y¸³È½ xÂÄJ½ qÂt¾½ Rk¤S½ SS¬M½ snF½ k#„½ xãN y¥ÃMN nWÝÝ btN÷lÖC h#l# ytä§ btf_é MNM mLµM ngR yl@lW nWÝÝ Xz!H §Y wd KRSèS mNG|T SNgÆ bñRN m-N YbL_ =ê½ YbL_ ¬U>Â yêH XNDNçNÂ kSST½ k_§Ò½

kQN›T XÂ T:b!T bYbL_ XNDNlY YH ytb§¹ Æ?RY by:lt$ mäT YgÆêLÝÝ YH bW¦ m-mQ bKRStEÃñC mµkL y¸çN TKKl¾ y_MqT x-”qM nWÝÝ YH b¥YçNbT SF‰ YLq$NM xég@W F_rT nÚnT s!s-WÂ Æl¥Ìr_ Xynkr b¸ÃDGbT SF‰ _MqTN Xyt-qMNbT úYçN Xyt”wMnW nWÝÝ kKRSèS

WÀ yçn#T ¥DrG y¸Cl#T k:lT wd :lT Xykû mÿD nWÝÝ «KÍT YbL_ böy m-N YbL_ ykÍ YçÂL´219 XNd¸lW Múl@ nW¿ XRs#M XWnT nWÝÝ kxND ›mT bðT xND sW k#„Â SS¬M knbr bz!H ›mT YH ›Ynt$ sW YbL_ k#„Â SS¬M YçÂLÝÝ KÍT XNdz!H çñ kwÈTnT jMé bsãC WS_ ÃDUL¿ Y=M‰LMÝÝ =Q§ ?ÉN ytl† tN÷lÖC yl#TM¿ ngR GN YbL_ Ædg m-N tN÷l¾Â yrks YçÂLÝÝ lxµl m-N s!dRS XWnt¾ãc$ tN÷lÖC qN bqN YbL_ `Yl¾ YçÂl#ÝÝ

216 y?G xÆÆL Concerning Rebaptism (1528) b¸lW m{/F WS_M yt-qs¿ (WA 26:161½ 25-26; LW 40:248) l#tR «xND l@Æ SlsrqW wYM ÃlxGÆB Slt-qmbT wRQ glÆ xYçNM¿ x‰È xbÄ¶ b¥+bRbR b!ÃgßWM BR wd wrqTnT xYqyRM¿´ y¸lWN Y=M‰LÝÝ

217 Sl ?ÉÂT _MqT btq_§nT µSrÄ b“§ Xz!H §Y l#tR bx‰t¾ n_B _MqTN bx-”§Y ¥SrÄt$N Yq_§L¿ xNq{ 3½23 XÂ 32N tmLkT¿ bz!H KFL WS_ l#tR «xég@W xÄM´ (é» 5Ý12(6Ý6) XÂ «xég@W F_rT´ (xLtR»NSC) (alter Mensch) (b¸l#T ”§T mµkL L†nTN ÃdRULÝÝ

218 XSk 16¾W KFl zmN ?Én#N b¥_mqEÃW gNÄ WS_ ƒST g!z@ mNkR ytlmd nbR¿ (Cf. LW 35:29; WA 2:727,4-19) l@§W b14¾W KFl zmN ytjmrW tGÆR ¥R-B y_Mqt$N W¦ ?Én# §Y ƒST g!z@ ¥FsS nbRÝÝ

219 l#tR YHNN Múl@ «YbL_ s!¹mGL YbL_ SS¬M¿ YbL_ böy m-N yÆs ykÍ YçÂL¿´ b¸lW mLKM xzWTé Y-QsêL¿ WA 32:451,33-34; LW 21:184 tmLkTÝÝ

against it. The saying goes, “Abusus not tollit, sed confirmat substantiam,”216 that is, “Misuse does not destroy the substance, but confirms its existence.” Gold remains no less gold if a harlot wears it in sin and shame.

Let the conclusion therefore be that baptism always remains valid and retains its complete substance, even if only one person had ever been baptized and he or she did not have true faith. For God’s ordinance and Word cannot be changed or altered by human beings. But these fanatics are so blinded that they do not see God’s Word and commandment, and they regard baptism as nothing but water in the creek or in the pot, and a magistrate as just another person. And because they see neither faith nor obedience, they believe that these things also have no validity. Here lurks a sneaky, seditious devil who would like to snatch the crown from the rulers and trample it underfoot and would, in addition, pervert and nullify all God’s work and ordinance. Therefore we must be alert and well armed and not allow ourselves to be turned aside from the Word, by regarding baptism merely as an empty sign, as the fanatics dream.

Finally,217 we must also know what baptism signifies and why God ordained precisely this sign and external ceremony for the sacrament by which we are first received into the Christian community. This act or ceremony consists of being dipped into the water, which covers us completely,218 and being drawn out again. These two parts, being dipped under the water and emerging from it, point to the power and effect of baptism, which is nothing else than the slaying of the old Adam and the resurrection of the new creature, both of which must continue in us our whole life long. Thus a Christian life in nothing else than a daily baptism, begun once and continuing ever after. For we must keep at it without ceasing, always purging whatever pertains to the old Adam, so that whatever belongs to the creature may come forth. What is the old creature? It is what is born in us from Adam, irascible, spiteful, envious, unchaste, greedy, lazy, proud –yes –and unbelieving; it is beset with all vices and by nature has nothing good in it. Now, when we enter Christ’s kingdom, this corruption must daily decrease so that the longer we live the more gentle, patient, and meek we become, and the more we break away from greed, hatred, envy and pride.

This is the right use of baptism among Christians, signified by baptizing with water. Where this does not take place but rather the old creature is given free rein and continually grows stronger, baptism is not being used but resisted. Those who are outside of Christ can only grow worse day by day. It is as the proverb says, and it is the truth, “The longer evil lasts, the worse it becomes.”

219 If a year ago someone was proud and greedy, this year such a person is much more so. Vice thus grows and increases in people from youth on. A young child has no particular vices, but becomes vicious and unchaste as he or she grows older. When he or she reaches adulthood, the real vices become more and more potent day by day.

216 A legal maxim, cited also in Concerning Rebaptism (1528) (WA 26:161, 25-26; LW 40: 248), where Luther adds: “Gold does not become straw because a thief steals and misuses it. Silver doesn’t turn into paper if it is dishonestly obtained by a usurer.”

217 Here, after the excursus on infant baptism, Luther resumes his general treatment of baptism with a fourth points see per. 3, 23, and 32. In this section, Luther alternates using the terms “old Adam” (cf. Rom 5:12-6:6) and “old creature” (alter Mensch).

218 It was still customary in the sixteenth century to immerse the child three times in the baptismal font (cf. LW 35:29; WA 2:727; 4-19. Another practice, which began in the fourteenth century, was that of infusion, pouring the baptismal water over the child three times.

219 Luther frequently cited this proverb, also in the form. “The older, the stingier; the longer it lasts, the worse it is. “See WA 32:451, 33-34; LW 21:184.

Slz!H xég@WN F_rT b_MqT `YL µLt³È-„TÂ µLtÅn#T yÆ?R†N

ZNÆl@ãC ÆlmkLkL Ykt§LÝÝ bl@§ bk#L KRStEÃñC SNçN bm=rš XSk!-Í

DrS xég@W F_rT by:lt$ Xyqns YÿÄLÝÝ b_MqT WS_ bXWnT m_lQÂ

by:lt$ XNd gÂ mWÈT ¥lT YH nWÝÝ bmçn#M WÀxêEW MLKT ytwsnW

bX¾ §Y `Yl¾ W-@T xMÀ |‰ XNÄ!\‰ BÒ úYçN wd xND ngR y¸-q$M

XNÄ!çN nWÝÝ XMnT kFÊãc$ UR ÆlbT SF‰ _MqT Æì MLKT xYdlM¿ ngR

GN W-@t$ ÃJbêLÝÝ XMnT b¯dlbT SF‰ GN FÊ yl> MLKT BÒ çñ Yq‰LÝÝ

Xz!H §Y _MqT b`Yl#Â b¸ÃmlKtW ngR bh#lt$M qdM s!L M|-!r

ƒSt¾WNM QÇS M|-!R XNd¸-qLL ¬Ã§Ch#ÝÝ NS/ xég@WN F_rT bq$R"nT k¥_”TÂ wd ;Ä!S ?YwT WS_ kmGÆT l@§ MNDN nW) Slz!H bNS/ yMTñR kçn YHN ;Ä!S ?YwT ¥wJ BÒ úYçN XRs#N b¸ÃSgßW½ b¸jMrWÂ b¸l¥mdW b_MqT WS_ Xytm§lSK nWÝÝ b_MqT ;Ä!s# ?YwT XNÄ!wÈÂ Xy-nkr XNÄ!ÿD½ xég@WN F_rT lmÅN [U½ mNfS QÇS XÂ BR¬T ts_èÂLÝÝ

Slz!H _MqT lz§lM Yñ‰LÝÝ xND sW k[UW Rö b!wDQÂ `-!xT b!\‰ xég@WN F_rT XNd gÂ DL XNDNnœ yMNgÆbT mBt$ h#Lg!z@ xlNÝÝ ngR GN XNd gÂ W¦W X§ÃCN §Y l!fSBN xÃSfLGMÝÝ mè g!z@ W¦ WS_ BNnkRM kxND _MqT ybl- xYçNMÝÝ W-@t$Â -q»¬WM y¸q_LÂ y¸ñR YçÂLÝÝ

YHNN yMlW½ _MqT `-!xT WS_ tmLsN kwdQN b“§ LN-qMbT XNd¥NCL Ãlf ngR xDR¯ y¸ÃúyWN bmµk§CN lrJM g!z@ yöyWN xmlµkT l¥StµkL nWÝÝ YH ;úB ymÈW xND g!z@ ytkÂwnWN DRg!T BÒ kmmLkT nWÝÝ bXRG_ lz!H :Y¬ t-ÃqEW wd KRStEÃÂêE ¥~br sB SNgÆ ytúfRNÆT mRkB bW¦ t_lQL” ks-mC b“§ wd Æ?„ ÄRÒ LNê"bT y¸gÆN h#lt¾W mRH221 M|-!r NS/ nW BlÖ yÚfW QÇS ËéM nWÝÝ222 YH lX¾ MNM qÈY _QM XNÄYñrW xDR¯ y_MqTN êU ÃR”LÝÝ Slz!H YHN ¥lT S?tT nWÝÝ223 mRkb# yXGz!xB/@R |R›T XN©! yX¾ ngR S§Lçn xYsbRMÝÝ ngR GN yX¾ mN¹‰tTÂ kmRkB WÀ mWdQ Yñ‰LÝÝ Yh#N XN©! ywdq$T sãC XNd qDäW wd mRkÆ* XNd gÂ gBtW lmúfR mWÈT XSk!Cl# DrS wÄ!ÃWn# xStWlW wd mRkÆ* mêßT YgÆcêLÝÝ

SlçnM kÄ!ÃBlÖS mNUU224 y¸n_qNÂ yXGz!xB/@R gNzB y¸ÃdRgN½ `-!xTN DL y¸nœ½ y¸ÃRQÂ :lT :lT ;Ä!s#N sW y¸Ãbr¬Â kz!H mk‰ w_tN wd z§lM KBR XSKNšgR DrS y¸[ÂWÂ y¸ñrW _MqT MN ›YnT ¬§QÂ xSdÂqE ngR XNd çn XNmlk¬lNÝÝ

Slz!H KRStEÃñC h#l# _Mq¬cWN h#Lg!z@ l!lBs#T XNd¸gÆcW :l¬êE LBúcW Yq¤-„TÝÝ by:lt$ xég@WN F_rT Xy=³n#Â b;Ä!s# ?YwT XÃdg#

220 b§tEN (XÂ jRmN¾) ±x@n!t&N¹!Ã poenitentia (bjRmNÝ b#b@ Buße) ¥lT y[U mœ¶Ã yçnWN mÂzZN ([[T) wYM bq&s# y¸¬zzWN y`-!xT :Ä KFÃ DRg!T (NS/) wYM WSÈêE yNS/ ZNÆl@ ¥lT YçÂL¿ l#tR xLæ xLæ NS/N XNd y[U mœ¶Ã Y-QúL¿ ngR GN XNÄ!H b¥DrG |R›t$N b¸f{mW sW b¸ngrW y`-!xT YQR¬ xêJ½ wYM FT/T §Y b¥t÷R y_MqT xND KFL xDR¯T nW y¸³_rWÝÝ

221 _MqT ymjm¶ÃW mRH tdR¯ Y³-R nbRÝÝ

222 mLXKT 130.9 wd D»_éS (Demetrias) (MPL22:1115; NPNF, ser.2, 6:266) mLXKT 122.4 wd „StEkS (Rusticus) (MPL22:1046; NPNF, ser.2, 6:229)¿ mLXKT 147.3 wd ywdqW úb!n!Ãn#S (Sabinianus) (MPL22:1197; NPNF, ser.2, 6:291)N½ yx!úYÃS ¥B‰¶ÃN M:‰F 3½8(9 (MPL 24:65) tmLkTÝÝ YHNN yjéMN xrFt ngR l#tR xzWTé Y-QsW nbRÝÝ

223 y1538t$ yêEtNbRG yKRSTÂ TMHRT m{/F XTM XÂ yjRmn# m{/f SMMnT (1580) «wYM dGä b+‰> bTKKL xLtrÄnWM nbR ¥lT nW¿´ y¸L Y=M‰l#ÝÝ

224 ”L b”L «g#éé´wYM «¥Nq$RT´ÝÝ

The old creature therefore follows unchecked the inclinations of its nature if not restrained and suppressed by the power of baptism. On the other hand, when we become Christians, the old creature daily decreases until finally destroyed. This is what it means truly to plunge into baptism and daily to come forth again. So the external sign has been appointed not only so that it may work powerfully on us but also so that it may point to something. Where faith is present with its fruits, there baptism is no empty symbol, but the effect accompanies it; but where faith is lacking, it remains a mere unfruitful sign.

Here you see that baptism, both by its power and by its signification, comprehends also the third sacrament, formerly called penance,220 which is really nothing else than baptism. What is repentance but an earnest attack on the old creature and an entering into a new life? If you live in repentance, therefore, you are walking in baptism, which not only announces this new life but also produce, begins, and exercises it. In baptism we are given the grace, Spirit, and strength to suppress the old creature so that the new may come forth and grow strong.

Therefore baptism remains forever. Even though someone falls from it and sins, we always have access to it so that we may again subdue the old creature. But we need not have the water poured over us again. Even if we were immersed in water a hundred times, it would nevertheless not be more than one baptism, and the effect and significance would continue and remain. Repentance, therefore, is nothing else than a return and approach to baptism, to resume and practice what has earlier been begun but abandoned.

I say this to correct the opinion, which has long prevailed among us, that baptism is something past that we can no longer use after falling back into sin. This idea comes from looking only at the act that took place a single time. Indeed, St. Jerome is responsible for this view, for he wrote, “Penance is the second plank221 on which we must swim ashore after the ship founders,” [the ship] in which we embarked when we entered the Christian community.222 This takes away the value of baptism, making it of no further use to us. Therefore it is incorrect to say this. 223 The ship does not break up because, as we said, it is God’s ordinance and not something that is ours. But it does happen that we slip and fall out of the ship. However, those who do fall out should immediately see to it that they swim to the ship and hold fast to it, until they can climb aboard again and sail on in it as before.

Thus we see what a great and excellent thing baptism is, which snatches us from the jaws224 of the devil and makes us God’s own, overcomes and takes away sin and daily strengthens the new person, and always endures and remains until we pass out of this misery into eternal glory.

Therefore let all Christians regard their baptism as the daily garment that they are to wear all the time. Every day they should be found in faith and with its fruits,

220 In the Latin (and German), poenitentia (German: Buβe) meant either the sacrament (penance), or the act of satisfaction enjoined by the priest (penitence), or the inward attitude of repentance. Luther occasionally referred to penance as a sacrament, but in doing so he regarded it as part of baptism, emphasizing the declaration of forgiveness, or absolution, pronounced by the administrator.

221 Baptism was regarded as the first plank.

222 Epistle 130.9 to Demetrias (MPL 22:1115; NPNF, ser. 2, 6:266). See also Epistle 122.4 to Rusticus (MPL 22:1046; NPNF, ser 2, 6:229); and Commentary on Isaiah, chaps. 3, 8-9 (MPL 24:65). Luther frequently quoted this statement from Jerome.

223 The 1538 Wittenberg edition of the Catechism and the German Book of Concord (1580) add: “or else it was never rightly understood”.

224 Literally, “throat” or “gullet.”

kFÊãc$ U‰ bXMnT WS_ mgßT YgÆcêLÝÝ KRStEÃñC mçN kflGN

KRStEÃñC y¸ÃdRgNN |‰ ml¥mD YgÆÂL¿ RqW ywdq$T dGä wdz!Ã

Ymls#bTÝÝ ySRyT mKd¾W225 KRSèS `-!xT BN\‰ XNµ* kX¾ XNd¥YRQ wYM wd XRs# lmmlS XNd¥YklKlN mZgïc$Â Sõ¬ãc$ z§qE ÂcWÝÝ b_MqT y`-!xT YQR¬ xNÁ XNÄgßN xég@WN F_rT bxNg¬CN t¹KmnW XSk øRN

DrS YQR¬W bzmÂCN h#l# by:lt$ YzL”LÝÝ

[xMSt¾ KFLÝ(] ym\êEÃW QÇS M|-!R

Sl QÇS _MqT XNds¥nW h#l# h#lt¾WM QÇS M|-!R MN XNd çn½

_Qäc$ (T„Íèc$) MN MN XNdçn#Â ¥N l!qblW XNd¸gÆ bmGl_ bƒST xRXST |R LÂyW YgÆÂLÝÝ YH h#l# KRSèS QÇS q¤RÆNN l¥ÌÌM btÂg‰cW ”§T §Y ytm\rt nWÝÝ Sl çnM KRStEÃN mçNÂ wd QÇS q¤RÆN mMÈT y¸m" ¥N¾WM sW l!ÃW”cW YgÆLÝÝ MKNÃt$M MN XNd¸fLg# wYM lMN

XNd¸m-# y¥ÃWq$TN wd QÇS q¤RÆN LÂqRÆcW XÂ LÂD§cW Sl¥ÂSB nWÝÝ ”§t$M Xnz!H ÂcW¿226 «g@¬CN x!ys#S KRSèS xLæ bts-ÆT bz!ÃC l@l!T XNj‰WN wSì xmsgn¿ öRîM ldq m²ÑRt$ s-Â xNÄ!H xl¿ 'XNµCh# Bl#¿ YH Sl XÂNt yts- |Uü nW¿ YHN lm¬sb!Ãü xDRg#T'¿

XNdz!h#M dGä kX‰T b“§ {êWN xNSè xmsgn¿ lXnRs#M sÈcWÂ 'XNµCh# h#§Ch# kXRs# --#ÝÝ YH {ê l`-!xT YQR¬ Sl XÂNt y¸fsW bd» y¸çN ;Ä!S k!ÄN nWÝÝ YHNM {ê b-ÈCh# g!z@ h#l# lm¬sb!Ãü xDRg#T xlÝÝ'´ Xz!H §YM YHNN QÇS M|-!R k¸Nq$TÂ k¸Ã”Ll#T U‰ mÈ§TÂ mn¬rK xNfLGMÝÝ YLq$NM _MqTN btmlkt XNÄdrGnW bmjm¶Ã kh#l# YLQ XJG bÈM xSf§g! yçnW MN XNdçn ¥lTM êÂW ngR yXGz!xB/@R ”LÂ |R›T wYM TX²Z mçn#N XN¥‰lNÝÝ XRs#M b¥NM y¬lmÂ ytflsf wYM ytf-r úYçN Ãl¥NM MKRÂ WYYT bKRSèS ytm\rt nWÝÝ Slz!H ;\Rt$N

TX²²T½ yg@¬ [lÖTNÂ yXMnT mGlÅWN XÂNt ÆT-BÌcWM½ ÆT[L†ÆcWM wYM Æ¬Mn#ÆcWM Æ?¶ÃcWNÂ êUcWN -BqW XNd¸ö† h#l# YH ytÆrk QÇS M|-!RM X¾ b¥YgÆ mLk# BN-qMbTÂ BNYzWM XNµ* úY²ÆÂ úYÈS

Yñ‰LÝÝ XGz!xB/@R Sl XMn¬CNÂ x••‰CN bÈM GD kmsßt$ ytnœ yXRs#N |R›T XNÄ!nk# YfQÄL BlH ¬SÆlH; xYdlM! X¾ XNÁTM xDRgN XNÃ²cW yz!H ›lM g!z@ÃêE ngéC h#l# XGz!xB/@R XNdf-‰cWÂ |R›T XNÄbj§cW Yñ‰l#ÝÝ YHM zwTR xbKé l!ngR YgÆL¿ MKNÃt$M kXGz!xB/@R ”L bt”‰n!W bmöM QÇúT M|-!‰TN X¾ XNdMÂdRUcW xDR¯ y¸³_‰cWN yt”Wä mÂFST LFlÍ h#l# Ñl# bÑl# mR¬T yMNCL Slçn nWÝÝ XNGÄ!H ym\êEÃW QÇS M|-!R MNDN nW; mLSÝ( X¾ KRStEÃñC XNDNb§Â XNDN-È bKRSèS ”L y¬zZnW b~BSt$Â bwYn# WS_Â |R Ãl yg@¬ KRSèS XWnt¾ |UÂ dM nWÝÝ Sl _MqT W¦ BÒ XNÄLçn ÃLnWN Xz!HM XN§lN¿ QÇS q¤RÆN ~BSTÂ wYN nW¿ ngR GN b¥:D y¸qRbW ›YnT ~BSTÂ wYN BÒ xYdlMÝÝ YLq$NM bXGz!xB/@R ”L WS_ ytqm-Â k”l# UR ytÃÃz ~BSTÂ wYN nWÝÝ

225 é» 3Ý25N tmLkT¿ (¥S¬wšÝ «y¥StSrÃ ï¬´)¿ :B‰WÃN 4Ý16ÝÝ

226 l#tR yg@¬ X‰T ¥ÌÌMN b1öéNèS 11Ý23(25¿ ¥t&ãS 26Ý26(28¿ ¥RöS 14Ý22(24 XÂ l#”S 22Ý19(20 ¥ÈqšãC §Y ÃÈM‰LÝÝ

suppressing the old creature and growing up in the new. If we want to be Christians, we must practice the work that makes us Christians, and let those who fall away return to it. As Christ, the mercy seat,225 does not withdraw from us or forbid us to return to him even though we sin, so all his treasures and gifts remain. As we have once obtained forgiveness of sins in baptism, so forgiveness remains day by day as long as we live, that is, as long as we carry the old creature around our necks.

[Fifth Part:] The Sacrament of the Altar

As we heard about Holy Baptism, so we must speak about the second sacrament in the same way, under three headings, stating what it is, what its benefits are, and who is to receive it. All this is established from the words Christ used to institute it. So everyone who wishes to be a Christian and to go to the sacrament should know them. For we do not intend to the sacrament and administer it to those who do not know what they seek or why they come. The words are these;226

“Our LORD Jesus Christ, on the night when he was betrayed, took the bread gave thanks, and broke it, and gave it to his disciples and said, ‘Take, eat; this is my body, which is given for you. Do this in remembrance of me.’

“In the same way also he took the cup after supper, gave thanks, and gave it to them, and said, ‘Take, drink or this, all of you. This cup is the New Testament in my blood, which is poured out for you for the forgiveness of sins. Do this, as often as you drink it, in remembrance of me.’ ”

Here, too, we do not want to quarrel and dispute with those who despise and desecrate this sacrament. Instead, as in the case of baptism, we shall first learn what is of greatest importance, namely, that the chief thing is God’s Word and ordinance or command. It was not dreamed up or invented by some mere human being but was instituted by Christ without anyone’s counsel or deliberation. Therefore, just as the Ten Commandments, the Lord’s Prayer, and the Creed retain their nature and value even if you never keep, pray, or believe them, so also does this blessed sacrament remain unimpaired and inviolate even if we use and handle it unworthily. Do you think God cares so much about our faith and conduct that he would permit them to affect his ordinance? No, all temporal things remain as God has created and ordered them, regardless of how we treat them. This must always be emphasized, for thus we can thoroughly refute all the babbling of the seditious spirits who, contrary to the Word of God, regard the sacraments as something that we do.

Now, what is the Sacrament of the Altar? Answer: It is the true body and blood of the LORD Christ, in and under the bread and wine, which we Christians are commanded by Christ’s word to eat and drink. And just as we said of baptism that it is not mere water, so we say here, too, that the sacrament is bread and wine, but not mere bread and wine such as is served at the table Rather, it is bread and wine set within God’s Word and bound to it.

225 See Romans 3:25 (note: “place of atonement”); Hebrews 4:16.

226 Luther conflates the references to the institution of the Lord’s Supper in I Corinthians 11:23-25; Matthew 26:26-28; Mark 14:22-24; and Luke 22:19-20.

YHNN QÇS M|-!R y¸ÃdRgWÂ ktlMìxêEW ~BSTÂ wYN y¸lyW

yKRSèS |UÂ dM tBlÖ XNÄ!-‰Â bXWnTM XNÄ!çN y¸ÃdRgW ”l# nW

X§lh#ÝÝ MKNÃt$M «xKs@ÄT vRb#M xD x@lmNt$M x@T ðT úK‰mNt$M´

(Accedat verbum ad elementum et fit sacramentum) ¥lTM «”l# kWÀxêEW ~BSTÂ

wYN UR s!ÈmR QÇS M|-!R YçÂL´227 XNd tÆlW nWÝÝ YH yQÇS

xWGS-!ñS xÆÆL XJG tgb!Â b_„ h#n@¬ ytqm- kmçn# ytnœ kz!H ytšl

MNM ngR ¥lT xYCLM nbRÝÝ ”l# ~BSTÂ wYn#N QÇS M|-!R l!ÃdRgW

YgÆL¿ xlblz!Ã t‰ ~BSTÂ wYN çñ Yq‰LÝÝ Xz!H §Y YH yxND L;#L wYM

Ng#\ ng|T ”LÂ |R›T xYdlM¿ ngR GN F_rT h#l# bXG„ |R l!NbrkKlTÂ

XRs# XNd¸lW mçn#N l!msKRlT y¸gÆWÂ sãC bÑl# xKBéT½ FR¦TÂ

T?TÂ l!qbl#T y¸gÆ yml÷¬êE GR¥W ”LÂ |R›T nWÝÝ

«mè ¹!H xUNNT kxK‰¶ãC h#l# U‰ wd ðT YQrb#Â ~BSTÂ wYN

XNÁT yKRSèS |UÂ dM l!çn# YC§l#) Ybl#´ ¥lT TC§lHÝÝ XNdz!ÃM çñ

mÂFSt$Â l!”WNt$ h#l# bxND §Y çnW GR¥êEW ml÷T kh#l# bM¬NsW Èt$

§Y µlW _bB Ãns `YL XNÄ§cW ;W”lh#ÝÝ yKRSèS ”L XnçÝ( 'WsÇ Bl# YH |Uü nW' 'h#§Ch#M kXRs# --# YH bd» y¸çN ;Ä!S k!ÄN nW' Y§LÝÝ Xz!H §Y xÌ¥CNN YzN KRSèSN l!ÃStMRÂ XRs# ytÂgrWN l!qYR y¸dFR ¥N mçn#N XÂÃlNÝÝ bXRG_ ”l#N k~BSt$Â kwYn# B¬Rq$ wYM k”l# n_§Ch# BTmlkacW kt‰ ~BSTÂ wYN bStqR l@§ MNM ngR XNd¥Yñ‰Ch# XÑN nWÝÝ ngR GN TKKLÂ xSf§g! XNd çnW ”§t$ XSµl# DrS kXnRs# ytnœ ~BSt$Â wYn# bXWnTM yKRSèS |UÂ dM ÂcWÝÝ ngR h#l# yKRSèS kÂFRT XNd¸Âg„TÂ XNd¸l#T XNdz!ÃW nWÝÝ XRs# l!ê> wYM l!Ã¬LL xYCLM´ b¸lW ”L ?l!ÂHN xbRTtH ¥wJ TC§lHÝÝ bmçn#M sãC y¸ÃScG…cWN y_Ãq& ›YnèC h#l# lMúl@ Kû µHN QÇS q¤RÆNN ¥dL YCL XNdçnÂ XNÄLçn½ XNÄ!h#M tmúúY _Ãq&ãCN mmlS q§L nWÝÝ DMÄ»xCNÝ( xND wNbÁ QÇS M|-!„N b!qbL wYM b!ÃDL XNµ* xND sW XJG bÈM b¸gÆ h#n@¬ y¸-qMbT ÃHL QÇS M|-!„ XWnt¾ nW (¥lTM yKRSèS |UÂ dM nW)ÝÝ MKNÃt$M QÇS M|-!„ ytm\rtW bsW QDSÂ §Y úYçN bXGz!xB/@R ”L §Y Sl çn nWÝÝ bMDR §Y yT¾WM QÇS xãN½ bs¥Y yT¾WM mLxK ~BSTNÂ wYNN wd KRSèS |UÂ dM mlw_

XNd¥YCL h#l#¿ Ãl xGÆB bm-qMM XNµ* b!çN ¥NM sW QÇS q¤RÆNN mlw_ wYM mqyR xYCLM¿ MKNÃt$M xND QÇS M|-!R ytm\rtbT ”L kxND Gl sB xlmB”T wYM xl¥mN ytnœ /st¾ xYdrGMÝÝ KRSèS «µmÂCh# wYM ktgÆCh# |UüÂ d»N ¬g¾§Ch#´ x§lMÝÝ ngR GN ÃlW «WsÇ¿

Bl#Â --#¿ YH |UüÂ d» nW´ nWÝÝ btmúúY h#n@¬ «YHNN xDRg#T (¥lTM xh#N y¥dRgWN½ Xn@ yMm\RtWN yMsÈCh#NÂ XNDTwSÇ yMnG‰Ch#N´) s!L «y¸gÆCh# çÂCh#M y¥YgÆCh# L†nT xÃmÈM¿ k~BSt$Â kwYn# UR btÃÃz#T bXnz!H ”§T `YL |UüNÂ d»N ¬g¾§Ch#´ y¥lT ÃHL nWÝÝ YHNN lY¬Ch# :wq$Â b¸gÆ xStWl#TÝÝ m§W KRK‰CN½ XSµh#N ktn\#T wYM MÂLÆT k¸n\#T S?tèCÂ ¥¬llÖC h#l# mmk¬CN XÂ mk§kÃCN bXnz!H ”§T §Y Ãrf nWÝÝ bmçn#M ymjm¶ÃWN KFL ¥lTM yz!HN QÇS M|-!R MNnT bx+„ x-!nÂLÝÝ xh#N wd `Yl#Â -q»¬W XNÄ!h#M YH QÇS M|-!R bXRG_ lMN ›§¥ XNd tm\rt wd ¥_ÂT XNmÈlNÝÝ MKNÃt$M MN LNfLG XNd¸gÆNÂ Xz!ÃM MN XNdMÂg" ¥w”CN XJG bÈM xSf§g! nWÝÝ YHM xh#N kt-qs#T

It is the Word, I say, that makes this a sacrament and distinguishes it from ordinary bread and wine, so that it is called and truly is Christ’s body and blood. For it is said, “Accedat verbum ad elementum et fit sacramentum,” that is, “When the Word is joined to the external element, it becomes a sacrament.”227 This saying of St. Augustine is so appropriate and well put that he could hardly have said anything better. The Word must make the element a sacrament; otherwise, it remains an ordinary element. Now, this is not the word and ordinance of a prince or emperor, but of the divine Majesty at whose feet all creatures should kneel and confess that it is as he says, and they should accept it with all reverence, fear, and humility.

With this Word you can strengthen your conscience and declare: “Let a hundred thousand devils, with all the fanatics, come forward and say, ‘How can bread and wine be Christ’s body and blood?’ etc. Still I know that all the spirits and scholars put together have less wisdom than the divine Majesty has in his littlest finger. Here is Christ’s word: ‘Take, eat, this is my body.’ ‘Drink of this, all of you, this is the New Testament in my blood,’ etc. Here we shall take our stand and see who dares to instruct Christ and alter what he has spoken. It is true, indeed, that if you take the Word away from the elements or view them apart from the Word, you have nothing but ordinary bread and wine. But if the words remain, as is right and necessary, then by virtue of them the elements are truly the body and blood of Christ. For as Christ’s lips speak and say, so it is; he cannot lie or deceive ”

Hence it is easy to answer all kinds of questions that now trouble people –for example, whether even a wicked priest can administer the sacrament, and similar questions. Our conclusion is: Even though a scoundrel receives or administers the sacrament, it is the true sacrament (that is, Christ’s body and blood), just as truly as when one uses it most worthily. For it is not founded on human holiness but on the Word of God. As no saint on earth, yes, no angel in heaven can make bread and wine into Christ’s body and blood, so likewise can no one change or alter the sacrament, even through misuse. For the Word by which it was constituted a sacrament is not rendered false because of an individual’s unworthiness or unbelief. Christ does not say, “If you believe or if you are worthy, you have my body and blood,” but rather, “Take, eat and drink, this is my body and blood.” Likewise, when he says, “Do this” (namely, what I now do, what I institute, what I give you and bid you take), this is as much as to say, “No matter whether you are worthy or unworthy, you have here his body and blood by the power of these words that are connected to the bread and wine.” Mark this and remember it well. For upon these words rest our whole argument, our protection and defense against all errors and deceptions that have ever arisen or may yet arise.

Thus we have briefly considered the first part, namely, the essence of this sacrament. Now we come also to its power and benefit, for which purpose the sacrament was really instituted. For it is most necessary that we know what we should seek and

227 See m. 199 above.

”§T GL{Â bq§l# l!rÇT y¸Cl#T nW¿ «YH |Uü nW [lXÂNt yts-] YH d» nW l`-!xT YQR¬ lXÂNt yfss´ÝÝ Ã ¥lT bx+„ bQÇS M|-!„

x¥µYnTÂ WS_ y`-!xT YQR¬ yMÂg"bTN ¬§Q mZgB SlMNqbL wd XRs#

XNÿÄlN ¥lT nWÝÝ lMN) MKNÃt$M ”§t$ bz!Ã S§l#Â ÃNN BL{GÂ Sl¸s-#N nWÝÝ YH BL{GÂ yXn@ XNÄ!çNÂ bXRG_ k`-!xt&½ käTÂ kKÍèC h#l# XNDDN lXn@ XNd ts-" XNd XRG-¾ ”L k!ÄNÂ MLKT Y-Qm" zND XNDb§Â

XND-È Sl¸Ãz" nWÝÝ

Slz!H QÇS M|-!R ;Ä!s#N F_rT Sl¸mGBÂ Sl¸Ã-nKR «ynFS MGB´

tBlÖ m-‰t$ tgb! nWÝÝ bmjm¶ÃW dr© b_MqT x¥µYnT XNd ;Ä!S twlDNÝÝ Yh#N XN©!½ qdM s!L XNÄLk#T sBxêE |UCNÂ d¥CN xég@ öÄcWN xLÈl#MÝÝ Bz# g!z@ XSKNdKMÂ XSKN¬KT xNÄND g!z@M XSKNsÂkL DrS XJG bRµ¬ yÄ!ÃBlÖSÂ y›lM XNQÍèC½ XNÄ!h#M _”èC ÃU_ÑÂLÝÝ Slz!H XMn¬CN XNÄ!¬dSÂ XNÄ!-nKR bTGl# XNÄYdÂqF ngR GN bYbL_ Xybr¬ XNÄ!ÿD yg@¬ X‰T XNd :l¬êE MGBÂ ?YwT ¥öÃ YsÈLÝÝ MKNÃt$M ;Ä!s# ?YwT Æl ¥Ìr_ y¸ÃDGÂ y¸-nKR mçN YgÆêLÝÝ ngR GN §Q Ãl t”WäN

dGä m¬g| YgÆêLÝÝ Ä!ÃBlÖS BSŒ -§T nWÝÝ XNdMNÌÌmWÂ xég@WN F_rT XNdMÂ-” s!ÃY½ b`YL l!mdSsN úYCL s!qR½ y¥¬lÃ ›YnèCN h#l# bm-qM byxQÈÅW Xyt¹#lklkÂ úY¬wQbT Xyør XMn¬CNN XNDNKD wYM tSÍ XNDN³R_228 GD ylëCÂ T:G|T ylëC XSKNçNÂ bm=ršM Ñl# bÑl#

XSk¸ÃdKmN DrS xÃöMMÝÝ lXNdz!H ›YnT g!z@ÃTÂ bLÆCN §Y ÅÂW XJG b¸s¥W g!z@ YH yg@¬ X‰T m{ÂÂTN½ ;Ä!S BR¬TN XÂ m¬dSN XNÄ!ÃSg"LN ts_aLÝÝ

Xz!H §Y XNd gÂ yX¾ x¬§Y mÂFST bkFt¾ TMHR¬cWÂ _bÆcW ‰úcWN ÃwlUGÄl#ÝÝ «~BSTÂ wYN XNÁT y`-!xT YQR¬ l!ÃSgß# wYM XMnTN l!Ã-nK„ YC§l#)´ XÃl# Yôál#¿ YlfLÍl#ÝÝ x¬§×c$ mÂFST ~BST b‰s# ~BST Sl çn YHNN ÃdRUL XNd¥NL ngR GN yKRSèS |UÂ dM Sl çn#T XÂ b”l# Sl ¬jb#T ~BSTÂ wYN XNdMNÂgR sMtêL¿ ÃW”l#MÝÝ YH ›Ynt$ y`-!xT YQR¬ y¸g"ÆcW mNgìC l@lÖC ngéC úYçn# Xnz!H mZgïC

ÂcW XN§lNÝÝ YH mZgB y¸t§lFLNÂ wd X¾ XNÄ!dRS y¸drgW bl@§ bMNM mNgD úYçN «lXÂNt yts- lXÂNt yfss´ b¸l#T ”§T x¥µYnT nWÝÝ Xz!H

§Y h#lt$NM ¬g¾§Ch#¿ ÃM yKRSèS |UÂ dM½ XnRs#M XNd mZgBÂ Sõ¬ yXÂNt ÂcWÝÝ yKRSèS |U MNM y¥ÃdRGÂ ¥NNM y¥YrÄ êU yl@lWÂ y¥Y-QM ngR l!çN xYCLMÝÝ Yh#N XN©!½ Sõ¬W yt$NM ÃHL b‰s# ¬§Q b!çNM b”l# ;WD WS_ l!qm_Â b”l# x¥µYnT l!s-N YgÆêLÝÝ xlblz!Ã Sl

XRs# b+‰> LÂWQ wYM LNfLgW xNCLMÝÝ

Slz!H x¬§×c$ mÂFST yKRSèS |UÂ dM bg@¬ X‰T XNÄLts-NÂ

XNÄLfssLN tdR¯ bQÇS M|-!„ y`-!xT YQR¬ LÂg" XNd¥NCL mÂg‰cW y¥YmSL ngR nWÝÝ MNM XNµ* |‰W bmSqL §Y ytkÂwnÂ y`-!xT YQR¬ ytgß b!çNM Sõ¬W b”l# x¥µYnT XN©! bl@§ b¥ÂcWM mNgD wd¾ l!mÈ xYCLMÝÝ bxF b¸ngrW ”L bSBkT ÆY¬wJLN ñé Ã mkÂwn#N wYM lX¾ ms-t$N XNÁT LÂWQ XNCL nbR) QÇúT mÚ?FTNÂ wNg@l#N b{ÂT k¥mN W+ kMN MN+ Sl YQR¬ l!ÃWq$½ l!=B-#TÂ y‰úcW l!ÃdRg#T YC§l#) XNGÄ!H «bxNÄ!T QDST b@t KRStEÃN ... b`-!xT SRyT xMÂlh#´ y¸lW m§W wNg@LÂ yXMn¬CN mGlÅ xNq{ bz!H QÇS M|-!R WS_ ytµtt$Â b”l# x¥µYnT yts-#N ÂcWÝÝ ¬Ä!Ã XNÄ!H ›YnT mZgB kQÇS

obtain there. This is clear and easily understood from the words just quoted: “This is my body and blood, given and poured out FOR YOU for the forgiveness of sins.” That is to say, in brief, that we go to the sacrament because there we receive a great treasure, through and in which we obtain the forgiveness of sins. Why? Because the words are there, and they impart it to us! For this reason he bids me eat and drink, that it may be mine and do me good as a sure pledge and sign –indeed, as the very gift he has provided for me against my sins, death, and all evils.

Therefore, it is appropriately called food of the soul, for it nourishes and strengthens the new creature. For in the first instance, we are born anew through baptism. However, our human flesh and blood, as I have said, have not lost their old skin. There are so many hindrances and attacks of the devil and the world that we often grow weary and faint and at times even stumble. Therefore the Lord’s Supper is given as a daily food and sustenance so that our faith may be refreshed and strengthened and that it may not succumb in the struggle but become stronger and stronger. For the new life should be one that continually develops and progresses. But it has to suffer a great deal of opposition. The devil is a furious enemy; when sees that we resist him and attack the old creature, and when he cannot rout us by force, he sneaks and skulks about at every turn, trying all kinds of tricks, and does not stop until he has finally worn us out so that we either renounce our faith or lose heart228 and become indifferent or impatient. For times like these, when our heart feels too sorely pressed, this comfort of the Lord’s Supper is given to bring us new strength and refreshment.

Here again our clever spirits contort themselves with their great learning and wisdom; they rant and rave, “How can bread and wine forgive sins or strengthen faith?” Yet they have heard and know that we do not claim this of bread and wine –for in itself bread is bread –but of that bread and wine that are Christ’s body and blood and that are accompanied by the Word. These and no other, we say, are the treasure through which such forgiveness is obtained. This treasure is conveyed and communicated to us in no other way than through the words “given and shed for you.” Here you have both –that it is Christ’s body and blood and that there are yours as a treasure and gift. Christ’s body cannot be an unfruitful, useless thing that does nothing and helps no one. Yet, however great the treasure may be in itself, it must be set within the Word and offered to us through the Word, otherwise we could never know of it or seek it.

Therefore it is absurd for them to say that Christ’s body and blood are not given and poured out for us in the Lord’s Supper and hence that we cannot have forgiveness of sins in the sacrament. Although the work took place on the cross and forgiveness of sins has been acquired, yet it cannot come to us in any other way than through the Word. How should we know that this took place or was to be given to us if it were not proclaimed by preaching, by the oral Word? From what source do they know of forgiveness, and how can they grasp and appropriate it, except by steadfastly believing the Scriptures and the gospel? Now, the whole gospel and the article of the Creed, “I believe in one holy Christian church … the forgiveness of sins,” are embodied in this sacrament and offered

228 A proverbial expression.

q¤RÆN t³Rõ XNÄ!wÈ mFqD lMN YgÆÂL) bwNg@l# WS_ byï¬W yMNs¥cW

”§T Xnz!h# XNd çn# XnRs#229 xh#NM mÂgR YgÆcêLÝÝ kQÇS M|-!„ tlYtW

m§W wNg@l# wYM yXGz!xB/@R ”L MNM êU y§cWM l¥lT mDfR

XNd¥YCl# h#l# bQÇS M|-!„ Ãl#T Xnz!H ”§T MNM êU y§cWM ¥lT

xYCl#MÝÝ

XSkz!H DrS m§WN QÇS M|-!R b‰s# MN XNdçnÂ k¸ÃSgßWÂ

k¸s-W _QM xNÚR tmLKtnêLÝÝ XNGÄ!H YHNN ›YnT `YLÂ _QM y¸qblW

sW ¥N XNd çn dGä ¥-@N YgÆÂLÝÝ Æ+„ X§Y Sl _MqTÂ bl@lÖC bRµ¬

ï¬ãC XNÄLnW mLs#Ý( ”§t$ ytng„T wYM ytsbk#T lDNUYÂ lXN=T

úYçN l¸sàcW½ «XNµCh# Bl#½´ wzt. ltÆl#T sãC Sl çn ”§t$ y¸l#TN

XÂ y¸s-#TN l¸ÃMN sW nW y¸L nWÝÝ XNÄ!h#M x!ys#S y`-!xT YQR¬N ZG° s!ÃdRGÂ s!s_ YHNN Sõ¬WN mqbL y¸ÒlW bXMnT XN©! bl@§ mNgD xYdlMÝÝ «yMsÈCh#½ XNÄ!h#M XNDTbl#Â XNDT--# yMnG‰Ch# y‰úCh# XND¬dRg#T½ XNDTdst$bTÂ XNDTwSÇT nW´ Ãl ÃKL «lXÂNt yts-´ XÂ «lXÂNt yfss´ s!L b”l# YHNN XMnT XRs# ‰s# kX¾ Y-Y”LÝÝ Xnz!H ”§T XNÄ!ng…cW y¸fQÇTÂ XWnT mçÂcWN y¸ÃMn# h#l# b”§t$ ytng„TN Ãg¾l#ÝÝ ngR GN y¥ÃMn#T YH [UN ytä§ brkT bkNt$ XNÄ!qRB§cW bmFqÄcWÂ l!dst$bT ÆlmflUcW MNM xÃgß#MÝÝ mZgb# tkFè bysW bR½ xã½ b-r’@²W §Y tqMÈ*L¿ ngR GN ÃNN mWsDÂ LK ”§t$ XNd¸nG„H y¸çN mçn#N bÑl# LB ¥mN dGä ÃNt `§ðnT nWÝÝ XNGÄ!H YHNN QÇS M|-!R XNd¸gÆ lmqbL yxND KRStEÃN x-”§Y ZGJT YH nWÝÝ YH Sõ¬ b”§t$ Ñl# bÑl# Sl ts- bLB BÒ m=b_Â y‰S ¥DrG YÒ§LÝÝ XNdz!H ›YnT Sõ¬Â zl›l¥êE mZgB bXJ l!ÃZ xYCLMÝÝ xND sW yKRSèSN |UÂ dM btgb!W mLk#Â xKBéT XNÄ!YZ l¥DrG ÛM½ [lÖTÂ ymúsl#T XNd »ÄêE ZGJTÂ XNd LíC XNQS”s@ y‰úcW DRš l!ñ‰cW YC§LÝÝ ngR GN |U bQÇS q¤RÆNÂ kXRs# UR y¸s-WN Sõ¬ m=b_Â y‰s# ¥DrG xYCLMÝÝ YH y¸drgW XNÄ!H ›YnT mZgBN lYè b¸ÃYÂ b¸ÃMN yLB XMnT nWÝÝ

YHN QÇS M|-!R xSmLKè lx-”§Y y¥St¥R ›§¥ xSf§g!nT YH Yb”LÝÝ Sl XRs# mÆL ÃlbT yqr ngR ll@§ g!z@ tTèxLÝÝ230

bmdMdMM QÇS M|-!RN btmlkt xh#N TKKl¾WN TRÙ»Â xStMHé S§gßN YH bKRStEÃñC zND by:lt$ y¸kÂwnWÂ y¸¬dlW ¬§Q mZgB bkNt$ XNÄ!ÃLF XNÄNfQD MKRÂ ¥br¬Ò XJG ÃSfLgÂLÝÝ Xn@ yMlW KRStEÃñC mçN y¸fLg# YHNN ytÆrk QÇS M|-!R xzWTrW lmqbL ‰úcWN ¥zUjT YgÆcêL nWÝÝ MKNÃt$M sãC QÇS M|-!RN lmWsD GDylëCÂ snæC bmçN §Y XNd çn# ;YtÂLÝÝ xh#N yÔÔs# FÊ b!S ngR Sl qrÂ kxSgÄJnt$Â kTX²²t$ nÚ Sl çn# QÇS M|-!R y¥ÃSfLUcW -Nµ‰ KRStEÃñC yçn# YmSL wNg@LN y¸sÑ bRµ¬ sãC úYqbl#T xND wYM h#lT wYM ƒST wYM kz!Ã lbl-# ›m¬T XNÄ!ÃLû YfQÄl#ÝÝ l@lÖC wdz!Ã y¸gÍÍcW rhBÂ _¥T XSµLts¥cW DrS ¥NM l!qbL XNd¥ÃSfLgW k¥sÆCN ytnœ kXRs# XNÄ!klkl#Â XNÄ!¬gÇ fQdêLÝÝ xh#NM l@lÖC xSf§g! úYçN yMRÅ g¤ÄY XNd çnÂ bq§l# µmn# bqE XNd çn ÃSmS§l#ÝÝ bmçn#M XJG xB§ÅW ?ZB RqW ÿdW F[#M xrmn@ Yçn#Â bm=ršM QÇS q¤RÆNN XÂ yXGz!xB/@RN ”L YN”l#ÝÝ

229 Sacramentarian búK‰»N¬¶ÃWÃN WZGB yl#tR t”ê¸ãC½ Zwinglians ZêENGl!ÃWÃNÂ ÄGM x_¥qEãCÝÝ

230 kz!H b“§ Bz#M úYöY l#tR Admonition concerning the Sacrament of the Body and Blood of Our Lord (1530) (WA 30/2: 595-626; LW 38:91-137)N ÚfÝÝ

to us through the Word. Why, then, should we allow such a treasure to be torn out of the sacrament? They229 must still confess that these are the very words that we hear everywhere in the gospel. They can no more say that these words in the sacrament are of no value than they can dare to say that the whole gospel or Word of God apart from the sacrament is of no value.

So far we have treated the whole sacrament from the standpoint both of what it is in itself and of what it brings and benefits. Now we must also consider who the person is who receives such power and benefit. Briefly, as we said above about baptism and in many other places, the answers is: It is the one who believes what the words say and what they give, for they are not spoken or preached to stone and wood but to those who hear them, those to whom he says, “Take and eat,” etc. And because he offers and promises forgiveness of sins, it can be received in no other way than by faith. This faith he himself demands in the Word when he says, “given FOR YOU” and “shed FOR YOU, ” as if he said, “This is why I give it and bid you eat and drink, that you may take it as your own and enjoy it.” All those who let these words be addressed to them and believe that they are true have what the words declare. But those who do not believe have nothing, for they let this gracious blessing be offered to them in vain and refuse to enjoy it. The treasure is opened and placed at everyone’s door, yes, upon the table, but it is also your responsibility to take it and confidently believe that it is just as the words tell you.

Now this is the sum total of a Christian’s preparation to receive this sacrament worthily. Because this treasure is fully offered in the words, it can be grasped and appropriated only by the heart. Such a gift and eternal treasure cannot be seized with the hand. Fasting, prayer, and the like may have their place as an external preparation and children’s exercise so that one’s body may behave properly and reverently toward the body and blood of Christ. But the body cannot grasp and appropriate what is given in and with the sacrament. This is done by the faith of the heart that discerns and desires such a treasure.

This is enough on this sacrament, as far as is necessary for general teaching purposes. What else there is to say about it belongs at a different time.230

In conclusion, now that we have the right interpretation and teaching concerning the sacrament, there is also great need to admonish and encourage us so that we do not let this great a treasure, which is daily administered and distributed among Christians, pass by to no purpose. What I mean is that those who want to be Christians should prepare themselves to receive this blessed sacrament frequently. For we see that people are becoming lax and lazy about its observance. A great number of people who hear the gospel, now that the pope’s nonsense has been abolished and we are freed from his compulsion and commands, let a year, or two, three, or more years go by without receiving the sacrament, as if they were such strong Christians that they have no need of it. Others let themselves be kept and deterred from it because we have taught that none should go unless they feel a hunger and thirst impelling them to it. Still others pretend that it is a matter of liberty, not of necessity, and that it is enough if they simply believe. Thus the great majority go so far that they become quite barbarous and ultimately despise both the sacrament and God’s Word.

229 Luther’s opponents in the Sacramentarian Controversy, the Zwinglians and Anabaptists.

230 Shortly after this, Luther wrote Admonition concerning the Sacrament of the Body and Blood of Our Lord (1530) (WA 30/2:595-626; LW 38:91-137).

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231 zl@êWÃN 23Ý5ÝÝ

232 KRStEÃñC «b!ÃNS bÍs!µ g!z@ y|U wdÑN QÇS M|-!R mqbL´ xlÆcW tBlÖ bx‰t¾W yl#t‰N g#Æx@ (1215) ¬WíxLÝÝ

Now it is true, as we have said, that no one under any circumstances should be forced or compelled, let we institute a new slaughter of souls. Nevertheless, it must be understood that such people who abstain and absent themselves from the sacrament over a long period of time are not to be considered Christians. For Christ did not institute the sacrament for us to treat it as a spectacle, but he commanded his Christians to eat and drink it and there by remember him.

Indeed, true Christians who cherish and honor the sacrament should of their own accord urge and constrain themselves to go. However, in order that the simple people and the weak, who would also like to be Christians, may be induced to see the reason and the need for receiving the sacrament, we shall talk a little about this. As in other matters that have to do with faith, love, and patience, it is not enough just to teach and to instruct, but there must also be daily exhortation, so that on this subject we must be persistent in preaching, lest people become indifferent and bored. For we know and feel how the devil always sets himself against this and every other Christian activity, hounding and driving people from it as much as he can.

In the first place, we have a clear text in the very words of Christ, “Do THIS in remembrance of me.” These are words that instruct and command us, urging all those who want to be Christians to partake of the sacrament. Therefore, whoever wants to be a disciple of Christ –it is those to whom he is speaking here –must faithfully hold to this sacrament, not from compulsion, forced by humans, but to obey an please the Lord Christ. However, you may say, “But the words are added, ‘as often as you do it’; so he compels no one, but leaves it to our free choice.” Answer: That is true, but it does not say that we should never partake of it. Indeed, precisely his words, “as often as you do it,” imply that we should do it frequently. And they are added because he wishes the sacrament to be free, not bound to a special time like the Passover, which the Jews were obligated to eat only once a year, precisely on the evening of the fourteenth day of the first full moon,231 without variation of a single day. He means to say; “I am instituting a Passover or Supper for you, which you shall enjoy not just on this one evening of the year, but frequently, whenever and wherever you will, according to everyone’s opportunity and need, being bound to no special place or time” (although the pope afterward perverted it and turned it back into a Jewish feast).232

Thus you see that we are not granted liberty to despise the sacrament. For I call it despising when people, with nothing to hinder them, let a long time elapse without ever desiring the sacrament. If you want such liberty, you may just as well take the further liberty not to be a Christian: then you need not believe or pray, for the one is just as much Christ’s commandment as the other. But if you want to be a Christian, you must from time to time satisfy and obey this commandment. For such a commandment should always move you to examine yourself and think: “See, what sort of Christian am I? If I were one, I would surely have at least a little desire to do what my Lord has commanded me to do.

231 Leviticus 23:5.

232 At the Fourth Lateran Council (1215) it was decreed that Christians should “receive at least during Faster time the sacrament of the Eucharist”

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233 Gratian, Decretum III, dist. 2, chap. 15, £§¶N bm_qSÝ- «yxND sW `-!xT WGzTN y¸-YQ bÈM TLQ µLçn½ kg@¬ |U mD`n!T ‰s#N ¥GlL ylbTMÝ´ Yh#N XN©! MNÆb# bxWGS-!ñS½ Epistle 54, c. 3 (MPL 33:201; NPNF, ser. 1, 1:301) Yg¾LÝÝ

Indeed, because we show such an aversion toward the sacrament, people can easily sense what sort of Christians we were under the papacy when we went to the sacrament purely from compulsion and fear of human commandments, without joy and love and even without regard for Christ’s commandment. But we neither force nor compel anyone, nor need anyone do so in order to serve or please us. What should move and induce you is that he desires it, and it pleases him. You should not let yourself be forced by human beiges either to faith or to any good work. All we are doing is to urge you to do what you ought to do, not for our sake but for you own. He invites and incites you, and if you want to show contempt for his sacrament, you must answer for it yourself.

This is the first point, especially for the benefit of the cold and indifferent, that they may come to their senses and wake up. It is certainly true, as I have found in my own experience and as everyone will find in his or her own case, that if a person stays away from the sacrament, day by day he or she will become more and more callous and cold and will eventually spurn it altogether. To avoid this, we must examine our heart and conscience and act like a person who really desires to be right with God. The more we do this, the more our heart will be warmed and kindled, and it will not grow entirely cold.

But suppose you say, “What if I feel that I am unfit?” Answer: This is my struggle as well, especially inherited from the old order under the pope when we tortured ourselves to become so perfectly pure that God might not find the least blemish in us. Because of this we became so timid that everyone was thrown into consternation, saying, “Alas, you are not worthy!” Then nature and reason begin to contrast our unworthiness with this great and precious blessing, and it appears like a dark lantern in contrast to the bright sun, or as manure in contrast to jewels; then because they see this, such people will not go to the sacrament and wait until they are prepared, until one week passes into another and one half year into yet another. If you choose to fix your eye on how good and pure you are, to wait until nothing torments you, you will never go.

For this reason we must make a distinction here among people. Those who are impudent and unruly ought to be told to stay away, for they are not ready to receive the forgiveness of sins because they do not desire it and do not want to be righteous. The others, however, who are not so callous and dissolute but would like to be good, should not absent themselves, even though in other respects they are weak and frail. As St. Hilary has also said, “Unless a person has committed such a sin that he has to be expelled from the congregation and has forfeited the name of Christian, he should not exclude himself from the sacrament,” lest he deprive himself of life.233 People never get to the point that they do not retain many common infirmities in their flesh and blood.

People with such misgivings must learn that it is the highest art to realize that this sacrament does not depend upon out worthiness. For we are not baptized because we are worthy and holy, nor do we come to confession as if we were pure and without sin; on the contrary. We come as poor, miserable people, precisely because we are unworthy. The only exception would be the person who desires no grace and absolution and has no intention of improving.

233 Gratian, DecretumIII, dist. 2, chap. 15, quoting Hilary; “If a man’s sins are not so great as to require excommunication, he must not exclude himself from the medicine of the Lord’s body” The passage, however, is to be found in Augustine, Epistle 54, c. 3 (MPL 33:201; NPNF, ser, 1, 1:30).

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But those who earnestly desire grace and comfort should compel themselves to go and allow no one to deter them, saying, “I would really like to be worthy, but I come not on account of any worthiness of mine, but on account of your Word, because you have commanded it and I want to be your disciple, regardless of my worthiness.” This is difficult, however, for we always have this obstacle and hindrance to contend with, that we concentrate more upon ourselves than upon the words that come from Christ’s lips. Nature would like to act in such a way that it may rest and rely firmly upon itself; otherwise it refuses to take a step. Let this suffice for the first point.

In the second place, a promise is attached to the commandment, as we heard above, which should most powerfully draw and impel us. Here stand the gracious and lovely words, “This is my body, given FOR YOU,” “This is my blood, shed FOR YOU for the forgiveness of sins.” These words, as I have said, are not preached to wood or stone but to you and me; otherwise he might just as well have kept quiet and not instituted a sacrament. Ponder, then, and include yourself personally in the “YOU” so that he may not speak to you in vain.

For in this sacrament he offers us all the treasures he brought from heaven for us, to which he most graciously invites us in other places, as when he says in Matthew 11[:28]: “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.” Surely it is a sin and a shame that, when he so tenderly and faithfully summons and exhorts us for our highest and greatest good, we regard it with such disdain, neglecting it so long that we grow quite cold and callous and lose all desire and love for it. We must never regard the sacrament as a harmful thing from which we should flee, but as a pure, wholesome, soothing medicine that aids you and gives life in both soul and body. For where the soul is healed, the body is helped as well. Why, then, do we act as if the sacrament were a poison that would kill us if we ate of it?

Of course, it is true that those who despise the sacrament and lead unchristian lives receive it to their harm and damnation. To such people nothing can be good or wholesome, just as when a sick person willfully eats and drinks what is forbidden by the physician. But those who feel their weakness, who are anxious to be rid of it and desire help, should regard and use the sacrament as a precious antidote against the poison in their systems. For here in the sacrament you are to receive from Christ’s lips the forgiveness of sins, which contains and brings with it God’s grace and Spirit with all his gifts, protection, defense, and power against death, the devil, and every trouble.

Thus you have on God’s part both the commandment and the promise of the Lord Christ. Meanwhile, on your part, you ought to be induced by your own need, which hangs around your neck and which is the very reason for this command, invitation, and promise. For he himself says [Matt. 9:12], “Those who are well have no need of a physician, but those who are sick,” that is, those who labor and are burdened with sin, fear of death, and the attacks of the flesh and the devil. If you are burdened and feel your weakness, go joyfully to the sacrament and let yourself be refreshed, comforted, and strengthened. For if you wait until you are rid of your burden in order to come to the sacrament purely and worthily, you will have to stay away from it forever. In such a case he pronounces the verdict, “If you are pure and upright, you have no need of me and I also have no need of you.” Therefore the only ones who are unworthy are those who do not feel their burdens nor admit to being sinners.

«YH xSf§g!nt$ l!s¥" y¥YCL wYM lQÇS M|-!„ m‰BÂ m-¥T yl@l" kçn MN §DRG)´ T§lH XNbLÝÝ mLSÝ( b¥Ys¥cW y;StúsB h#n@¬ WS_ §l#T ›YnT sãC k|UÂ kdM tf_rW XNd çn l¥wQ X©cWN çÄcW §Y

XNÄ!ÃSqM-# kmNgR ytšl MKR ;§WQMÝÝ |UÂ dM çÂCh# ‰úCh#N µg¾Ch#T lg² ‰úCh# _QM STl# QÇS ÔWlÖS lg§TÃ sãC wdÚfW mLXKT zwR bl#Â y|UCh# FÊãC MN XNdçn# SÑ¿ «y|U |‰M ytlg- nW [Y§L] XRs#M

ZÑT½ Rk¤sT½ mÄ‰T½ ÈåTN ¥MlK½ MêRT½ _L½ KRKR½ QN›T½ q¤È½

xDm¾nT½ mlÃyT½ mÂFQnT½ Mq"nT½ mGdL½ SµR½ zÍ"nT½ YHNM y¸mSL nW´ÝÝ234

bz!H MKNÃT xSf§g!nt$ l!s¥Ch# ÆYCL b!ÃNS QÇúT mÚ?FTN Xmn#ÝÝ

‰úCh#N kM¬Wq$T ytšl |UCh#N Sl¸ÃWq$ xYê¹#xcWMÝÝ xãN QÇS

ÔWlÖSM bé» 7Ý18 «bXn@ ¥lT b|Uü b¯ ngR XNÄYñR ;W”lh#´ s!L

YdmD¥LÝÝ QÇS ÔWlÖS Sl g² ‰s# |U bz!H mNgD ktÂgr X¾ ytšLN wYM

ybl- QÇS lmçN xNm"ÝÝ ngR GN y¥Ys¥N ymçn# XWnT kh#l# ykÍ nW½

|UCN bb>¬ Xyt\”y ‰s#N XÃ¯úölÂ XÃS=nq b!çNM MNM ngR y¥Ys¥W

lMÚM wYM y|U dê& b>t¾ |U ymçn# MLKT nWÝÝ qdM s!L XNÄLnW b`-!xT F[#M yäTK BTçN XNµ* b!ÃNS YHNN FRD bxNt §Y y¸Âg„TN QÇúT mÚ?FTN XmNÝÝ bx+„ `-!xTHÂ DµMH ÆLtsÑH m-N wd QÇS M|-!R lmÿDÂ XRÄ¬WNÂ md`n!t$N lmflG YbL_ MKNÃT YñR¦LÝÝ

XNdgÂM z#¶ÃHN tmLkTÂ b›lM WS_ XNdçNKÂ XNÄLçNK XYÝÝ

µ§wQH Slz!H g¤ÄY ÆLNjécHN -YQÝÝ b›lM WS_ kçNK y`-!xèCÂ yCGéC X_rT Yñ‰L BlH ;¬SBÝÝ QN lmçNÂ wNg@l#N yÑ_" l¥lT XNdMTfLG

çnH mNqúqS jMRÂ y¸¯ÇH½ Kû y¸ÃdRg#BH½ y¸bDl#H XÂ `-!xTÂ Kû

XND¬dRG MKNÃT y¸çn#BH -§èC ÃU_ÑH wY xÃU_ÑH XNdçn XYÝÝ YH b?YwTH µLg-mH XNGÄ!ÃWS Sl ›lM YHN MSKRnT byï¬W b¸s-#T kQÇúT mÚ?FT S¥ÝÝ

bt=¥¶M Ä!ÃBlÖS bz#¶ÃH bRG_ Yñ‰LÝÝ g@¬CN KRSèSM Ñl# bÑl#

S§§SwgdWÂ S§LÒl xNtM kXGéCH b¬C Ñl# bÑl# xT=fLqWMÝÝ XNGÄ!H

Ä!ÃBlÖS MNDN nW) QÇúT mÚ?FT /st¾Â nFs gÄY BlW XRs#N k¸-„bT ytly xYdlMNÝÝ235 CGRH l!s¥H XNÄYCL wYM wd KRSèS mMÈT XNÄTCL

b¥DrG LBN kXGz!xB/@R ”L XNÄ!RQ y¸ÃÆBLÂ y¸sWR /st¾ nWÝÝ b?YwTH bys›t$ y¸mq"H nFs gÄY nWÝÝ byQ{bt$ MN ÃHL ëtlÖC½ õéCÂ qSèC XNd¸nÈ-„BH ¥yT BTCL ñé wd QÇS M|-!R yÒLkWN ÃHL xzWTrH l¥MÈT dSt¾ TçN nbRÝÝ F[#M Ãl FR¦TÂ Ãl _N”q& yMNÙZbT

Bc¾ MKNÃT b|U WS_½ bKû ›lM WS_ wYM kÄ!ÃBlÖS mNG|T |R mçÂCNN Sl¥NgMT wYM Sl¥ÂMN nWÝÝ

Slz!H y¸ktlWN äKR b¸gÆ tl¥mdWÝÝ ‰SHN mRMR¿ z#¶ÃHN TN> tmLkTÂ QÇúT mÚ?FTN BÒ x_BqH ÃZÝÝ xh#NM MNM S»T y¥Ys¥H b!çN wd XGz!xB/@R XÂ wd wNDMH wYM X~TH lmôH ybl- MKNÃT YñR¦LÝÝ yl@lÖCN MKR tqbLÂ XNÄ![L†LH -Y”cW½ DNU† kLBH XSk!wgD DrS b+‰> tSÍ xTq$r_ÝÝ Ãn@ CGRH GL{ YçNÂ XNd ¥N¾WM l@§ MSk!N `-!xt¾ X_F wRdH mS-MHN XÂ mk‰HN lmÍlM QÇS M|-!R XJG bÈM XNd¸ÃSfLGh ¬ÃlHÝÝ y¸ÃúZnW ngR lz!H mk‰h YbL_ Nq$ XNDTçNÂ QÇS q¤RÆNN YbL_ XNDTfLG XGz!xB/@R [UWN µLs-H mk‰W ;Y¬YHMÝÝ

234 g§TÃ 5Ý19(20¿ bm{/F QÇS TRg¤Ñ XNÄdrgW l#tR «mGdL´ን b{/#û WS_ y¸=MrWN NÆB tkTlÖ ±Rn@Ã porneia y¸lWN ”L «ZÑT½ Rk¤sT´BlÖ Ytrg¤mêLÝÝ

235 ×/NS 8Ý44ÝÝ

Suppose you say, “What shall I do if I cannot feel this need or if I do not experience hunger and thirst for the sacrament?” Answer: For those in such a state of mind that they cannot feel it, I know no better advice than that they put their hands to their bosom to determine whether they are made of flesh and blood. If you find that you are, then for your own good turn to St. Paul’s Epistle to the Galatians and hear what are the fruits of your flesh: “Now the works of the flesh (he says) are obvious; adultery, fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, quarrels, dissensions, factions, envy, murder, drunkenness, carousing, and things like these.”234

For this reason, if you cannot feel the need, at least believe the Scriptures. They will not lie to you, since they know your flesh better than you yourself do. Yes, and St. Paul concludes in Romans 7[:18], “For I know that nothing good dwells within me, that is, in may flesh.” If St. Paul speaks this way of his own flesh, let us not wish to be better or holier. But the fact that we do not feel it is all the worse, for it is a sign that ours is a leprous flesh, which feels nothing although it rages with disease and gnaws away at itself. As we have said, even if you are so utterly dead in sin, at least believe the Scriptures, which pronounce this judgment upon you. In short, the less you feel your sins and infirmities, the more reason you have to go to the sacrament and seek its help and remedy.

Again, look around you and see whether you are also in the world, if you do not know, ask your neighbors about it. If you are in the world, do not think that there will be any lack of sins and needs. Just begin to act as if you want to become upright and cling to the gospel, and see whether you will not acquire enemies who harm, wrong and injure you and give you cause to sin and do wrong. If you have not experienced this, then take it from the Scriptures, which everywhere give this testimony about the world. Moreover, you will surely have the devil around you, too. You will not entirely trample him underfoot because our Lord Christ could not entirely avoid him. Now, what is the devil” Nothing else than what the Scriptures call him: a liar and a murderer.235 A liar who entices the heart away from God’s Word and blinds it, making you unable to feel your need or to come to Christ. A murderer who begrudges you every hour of your life. If you could see how many daggers, spears, and arrows are aimed at you every moment, you would be glad to come to the sacrament as often as you can. The only reason we go about so securely and heedlessly is that we neither imagine nor believe that we are in the flesh, in the wicked world, or under the kingdom of the devil.

Try this, therefore, and practice it well. Just examine yourself, or look around a little, and cling only to the Scriptures. If even then you still feel nothing, you have all the more need to lament both to God and to your brother or sister. Take the advice of others and ask them to pray for you: never give up until the stone is removed from your heart. Then your need will become apparent, and you will perceive that you have sunk twice as low as any other poor sinner and are desperately in need of the sacrament to combat your misery. This misery, unfortunately, you do not see, unless God grants his grace so that you may become more sensitive to it and hungrier for the sacrament. This happens

234 Galatians 5:19-20. As he does in his translation of the Bible, Luther follows the reading that includes “murder” in the text, and translatesporneia as “adultery fornication.”

235 John 8:44

btlY Ä!ÃBlÖS lxNÄ!T s›T XNµ* kXRs# bd~NnT t-BqH möyT

XNÄTCL kï Sl¸m>GBH½ nFSHNÂ |UHN l¥_mDÂ l¥_ÍT Æl¥Ìr_

Sl¸ÃdÆBH YH YdRSB¦LÝÝ ÆL-bQHbT g!z@ DNgT mk‰Â CGR WS_ MN¾

l!ÃSgÆH YC§L!

XNGÄ!ÃWS xrUWÃN lçNnWÂ b:D»236 lgÍnW BÒ úYçN bKRStEÃÂêE xStMHéÂ bTKKl¾W GN²b@ l!ÃDg# l¸gÆcW wÈèCM YH XNd ¥br¬Ò

ÃgLGLÝÝ bXNdz!H ›YnT |L-Â x|Rt$ TX²²TN½ yXMnT mGlÅN XÂ yg@¬N

[lÖT wÈèC bdS¬ bÑl# LB XNÄ!qb§*cW kwÈTn¬cW jMrW

XNÄ!l¥mÄ*cWÂ yt§mÄ*cW XNÄ!çn#Â YbL_ bq§l# XNÄ!\R[# ¥DrG XNC§lNÝÝ

MKNÃt$M b:D» ygû sãCN lmlw_ mäkR Ñl# bÑl# kNt$ nWÝÝ kX¾ b“§ y¸m-#TNÂ `§ðn¬CNNÂ |‰CNN y¸rkb#NN sãC µ§\l-NN XnRs#M bt‰cW

LíÒcWN XNÄ!ÃúDg# µ§drGN Xnz!HÂ l@lÖC xStMHéãC XNÄ!q_l# ¥DrG xNCLMÝÝ bz!H mNgD yXGz!xB/@R ”LÂ KRStEÃÂêE ¥~br sB½ t-Bö YöÃLÝÝ Slz!H yb@t sB `§ðãC h#l# yXGz!xB/@RN DNUg@Â TX²Z lLíÒcW ¥St¥R wYM l!ÃWÌcW y¸gb# ngéCN XNÄ!¥„ ¥DrG GÁ¬cW mçn#N ÃS¬Ws#ÝÝ MKNÃt$M bm-m”cWÂ wd KRSèS b@t sïC bmq§q§cW bz!H M|-!R ~BrT l!dst$ l!ÃglGl#NÂ -”¸ l!çn#LN YgÆcêLÝÝ h#l#M XNDÂMN½ XNDNwD½ XNDN[LYÂ Ä!ÃBlÖSN XNDNêU l!rÇN Sl¸gÆcW nWÝÝ l`-!xTn#²z@y¸çN¥br¬Òq_lÖYqRÆLÝÝ237 x+R y`-!xT n#²z@ ¥br¬Ò

y`-!xT n#²z@N btmlkt bf”d"nT §Y ytm\rtÂ kRXs l!”n ÔÔút$ xMÆgnÂêE xg²Z y-‰ l!çN XNd¸gÆW zwTR XÂStM‰lNÝÝ XRs# bKRStEÃN ¥~br sB §Y µsfrW xSgÄJÂ l!¹kÑT k¥YCl#T ¹KM nÚ w_tÂLÝÝ XSk xh#N DrS h#§CNM k?YwT LMD XNdMÂWqW XJG bÈM lkÍ `-!xT sW h#l# xS=ÂqE y`-!xT n#²z@ XNÄ!ÃdRG y¸ÃSgDdWN XJG =Ì" ?G ymsl xLnbrMÝÝ bt=¥¶M ¥NM bbqE h#n@¬ l!Âz²cW y¥YC§cW yh#l#M `-!xT ›YnèC ZRZR ?l!ÂãCN XJG y¸ÅNÂ y¸Ã\”Y nWÝÝ kh#l# ykÍW dGä y`-!xT n#²z@ MN XNdçnÂ MNS ÃHL -”¸Â x{Â" XNdçn ¥NM xLt¥rM wYMxLtrÄWMÝÝYLq$NMkz!Ãybl-y¸-l#Tl@§MNMngRÆYñRMsãC y`-!xT n#²z@ ¥DrG SlnbrÆcW Ñl# bÑl# b+NqTÂ bs!å§êE `Yl¾ |”Y YdrG nbRÝÝ Xnz!H ƒST ngéC xh#N twGdW bf”d"nT y¸drg# çnêL¿ XnRs#M Ãl GÄJ wYM FR¦T `-!xT mÂzZ mÒ§CN¿ `-!xèCN h#l# xND ÆND kmzRzR `Yl¾ |”Y mf¬T½ bm=ršM y`-!xT n#²z@N l?l!ÂCN m{ÂÂTÂmbr¬ÒXNÁTXNdMN-qMbTy¥wQytšl :DL¥GßTÂcWÝÝ XNGÄ!H YHNN sW h#l# ÃW”LÝÝ Ãlm¬dL çñ½ sãC XNd¸gÆ xLt¥„TM¿ dS Ã§cWN ¥ÂcWNM ngR µdrg# b“§ wd `-!xT n#²z@ mÿD y¥YgÆcW wYM y¥ÃSfLUcW xDRgW bmq¤-R nÚn¬cWN Ãl xGÆB YqÑb¬L¿ xND sW _QM y¸s-WN ¥N¾WNM ngR bF_nT YrÄÂ bwNg@l# WS_ LZBÂ T/#T yçnWN ngR h#l# ÆLtlmd mrUUT YgnzÆLÝÝ ngR GN XNÄLk#TXnz!Hxú¥ãCwNg@l# wYMyT¾WMKFLl!ñ‰cWxYgÆMÝÝYLq$NS

236 TLq$ yKRSTÂ TMHRT m{/F s!¬tM l#tR xRÆ xMST ›mt$ nbR¿ bqdmW ›mT WS_ btk¬¬Y kÆD ?mäC t\”Yè nbRÝÝ

237 YH y`-!ÃT n#²z@ KFL bmjm¶Ã yt=mrW b1529ß# yKRSTÂ TMHRT m{/F y¬rm XTM WS_ nbRÝÝ bËÂW (Jena) (M|‰Q jRmN) yl#tR |‰ãC XÂ bjRmn# m{/f SMMnT (1580) XTM WS_Â bbRµ¬ qÈY yKRSTÂ TMHRT m{/F XTmèC WS_M tTè nbRÝÝ

especially because the devil besieges you and continually lies in wait to trap and destroy you, soul and body, so that you cannot be safe from him for even one hour. How suddenly can he bring you into misery and distress when you least expect it!

Let this serve as an exhortation, then, not only for us who are old and advanced in years, 236 but also for the young people who must e brought up in Christian teaching and in a right understanding of it. With such training we may more easily instill the Ten Commandments, the Creed, and the Lord’s Prayer into the young so that they will receive them with joy and earnestness, practice them from their youth, and become accustomed to them. For it is completely useless to try to change old people. We cannot perpetuate these and other teachings unless we train the people who come after us and succeed us in our office and work, so that they in turn may bring up their children successfully. In this way God’s Word and a Christian community will be preserved. Therefore let all heads of a household remember that it is their duty, by God’s injunction and command, to teach their children or have them taught the things they ought to know. Because they have been baptized and received into the people of Christ, they should also enjoy this fellowship of the sacrament so that they may serve us and be useful. For they must all help us to believe, to love, to pray, and to fight against the devil.

Here follows an exhortation to confession. 237

A Brief Exhortation to Confession

Concerning confession we have always taught that it should be voluntary and purged of the pope’s tyranny. We have been set free from his coercion and from the intolerable burden and weight he imposed upon the Christian community. Up to now, as we all know from experience, there has been no law quite so oppressive as that which forced everyone to make confession on pain of the gravest mortal sin. Moreover, it so greatly burdened and tortured consciences with the enumeration of all kinds of sin that no one was able to confess purely enough. Worst of all, no one taught or understood what confession is and how useful and comforting it is. Instead, it was made sheer anguish and a hellish torture because people had to make confession even though nothing was more hateful to them. These three things have now been removed and made voluntary: that we may confess without coercion or fear; that we are released from the torture of enumerating all sins in detail; finally, that we have the advantage of knowing how to use confession beneficially for the comforting and strengthening of our conscience.

Everyone knows this now. Unfortunately, people have learned it only too well; they do whatever they please and take advantage of their freedom, acting as if they should or need not go to confession anymore. For a person quickly understands whatever gives us an advantage and grasps with uncommon ease whatever in the gospel is mild and gentle. But such pigs, as I have said, should not have the gospel or any part of it. Instead, they ought to remain under the pope and submit to being driven and tormented to confess, fast etc., more than ever before. For anyone who will not believe the gospel,

236 Luther was forth-five years old when the Large Catechism was published. In the previous year he had been afflicted with a series of serious illnesses.

237 The section on confession was added first in the 1529 revised edition of the Catechism. It was omitted in the Jena edition of Luther’s works and in the German Book of Concord (1580), hence also in several later editions of the Catechism.

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kz!Hby:lt$xSf§g!kçnWGL{n#²z@bt=¥¶bxNDwNDMwYMX~T ðT bGL y¸kÂwN M|-!‰êE n#²z@ xlÝÝ YHM y¸çnW MNM s§M l!ñrN XSk¥NCL wYM ‰úCNN bbqE h#n@¬ bXMnT -NKrN ¥GßT XSk¥NCL DrS xND ytwsn g¤ÄY XÃmnmn b¸kBdN wYM b¸Ã-”N g!z@ nWÝÝ XNÄ!H b¸çNBNg!z@MKR½m{ÂÂTXÂBR¬TbmflGb¥ÂcWMg!z@XÂbMNmßW m-N xzWTrN CGéÒCNN bxND wNDM wYM bxNÄ!T X~T ðT LÂSqM_ XNC§lNÝÝ XNÄ!H ›Ynt$ n#²z@ XNd l@lÖc$ h#lt$ bTX²z# WS_ ytµtt úYçN b¸ÃSfLUcW g!z@ h#l# XNÄ!-qÑbT lh#l#M sãC yttw nWÝÝ bmçn#M bml÷¬êE TX²Z KRSèS ‰s# bKRStEÃN ¥~brsB xF WS_ y`-!xT YQR¬ Xw©N xSqMõ xNÄCN l@§CNN k`-!xT XNDNf¬ xøÂLÝÝ238 Slz!H `-!xt$ y¸s¥WÂm{ÂÂTNy¸fLGLBb!ñRbsWx¥µYnTXGz!xB/@Rk`-!xT

live according to it, and do what a Christian ought to do should enjoy none of its benefits. What would happen if you wished to enjoy the gospel’s benefits but did nothing about it and paid no attention to it? For such people we shall provide no preaching, nor will they have our permission to share and enjoy any part of our liberty, but we shall let the pope or his kind bring them back into subjection and coerce them like a true tyrant. The rabble who will not obey the gospel deserve nothing but a jailer like this who s God’s devil and hangman. To the others who hear it gladly, however, we must always preach –exhorting, encouraging, and persuading them not to ignore such a precious and comforting treasure that the gospel offers. Therefore we also want to say something about confession in order to instruct and exhort the simple people.

To begin with, I have said that, in addition to the confession that we are discussing here, there are two other kinds, which have an even greater right to be called the common confession of Christians. I refer to the practice of confessing to God alone or to our neighbor alone, asking for forgiveness. These two kinds are included in the Lord’s Prayer when we say, “Forgive us our debts, as we forgive our debtors,” etc. Indeed, the entire Lord’s Prayer is nothing else than such a confession. For what is our prayer but a confession that we neither have not do what we ought and a plea for grace and a joyful conscience? This kind of confession should and must take place continuously as long as we live. For this is the essence of a genuinely Christian life, to acknowledge that we are sinners and to pray for grace.

Similarly the second confession, which all Christians make toward their neighbor, is also included in the Lord’s Prayer. We are to confess our guilt before one another and forgive one another before we come to God and ask for forgiveness. Now, all of us are debtors to one another; therefore we should and we may confess publicly in everyone’s presence, no one being afraid of anyone else. For it is true, as the proverb says, “If one person is upright, so are they all”; no one behaves toward God or he neighbor as he or she ought. However, besides the sum total of our sin, there are also individual ones, when a person has provoked someone else to anger and needs to ask for pardon. Thus we have in the Lord’s Prayer a twofold absolution: both our sins against God and against our neighbors are forgiven when we forgive our neighbors and become reconciled with them.

Besides this public, daily, and necessary confession, there is also the secret confession that takes place privately before a single brother or sister. This comes into play when some particular issue weighs on us or attacks us, eating away at us until we can have no peace nor find ourselves sufficiently strong in faith. Then we may at any time and as often as we wish lay our troubles before a brother or sister, seeking advice, comfort, and strength. This type of confession is not included in the commandment like the other two but is left to all to use whenever they need it. Thus by divine ordinance Christ himself has placed absolution in the mouths of his Christian community and commanded us to absolve one another from sins.238 So if there is a heart that feels its sin

238 Matthew 18:15-19.

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LNs_ yMNCLbT mLµM |‰ YmSL nbRÝÝ n#²z@W bF[#MnTÂ bÑl# ZRZR

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and desires comfort, it has here a sure refuge where it finds and hears God’s Word because through a human being God looses and abs1olves from sin.

Note, then, as I have often said, that confession consists of two parts. The first is our work and act, when I lament my sin and desire comfort and restoration for my soul. The second is a work that God does, when he absolves me of my sins through the Word placed on the lips of another person. This is the surpassingly grand and noble thing that makes confession so wonderful and comforting. In the past we placed all the emphasis on our work alone and were only concerned whether we had confessed purely enough. We neither notice nor preached the very necessary second part; it was just as if our confession were simply a good work with which we could pay off God. Where the confession was not made perfectly and in complete detail, we were told that the absolution was not valid and the sin was not forgiven. Thereby the people were driven to the point that everyone despaired of confessing that purely (which was, of course, impossible), and no conscience could feel at peace or have confidence in the absolution. Thus they made the precious confession not only useless to as but also burdensome and bitter, to the manifest harm and destruction of souls.

We should therefore take care to keep the two parts clearly separate. We should set little value on our work but exalt and magnify God’s Word. We should not go to confession as if we wanted to perform a magnificent work to present to God, but simply to accept and receive something from him. You dare not come and say how upright or how wicked you are. If you are a Christian, I know this well enough anyway; if you are not, I know it even better. But you must do it for this reason: to lament your need and allow yourself to be helped so that you may attain a joyful heart and conscience. No one needs to drive you to confession by commanding it. Rather, we say this: Whoever is a Christian, or would like to be one, has here the reliable advice to go and obtain this precious treasure. If you are not a Christian, and desire no such comfort, we shall leave you to another’s power. Hereby we completely abolish the pope’s tyranny, commandments, and coercion, for we have no need of them. For, as I have said, we teach this: Let those who do not go to confession willingly and for the sake of absolution just forget about it. Yes, and let those who go there relying on the purity of their confession just stay away from it. We urge you, however, to confess and express your needs, not for the purpose of performing a work but to hear what God wants to say to you. The Word or absolution, I say, is what you should concentrate on, magnifying and cherishing it as a great and wonderful treasure to be accepted with all praise and gratitude. If all this were clearly laid out, and along with that if the needs that ought to move and induce us to confession were clearly indicated, there would be no need of correction or force. Their own consciences would persuade Christians and make them so anxious that they would rejoice and act like poor, miserable beggars who hear that a rich gift of money or clothes is being given out at a certain place; they would hardly need a bailiff to drive and beat them but would run there as fast as they could so as not to miss the gift. Suppose, now, that the invitation were changed into a command that all beggars should run to the place, with no reason being given and no mention made of what they were to

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seek or receive there . How else would beggars go but with resentment, not expecting to receive anything but just letting everyone see how poor and miserable they are? Not much joy or comfort would come from this, but only a greater hostility to the command.

In the same way the pope’s preachers have in the past kept silence about these wonderful, rich alms and this indescribable treasure; they have simply driven people together en masse just to show what sort of impure and filthy people they were. Who was able under those conditions to go to confession willingly? We, on the contrary, do not say that a person should look to see how full of filthiness they are or should reflect on their condition. Rather we give this advice: If you are poor and miserable, then go and make use of the healing medicine. Those who feel their misery and need will no doubt develop such a desire for confession that they will run to it with joy. But those who ignore it and do not come of their own accord, we let go their way. However, they ought to know that we do not regard then as Christians.

Thus we teach what a wonderful, precious, and comforting thing confession is, and we urge that such a precious blessing should not be despised, especially when we consider our great need. If you are a Christian, you need neither my compulsion nor the pope’s command at any point, but you will force yourself to go and ask me that you may share in it. However, if you despise it and proudly stay away from confession, then we must come to the conclusion that you are not a Christian and that you also ought not receive the sacrament. For you despise what no Christian ought to despise, and you show thereby that you can have not forgiveness of sin. And this is a sure sign that you also despise the gospel.

In short, we want nothing to do with compulsion. However, if anyone does not hear and heed our preaching and warning, we shall have nothing to do with such a person who ought not have any part of the gospel. If you are a Christian, you should be glad to run more than a hundred miles for confession, not under compulsion but rather coming and compelling us to offer it. For here the compulsion must be reversed; we are the ones who must come under the command and you must come in freedom. We compel no one, but allow ourselves to be compelled, just as we are compelled to preach and administer the sacrament.

Therefore, when I exhort you to go to confession, I am doing nothing but exhorting you to be a Christian. If I bring you to this point, I have also brought you to confession. For those who really want to be upright Christians and free from their sins, and who want to have a joyful conscience, truly hunger and thirst already. They snatch at the bread just like a hunted deer, burning with heat and thirst, as Psalm 42[:1] says, “As a deer longs for flowing streams, so my soul longs for you, O God.” That is, as a deer trembles with eagerness for a fresh spring, so I yearn and tremble for God’s Word or absolution and for the sacrament, etc. In this way, you see, confession would be taught properly, and such a desire and love for it would be aroused that people would come running after us to get it, more than we would like. We shall let the papists torment and torture themselves and other people who ignore such a treasure and bar themselves from it. As for ourselves, however, let us lift our hands in praise and thanks to God that we have attained to this knowledge and grace.

[ySMMnT m\r¬êE mm¶Ã]

lSMMnt$ m\r¬êE mm¶Ã bxR¬›!Ãn# ytzUj mGb!Ã

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[Formula of Concord]

Editor’s Introduction to the Formula of Concord

Every movement has a period in which its adherents attempt to sort out and organize the fundamental principles on which the founder or founders of the movement had based its new paradigm and proposal for public life. This was true of the Lutheran Reformation. In the late 1520s one of Luther’s early students, John Agricola, challenged first the conception of God’s law expressed by Luther’s close associate and colleague, Philip Melanchthon, and, a decade later, Luther’s own doctrine of the law. This began the disputes over the proper interpretation of Luther’s doctrinal legacy. In the 1530s and 1540s Melanchthon and a former Wittenberg colleague, Nicholas von Amsdorf, privately disagreed on the role of good works in salvation, the bondage or freedom of the human will in relationship to God’s grace, the relationship of the Lutheran reform to the papacy, its relationship to government, and the real presence of Christ’s body and blood in the Lord’s Supper. The contention between the two foreshadowed a series of disputes that divided the followers of Luther and Melanchthon in the period after Luther’s death, in which political developments in the empire fashioned an arena for these disputes.

In the months after Luther’s death on 18 February 1546, Emperor Charles V finally was able to marshal forces to attempt the imposition of his will on his defiant Lutheran subjects and to execute the Edict of Worms of 1521, which had outlawed Luther and his followers. Military success in the Smalcald War of 1545-47 enabled the emperor to issue a new religious policy for Protestant principalities and cities within the empire at the 1548 imperial diet meeting in Augsburg. The “Augsburg Interim,” while suppressing distinctive Lutheran teaching, required Protestants to return to obedience to the Roman pontiff and to restore medieval doctrine and practice corresponding to Erasmian reform proposals of a moral and institutional sort. At the same time, the emperor had awarded the electorate of Saxony, the University of Wittenberg, and much of the territory of the Saxon elector John Frederick to the Lutheran duke of (eastern) Saxony, Moritz, because Moritz had sided with him in the war against Moritz’s father-inlaw, Philip of Hesse, and cousin, John Frederick. When Charles reneged on oral promises that Moritz would not have to abandon his Lutheran faith and insisted that Saxony also submit to the Augsburg Interim, Moritz commissioned his theologians from Wittenberg and Leipzig (in particular, Philip Melanchthon) to assist his secular advisers in drafting a compromise plan that world preserve Luther’s teaching while giving the appearance of compliance with imperial religious policy. This new plan for Saxon religious life was never officially adopted and only partially and selectively introduced. However, under the label “the Leipzig Interim,” it aroused a storm of protest from many students of Luther and Melanchthon who felt themselves and their faith betrayed by their teacher and his colleagues. Melanchthon and his colleagues in Wittenberg had justified the compromises of the Leipzig Interim on the basis of the principle of adiaphora-things neither commanded nor forbidden in scripture. Thus, this dispute over ecclesiastical submission to the power of the state, over the freedom of the church to regulate its own

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y§YPz!G g!z@xêE ¥S¥¸Ã snD ktsßW KRKR UR tÃYø bl#t‰WÃN t/Dî bxNÄND yDnT xStMHé g{¬ãC TRg¤M §Y tk¬¬Y kçn#T xlmGÆÆèC mµkL ymjm¶ÃW tkstÝÝ yêEtNbRg# PéØsR íRJ »jR «mLµM |‰ lDnT xSf§g! nW´ tBlÖ bsnÇ yqrbWN ;úB Sl dgf bt”ê¸ãc$ zND ynqØ¬ ¥:bLN qsqs½ [Xnz!H t”ê¸ãC b“§ bMh#‰N “Gnesio-Lutherans” «Gn@s!× l#t‰NS´ (XWnt®c$ l#t‰WÃN) ytÆl#T ÂcW¿ lmMH‰cW qrB BlW ytgß#T »jRÂ l@lÖC y¸§NKtN t¥¶ãC «ðLÕúWÃN´ y¸L SÃ» tsÈcW]ÝÝ Xnz!H t”ê¸ãC YH ;úB bmµkl¾W zmN wd nbrW lDnT b|‰ wd mmµT mmlS mçn#N xmn#½ (ySMMnT m\r¬êE mm¶Ã 4)ÝÝ mLµM |‰ bDnTÂ bKRSTÂ ?YwT ÃlWN ¸Â btmlkt ktnœW KRKR bXnz!H h#lT wgñCÂ XNÄ!ÃWM bXWnt®c$ l#t‰WÃN mµkL XNµ*N b?g# _QMÂ bTKKl¾W y«wNg@L´ ”L TRg¤M §Y WZGB tnœ (ySMMnt$ m\r¬êE mm¶Ã 5½6)ÝÝ bz!Ãn# g!z@ qdM Æl#T b1550ãc$ Xnz!H h#lt$M wgñC yl#tRN ym{dQ xStMHé xtrÙgÖM btmlkt bn#rMbRG kt¥ yl#tR yrJM zmN dUð bnbrWÂ båGSb#RG g!z@xêE ¥S¥¸Ã snD MKNÃT kt¥WN XNÄ!lQ tgDì bk#n!GSbRG †n!vRStE PéØsR bçnW bxND¶W ås!ÃNdR ytsnzrWN xlF Ãl ;StúsB t”wÑÝÝ ås!ÃNdR bP§è FLSFÂ t{Xñ |R bnbrW yBl#Y k!ÄN xtrÙgÖM TMHRT b@T y\l-n bmçn#½ bXMnT x¥µYnT b[U m{dQ y¸gßW yKRSèS ml÷¬êE Æ?RY bx¥®C WS_ l¥dR bmMÈt$ nW BlÖ xmnÝÝ l@lÖC yl#tR tk¬×C bÑl# XGz!xB/@R `-!xt®CN Ã[dqW yKRSèSN äTÂ TNœx@ T„ÍT lXnRs# b¸ÃSt§LfWÂ bKRSèS m¬mNN b¸ÃSkTlW bYQR¬W ”L x¥µYnT mçn#N ÃMn# nbR (ySMMnt$ m\r¬êE mm¶Ã 3)ÝÝ ysWÂ yml÷T GNß#nT btmlkt tÃÃ™nT ÃlW WZGB kDnT UR btgÂß mLk# bXGz!xB/@R RÄ¬ bmLµMÂ bKû mµkL MRÅ b¥DrG lDnt$ kXGz!xB/@R [U UR mtÆbR YC§L y¸lWN xStMHé btmlkt½ the synergistic controversy z s!nR©!StEK ÷NTévRs! (tÃÃ™nT ÃlW WZGB) bmlw_ WS_ ysW f”D b¸ñrW ¸Â §Y Ãt÷r nbR (ySMMnt$ m\r¬êE mm¶Ã 2)ÝÝ kz!H KRKR yWRS `-!xTN TRg¤M ytmlkt l@§ WZGB tnœÝÝ yXWnt®c$ l#t‰WÃN m¶½ b|n xtrÙgÖM (lQÇS m{/F mKfÒ) XNÄ!h#M bb@t KRStEÃN ¬¶K (y»GÁb#RG s@Nc¶ DRJèCN) xStê{å ÃbrktWÂ Xnz!ÃN |R›èC lxÃl@ TWLìC mLK ÃSÃzW ¥TÃS F§s!yS x!l!¶kS yWRS `-!xT XMnT ygÖdlWNÂ ywdqWN sB›êE F-#R mdb¾ Æ?RY½ ysYÈNN mLK y¸ÃúY nW¿ yXGz!xB/@RN mLK f{ä xÃúYM BlÖ xSt¥r (yስምምነቱ m\r¬êE mm¶Ã 1)ÝÝ b1550ãc$Â b1560ãc$ ›m¬T ytkst$T h#lt¾ tk¬¬Y KRKéC l#t‰WÃn#N k×/NS µLv!NÂ ktk¬×c$ UR xÍ--#xcWÝÝ b»§NKtN yQÇúT M|-!‰T |n ml÷TÂ yTMHRt KRSèS ;úB §Y Ãt÷„ h#lT yTRg¤M ;StúsB b#DñC bg@¬ X‰T bKRSèS |UÂ dM ymgßT h#n@¬½ XNÄ!h#M bXRs# xµL b¸ñ„T bh#lt$ yKRSèS Æ?RÃT mµkL ÃlWN GNß#nT b¸mlkT Æl#T t²¥J _Ãq&ãC §Y Yk‰k„ nbR (1564(74 ySMMnt$ m\r¬êE mm¶Ã 7 XÂ 8)ÝÝ b1550ãc$ qdMT ›m¬T Xnz!h# WZGïC XNd tn\# wÄ!ÃWn# bl#t‰WÃn# MDR Ãl#T y|n ml÷T l!”WNTÂ mNG|¬T L†nèCN l¥S¬rQÂ xk‰µ¶

affairs, and over the necessity of confessing the faith boldly and clearly in a time when compromise and concession are being forced on the church received the name “adiaphristic controversy.” It erupted shortly after the formulation of the Saxon policy in late 1548 and continued for more than a decade (treated in FC X).

In connection with the debate over the so-called Leipzig Interim, the first of a series of disagreements began over the definition of aspects of the doctrine of salvation in the Lutheran Reformation. The Wittenberg professor George Major defended the document’s proposition that “good works are necessary for salvation,” and thereby aroused a storm of criticism from opponents (later called “Gnesio-Lutherans” [genuine Lutherans] by scholars; Major and other Melanchthon students who remained closer to their preceptor were dubbed “Philippists”). These opponents believed that this proposition returned to a medieval reliance on works for salvation (FC IV). Out of the debate over the role of works in salvation and the Christian life arose controversies between these two parties and even among the Gnesio-Lutherans over the uses of the law and the proper definition of the term “gospel” (FC V, VI). At the same time, in the early 1550s, both of these parties opposed the interpretation of Luther’s doctrine of justification advanced by Andrew Osiander, a longtime supporter of Luther in the city of Nuremberg, who had been forced to leave the city because of the Augsburg Interim and became professor at the University of Königsberg. Osiander, trained in the platonically influenced school of Old Testament interpretation according to Kabbala, believed that Justification by grace through faith took place because the divine nature of Christ came to dwell in believers. All of Luther’s other followers held that God justified sinners through the word of forgiveness which conveys the benefits of Christ’s death and resurrection to them and elicits trust in Christ (FC III).

A related controversy regarding human and divine relationships and interaction in regard to salvation-the synergistic controversy-focused on the role of the human will in conversion (FC II). Out of this dispute grew another controversy over the definition of original sin. Matthias Flacius Illyricus, a Gnesio-Lutheran leader, whose contributions in hermeneutics (Key to the Sacred Scripture) and church history (organization of the Magdeburg Centuries) shaped those disciplines for several generations, taught that original sin is the formal substance of the fallen human creature, whose lack of faith depicts the image of Satan, and nolonger the image of God (FC I).

A second series of disputes in the 1550s and 1560s pitted Lutherans against John Calvin and his followers. Two schools of interpreters of Melanchthon’s sacramental theology and Christology argued over the nature of the presence of Christ and his body and blood in the Lord’s Supper and related questions of the relationship between the two natures of Christ in his person (1564-74; FC VII, VIII).

Almost as soon as these controversies began in the early 1550s both theologians and governments in Lutheran lands sought to reconcile differences and reach theological

bçn#T g¤Ä×C §Y wd |n ml÷¬êE SMMnT lmDrS flg#ÝÝ b1554 (bn#rMbRG)

XNdgÂM b1558 (bF‰NKfRT ymZÂ¾ SF‰ bxB²¾W b»§NKtN btrqqW)

bé¥WÃN G²T Ãl#T wNg@§WÃN múFNT q§L bçn# ym\rt XMnT mGlÅãC

x¥µYnT kSMMnT §Y lmDrS flg#ÝÝ yXWnt®c$ l#t‰WÃN t”Wä Xnz!HN qlL Æl# mGlÅãC KRKéCN ymF¬T Ñk‰ãC xk¹ÍcW¿ bz!H fN¬

yXWnt®C l#t‰WÃNN xÌM y¸dGû mNG|¬T y‰úcWN ZRZR yXMnT

mGlÅãC wYM yS?tT ¥StÆbÃãC xw-#ÝÝ

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XWnt®c$ l#t‰WÃN l!qbl#T k¸Cl#T b§Y sÍ Ãl yåGSb#RG yXMnT mGlÅ

TRg¤M l¥‰mD bflgW½ kXnRs# xNÇ bçnW bG²t$ yz#ÍN XNd‰s@ bnbrW bFÊÁ¶K úLúêE tGÄéT g-¥cWÝÝ dGäM b1557 yz!H b#DN y|n ml÷T l!”WNT k»§NKtNÂ kdUðãc$ UR lm¬rQ Ãdrg#T Ñk‰ úYúµ qrÝÝ YH _rT b1568 XÂ b1569 yðLP »§NKtN tk¬×C ðLÕúWÃN XÂ XWnt®c$ l#t‰WÃN y|n ml÷T l!”WNT L†n¬cWN l¥S¬rQ bxLtNb#RG lWYYT btsbsb# g!z@ XNdgÂ tjmr¿ WYYt$ h#lt$N wgñC YbL_ XNÄ!lÃ† b¥DrG tdmdmÝÝ b1569 l@§ ySMMnT zmÒ tjmrÝÝ bl#t‰WÃn# mµkL SMMnTN lmm|rT XNdz!H Ãl#TN ;NqÛC YdGF ynbrW yWRtMbRg# L;#L K¶SèfR lmSFn# zmD bnbrW bB‰WN>êEG wLØNb#t&L L;#L b°l!yS G²èC t/DîN b¥µÿD ¥RtEN c&¸n!ZNÂ n!kÖ§S s@Ln@kRN XNÄ!rÄ kFt¾ y|n ml÷T x¥µ¶WN ©kÖV xND¶ÃN (kðLP »§NKtN tk¬×C yúKîn! yMRÅ G²T bmêS) §kWÝÝ KRSèfR b°l!yS b@t mNG|T bXNGDnT bnbrbT g!z@ bl#t‰WÃN ktäCÂ KF§t xgR y|n ml÷T l!”WNTÂ xStÄÄ¶ãC mµkL SMMnTN l¥SgßT ks»N jRmN ywNg@§WÃN mNG|¬T UR DRDR XNÄ!Ãµ£D xND¶ÃN ëmWÝÝ xND¶Ã «xMST xNqÛC´ btsßW y‰s# x+RÂ q§L snD x¥µYnT YHNN |‰ lmf[M ÃdrgW Ñk‰ xLtúµMÝÝ Yh#N XN©!½ XRs# YHNN _rT b¸ÃdRGbT g!z@ bkðL bc&¸n!Z |n ml÷¬êE t{Xñ x¥µYnT kðLÕúWÃN b#DN tlYè wd XWnt®c$ l#t‰WÃN túbÝÝ XRs#M b1573 «yåGSb#RGN yXMnT mGlÅ y|n ml÷T l!”WNT blÃ†xcW KRKéC §Y yqrb# SDST SBkèC´ ytsß {/#F xW_è bxB²¾W yXWnt®c$ l#t‰WÃNN xÌM b¸dGûT bXnz!H SBkèC bqrb#T ;úïC m\rT l#t‰WÃn# XNÄ!¬rq$ _¶ xqrbÝÝ c&¸n!Z½ y»KlNb#Rg# Áv!D k!T¶×SÂ l@lÖCM y|n ml÷T l!”WNT M§> XNÄ!s-# t-yq$ÝÝ XnRs#M xND¶Ã xÆL kçnbT kt$b!NgN y|n ml÷T TMHRT b@T ybl- mdb¾nT ÃlW |n ml÷¬êE mGlÅ -yq$ÝÝ bz!H _Ãq& m\rT xND¶Ã ‰s# b1574 «y>êb!ÃN SMMnT´ y¸L {/#F xzUJè ySMMnt$N m\r¬êE mm¶Ã ys»N jRmN y|n ml÷T l!”WNT b-yq$T mLK qr[WÝÝ c&¸NZÂ cET¶×S yXRs#N ;úB b1575 wd wÈW «yúKîN >êb!ÃN SMMnT´ xššl#TÝÝ bz!Ãn# g!z@ yWRt&MbRG G²T (bKRSèfR LJ bl#DêEG y¸m‰W) XÂ yÆÁnÂ yÿn@bRG G²èC b_R 1576 b¥WLBéN ygÄM dBR ytsbsb y|n ml÷T ÷¸S×N xÌq$mW «y¥WLBéN mm¶Ã´ ytsß l@§ ySMMnT {/#F xw-#ÝÝ bz!H g!z@ yúKîn# m‰+ bxg„ Ãl# qdMT ðLÕúWÃN y|n ml÷T l!”WNT MNM XNµ* g#Ä†N bMS-!R lmÃZ _rT Ãdrg# b!çNM XnRs# wd mNfúêEnT xQÈÅ ÃznblWN y»§NKtNN QÇS MS-!‰êE |n ml÷T ÃSÍû mçÂcWN drsbTÝÝ ySMMnt$ m\r¬êE mm¶Ã ‰s# YHNN b#DN s!-QS «úK‰»N¬¶ÃNS´ (bQÇS q$RÆN½ b|U wdÑ yKRSèSN XWnt¾ mgßT

agreement on the issues under dispute. In 1554 (in Naumburg) and again in 1558 (in the Frankfurt Recess formulated largely by Melanchthon) the Evangelical princes of the Holy Roman Empire sought to establish unity through simple doctrinal statements. GnesioLutheran opposition frustrated these attempts at ending disputes through simplistic formulations; governments supporting Gnesio-Lutheran positions issued their own detailed confessions or confutations of errors instead.

The text of the Augsburg Confession itself became an issue dividing the followers of the Wittenberg theologians in Naumburg in 1561. At a diet of Evangelical governments the Lutheran princes were challenged by one of their number, Frederick III of the Palatinate, who was moving in the direction of Calvin’s interpretation of the Lord’s Supper, to permit a broader definition of subscription to the Augsburg Confession than was acceptable to the Gnesio-Lutherans. Attempts by theologians of this party to reconcile with Melanchthon and his circle in 1557 failed as well. This effort was renewed in 1568 and 1569 when Philippist and Gnesio-Lutheran theologians met at Altenburg in colloquy to reconcile their differences; the colloquy ended with the two parties further alienated from each other.

Another campaign for concord began in 1569. Duke Christopher of Württemberg, who had supported such plans for establishing concord once again among the Lutherans, sent his chief theological adviser, JakobAndreae, to assist Martin Chemnitz and Nicholas Selnecker (on loan from Philippist electoral Saxony) in the reformation of the lands of the duke’s cousin, Duke Julius of Braunschweig-Wolfenbüttel. Christopher commissioned Andreae to negotiate with Evangelical governments in north Germany during his sojourn at Julius’s court to bring about concord among the theologians and administrations of the Lutheran cities and principalities. Andreae’s attempt to do so through a brief and simple document, his “Five Articles,” failed. However, during this effort he became alienated from the Philippist party and gravitated toward the GnesioLutherans, in part under Chemnitz’s theological influence. In 1573 he issued his Six Sermons on the Dispute Dividing the Theologians of the Augsburg Confession with a call that all Lutherans reconcile on the basis of his formulations in these sermons, which largely favored the Gnesio-Lutheran side. Chemnitz, David Chytraeus of Mecklenburg, and other theologians were asked for their reactions. They requested a more formal theological statement from the theological faculty of Tübingen, of which Andreae was a member. In response to this request Andreae himself wrote the “Swabian Concord” of 1574, casting his formula for concord into the form requested by the North German theologians. Chemnitz and Chytraeus revised his thoughts into the “Saxon-Swabian Concord” of 1575. At the same time the Württemberg government (now led by Christopher’s son, Ludwig) and the governments of Baden and Henneberg established a theological commission that met at the abbey of Maulbronn in January 1576 and produced another formula for concord, the “Maulbronn Formula.”

By this time Elector August of Saxony had discovered that the leading Philippist theologians in his lands-in spite of their efforts to keep the matter secret-had developed Melanchthon’s sacramental theology in a spiritualizing direction. The Formula of Concord itself uses the term “subtle sacramentarians” for this party. Traditionally they

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KRKR m\rT bTWð¬êE xnUgR «K¶Pè µLv!n!STS´ (SWR µLv!ÂWÃN) tBlW t-RtêL¿ bxh#n# g!z@ Mh#‰N dGä xLæ xLæ «K¶Pè ðl!pESTS´ (SWR

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YäK„ Sl nbr nWÝÝ b1574 Xnz!H y|n ml÷T l!”WNTÂ t‰ dUðãÒcW

bn/s@ wR kxm‰R ï¬cW twgÇ¿ bG²t$ yl#t‰WÃNN yg@¬ X‰T m\rt

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lb@t KRStEÃN ?YwT XNd XMnT mGlÅ mm¶Ã xDRgW btqbl#T xBÃt KRStEÃÂT zND xgLGlÖTN s_èxL½ XNÄ!h#M bXnz!Ã xBÃt KRStEÃÂT tLX÷ x¥µYnT wd l@lÖc$ x~g#‰T t\‰+èxLÝÝ

YH TRg¤M yjRmn# {/#F yt-qmÆcW bRkT Ãl# y§tEN /r¯CN xµTèxL (r©JM y§tEN _QîC bGRg@ ¥S¬wšãc$ Yg¾l#)ÝÝ bz!ÃN g!z@ KHlÖ¬êE yçn# y|n ml÷T ”§T bjRmN ÌNÌ ytSÍû S§Lnbr ySMMnt$ m\r¬êE mm¶Ã [/ðãC XNdz!H Ãl# KHlÖ¬êE ”§TN y¸mlkt$ n_ïC b§tEn# ÌNÌ xU™nT mqm_ XNÄlÆcW xmn#ÝÝ xNÆb!ãC Ñl# mGlÅW XNÁT XÃdg XNd mÈ ytšl GN²b@ Yñ‰cW zND YH TRg¤M bt=¥¶ bíRJ F¶>L ysnìC MN+ NÆB §Y ytm\rt yÑl# mGlÅWN TN¬n@ ÃqRÆL¿ YHM MNÆB ytwsdW æRÑ§ åV ÷N÷RD½ x!TS å¶JN x@ND kÖNt&NTS (ð§dLðÃ l#t‰N pBl!k@>N îúYtE 1916) The Formula of Concord, Its Origin and Contents (Philadelphia: Lutheran Publication Society, 1916) ktsßW {/#F nWÝÝ bÑl# mGlÅW xNqÛC mjm¶Ã §Y Ãl#T y¸ktl#T SÃ»ãC Xnz!HN MNôC y¸ÃmlKt$ ÂcWÝÝ

l.y1573½ yÁv!D cET¶×S xStê{å½ lúKîN ( y>êb!ÃN SMMnT /. y1573½ y¥RtEN c&Mn!Z xStê{å½ lúKîN ( y>êb!ÃN SMMnT½

m.y¥WLBéN snD

\. «yèRUW m{/F´½ 1576

r.«ybRgN m{/F´½ 1577

s.bèRUW wYM bbRgN ytzU°T yqDäW {/#F ¥ššÃãC

have been called “Crypto-Calvinist” according to the polemic of that day; in recent scholarship they are sometimes called “Crypto-Philippists” because they were trying to develop Melanchthon’s theology faithfully and at the same time held “secret” their spiritualizing interpretation of the Lord’s Supper. In 1574 these theologians and lay sympathizers were ousted from their leadership positions by August, and he invited Andreae to join the loyal Selnecker and others from his own ministerium in restoring a Lutheran doctrine of the Lord’s Supper to his lands. In this process he decided to join with Duke Julius and other Lutheran princes in sponsoring a drive for general concord among Lutheran ministeria and principalities.

A committee was formed with four theologians; Andreae, Cheminitz, Chytraeus, and Selnecker; and two representatives from electoral Brandenburg, Andrew Musculus and Christopher Körner. This committee, with the aid of members of the electoral Saxon ministerium, took the Swabian-Saxon Concord and the Maulbronn Formula and fashioned from them the “Torgau Book” of 1576. Circulated for critique among the Evangelical ministerial throughout Germany, this document was reworked by these theologians into the “Bergen Book” of 1577, which became the Solid Declaration of the Formula of Concord. Because its treatment of the disputes seemed too long to some of the princes, Andreae was commissioned to summarize it in what became the “Epitome” of the Formula of Concord. The Epitome and Solid Declaration were placed before the ministeria of the Evangelical lands of Germany. Andreae and others worked tirelessly in 1578 and 1579, conducting special colloquies with several ministerial, to win support from their churches, with some success. The Formula found approval by about two-thirds of the Evangelical churches of Germany and was then incorporated as the concluding document of the Book of Concord. The Book of Concord has served the churches that adopted it as a confessional standard for defining public teaching and ecclesiastical life, and its use has spread with the mission of those churches into lands in every inhabited continent.

This translation has preserved many of the Latin phrases that the German text employed. (Longer Latin citations are indicated in the footnotes.) At the time, technical theological vocabulary had not yet developed in German, and the authors of the Formula of Concord believed that points that hinged on such technical terms had to be made with the aid of the Latin. To provide readers with a better understanding of how the Solid Declaration developed, this translation also provides the textual analysis of the Solid Declaration based on George Frithschl’s reading of the source documents in The Formula of Concord, Its Origin and Contents (Philadelphia: Lutheran Publication Society, 1916). The following designations at the beginning of the paragraphs of the Solid Declaration indicate these sources.

a= “Swabian Concord” by JakobAndreae, 1573

b= David Chytraeus’s contributions to the “Saxon-Swabian Concord” of 1573

c= Martian Chemnitz’s contributions to the “Saxon-Swabian Concord” of 1573

d= “Maulbronn Formula”

e= “Torgau Book,” 1576

f= “Bergen Book,” 1577

r= Revisions of the earlier text made at Torgau or Bergen

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[x-R ÃlW ¥-”lÃ]

båGSb#RG yXMnT mGlÅ y|n ml÷T l!”WNT mµkL WZGB

ytnœÆcW xNqÛC bXGz!xB/@R ”L m¶nTÂ bKRSTÂ Æ?RY kz!H b¸ktlW b”L y¸dgM {/#F ytgl[bTÂ y¬rq$bT x+R ¥-”lÃÝÝ

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›lM xqÍêE yçn# yXMnT mGlÅãCN½ q_t¾Â XWnt¾ bçnCW yKRSèS b@t KRStEÃN xzUjCÝÝ X¾M lXnz!H ¬¥" bmçN kXnRs# t”‰n! çnW bXGz!xB/@R b@t KRStEÃN WS_ ygb#TN ¥N¾cWNM n#Íq&ãCÂ TMHRèC XN”w¥lNÝÝ 3.bzmÂCN bXMnT g¤Ä×C ytkstWN mlÃyT b¸mlkT½ btlYM

kùùSÂWÂ kXRs# yW¹T xML÷½ yÈâT xML÷Â xg¤L XMnT UR½ XNÄ!h#M kl@lÖC yXMnT KFlÖC UR ÆlN L†nT b1530 b¬§q$ yNg#\ ng|t$ G²T g#Æx@ wQT lNg#\ ng|T ÒRlS 5¾ yqrbWN ymjm¶ÃWN ÃLtlw-WN yåGSb#RG yXMnT mGlÅ kmk§kÃW UR½ XNÄ!h#M b1537 bS¥LµLD qRbW bwQt$ bnb„T ¬êqE y|n ml÷T l!”WNT ytfrmÆcWN xNqÛC kKRSTÂ XMn¬CN XÂ mGlÅCN UR xND ›YnT ;úBÂ ¥B‰¶Ã XNÄlW xDRgN XNqb§cêlNÝÝ dGäM Xnz!H g¤Ä×C ÃLqss#TN MXmÂN XÂ yXnRs#NM ynFS DnT y¸mlkt$ Slçn# yì¼R l#tRN TN¹#NÂ TLq$N yKRSTÂ TMHRèC½ h#lt$M yKRSTÂ TMHRèC bl#tR y¬tÑ |‰ãC WS_ y¸gß# XNd mçÂcW m-N½ XNÄ!h#M bQÇúT mÚ?FT bZRZR ytgl[#T ngéC bml# yt-”ll#ÆcW bmçn#Â

1 x+R ¥-”lÃWN y?g#NÂ ymm¶ÃWN dNB ySMMnT [/ðãC x\‰R y“§ ¬¶K btmlkt k¬C SD 26 q¤_R 7 tmLkTÝÝ

A THOROUGH, CLEAR, CORRECT, and Final Repetition and Explanation of Certain Articles of the Augsburg confession on Which Controversy Has Arisen for a Time among Certain Theologians Adhering to This Confession, Resolved and Settled according to the Direction of God’s Word and the Summary Formulation of Our Christian Teaching

[The Epitome]

A Summary Epitome of the Articles in Controversy among the Theologians of the Augsburg Confession, Explained and Reconciled in a Christian Manner under the Guidance of God’s Word in the Following Repetition

Concerning the Binding Summary, Rule, and Guiding Principle, According to which all teaching is to be judged and the errors which have arisen are to be explained and decided in Christian fashion.1

1.We believe, teach, and confess that the only rule and guiding principle according to which all teachings and teachers are to be evaluated and judged are the prophetic and apostolic writings of the Old and New Testaments alone, as it is written, “Your word is a lamp to my feet and a light to my path” (Ps. 119[:105), and Saint Paul: “If … an angel from heaven should proclaim to you something contrary, … let that one be accursed!” (Gal. 1[:8]).

Other writings of ancient or contemporary teachers, whatever their names may be, shall not be regarded as equal to Holy Scripture, but all of them together shall be subjected to it, and not be accepted in any other way, or with any further authority, than as witnesses of how and where the teaching of the prophets and apostles was preserved after the time of the apostles.

2.Immediately after the time of the apostles-in fact, while they were still alivefalse teachers and heretics invaded the church. Against them the early church prepared symbola, that is, short, explicit confessions, which were regarded as the unanimous, universal, Christian creed and confession of the orthodox and true church of Christ, namely, the Apostles’ Creed, the Nicene Creed, and the Athanasian Creed. We pledge ourselves to these and thereby reject all heresies and teachings that have been introduced into the church of God contrary to them.

3.Concerning the division in matters of faith that has occurred in our times, we regard as the unanimous consensus and explanation of our Christian faith and confession, especially against the papacy and its false worship, idolatry, and superstition, and against other sects, as our symbol for this time, the first, unaltered Augsburg Confession, which was delivered to Emperor Charles V at Augsburg in 1530 during the great diet of the empire, along with the Apology of this Confession and the Articles that were presented at Smalcald in 1537 and were signed at that time by the foremost theologians.

And because these matters also concern the laity and the salvation of their souls, we pledge ourselves also to the Small and Large Catechisms of Dr. Luther, as both catechisms are found in Luther’s printed works, as a Bible of the Laity, in which

1On the background of the concordists’ composition of a “binding summary, rule, and guiding principle,” see SD 526 n. 7 below.

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QÇS YçÂl# BlN lXnRs# ÃlNN ¬¥"nT XNgLÚlNÝÝ

h#l#M TMHRèC X§Y XNd tgl[W kXnz!H mm¶ÃãC UR mS¥¥T

xlÆcWÝÝ xND ›YnT kçn# kX¾ yXMnT ¥B‰¶ÃãC UR t”‰n! yçn ¥N¾WM

ngR mwgDÂ mwgZ YñRb¬LÝÝ

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l@lÖC {/#æC L†nT Y-b”L¿ XNÄ!h#M yXGz!xB/@R ”L BÒ½ h#l#M ngR

ÃrfbT êÂW Msî XNd mçn# m-N½ ¥N¾WM TMHRT mLµMM çn Kû½

TKKLM çn S?tT½ y¸¬wQbTÂ y¸mzNbT Bc¾W Ä¾ ?GÂ mm¶Ã dNB çñ Yñ‰LÝÝ

XGz!xB/@R ”L Ä®C xYdl#M¿ Ä„ GN½ bb@t KRStEÃN btlÃ† g!z@ÃT xk‰µ¶ yçn#TN yXMnT xNqÛCÂ XNÄ!h#M yXGz!xB/@R ”L t”‰n! yçn# TMHRèC y¸wgÇbTNÂ y¸wgz#bTN h#n@¬ y¸ÃmlKt$ MSKéCÂ yXMnT ¥B‰¶ÃãC ÂcWÝÝ

I. (1)

Sl WRS `-!xT

yWZGb#h#n@¬2 bz!H KRKR WS_ ÃlW êÂW _Ãq&3

yWRS `-!xT bXWnT Ãl xNÄC L†nT ysB›êEW F_rT ytb§¹ Æ?RY½ m\r¬êE ngR½ XNÄ!h#M m\r¬êE ysW tf_é nW wYS ym\r¬êE Æ?R† kFt¾WÂ kh#l# ytšlW KFL ¥lTM xmKN×¬êE nFS ‰s# bkFt¾ yXDgT dr©WÂ `Yl# nW) wYS dGä kWDqT b“§ XNµ* bsB›êE m\r¬êE tf_é½

bm\r¬êE Æ?RY½ b|UÂ nFS XÂ bWRS `-!xT mµkL L†nT xl) bz!HS xÃÃZ sB›êEW tf_é xND ngR çñ btb§¹W tf_é WS_ yttklWÂ YHNN tf_é XNÄ!b§> y¸ÃdRgW yWRS `-!xT l@§ ngR nW)

xãN¬êE;úïC

X§Y bqrbW m¶ m\rt ;úBÂ x-”§Y mGlÅ §Y ytm\rtW N[#? TMHRT½ XMnTÂ mGlÅ

1. bsB›êEW Æ?RYÂ bWRS `-!xT mµkL ÃlW L†nT XGz!xB/@R bmjm¶Ã sWN N[#?½ QÇSÂ Ãl `-!xT xDR¯ bf-rbT h#n@¬ BÒ úYçN y¸gl[W kWDqT b“§M ÆlN Æ?RÃCN mçn#N XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ kWDqT b“§M XNµ* YH Æ?RY yXGz!xB/@R F_rT nW¿ çñM Yñ‰LÝÝ YH L†nT bXGz!xB/@R |‰Â bÄ!ÃBlÖS |‰ mµkL ÃlW L†nT kF Ãl nWÝÝ

2. dGäM btb§¹W sB›êE Æ?RÃCNÂ bWRS `-!xT mµkL L†nT XNdl@l xDR¯ y¸ÃqRbWN xStMHé |n F_rTN½ mb@¢TN½ mqdSNÂ y|UCNN TNœx@ b¸mlkT kKRSTÂ XMn¬CN xNqÛC UR t”‰n! yçnÂ xBé

2 «yWZGb# h#n@¬´ l¸lW xnUgR y§tEn# x-‰RÝÝ

3 bz!H KRKR Sl tútûT wgñC k¬C SD 1. 531-35 q¤_R 21-22 tmLkTÝÝ

everything is summarized that is treated in detail in Holy Scripture and that is necessary for a Christian to know for salvation.

All teaching should conform to these directives, as outlined above. Whatever is contrary to them should be rejected and condemned as opposed to the unanimous explanation of our faith.

In this way the distinction between the Holy Scripture of the Old and New Testaments and all other writings is preserved, and Holy Scripture alone remains the only judge, rule, and guiding principle, according to which, as the only touchstone, all teachings should and must be recognized and judged, whether they are good or evil, correct or incorrect.

The other symbols, however, and other writings listed above are not judges, as is Holy Scripture, but they are only witnesses and explanations of the faith, which show how Holy Scripture has at various times been understood and interpreted in the church of God by those who lived at the time in regard to articles of faith under dispute and how teachings contrary to the Scripture were rejected and condemned.

I. Concerning Original Sin

Status controversiae2

The Chief Question in This Dispute3

Whether original sin is really, without any distinction, the corrupted nature, substance, and essence of the human creature, or indeed the most important and best part of its essence, as the rational soul itself at the height of its development and powers? Or whether, even after the fall, there is a distinction between the human substance, nature, essence, body and soul, and original sin, in such a way that human nature is one thing and original sin, which is imbedded in the corrupted nature and which corrupts this nature, is another?

Affirmative Theses

The Pure Teaching, Faith, and Confession on the Basis of the Guiding Principle and Summary Explanation Set Forth Above

1. We believe, teach, and confess that there is a difference between original sin and human nature-not only as God originally created it pure, holy, and without sin, but also as we have it now after the fall. Even after the fall this nature still is and remains a creature of God. This difference is as great as the difference between the work of God and the work of the devil.

2. We also believe, teach, and confess that we must preserve this difference very carefully because the teaching that there is supposedly no difference between our corrupted human nature and original sin is contrary to the chief articles of our Christian

2The Latin for “state of the controversy.”

3On the parties involved in this dispute, see SD 1, 531-35 nn.21-22, below.

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XÂStM‰lN¿ XÂS¬W”lNMÝÝ

MKNÃt$M XGz!xB/@R kWDqT bðT yxÄMNÂ y/@êNN |UÂ nFS yf-r

BÒ úYçN½ MNM XNµ* ytb§¹# b!çn# kWDqT b“§M yX¾NM |UÂ nFS f_…L¿

dGäM «XJH lwsC" \‰C"M´4 (x!×B 10Ý8) tBlÖ XNd tÚf XGz!xB/@R

xh#NM XNd ‰s# |‰ xDR¯ Y³_‰cêLÝÝ

kz!HM bt=¥¶ yXGz!xB/@R LJ MNM XNµ* Ãl `-!xT b!çN bxµ§êE

xNDnt$ YHNN sB›êE Æ?RY lbs½ XRs#M ylbsW l@§ ›YnT |U úYçN yX¾N |U nWÝÝ bz!H mNgD XRs# yX¾ XWnt¾ wNDM çn½ «XNGÄ!H Líc$ b|UÂ

bdM Sl¸µfl# XRs# dGä ... b|UÂ bdM XNÄ!h# tµfl´ :B‰WÃN 2[Ý14]½

Slz!H½ KRSèS dGä sB›êE Æ?RYN XNd ‰s# F_rT xDR¯ tb@™è¬L¿ XNd ‰s# F_rT xDR¯ YqDsêL¿ kÑ¬N ÃSnœêL¿ bkbr mLKM ÃSg@-êLÝÝ Ä„ GN XRs# yWRS `-!xTN xLf-rWM¿ xLlbsWM¿ xLtb@¢WM¿ wYM xLqdsWMÝÝ dGäM bMRõc$ WS_ yWRS `-!xTN wd ?YwT xÃmÈWM¿ bKBRM xÃSg@-WM wYM xÃDnWMÝÝ bz!H fN¬ yWRS `-!xT bTNœx@ f{ä YdmsúLÝÝ5 kz!H h#l#½ btb§¹W Æ?RYÂ YHN Æ?RY b¸Ãb§¹W bz!H Æ?RY WS_ bttklW BL>T mµkL L†nT mñ„N ¥wQ q§L nWÝÝ

3. bl@§ bk#L½ yWRS `-!xT ysBxêE Æ?RY xnSt¾ BL>T XNÄLçn XÂMÂlN½ XÂStM‰lN½ XÂS¬W”lNM¿ YLq$N BL>t$ XJG _LQ kmçn# ytnœ bsW |U wYM nFS WS_ bWSÈêEWM çn bWÀxêEW `Y§t$ xNÄCM mLµM ngR wYM úYb§> yqr ngR ylMÝÝ Slz!H½ b@t KRStEÃN «bxÄM WDqT MKNÃT ysW Æ?RY -FèxL½ yX¾M m\r¬êE Æ?RY F[#M tb§>aL´6 B§ XNdMTzMrW nWÝÝ ydrsW BL>T l!gl{ y¥YCL kmçn# ytnœ bXGz!xB/@R ”L BÒ XN©! bX¾ xmKN× l!¬wQ xYCLMÝÝ BL>t$ XSkz!H DrS Sl çn ysWN Æ?RYÂ yz!HN Æ?RY BL>T xNÇN kl@§W l!lY y¸ClW XGz!xB/@R BÒ nWÝÝ «YH q$Rbt&M k-Í b“§ bz!ÃN g!z@ k|Uü tlYc& XGz!xB/@RN XNÄY ;W”lh#½ Xn@ ‰s@ ;yêlh#½ ›Yñc&M Ymlkt$¬L´ tBlÖ b(x!×B 19Ý26(27)7 XNd tÚf YH

L†nT F[#M l!çN y¸ClW bäT x¥µYnT bTNœx@ g!z@½ xh#N ÃlN Æ?RY Ãl WRS `-!xT çñ kXRs#M tlYèÂ tn_lÖ b¸nœbTÂ lz§lM b¸ñRbT g!z@ nWÝÝ

4 ySMMnt$ [/ðãC y:B‰YS-#N {/#F tkTlêLÝÝ yNRSV ¥S¬wš l#tR XNd tr¯mW m{/F QÇS «lmRÄT xLm-#M´ b¥lT Ytrg¤mêLÝÝ l#tR btr¯mW m{/F QÇS MNÆb# «xNt ÃL\‰,W wYM yxNt ÃLçn bXn@ MNM ylM´ b¥lT ÃSqM-êLÝÝ

5 kxNq{ 3(6 Ãl#T mk‰k¶ÃãC y¥TÃS F§>ySN tk¬×C lm”wM kqrb#T êÂ êÂ mk‰k¶ÃãC mµkL xNÇN mSmR Ã-”L§l#ÝÝ

6 yn#rMbRG kt¥ [/ð §²rS Sp&NGlR kÚfW (1523) Lutheran Worship 363, The Lutheran Hymnal 369 ktsßW ymZÑR {/#F yt-qsÝÝ

7 l#tR btr¯mW m{/F QÇS m\rTÝÝ

130 Deuteronomy 6: 8-9, 11:20.

131 Matthew 23:5.

xl#¬êE;úïC

/st¾WN t”‰n! TMHRT Sl m”wM

1. Slz!H½ yWRS `-!xT MNM ›YnT yX¾ y‰úCN Æ?RY BL>T úYçN kl@§ sW S?tT y¸mÈ½ reatus ¶xt$S ¥lT½ ybdL S»T BÒ nW y¸lWN TMHRT XN”w¥lN¿ XÂwG²lNMÝÝ8

2. btmúúY h#n@¬½ Kû F§¯èC `-!xT úYçn# Æ?RÃCN btf-rbT h#n@¬ WS_ Ãl# m\rt Æ?RÃT ÂcW¿ kz!HM ytnœ X§Y ytzrz„T g#DlèC wYM BL>èC kKRSèS W+ ÃlW sB›êE F_rT XNd q¤È LJ y¸³RÆcW XWnt¾ `-!xèC xYdl#M y¸lWN TMHRT XN”w¥lNÝÝ

3. btmúúY h#n@¬½ kWDqT b“§ XNµ* sB›êE Æ?RY xLtb§¹M¿ btlYM bmNfúêE g¤Ä×C (b)Âc$‰l!Ã naturalia½ ¥lT½ btf_éxêE `YlÖc$ F[#M mLµMÂ N[#? nW y¸lWN y’@§G×úWÃNN S?tT9 dGä XN”w¥lNÝÝ

4. btmúúY h#n@¬½ yWRS `-!xT bsW Æ?RY WÀxêE g{ §Y ytqÆ xnSt¾Â x!MNT yçn XDF BÒ nW½ XRs#M _LqT yl@lW ³šš Sl çn kb¬c$ ÃlW sBxêE Æ?RY bmNfúêE g¤Ä×C XNµ* b¯ `YlÖc$N XNd Ãz Yñ‰L y¸lWN TMHRT XN”w¥lNÝÝ

5. XNÄ!h#M½ yWRS `-!xT lXnz!H b¯ mNfúêE `YlÖC xNDN mGn-!S (¥Gn@T) bn+ >Nk#RT +¥qE10 XNd mqÆT y¸³-R WÀxêE XNQÍT BÒ XN©! yXnRs# m¬ÈT wYM g#DlT g¤ÄY xYdlM¿ +¥qEW ymGn-!s#N (y¥Gn@t$N) ytf_é `YlÖC y¸ÃSwGD úYçN bXnRs# mµkL ÈL” y¸gÆ BÒ nWÝÝ wYM YH g¤DF kðT §Y wYM ³šš qlM kGDGÄ §Y bq§l# ¬_ï XNd¸-Í l!wgD YC§L y¸lWN TMHRT XN”w¥lNÝÝ

6. btmúúY h#n@¬½ bsW WS_ Ãl#T½ sB›êE tf_é XÂ m\r¬êE Æ?RY Ñl# bÑl# ytb§¹# úYçN sãC bmNfúêE g¤Ä×C XNµ* xND mLµM ngR x§cW¿ XNd xQM½ ts_å½ ymúsl#T mLµM ngéC Sl xl#xcW bmNfúêE g¤Ä×C xNDN ngR lmjmR wYM l¥SgßT wYM kXnz!H ›YnT DRg!èC UR lmtÆbR B”T wYM ClÖ¬ x§cW y¸lWN TMHRT XN”w¥lNÝÝ

7. bl@§ bk#L½ yWRS `-!xT sYÈN bsB›êE Æ?RY WS_ Ãsr[W XÂ mRZ wYN XNd¸dÆlq$ kXRs# UR ydÆlqW êÂÂ ‰s#N yÒl xND ngR nW y¸lWN y¥n!k@ÃWÃNN11 y/sT TMHRT dGä XN”w¥lNÝÝ

8. btmúúY h#n@¬½ `-!xTN y¸\‰W F_r¬êEW sW úYçN bsWüW WS_ Ãl xND ytlyÂ Æ:D yçn ngR nW½ SlçnM l!ksS y¸gÆW sBxêE Æ?RY úYçN bz!H Æ?RY WS_ ÃlW yWRS `-!xT BÒ nW y¸lWN TMHRT XN”w¥lNÝÝ

8 YHNNÂ y¸q_lWN húB btmlkt SD 1, q¤_R 31 XÂ 32 tmLkTÝÝ

9 Sl [UÂ |‰ bzmn# bnbrW WZGB yxWGS-!ñS t”ê¸ ynbrW XNGl!²êEW mnk¤s@ ’@§g!×S½ DnT bsB›êE F-#‰N Ãl ml÷T [U½ wYM bÈM TN> bçn yml÷T [U XRÄ¬ l!f[M YC§L l¸lW xmlµkT SÑN xwrsÝÝ

10 bzmn# bB²T ¬êqE ynbrW XMnTÝÝ

11 KRStEÃN ÃLnbrW f§SÍ ¥n! bmLµÑ wgNÂ bKûW wgN kä§ gÖdL Xk#LnT Ã§cWN ml÷¬êE `YlÖC wYM xµlÖC §Sqm-W xK‰¶ lçnW yh#lT×> ;StúsB SÑN xwrs¿ yF§>ySÂ yXRs# tk¬×C t”ê¸ãC yWRS `-!xT «bmdb¾´ m-n#½ ¥lTM kXGz!xB/@R UR ÆlW GNß#nT ywdqW sB›êE Æ?RY xµ*“N nW y¸lWN yXRs#N xmlµkT l¥úyT «¥n!k@ÃêE´ b¸lW ”L Y-qÑ nbR¿ «bmdb¾´ y¸lW ”L xND ngR mjm¶Ã XNd¬qdlT mçn#N y¸ÃmlKtWN yx¶SèTLN S»T y¸ÃN[ÆRQ nW¿ t”ê¸ãc$ yXRs#N xmlµkT k_NT ¥n!k@ÃWÃN UR ÃStµkl#T yF§>ySN t=Æ+ TMHRT bmF‰T úYçN yXRs# xmlµkT y¸Ãm‰bTN xQÈÅ bmF‰T nbRÝÝ

Negative Theses

Rejection of the False Contrary Teaching

1. Therefore, we reject and condemn the teaching that original sin is only a reatus, that is, guilt, which results from someone else’s fault, without being any kind of corruption of our own nature.8

2. Likewise, that evil desires are not sin but are essential characteristics of our nature as it was created, as though the defect or damage discussed above were not truly sin for which the human creature apart from Christ is to be regarded as a child of wrath.

3. Likewise, we also reject the Pelagian error,9 which asserts that even after the fall human nature has remained uncorrupted and especially in spiritual matters remain completely good and pure in its naturalia, that is, in its natural powers.

4. Likewise, that original sin is only a slight, insignificant smudge that has been smeared on top of the human nature, a superficial stain, underneath which human nature retains its good powers, even in spiritual matters.

5. Likewise, that original sin is only an external obstacle for these good spiritual powers, and not a loss or lack of them, comparable to smearing a magnet with garlic juice.10 The juice does not take away the magnet’s natural powers but merely interferes with them. Or, it is said that this spot can easily be washed away, like a smudge from the face or pain from the wall.

6. Likewise, that in the human being, human nature and its essence are not completely corrupted but that people still have something good about them, even in spiritual matters, such as the capability, aptitude, ability, or capacity to initiate or effect something in spiritual matters or to cooperate in such actions.

7. On the other hand, we also reject the false teaching of the Manichaeans,11when it is taught that original sin is something essential and autonomous that Satan infused into human nature and mixed together with it, as when poison and wine are mixed.

8. Likewise, that not the natural human being, but something extraneous and alien within the person commits sin, and thus not human nature but only original sin itself, which is in this nature, stands accused.

8See SD I, nn. 31 and 32, on this and the following thesis.

9The British monk Pelagius, Augustine’s opponent in the great controversy over grace and works of that time, lent his name to the view that salvation can be accomplished by human creatures apart from, or with the assistance of very little, divine grace.

10Popular belief of the time.

11The non-Christian tinker Mani lent his name to a radical dualism which posited more of less equally powerful divine forces or persons on the side of good and the side of evil, Opponents of Flacius and his followers used the term “Manichaean” to designate his view that original sin is the fallen human nature’s essence in its “formal” dimension, that is, in relationship to God. The term “formal” was used in its Aristotelian sense of that which determines what a thing is as its design. The opponents’ equation of his views with those of the ancient Manichaeans was based on their fear of where his views could lead, not on Flacius’s actual teaching.

9. dGäM X¾12 yWRS `-!xT bXWnt$ Ãl xNÄC L†nT½ ytb§¹W sW

m\r¬êE tf_é½ ¥NnT XÂ m\r¬êE Æ?RY nW¿ Sl çnM kWDqT b“§ b‰s#Â k‰s# ytnœ bsB›êE Æ?RYÂ bWRS `-!xT mµkL MNM ›YnT yL†nT ;úB l!ñR xYgÆM¿ bX¾M ;StúsB xNÇ kl@§W l!lÃ† xYgÆM y¸lWN TMHRT XNd ¥n!k@ÃWÃN S?tT xDRgN XN”w¥lN¿

XÂwG²lNMÝÝ

10. l#tR YHNN yWRS `-!xT 'ytf_é `-!xT'½ 'y¥NnT `-!xT'½ 'ym\r¬êE Æ?RY `-!xT' BlÖ Y-‰êL¿ Ä„ GN YHN s!L bh#lt$ mµkL xNÄC L†nT úYñR½ YH ysWüW tf_é ¥NnT wYM m\r¬êE Æ?RY b‰s#Â k‰s# ytnœ½ yWRS `-!xT nW b¸L S»T xYdlM¿ YLq$NM

XRs# bXnz!H mGlÅãC x¥µYnT bsB›êEW Æ?RY WS_ bttklW yWRS `-!xTÂ yGBR `-!xèC b¸Æl#T bl@lÖC `-!xèC mµkL L†nT mñ„N

GL{ ¥Drg# nWÝÝ

11. MKNÃt$M yWRS `-!xT xND sW bDRg!T y¸f{mW `-!xT xYdlM½

YLq$N bsWüW ¥NnT½ m\r¬êE tf_éÂ m\r¬êE Æ?RY WS_ yttkl nWÝÝ Ã ¥lT MNM XNµ* btb§¹W sW LB WS_ Kû ;úB ÆYnœM½ Kû

”L ÆYwÈM½ Kû |‰ ÆY\‰M Ä„ GN «kLB Kû ;úB ... YwÈLÂ´ (¥t& 15Ý19) XNÄ!h#M «ysW LB ;úB k¬Â>nt$ jMé Kû nWÂ´ (zF 8Ý21) tBlÖ XNd tÚf yX¾ Æ?RY gÂ SNwlD b`-!xt¾W zR x¥µYnT bX¾ WS_ bttklWÂ XNd Kû ;úB½ Kû ”§TÂ Kû |‰ãC lmúsl#T yGBR `-!xèC MN+ bçnW bWRS `-!xT ytb§¹ nWÝÝ

12. Slz!H ¥n!k@ÃWÃN S?t¬cWN y¸sW„bTNÂ Bz# y¥ÃStWl# sãCN wd _ÍT S?tT y¸m„bTN «tf_é´ ytsßWN ”L ytlÃ† TRg¤äC LB ¥DrG mLµM nWÝÝ13 MKNÃt$M «XGz!xB/@R ysWN tf_é f-r´ SNL xNÄND g!z@ ysWN ¥NnT m\r¬êE Æ?RY y¸ÃmlKT YçÂLÝÝ Yh#N XN©!½ «mÂdF yXÆB tf_é nW´ XNÄ!h#M «`-!xTN m|‰T ysW tf_é wYM ClÖ¬ nW¿ bmçn#M ysW tf_é `-!xT nW¿´ SNL xNÄND g!z@ bxND ngR tf_é wYM m\r¬êE Æ?RY WS_ yttklWN mLµM wYM Kû ClÖ¬ +MR y¸ÃmlKT YçÂL¿ Xz!H §Y «tf_é´ y¸lW ”L ysW ¥NnT m\r¬êE tf_é ¥lT úYçN bz!Ã tf_é wYM m\r¬êE tf_é WS_ yttklWN xND ngR y¸ÃmlKT nWÝÝ

13. substantia and accidens sBS¬NtEÃ XÂ xKs!ÁNS14 y¸l#TN y§tEN ”§T btmlkt XnRs# ym{/F QÇS ”§T S§Lçn#Â xB²¾W ?ZB y¥ÃW”cW Sl çn# XnRs#N l¥YgnzbW lxB²¾W ?ZB SBkT b¸s_bT g!z@ bXnRs# m-qM xYgÆM¿½ t‰W ?ZB kXnz!H ”§T nÚ mçN xlbTÝÝ Ä„ GN bTMHRT b@TÂ bt¥„T sãC zND Xnz!H ”§T y¬wq$ Sl çn# yxND ngR m\r¬êE Æ?RY kz!Ã ngR UR b«DNgt¾´ h#n@¬ k¸ÈbQbT ngR lmlyT Ãl xNÄC CGR bXnRs# m-qM YÒ§L¿ Slz!H Xnz!H ”§T Sl WRS `-!xT b¸µÿD Mh#‰êE WYYT WS_ bTKKL yt-bq$ ÂcWÝÝ bXGz!xB/@R |‰Â bÄ!ÃBlÖS |‰ mµkL ÃlW L†nT bXnz!H ”§T x¥µYnT XJG bÈM GL{ l!çN YC§L¿ MKNÃt$M Ä!ÃBlÖS m\r¬êE tf_éN lmF-R Sl¥YCL Ä„ GN XGz!xB/@R yf-rWN m\r¬êE tf_é bXGz!xB/@R f”D b«DNgt¾´ mNgD l¥b§¹T BÒ y¸CL Sl çn nWÝÝ

13 Xz!H §Y «¥n!k@ÃWÃN´ y¸lW ”L yt-qsW yF§>yúWÃNN wgN l¥mLkT nWÝÝ

14 Sl Xnz!H ”§T k¬C SD 1, 540 q¤_R 45 tmLkTÝÝ

9. We12 also reject and condemn as a Manichaean error when it is taught that original sin is really, without any distinction, the very substance, nature, and essence of the corrupted human being, and thus that there should be no suggestion of a difference between human nature after the fall in and of itself and original sin, nor should they be differentiated from each other in our thinking.

[10.] Luther calls this original sin ‘nature-sin’, ‘person-sin’, ‘essential sin’, but not in the sense that the nature, person, or essence of the human being in and of itself is original sin, without any distinction between the two. Rather with these expressions he made clear the difference between original sin, which is embedded in human nature, and other sins, which are called actual sins.

[11.] For original sin is not a sin that a person commits; rather it is embedded in the human being’s nature, substance, and essence. That means that even if no evil thought ever arose in the heart of the corrupted human being, no idle word were uttered, no evil deed done, nonetheless our nature is corrupted by original sin, which is implanted in us at birth in the sinful seed and which is a source of all other, actual sins, such as evil thoughts, words, and deeds, as it is written, “Out of heart come evil intentions …” [Matt. 15:19], and, “The inclination of the human heart is evil from youth” [Gen. 8:21].

[12.] It is therefore good to note the different definitions of the word “nature,” through which the Manichaeans conceal their error and lead many simple people astray.13 For sometimes it means the essence of the human being, as when we say, “God created human nature.” Sometimes, however, it means the good or bad quality embedded in a thing’s nature or essence, as when it is said, “It is the nature of the snake to bite,” and, “It is the nature or quality of the human being to sin; thus human nature is sin.” Here the word “nature” does not mean the substance of the human being but rather something which is embedded in that nature or substance.

[13.] Concerning the Latin words substantia and accidens,14since they are not biblical terms and are words unfamiliar to common people, they should not be used in sermons delivered to the common people, who do not understand them; the simple folk should be spared such words.

But in the schools and among the learned these terms are familiar and can be used without any misunderstanding to differentiate the essence of a thing from that which in an “accidental” way adheres to the thing. Therefore, these words are properly retained in scholarly discussion of original sin.

For the difference between God’s work and the devil’s work can be made most clear through these words because the devil cannot create a substance but can only corrupt the substance, which God has created, in an “accidental” way, with God’s permission.

12The following five paragraphs were considered a single unit and numbered one through five in the German original.

13Here “Manichaeans” is used as a designation for the Flacian party.

14On these terms, see SD I, 540 n. 45, below.

II.(2)

Sl nÚ f”D

yWZGb#h#n@¬ bz!H KRKR WS_ ÃlW êÂW _Ãq&15

ysW f”D lKRKR y¸qRbW tmúúY ÆLçn# bx‰T h#n@¬ãC (1.

kWDqT bðT½ 2. kWDqT b“§½ 3. k;Ä!S LdT b“§½ 4. k|U TNœx@ b“§)16

Sl çn êÂW _Ãq& y¸nœW bh#lt¾W h#n@¬ WS_ BÒ ÃlW ysW f”DÂ ClÖ¬

nWÝÝ sãC kmjm¶Ããc$ w§íÒCN WDqT b“§ XÂ kÄGM Ld¬cW bðT½

bmNfúêE g¤Ä×C b‰úcW MN ›YnT `Y§T x§cW) bXGz!xB/@R mNfS x¥µYnT ;Ä!S LdTN kmqb§cW bðT b‰úcW `Y§T b”l#Â bQÇúT M|-!‰T WS_ bmNfS QÇS x¥µYnT yqrb§cWN [U lmqbL ‰úcWN XNd¸gÆ wd XGz!xB/@R [U l¥zNbLÂ ‰úcWN l¥zUjT YC§l# wYS xYCl#M)

xãN¬êE;úïC

bXGz!xB/@R ”L §Y ytm\rtW yz!H xNq{ N[#? TMHRT

1. bz!H xNq{ §Y yX¾ TMHRT½ XMnTÂ mGlÅ «lF_r¬êE sW yXGz!xB/@R mNfS ngR ä"nT nWÂ xYqblWM¿ bmNfSM y¸mrmR Sl çn

l!ÃWqW xYCLM´ (1öé 2Ý14) tBlÖ XNd tÚf Sl mNfúêE g¤Ä×C b!-yq$ ysW xmKN×Â mrÄT bmNfúêE g¤Ä×C :WéC XÂ b‰úcW `Y§T MNM y¥Ygnzb# ÂcW y¸L nWÝÝ

2. btmúúY h#n@¬½ ÄGM ÃLtwld sW f”D kXGz!xB/@R zwR Ãl BÒ

úYçN yXGz!xB/@R -§TM mçn#½ «ysW LB ;úB k¬Â>nt$ jMé Kû nWÂ´ tBlÖ XNd tÚfW (zF_rT 8Ý21) KûÂ kXGz!xB/@R t”‰n! yçnWN ¥N¾WNM ngR l¥DrG M®TÂ f”D BÒ ÃlW XNd çn XÂMÂlN¿ XÂStM‰lN¿ XÂúW”lNMÝÝ btmúúY h#n@¬½ «Sl |U ¥sB bXGz!xB/@R zND _L nWÂ¿ lXGz!xB/@R ?G xYg²MÂ¿ mg²TM tSñ¬L´ (é» 8Ý7)ÝÝ «bbd§CN Ñ¬N XNµ* bçNN g!z@ kKRSèS UR ?YwT s-N´ tBlÖ XNd tÚfW (x@Ø 2Ý5) xND xSkÊN l|UêEÂ lMD‰êE ?YwT ‰s#N ?ÃW l¥DrG XNd¥YCL h#l# b`-!xT x¥µYnT bmNfS yät$ sãC lmNfúêE ?YwT ‰úcWN ¥SnœT xYCl#MÝÝ Slz!H X¾ «B”¬CN kXGz!xB/@R nW XN©! bg² X©CN XNd¸çN xNÄCN XNµ* LÂSB ‰úCN yb”N xYdlNM´ (2öéNèS 3Ý5)ÝÝ

3. Yh#N XN©!½ XGz!xB/@R mNfS QÇS mlw_N Ãl mœ¶Ã tGÆ‰êE xÃdRGM¿ wNg@L l¥ÄN «yXGz!xB/@R `YL´ nWÂ tBlÖ XNd tÚfW (é» 1Ý16) YHN lmf[M yXGz!xB/@RN ”L mSbKNÂ mS¥TN Y-q¥LÝÝ btmúúY h#n@¬½ XMnT y¸mÈW yXGz!xB/@RN ”L kmS¥T nW (é» 10Ý17)ÝÝ17 yXGz!xB/@R f”D sãC ”l#N XNÄ!sÑ XÂ íéãÒcWN XNÄYdFn# nWÝÝ b/êRÃT |‰ 16Ý14 XNd LDÃ b[UW x¥µYnT sWN y¸lW-W XRs# BÒ bçnW bmNfS QÇS `YL sMtWT Ylw-# zND mNfS QÇS bz!H ”L WS_ bmgßT ysWN LB

15 bz!H KRKR Sl tútûT wgñC k¬C 11, 543-44 nn. 57-60 tmLkTÝÝ

16 kxWGS-!ñS Sl mn=W Slz!H L†nT k¬C SD 11: 543 q¤_R 55 tmLkTÝÝ

II. Concerning the Free Will

Status controversiae

The Chief question in This Dispute15

Because the human will is found in four dissimilar situations (1. before the fall; 2. after the fall; 3. after new birth; 4. after the resurrection of the flesh),16 the primary question concerns only the human will and capacity in the second situation: what kind of powers do human beings have after the fall of our firs parents, before rebirth, on their own, in spiritual matters? Are they able, with their own powers, before they receive new birth through God’s Spirit, to dispose themselves favorably toward God’s grace and to prepare themselves to accept the grace offered by the Holy Spirit in the Word and the holy sacraments, or not?

Affirmative Theses

The Pure Teaching concerning This Article on the Basis of God’s Word

1. On this article it is our teaching, faith, and confession that human reason and understanding are blind in spiritual matters and understand nothing on the basis of their own powers, as it is written, “Those who are natural do not receive the gifts of God’s Spirit, for they are foolishness to them and they are unable to understand them” [1 Cor. 2:14] when they are asked about spiritual matters.

2. Likewise, we believe, teach, and confess that the unregenerated human will is not only turned away from God but has also become God’s enemy, that it has only the desire and will to do evil and whatever is opposed to God, as it is written, “The inclination of the human heart is evil from youth” [Gen. 8:21]. Likewise, “The mind that is set on the flesh is hostile to God; it does not submit to God’s law-indeed, it cannot” [Rom. 8:7]. As little as a corpse can make itself alive for bodily, earthly life, so little can people who through sin are spiritually dead raise themselves up to a spiritual life, as it is written, “When we were dead through our trespasses, God made us alive together with Christ” [Eph. 2:5]. Therefore, we are not “competent of ourselves to claim anything [good] as coming from us; our competence is from God” (2 Cor. 3[:5]).

3. However, God the Holy spirit does not effect conversion without means, but he uses the preaching and the hearing of God’s Word to accomplish it, as it is written (Rom. 1[16]), the gospel is a “power of God” to save. Likewise, faith comes from hearing God’s Word (Rom. 10:17]).17 And it is God’s will that people hear his Word and not plug their ears. In this Word the Holy Spirit is present and opens hearts that they may, like Lydia in Acts 16[:14], listen to it and thus be converted, solely through the grace and power of the Holy Spirit, who alone accomplishes the conversion of the human being. For apart from

15On the parties involved in this dispute, see SD II, 543-44 nn. 57-60, below.

16On the distinction, which stems from Augustine, see SD II, 543 n, 55, below.

17Cite according to the Vulgate, not the Luther Bible or the NRSV.

YkF¬LÝÝ MKNÃt$M Ãl XRs# [U yX¾ «f”DÂ _rT´½ yX¾ mTkL½ mZ‰T½

XÂ ¥-ÈT «XRs# µ§údg bStqR´ (é» 9Ý16¿ 1öé 3Ý7) MNM êU y§cWMÝÝ

YHM KRSèS «Ãl Xn@ MNM L¬dRg# xTCl#M´ XNd¸lW nW (×/NS 15Ý5)ÝÝ

bXnz!H _qET ”§T x¥µYnT nÚ f”D MNM y‰s# `YL yl@lW mçn#N bmGl{ bXGz!xB/@R ðT ¥NM XNÄYmµ (1öé 9Ý16) h#l#NM ngR lXGz!xB/@R [U ÃSrKÆLÝÝ

xl#¬êE;úïC

t”‰n! y/sT TMHRT

Slz!H kz!H y¸ktl#TN S?tèC h#l# yXGz!xB/@R ”L mRHN y¸”rn# bmçÂcW XN”w¥cêlN¿ XÂwG²cêlNM¿

1. y¸çnW ¥N¾WM ngR xh#N b¸çNbT mNgD mçN xlbT XN©! bl@§ mNgD l!çN xYCLM¿ XNÄ!h#M bWÅêE ngR XNµ* sãC y¸ÃdRg#TN ¥N¾WNM ngR y¸ÃdRg#T bmgdD Sl çn XNd |U FTwT½ ZRðÃ½ GDÃ½ SRöTÂ ymúsl#TN ¥N¾cWNM Kû |‰ãC XNÄ!f{Ñ YgdÄl# y¸l#TN SèY÷C18 ytÆl#TN f§SÍãCÂ y¥n!k@ÃWÃN yXBdT f-‰ XN”w¥lNÝÝ

2. dGäM sãC ‰úcWN wd XGz!xB/@R lmmlS½ wNg@l#N l¥mN½ bÑl# LÆcW lXGz!xB/@R ?G ¬²ÎC lmçN YC§l#¿ bmçn#M Ãl mNfS QÇS [U b‰úcW `Y§T y`-!xT YQR¬NÂ yz§lM ?YwTN l!Ãgß# YC§l# BlW y¸ÃStM„TN y+FN ’@§g!×úWÃNN S?tT XN”w¥lNÝÝ

3. XNÄ!h#M sãC b‰úcW `Y§T y‰úcWN y?YwT lW_ l!Ãnœ\# YC§l#¿ Ä„ GN Ãl mNfS QÇS [U wd FÚ» l!ÃdRs#T xYCl#M BlW y¸ÃStM„TN ykðL ’@§g!×úWÃN S?tT XN”w¥lNÝÝ19

4. btmúúY h#n@¬½ sãC MNM XNµ* kÄGM LdT bðT b‰úcW nÚ f”D y‰úcWN y?YwT lW_ l¥nœœT y¸ÃSCL BR¬T Sll@§cW b‰úcW ytf_é `Y§T m\rTnT ‰úcWN wd XGz!xB/@R lmmlSÂ bÑl# LÆcW lXGz!xB/@R ?G ¬²ÎC lmçN ÆYCl#M½ mNfS QÇS b”l# SBkT x¥µYnT xND g!z@ |‰WN kjmrÂ bXRs#M [UWN ks- b“§ ysW f”D TN>Â dµ¥ b!çNM½ b‰s# ytf_é `Y§T btwsn dr© xNDN ngR lm|‰T½ lmRÄTÂ lmtÆbR½

‰s#N l[U l¥StµkLÂ l¥zUjT½ YHNNM [U lm=b_½ lmqbL XNÄ!h#M wNg@l#N l¥mN YC§L y¸lWN TMHRT XN”w¥lNÝÝ20

5. XNÄ!h#M½ sW kÄGM LdT b“§ yXGz!xB/@RN ?G bTKKL lm-bQÂ XRs#NM Ñl# bÑl# lmf[M YC§L¿ YHM ?GN ymf[M tGÆR bXGz!xB/@R ðT yz§lM ?YwT y¸ÃSg"LN {D”CN YçÂL y¸lWN TMHRT XN”w¥lNÝÝ21 6. btmúúY h#n@¬½ XGz!xB/@R sãCN½ Ãl [U mqbÃ mœ¶Ã½ yXGz!xB/@RN ”L úYsÑ½ bQÇúT M|-!‰T XNµ* úY-qM½ wd ‰s#

18 YH _N¬êE yFLSFÂ zÁ y|n ml÷T ;êqEãC btlYM b»§NKtN xµÆb! Ãl#T Y-qÑbT ynbrW F[#M xSf§g!nT Ã§cWN xmlµkèC h#l# l¥úyT nbRÝÝ

19 ySMMnt$ m\r¬êE mm¶Ã [/ðãC l#tRN =Mé b;|‰ SDSt¾W mè KFl zmN mjm¶Ã §Y bnbrCW jRmN §Y sð t{Xñ Ãúd„TN xB²¾ãc$N y“l¾W mµkl¾ zmN XNd gBRx@L ÆYx@L Ãl# y|n ml÷T ;êqEãCN ;úB trDtW nbRÝÝ

20 yðLÕúWÃNN yTBBR zÁ l¥mLkT yt-qs¿ lMúl@ b×/NS PØNgRÂ bv!Kè¶N ST¶g@L TMHRT WS_ Yg¾LÝÝ

21 yxNÄND ÄGM x_¥qEãCN b#DñC F[#¥êEnTÂ yxNÄND yé¥ µèl!K wgñC½ btlYM bgÄM |R›èC y¸¬yWN sð tqÆYnT ynbrWN ¦Y¥ñ¬êE xµÿD lm”wMÝÝ

his grace our “willing and exerting,” our planting, sowing, and watering, amount to nothing “if he does not give the growth” [Rom. 9:16; 1 Cor. 3:7]. As Christ says, “Apart from me, you can do nothing” [John 15:5]. With these brief words he denies the free will its powers and ascribes everything to God’s grace, so that no one has grounds for boasting before God (1 Cor. [9:16]).

Negative Theses

Contrary False Teaching

Therefore, we reject and condemn all the following errors as contrary to the guiding principle of God’s Word:

1. The mad invention of the philosophers who are called Stoics,18 as well as the Manichaeans, who taught that everything that happens has to happen just so and could not happen in any other way, and that people do everything that they do, even in external things, under coercion and that they are coerced to do evil works and deeds, such as fornication, robbery, murder, thievery, and the like.

2. We also reject the error of the crass Pelagians, who taught that human beings could convert themselves to God, believe the gospel, be obedient to God’s law with their whole hearts, and thus merit forgiveness of sins and eternal life out of their own powers apart from the grace of the Holy Spirit.

3. We also reject the error of the Semi-Pelagians, who teach that human beings can initiate their conversion by means of their own powers, but cannot complete it without the grace of the Holy Spirit.19

4. Likewise, the teaching that, although human beings are too weak to initiate conversion with their free will before rebirth, and thus convert themselves to God on the basis of their own natural powers and be obedient to God’s law with their whole hearts, nonetheless, once the Holy Spirit has made a beginning through the preaching of the Word and in it has offered his grace, the human will is able out of its own natural powers to a certain degree, even though small and feeble, to do something, to help and cooperate, to dispose and prepare itself for grace, to grasp this grace, to accept it, and to believe the gospel.20

5. Likewise,that the human being, after rebirth, can keep God’s law perfectly and fulfill it completely, and that this fulfilling of the law constitutes our righteousness before god, with which we merit eternal life.21

6. Likewise, we also reject and condemn the error of the Enthusiasts, who contrive the idea that God draws people to himself, enlightens them, makes them

18This ancient philosophical system was used by theologians, especially in Melanchthon’s circle, to designate all views of absolute necessity.

19So the concordists understood most late-medieval theologians, such as Gabriel Biel, whose writings had had wide influence in early-sixteenth-century Germany, including on Luther.

20A reference to Philippistic synergism, for instance, in the teaching of Johann Pfeffinger and ViktorinStrigel.

21Against the perfectionism of certain Anabaptist groups and certain elements of Roman Catholic popular piety, particularly within monastic orders.

ÃmÈcêL¿ Ãb‰§cêL¿ ÚD”N ÃdRUcêL¿ ÃDÂcêLM y¸lWN ;úB yf-„TN Enthusiasts yx!Nt$s!Ãs!STSN (yS»¬WÃNN) S?tT XN”w¥lN22 XÂwG²lNMÝÝ

7. XNÄ!h#M½ bmlw_Â b;Ä!S LdT XGz!xB/@R yxég@WN F_rT m\r¬êE tf_é XÂ m\r¬êE Æ?RY½ btlYM xmKN×¬êEWN nFS f{ä b¥_ÍT ynFSN ;Ä!S m\r¬êE Æ?RY kÆì Yf_‰L y¸lWNM ;úB XN”w¥lNÝÝ

8. btmúúY h#n@¬½ kz!H y¸q_lW xnUgR Ãl t=¥¶ mGlÅ b¸ngRbT g!z@Ý( ysW f”D klW_ bðT½ blW_ WS_Â klW_ b“§ mNfS QÇSN

Y”w¥L¿ mNfS QÇSM XRs#N çn BlWÂ b{ÂT l¸”wÑT sãCM YsÈL¿ y¸lWN XN”w¥lNÝÝ MKNÃt$M xWGS-!ñS XNd¸lW bmlw_ WS_ XGz!xB/@R f”d®C ÃLçn#TN sãC f”d®C b¥DrG bf”d®c$ Yñ‰LÂÝÝ23 xNÄND y_NTÂ y²ÊW zmN yb@t KRStEÃN mMH‰N «XGz!xB/@R sãCN

YSÆL½ Ä„ GN XRs# y¸SbW f”d®C yçn#TN nW´½ XNdgÂM «ysW f”D blW_ g!z@ ZM BlÖ xYqm_M¿ Ä„ GN xND ngR ÃdRUL´ ›YnT mGlÅãCN

Y-q¥l#¿ XNdz!H Ãl#T mGlÅãC _QM §Y yêl#T blW_ g!z@ kXGz!xB/@R y[U TMHRT t”‰n! bçn mNgD ytf_éxêEWN nÚ f”D ?LWÂ l¥rUg_ Sl çn½ Xnz!H mGlÅãC k-@Â¥ TMHRT mLK UR y¥YS¥Ñ bmçÂcW wd XGz!xB/@R Sl mmlS bMNÂgRbT g!z@ XnRs#N mtW tgb! YçÂLÝÝ bl@§ bk#L blW_ g!z@ XGz!xB/@R bmNfS QÇS ymúB `YL x¥µYnT GTRÂ XMb!t®C sãCN f”d®C ÃdRUL¿ XNÄ!h#M kz!H lW_ b“§ ÄGM ytwldW sW f”D by:lt$ b¸drgW NS/ ZM BlÖ xYqm_M½ Ä„ GN mNfS

QÇS bX¾ bk#L b¸\‰W |‰ h#l# YtÆb‰L ¥lT TKKL nWÝÝ 9. btmúúY h#n@¬½ ì¼R l#tR bmlw_ £dT WS_ ysW f”D «td‰g!

BÒ nW´ (¥lTM +‰> MNM ngR xÃdRGM) BlÖ b¸{FbT g!z@ ¶Sp&Kt$Ä!v!n@ G‰t& x!N xKs!ÁNÄ!S ñv!S ätEb#S24 (respectu divinae gratiae in accendendis novis motibus) y¸L GN²b@ ¥GßT xlbT¿ YHM ¥lT b¸dm-W ”L wYM bQÇúT

M|-!‰T xgLGlÖT x¥µYnT yXGz!xB/@R mNfS ysWN f”D b¸YZbTÂ ;Ä!S LdTNÂ mlw_N b¸ÃSg"bT g!z@ ¥lT nWÝÝ MKNÃt$M mNfS QÇS ;Ä!S LdTNÂ mlw_N b¸ÃSg"bTÂ b¸ÃkÂWNbT½ XNÄ!h#M bml÷¬êE `Yl#Â tGÆ„

BÒ ysWN f”D b¸lW_bTÂ b¸ÃDSbT g!z@ y¬dsW ysW f”D [UN mqbL

BÒ úYçN kXRs# b¸mnŒT |‰ãC WS_M kmNfS QÇS UR Sl¸tÆbR yXGz!xB/@R mNfS QÇS mœ¶ÃÂ m-q¸Ã YçÂLÝÝ

Slz!H sW mlw_N k¥Gßt$ bðT B”T Ã§cW h#lT mNSx@ãC BÒ xl#¿ XnRs#M mNfS QÇSÂ XRs# lW_N y¸ÃkÂWNbT yXRs# mœ¶Ã yçnW yXGz!xB/@R ”L ÂcW¿ sBxêEW F_rT YHNN ”L mS¥T xlbT¿ Ä„ GN bXGz!xB/@R mNfS QÇS [UÂ x\‰R x¥µYnT BÒ XN©! bg² ‰s# `Y§T m\rTnT l!ÃMnWÂ l!qblW xYCLMÝÝ25

22 xND y~ÄG ¥S¬wš YHNN xmlµkT «Ãl XGz!xB/@R ”L SBkT ks¥Y ymNfSN mgl_ y¸-Bq$T [XnRs#] yS»¬WÃN xmlµkT XNdçn´ xDR¯ YgL[êL½ dGäM CA V. tmLkTÝÝ

23 xWGS-!ñS Against Two Letters of the Pelagians I, 19, 37 (MPL 44:568; NPNF, ser. 1, 5:389).

24 «F[#M tqÆYnT´ XÂ «;ÄÄ!S XNQS”s@ãCN bmF-R WS_ yml÷TN [U btmlkt´ÝÝ

25 ƒST yxRSÈÈl!ÃWÃNN mNSx@ãC y-qsbTN y»§NKtNN y1535 XÂ y1543 Loci Communes l¥mLkT yt-qs nW¿ Xnz!HM ƒST mNSx@ãC mNfS QÇS½ yXGz!xB/@R ”LÂ ysW f”D s!çn# »§NKtN lmGl{ yflgWM mlw_NÂ NS/N l¥SgßT mNfS QÇS ”l#N bf”D §Y y¸-qMbTN x\‰R l¥mLkT nWÝÝ

righteous, and saves them without means, without the hearing of God’s Word, even without the use of the holy sacraments.22

7. Likewise, that in conversion and new birth God completely destroys the substance and essence of the old creature, especially the rational soul, and creates a new essence of the soul out of nothing.

8. Likewise, when this wording is used without explanation: that the human will resists the Holy Spirit before, in, and after conversion, and that the Holy Spirit is given to those who intentionally and stubbornly resist him. For, as Augustine says, in conversion God makes willing people out of the unwilling and dwells in the willing.23

Some ancient and modern teachers of the church have used expressions such as, “Deus trahit, sedvolentemtrahit,” that is, “God draws, but he draws those who are willing”; and “Hominisvoluntas in conversion non estotiosa, sedagitaliquid,” that is, “The human will is not idle in conversion but also is doing something.” Because such expressions have been introduced as confirmation of the natural free will in conversion contrary to the teaching of God’s grace, we hold that these expressions do not correspond to the form of sound teaching, and therefore it is proper to avoid them when speaking of conversion to God.

On the other hand, it is correct to say that in conversion God changes recalcitrant, unwilling people into willing people through the drawing power of the Holy Spirit, and that after this conversion the reborn human will is not idle in the daily exercise of repentance, but cooperates in all the works of the Holy Spirit which he performs through us.

9. Likewise, when Dr. Luther wrote that the human will conducts itself pure passive (that is, that it does absolutely nothing at all), that must be understood respect divinaegratiae in accendendisnovis motibus, 24 that is insofar as God’s Spirit takes hold of the human will through the word that is heard or through the use of the holy sacraments and effects new birth and conversion. For when the Holy Spirit has effected and accomplished new birth and conversion and has altered and renewed the human will solely through his divine power and activity, then the new human will is an instrument and tool of God the Holy Spirit, in that the will not only accepts grace but also cooperates with the Holy Spirit in the works that proceed from it.

Therefore, before the conversion of the human being there are only two efficient causes, the Holy Spirit and God’s Word as the instrument of the Holy Spirit, through which he effects conversion; the human creature must hear this Word, but cannot believe and accept it on the basis of its own powers but only through the grace and action of god the Holy Spirit.25

22A marginal note designates this the view of “Enthusiasts [who] are those who await heavenly enlightenment of the Spirit without the preaching of God’s Word.” See also CA V.

23Augustine, Against Two Letters of the Pelagians I, 19, 37 (MPL 44:568; NPNF, ser. I, 5:389).

24“Purely passively” and “in respect to divine grace in the creation of new movements.”

25A reference to Melanchthon’s Loci communes of 1535 and 1543, where he counted three Aristotelian factors (Latin: causae) – namely, the Holy Spirit, the Word of God, and the will itself-in describing the Spirit’s action of using the Word on the will to effect conversion and repentance.

III. (3)

bXGz!xB/@R ðT bXMnT Sl¸gßW {DQ¿

yWZGb#h#n@¬¿

bz!H KRKR WS_ ÃlW êÂW _Ãq&¿26

yX¾ xBÃt KRStEÃÂT bXGz!xB/@R ”LÂ båGSb#RG yXMnT mGlÅ m\rT X¾ MSk!N `-!xt®C bXGz!xB/@R ðT ÚD”N yMNçnWÂ yMNDnW bKRSèS b¥mN BÒ Slçn KRSèS BÒ {D”CN XNd çn bxND DM} ÃS¬W”l#ÝÝ XRs#M XWnt¾ xM§KÂ XWnt¾ sW nW¿ MKNÃt$M bXRs# ml÷¬êEWÂ sBxêEW Æ?RÃT XRS bRúcW xND çnW Sl¸gß# nW (x@R 23Ý6¿ 1öé 1Ý30¿ 2öé 5Ý21)ÝÝ kz!H mGlÅ ytnœ KRSèS {D”CN yçnW byT¾W Æ?R† nW) y¸L _Ãq& tnœ¿ bz!HM MKNÃT bxNÄND xBÃt KRStEÃÂT XRS bRúcW t”‰n! yçn# h#lT S?tèC tf-„ÝÝ xNÇ wgN KRSèS {D”CN y¸çnW bml÷¬êEW Æ?R† BÒ nW¿ Y,WM XRs# bXMnT bX¾ s!ñR nWÝÝ m§W ysW F_rT `-!xèC bXMnT bX¾ k¸ñrW kz!H ml÷¬êEnT UR s!wÄd„ bxND TLQ Æ?R WS_ XNÄl XNd xND -B¬ y¸³-„ ÂcW y¸lWN xÌM ÃzÝÝ xNÄNìC GN KRSèS bXGz!xB/@R ðT {D”CN y¸çnW bsBxêE Æ?R† BÒ nW y¸lWN xÌM YzêLÝÝ xãN¬êE;úïC

kXnz!H h#lT S?tèC t”‰n! yçnW N[#/# yb@t KRStEÃN TMHRT¿

1. X¾ kXnz!H kh#lt$M S?tèC bt”‰n!W KRSèS {D”CN y¸çnW bml÷¬êEW Æ?R† BÒ wYM bsBxêE Æ?R† BÒ xlmçn#N bxND DM} (tS¥MtN) XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ bt”‰n!W Ñl#W KRSèS bxM§Knt$Â bsBxêEnt$ XSk äT DrS lxÆt$ bm¬zz# BÒ bh#lt$M Æ?RÃt$ {D”CN nW¿ bz!HM m¬zZ x¥µYnT «bxNÇ sW xlm¬zZ Bz#ãC `-!xt®C XNd çn#½ XNÄ!h# dGä bxNÇ m¬zZ Bz#ãC ÚD”N YçÂl#´ tBlÖ XNd tÚf (é» 5Ý19) XRs# lX¾ y`-!xT YQR¬NÂ yz§lM ?YwTN xSgßLNÝÝ

2. bz!HM m\rT X¾ bXGz!xB/@R ðT ÃlN {DQ ÆlfWM çn xh#N wYM wd ðT bX¾ bk#L xNÄC |‰½ T„ÍT wYM bg² ‰úCN ytgÆN úNçN b[UW BÒ `-!x¬CNN YQR y¸lN½ yKRSèSN ym¬zZ {DQ lX¾ y¸s-NÂ y¸³_RLN½ XNÄ!h#M bXRs# {DQ MKNÃT XGz!xB/@R b[UW BÒ y¸qblNÂ XNd ÚD”N y¸³_rN mçn#N XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ

3. KRSèSN yMNYZbT Bc¾ mNgDÂ mœ¶Ã XMnT XNd çn XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNM¿ SlçnM dGä «bXGz!xB/@R ðT y¸-QmWN YHN {DQ´27 bKRSèS XNY²lNÝÝ bKRSèS MKNÃT XNÄ!H Ãl «XMnT {DQ çñ Y³RLÂL´ (é» 4Ý5)ÝÝ

4. YH XMnT yKRSèSN ¬¶K ¥wQ BÒ XNÄLçn XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ YLq$n#½ kXRs# m¬zZ ytnœ BÒ½ b[UW½ y`-!xTN SRyT XÂg" zND½ bXGz!xB/@R xB QÇúNÂ ÚD”N çnN XN³-R XÂ yz§lM ?YwT

26 bz!H KRKR ytútûTN wgñC btmlkt k¬C SD III, 562 q¤_R 101-103 tmLkTÝÝ

27 l#tR btr¯mW m{/F QÇS ké» 1Ý17 yt-qsÝÝ

III.

Concerning the Righteousness of Faith before God

Status controversiae

The Chief Question in This Dispute26

Our churches unanimously confess on the basis of God’s Word and in accord with the content of the Augsburg Confession that we poor sinners become righteous before God and are saved only through faith in Christ, and that therefore Christ alone is our righteousness. He is truly God and human because in him the divine and human natures are personally united with each other (Jer. 23[:6]; 1 Cor. 1[:30]; 2 Cor. 5[:21]. Because of this confession, the question arose: According to which nature is Christ our righteousness? Thus, two mutually contradictory errors emerged in some churches.

The one party held that Christ is our righteousness only according to his divinity, when he dwells in us through faith. In comparison to this divinity which dwells in us through faith, the sins of all human creatures are to be regarded as a drop of water compared to a huge sea. On the other side, some have held that Christ is our righteousness before God only according to his human nature.

Affirmative Theses

The Pure Teaching of the Christian Church against Both These Errors

1. Against both of these errors we believe, teach, and confess unanimously that Christ is our righteousness neither according to his divine nature alone nor according to his human nature alone. On the contrary, the whole Christ, according to both natures, is our righteousness, solely in his obedience that he rendered his Father as both God and a human being, an obedience unto death. Through this obedience he earned the forgiveness of sins and eternal life for us, as it is written, “Just as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous” (Rom. 5[:19]).

2. Accordingly, we believe, teach, and confess that our righteousness before God consists in this, that God forgives us our sins by sheer grace, without any works, merit, or worthiness of our own, in the past, at present, or in the future, that he gives us and reckons to us the righteousness of Christ’s obedience and that, because of this righteousness, we are accepted by God into grace and regarded as righteous.

3. We believe, teach, and confess that faith alone is the means and instrument through which we lay hold of Christ and, thus, in Christ lay hold of this “righteousness which avails before God.”27 Because of him “faith is reckoned to us as righteousness” (Rom. 4[:5]).

4. We believe, teach, and confess that this faith is not a mere knowledge of the stories about Christ. It is instead a gift of God, through which in the Word of the gospel we recognize Christ truly as our redeemer and trust in him, so that solely because of his

26On the parties involved in this dispute, see SD III, 562 nn. 101-103, below.

27Citing Romans 1.17 from the Luther Bible.

YñrN zND XMnT bwNg@l# ”L x¥µYnT KRSèS bXWnT b@²CN XNd çn lYtN yMÂWQbT XNÄ!h#M bXRs# yMN¬mNbT yXGz!xB/@R Sõ¬ nWÝÝ

5. bz!H xNq{ «¥{dQ´ ¥lT bQÇS yXGz!xB/@R ”L x-”qM m\rT «mF¬T´ ¥lTM «k`-!xT nÚ mçNN ¥wJ´ nW¿ «`_x#N y¸Ã[DQÂ bÚDq$ §Y y¸fRD h#lt$M bxNDnT bXGz!xB/@R zND xS[ÃðãC ÂcW´ (Múl@ 17Ý15)¿ «XGz!xB/@R ymrÈcWN ¥N YkúcêL) y¸Ã[DQ XGz!xB/@R nW´ (é» 8Ý33)ÝÝ

bz!H SF‰ bmk§kÃW XNd¸¬yW «¶jnÊtE×´ XÂ «v!v!ðµtE×´½ (regeneratio and vivificatio) ¥lTM «;Ä!S LdT´ XÂ «?ÃW ¥DrG´ y¸l#T ”§T ym{dQ tmúúY çnW b¸gl-#bT g!z@ bz!h# ›YnT GN²b@ ¥GßT xlÆcW¿ xlblz!Ã ysW

LJ m¬dS g¤ÄY XNd çn# tdRgW s!³-„½ «bXMnT km{dQ h#n@¬M´ ytl† l!çn# YgÆLÝÝ

6. bKRSèS y¸ÃMn#TÂ bXWnT ÄGM ytwlÇT sãC MNM XNµ* XSk :lt ä¬cW DrS ¬§Q DKmTÂ ZlT y¥YlÃcW kmçn# XWn¬ ÆšgR bXMnT lXnRs# yt³-r§cWN {DQ½ wYM ynFúcWN DnT m-‰-R ylÆcWM¿ Ä„

GN½ btSÍWÂ bQÇs# ywNg@L ”L m\rT kKRSèS ytnœ cRnTN ytä§ xM§K

XNÄ§cW XRG-¾ xDRgW l!³_„T XNd¸gÆcW XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ

7. bXGz!xB/@R ðT y¸³-rWN yXMnTN {DQ btmlkt ÃlWN N[#?

TMHRT Yø l¥öyT y¸ktl#TN y/êRÃW QÇS ÔWlÖS xg§lÛCN btlY

«-RtEk#l@ x@KsKl#s!v@N´28 (particulae exclusivae) (btly h#n@¬ L† çñ ytgl-WN) ¥lTM yKRSèSN T„ÍT kX¾ |‰ Ñl# bÑl# y¸l†TNÂ KBRN lKRSèS BÒ y¸s-#TN bSF‰cW x_Bö mÃZ xSf§g! mçn#N XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ /êRÃW QÇS ÔWlÖS XNÄ!H b¥lT Y{ÍLÝ( «b[U´½ «Ãl b¯ |‰´½ «Ãl ?G´½ «Ãl |‰´½ «k|‰ xYdlM´¿ wztÝÝ Xnz!H xg§lÛC bÑl# X¾ ÚD”N yMNçnWÂ DnTN yMNqblW bKRSèS «bXMnT BÒ´ nW k¥lT l@§ MNM ¥lT xYdl#MÝÝ

8. MNM XNµ* km{dQ bðT y¸qDmW [[TÂ kXRs# b“§ y¸ktl#T mLµM |‰ãC bXGz!xB/@R ðT Sl m{dQ b¸ÂgrW xNq{ WS_ y¥Ygß# b!çNM½ xND sW `-!xT lm|‰TÂ k?l!ÂW t”‰n! yçn DRg!T lmf[M µlW Kû ;úB URÂ gÖN mñR y¸CL xNÄC XMnT q§QlÖ mF-R ylbTM BlN XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ bz!H fN¬ xND sW bXMnT k[dq b“§ XWnt¾Â ?ÃW yçn «bFQR y¸\‰ XMnT´ (g§ 5Ý[6]) YñrêLÝÝ YHM ¥lT y¸Ã[DQ XMnT½ XWnt¾Â ?ÃW XMnT b¸çNbT g!z@ mLµM |‰ãC h#Lg!z@ Yktl#¬L¿ kXRs#M UR bXRG_ xBrW Yg¾l# ¥lT nWÝÝ MKNÃt$M XMnT h#Lg!z@ bFQRÂ btSÍ Y¬jÆL XN©! f{ä BÒWN xYçNMÂÝÝ

t”‰n!wYMxl#¬êE;úïC

t”‰n! TMHRTN Sl m”wM¿

Slz!H kz!H y¸ktl#TN S?tèC h#l# ¥lTMÝ( 1. KRSèS {D”CN y¸çnW bml÷¬êE Æ?R† m\rT BÒ nW wzt29 y¸lWN½

28 «L†nTN y¸ÃmlKt$ ”§TÝÝ´

29 yxND¶W ås!ÃNdR xÌMÝÝ

obedience, by grace, we have the forgiveness of sins, are regarded as godly and righteous by God the Father, and have eternal life.

5. We believe, teach, and confess that according to the usage of Holy Scripture the word “to justify” in this article means “to absolve,” that is, “to pronounce free from sin”: “One who justifies the wicked and one who condemns the righteous are both alike an abomination to the Lord” (Prov. 17[:15]); “Who will bring any charge against God’s elect? It is God who justifies” (Rom. 8[:33]). When in place of this the words regeneration and vivification, that is “new birth” and “making alive,” are used as synonyms of justification, as happens in the Apology, then they are to be understood in this same sense. Otherwise, they should be understood as the renewal of the human being and should be differentiated from “justification by faith.”

6. We believe, teach, and confess that in spite of the fact that until death a great deal of weakness and frailty still cling to those who believe in Christ and are truly reborn, they should not doubt their righteousness, which is reckoned to them through faith, nor the salvation of their souls, but they should regard it as certain that they have a gracious god for Christ’s sake, on the basis of the promise and the Word of the holy gospel.

7. We believe, teach, and confess that for the retention of pure teaching concerning the righteousness of faith before God, it is particularly important to hold steadfastly to the particulae exclusivae,28 that is, the following expressions of the holy apostle Paul that completely separate the merit of Christ from our works and give honor to Christ alone. The holy apostle Paul writes, “by grace,” “without merit,” “apart from the law,” “apart from works,” “not through works,” etc. These expressions all mean nothing other than that we become righteous and receive salvation “alone through faith” in Christ.

8. We believe, teach, and confess that although the contrition that precedes justification and the good works that follow it do not belong in the article on justification before God, nevertheless, a person should not concoct a kind of faith that can exist and remain with and alongside an evil intention to sin and to act against the conscience. Instead, after a person has been justified by faith, there then exists a true, living “faith working through love” (Gal. 5[:6]). That means that good works always follow justifying faith and are certainly found with it, when it is a true and living faith. For faith is never alone but is always accompanied by love and hope.

Antithesis or Negative Theses

Rejection of Contrary Teaching

Therefore we reject and condemn all the following errors:

1. That Christ is our righteousness only according to the divine nature, etc.29

28“exclusive terms.”

29The position of Andrew Osiander.

2. KRSèS {D”CN y¸çnW bsBxêE Æ?R† m\rT BÒ nW½ wzt30 y¸lWN½

3. bnb!Ãt$Â b/êRÃt$ {/#æC½ bXMnT Sl m{dQ b¸ngRbT g!z@

«¥{dQ´ XÂ «m{dQ´ y¸l#T ”§T «k`-!xT nÚ ¥DrGN ¥wJ´ wYM «k`-!xT nÚ mçNN ¥wJ´ XÂ «y`-!xT YQR¬N mqbL´ ¥lT úYçN bmNfS

QÇS wd WS_ b¸sRi# XÂ YHNN SRiT tkTlW b¸m-# |‰ãC W-@T

kFQRÂ mLµM |‰ ytnœ bXGz!xB/@R ðT ÚDQ mçN ¥lT nW31 y¸lWN¿

4. XMnT wd KRSèS m¬zZ BÒ úYçN wd ml÷¬êE Æ?R†M mmLkT YgÆêL¿ XRs#M bX¾ WS_ s!ÃDRÂ W-@èCN s!ÃSg"½ bz!H bWSÈCN b¥d„ x¥µYnT `-!x¬CN Y¹fÂL32 y¸lWN¿

5. XMnT bXWnT NS/ b¥YgÆ½ kz!HM XMnT y¸mn+ FQRN b¥ÃúYÂ ?l!ÂWN bm”rN b`-!xT b¸[Â sW y¸ñRÂ y¸qm_ XNÄ!h#M ZM BlÖ bKRSèS m¬zZ §Y y¸¬mN ›YnT ngR nW y¸lWN¿

6. bx¥®C WS_ y¸ÃDrW XGz!xB/@R ‰s# úYçN yXGz!xB/@R Sõ¬ãC BÒ ÂcW y¸lWN¿

7. XMnT y¸ÃDnW lXGz!xB/@RÂ lÆLNj‰ FQR ÃlbT m¬dS bz!H XMnT x¥µYnT bX¾ Sl tjmr nW y¸lWN ;úB¿

8. bm{dQ rgD XMnT GNÆR qdM ¸Â ÃlW s!çN½ m¬dSÂ FQRM bXGz!xB/@R ðT y¸ñrN {DQ KFL ÂcWÝÝ MNM XNµ* XnRs# l{D”CN XJG bÈM xSf§g!W MKNÃT ÆYçn#M XNdz!H Ãl FQRÂ m¬dS kl@l bStqR {D”CN bXGz!xB/@R ðT Ñl# wYM F[#M l!çN xYCLM y¸lWN¿

9. x¥®C bXGz!xB/@R ðT y¸[Dq$TÂ DnT y¸qbl#T lXnRs# bt³r§cW bKRSèS {DQÂ bWSÈcW btjmrW b;Ä!S# m¬zZ x¥µYnT¿ wYM bkðL lXnRs# bt³-r§cW bKRSèS {DQ çñ bkðL dGä bWSÈcW btjmrW b;Ä!s# m¬zZ x¥µYnT nW y¸lWN¿

10. y[UW tSÍ y‰úCN y¸çnW bLÆCN b¸ñrW XMnTÂ bxÍCN bMNs-W MSKRnT XNÄ!h#M bl@lÖC mLµM |‰ãC x¥µYnT nW y¸lWN¿

11. XMnT Ãl mLµM |‰ xÃ[DQM ¥lTM mLµM |‰ãC l{DQ yGD xSf§g!ãC ÂcW½ Ãl XnRs#M mgßT xND sW lm{dQ xYCLM33 y¸lWN¿ XN”w¥lN¿ XÂwG²lNMÝÝ

IV. (4) Sl mLµM |‰ãC

yWZGb#h#n@¬¿ mLµM |‰N btmlkt yWZGb# êÂ _Ãq&¿34 ymLµM |‰ãCN TMHRT b¸mlkT bxNÄND xBÃt KRStEÃÂT h#lT WZGïC tn\#Ý( bmjm¶Ã xNÄND y|n ml÷T ;êqEãC b¸ktl#T mGlÅãC §Y tkÍfl#ÝÝ ymjm¶ÃW wgN XNÄ!H BlÖ ÚfÝ( mLµM |‰ãC lDnT xSf§g!ãC

30 yF‰Nc&S÷ S¬NÒé xÌMÝÝ

31 ySMMnt$ m\r¬êE mm¶Ã [/ðãC béM µèl!K wgN TMHRT §Y ys-#T ¥-”lÃ½ lMúl@ båGSb#RG >GGRÂ bTÊNT g#Æx@ nW¿ SD III, 563, n. 107; 567-69, nn. 114-118; 570-71, nn. 122-128; 573, nn. 131-133.

32 yxND¶W ås!ÃNdR xÌMÝÝ

33 k7(11 Ãl#T n_ïC l#t‰WÃN bzmn# bnb„T yé¥ µèl!K |n ml÷¬êE {/#æC §Y Ãqrb#TN ynqØ¬ xmlµkT y¸Ãú† ÂcWÝÝ

34 bz!H KRKR ytútûTN wgñC b¸mlkT k¬C SD IV, 574-75, q¤_R 137-140 tmLkTÝÝ

2. That Christ is our righteousness only according to the human nature, etc.30

3. That in texts from the prophets and apostles, when they speak of the righteousness of faith, the words “to justify” and “to be justified” are not supposed to mean “to pronounce free from sin” or “to be pronounced free from sin” and “to receive the forgiveness of sins.” Instead they mean to be made righteous before God in fact on account of the love and virtues which are infused by the Holy Spirit and through the works which result from this infusion.31

4. That faith should look not only to the obedience of Christ but also to his divine nature, as it dwells in us and produces results, and that through this indwelling our sins are covered.32

5. That faith is the kind of trust in Christ’s obedience that can exist and remain in a person who does not truly repent, demonstrates no love resulting from this faith, and perseveres in sin against the conscience.

6. That not God himself but only the gifts of God dwell in believers.

7. That faith saves because renewal. Which consists in love toward God and the neighbor, has begun in us through this faith.

8. That faith has the primary role in justification, but at the same time renewal and love also constitute a part of our righteousness before God in this way, that although they are not the most important cause of our righteousness, nevertheless, our righteousness before God cannot be complete or perfect without such love and renewal.

9. That believers are both justified before God and receive salvation through the righteousness of Christ reckoned to them and through the new obedience which has begun in them, or partly through the reckoning of Christ’s righteousness to them and partly through this new obedience which has begun in them.

10. That the promise of grace is made our own through faith in the heart and through the confession of the mouth and through other virtues.

11. That faith does not justify without good works, that is, that good works are necessarily requited for righteousness, and without their presence a person cannot be justified.33

IV. Concerning Good works

Status controversiae

The Chief Question in the Controversy over Good Works34

Regarding the teaching on good works two controversies arose in some churches: First some theologians split over the following expressions. The first party wrote: good works are necessary for salvation; it is impossible to be saved without good works;

30The position of Francesco Stancaro.

31The concordists’ summary of the teaching of the Roman Catholic party, for example, in the Augsburg Interim and at the Council of Trent. See SD III, 563, n. 107; 567-69, nn. 114-118; 570-71, nn. 122-128; 573, nn. 131-133.

32The position of Andrew Osiander.

33Points 7-11 represent views which Lutherans had criticized in Roman Catholic theological writings of the period.

34On the parties involved in this dispute, see SD IV, 574-75, nn. 137-140, below.

ÂcW¿ Ãl mLµM |‰ãC lmÄN xYÒLM¿ Ãl mLµM |‰ ¥NM yÄn ylMÝÝ

b“§ §Y bxNÄND y|n ml÷T ;êqEãC mµkL «xSf§g!´ XÂ «nÚ´ b¸l#T h#lT ”§T §Y KFFL tf-rÝÝ xNÇ wgN xSf§g!nTÂ xSgÄJnT yl@lbTN Ä„

GN GB¬êE kçn mNfS y¸mn=WN ;Ä!s#N m¬zZ btmlkt «xSf§g!´ y¸lWN ”L m-qM xYgÆM s!L tk‰krÝÝ l@§W wgN XNdz!H ÃlW m¬zZ lX¾ _N”q& y¸g² úYçN ÄGM ytwlÇ sãC YHN m¬zZ mf[M GÁ¬cW nW b¥lT «xSf§g!´ y¸lWN ”L ÃzÝÝ xNÇ wgN bKRStEÃñC mµkL +‰¹#N ?G msbK ylbTM¿ Ä„ GN½ bQÇs# wNg@L m\rT BÒ sãC mLµM |‰ XNÄ!\„ MKR l!sÈcW YgÆL s!L btk‰kr g!z@ kXnz!H y”§T TRg¤M KRKR ytnœ bg¤Ä† FÊ ngR §Y qÈY yçn WZGB tkst½ l@§W wgN YHNN xÌM t”wmÝÝ

xãN¬êE;úïC

YHNN WZGB btmlkt N[#? yçnW yb@t KRStEÃN TMHRT¿

_LqT ÃlW mGlÅÂ yz!H KRKR Æ?RY xDRgN yMÂqRbW yX¾ TMHRT½ XMnTÂ mGlÅ y¸ktlW nWÝ(

1. (ÑT XMnT úYçN Ä„ GN ?ÃW XMnT kçn) kmLµM ²F mLµM FÊ mgßt$ ytrUg- XÂ _RÈÊ yl@lW ngR XNd çn h#l# mLµM |‰M XWnt¾ XMnTN y¸ktL nWÝÝ

2. dGäM /êRÃW bGL{ XNd¸msKrW «XNdz!H ÄêET dGä

XGz!xB/@R Ãl |‰ {DQN Sl¸³_RlT Sl sW B}:Â YÂg‰L¿ XNÄ!H s!LÝ( '›mÉcW ytsry§cW `-!x¬cWM ytkdn§cW Bi#›N ÂcW½ g@¬ `-!xt$N y¥Y³_RbT sW Bi#: nW'´ (é» 4Ý6(8)35 dGäM «[UW bXMnT xDñxC“LÂ¿

YHM yXGz!xB/@R Sõ¬ nW XN©! kXÂNt xYdlM¿ ¥NM XNÄYmµ k|‰ xYdlM´ (x@Ø 2Ý8(9) XNÄl mLµM |‰ãC yDnTN g¤ÄY k¸mlkT k¥N¾WM _Ãq&Â bXGz!xB/@R ðT m{d”CNN k¸mlkt$T xNqÛÒCN f{ä mwgD XNÄlÆcW XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ

3. dGäM h#l#M sW½ btlYM ÄGM ytwlÇTÂ bmNfS QÇS y¬ds#T sãC½ mLµM |‰ ym|‰T GÁ¬ XNÄlÆcW XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ

4. bz!H h#n@¬ «xSf§g!´½ «tgb!´½ «GD´ y¸l#T ”§T ÄGm¾ btwlÇT sãC rgDM +MR bTKKl¾ h#n@¬Â bKRSTÂ mLK _QM §Y yêl# ÂcWÝÝ bMNM ›YnT mNgD XNdz!H ›YnT x-”qM kTKKl¾ ”§TÂ NGGR h#n@¬ l!”rN xYCLMÝÝ

5. bXRG_ «xSf§g!nT´ XÂ «xSf§g!´ y¸l#T ”§T ÄGm¾ ltwlÇT sãC b¸ng„bT g!z@ bg² ‰úcW XNd¸f{ÑT kXnRs# XNd¸-bQ m¬zZ BÒ XN©! XNd GÁ¬ m³-R ylÆcWM¿ b?g# xSgÄJnT wYM t{Xñ y¸f{ÑT ngR xYdlM¿ MKNÃt$M XnRs# «k[U b¬C XN©! k?G b¬C´ xYdl#M (é» 6Ý14)ÝÝ

6. bz!HM m\rT «ÄGm¾ ytwlÇT mLµM |‰N y¸ÃdRg#T bnÚnT mNfS nW´ b¸ÆLbT g!z@ ÄGm¾ ytwlÇT XNd F§¯¬cW mLµM |‰ lm|‰TM çn §lm|‰T y‰úcW MRÅ nW tBlÖ m³-R XNdl@lbT¿ dGäM 35 l#tR ktr¯mW m{/F QÇS UR b¸ÈÈM mNgD b_Ãq& mLK kmZ 32Ý1 yt-qsÝÝ

and no one has ever been saved without good works. Against this position the other party wrote: good works are harmful to salvation.

Later a split occurred among some theologians over the two words “necessary” and “free.” One party argued that the word “necessary” should not be used in regard to new obedience, which does not flow from necessity and compulsion but rather from a spontaneous spirit. The other party retained the word “necessary” because such obedience is not subject to our discretion, but rather reborn human beings are bound to render such obedience.

From this semantic argument a further controversy developed over the substance of the matter, when one party argued that the law should not be preached at all among Christians but people should be admonished to do good works only on the basis of the holy gospel. The other party contradicted this position.

Affirmative Theses

The Pure Teaching of the Christian Churches concerning This controversy

As a thoroughgoing explanation and disposition of this dispute, it is our teaching, faith, and confession:

1. That good works follow from true faith (when it is not a dead faith but a living faith), as certainly and without doubt as fruit from a good tree.

2. We also believe, teach, and confess that at the same time, good works must be completely excluded from any questions of salvation as well as from the article on our justification before God, as the apostle testifies in clear terms, “So also David declares that salvation pertains to that person alone to whom God reckons righteousness apart from works, saying, ‘Blessed are those whose iniquities are forgiven, and whose sins are covered’” (Rom. 4[:6-8]),35 and also, “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God-not the result of works, so that no one may boast” (Eph. 2[:8-9]).

3. We also believe, teach, and confess that all people, particularly those who have been reborn and renewed through the Holy Spirit, are obligated to do good works.

4. In this sense the words “necessary,” “should,” and “must” are used correctly, in Christian fashion, also in regard to the reborn; in no way is such use contrary to the pattern of sound words and speech.

5. Of course, the words necessitas, necessarium (“necessity” and “necessary”) are not to be understood as a compulsion when they are applied to the reborn, but only as the required obedience, which they perform out of a spontaneous spirit - not because of the compulsion or coercion of the law - because they are “no longer under the law, but under grace” [Rom. 6:14].

6. Accordingly, we also believe, teach, and confess that when it is said that “the reborn do good works from a free spirit,” that is not to be understood as if it were up to

35Cited according to the Luther Bible, with quotation from Psalm 32:1.

çn BlW b`-!xT [NtW b¸Ùz#bT g!z@M XMn¬cWN XNd Ãz# Yq‰l# ¥lTM

XNÄYdl XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ

7. YHN g¤ÄY g@¬ KRSèSÂ yXRs# /êRÃT bgl[#T m\rT XN©! bl@§ b¥N¾WM mNgD mrÄT yl@lBN g¤ÄY nW¿ ¥lTM nÚ ywÈW mNfS XNd Æ¶Ã QÈTN bmF‰T úYçN XNd LJ {DQN bmWdD y¸f{mW nW (é» 8Ý15)ÝÝ

XNd¸¥rrW½ YH f”d"nT btmr-#T yXGz!xB/@R LíC zND F[#MnT ÃlW úYçN ¬§Q DµMM ytÅnW nWÝÝ

9. bXRG_ «XNGÄ!H bKRSèS x!ys#S §l#T xh#N k¤nn@ ylÆcWM´ tblÖ XNd tÚf (é» 8Ý1) kKRSèS ytnœ g@¬ YHNN DµM bMRõc$ §Y xY³_RÆcWMÝÝ

10. dGäM XMnTNÂ DnTN bWSÈCN l!-BqW y¸ClW yX¾ |‰ úYçN bXMnT y¸\‰ yXGz!xB/@R mNfS BÒ XNd çn XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNM¿ mLµM |‰ãC XRs# bWSÈCN lmgßt$Â l¥d„ MSKéC ÂcWÝÝ

xl#¬êE;úïC /st¾Â t”‰n! TMHRT

1. bz!HM m\rT mLµM |‰ lDnT xSf§g! nW wYM Ãl mLµM |‰ kxh#N bðT ¥NM yÄn ylM wYM Ãl mLµM |‰ lmÄN xYÒLM tBlÖ y¸sWN TMHRTÂ yxnUgR zYb@ XN”w¥lN¿ XÂwG²lNMÝÝ36

2. dGäM «mLµM |‰ lDnT gÖ©! nW´ y¸lWN yDFrT xnUgR lKRStEÃÂêE |n |R›T msÂKLÂ XNQÍT XNd çn xDRgN XN”w¥lN¿ XÂwG²lNMÝÝ37 MKNÃt$M bnz!H bm=rš g!z@ÃT sãCN lKRStEÃÂêE |n |R›TÂ

lmLµM |‰ mMkR½ XNÄ!h#M XNd XMn¬cW ¥rUgÅÂ lXGz!xB/@R Wl¬

MSUÂ l¥QrB mLµM |‰ãCN ml¥mÄcW MN¾ xSf§g! XNd çn ¥úsB½ mLµM |‰ Sl m{dQ k¸ÂgrW xNq{ UR l!dÆlQ XNd¥YgÆW XnRs#N k¥SNqQ Ãns xSf§g! xYdlMÝÝ MKNÃt$M sãC ÔÔúêEÂ f¶úêE bçn yg² ‰úcW mLµM |‰ s!¬mn# XNd¸kÖnn# ÃHL bXMnT bmz§bD yx!pEk#¶ÃWÃN

TMHRTM l!kÖnn# YC§l#ÝÝ 3. dGäM XMnTÂ ymNfS QÇS ¥d¶ÃnT bDFrT `-!xT l!-û xYCl#M¿ Ä„ GN QÇúN yçn#TÂ ytmr-#T sãC MNM XNµ* bZÑTÂ bl@lÖC `-!xèC b!wDq$Â bXnRs#M b![n# mNfS QÇSN XNd Ãz# Yq‰l# y¸lWN

TMHRT XN”w¥lN¿ XÂwG²lNMÝÝ

36 íRJ »jR y¸àgTlT xnUgRÝÝ

37 b»jRStEK WZGB n!÷§S ‹N xMSìRF yt-qmW

the discretion of the reborn human beings to do good or not to do good as they wish, and that they would nevertheless retain their faith even as they deliberately persist in sin.

7. This is, of course, not be understood in any other way than as the Lord Christ and his apostles themselves explain it, that is, regarding the liberated spirit, which acts not out of fear of punishment, like a slave, but out of the love of righteousness, as children (Rom. 8[:15]).

8. However, in the elect children of God this spontaneity is not perfect but is encumbered with great weakness, as St. Paul complains about himself in Romans 7[:1425] and Galatians 5[:17].

9. Of course, because of Christ, the Lord does not reckon this weakness against his elect, as it is written, “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8[:1]).

10. We also believe, teach, and confess that not our works, but only God’s Spirit, working through faith, preserves faith and salvation in us. Good works are a testimony of his presence and indwelling.

Negative Theses

False and Contrary Teaching

1. Accordingly, we reject and condemn the following manner of speaking: when it is taught and written that good works are necessary for salvation; or that no one has ever been saved without good works; or that it is impossible to be saved without good works.

2. We also reject and condemn the bald expression that “good works are harmful to salvation” as offensive and harmful to Christian discipline.

For particularly in these last times it is no less necessary to admonish the people to Christian discipline and good works and to remind them how necessary it is that they practice good works as a demonstration f their faith and their gratitude to God than it is to admonish them that works not be mingled with the article on justification. For people can be damned by an Epicurean delusion about faith just as much as by the papistic, Pharisaic trust in their own works and merit.

3. We also reject and condemn the teaching that faith and the indwelling of the Holy Spirit are not lost through intentional sin, but that the saints and elect retain the Holy Spirit even when they fall into adultery and other sins and persist in them.

36The terminology advocated by George Major.

37Luther’s expression, with Nicholas von Amsdorf used in the Majoristic controversy.

V. (5)

Sl ?GÂ wNg@L

yWZGb#h#n@¬ bz!H KRKR ÃlW êÂW _Ãq&38

yQÇS wNg@l# SBkT bXWnT y`-!xTN YQR¬ y¸ÃWJ y[U SBkT BÒ

úYçN½ Ä„ GN xl¥mNN y¸ÃwGZ (YHM b?g# úYwgZ bwNg@L BÒ ytwgz

¥lT nW) yNS/Â ytGœ{ SBkT +MR XNd çn y¸gL{ KRKR nbRÝÝ

xãN¬êE;úïC

N[#? yçnW yXGz!xB/@R ”L TMHRT

1. b?GÂ bwNg@L mµkL ÃlW L†nT yXGz!xB/@R ”L bÔWlÖS MKR m\rT bTKKL tkÍFlÖ Yqm_ zND XNd L† Kb#R BR¦N t³_é bb@t

KRStEÃN b¬§Q TUT m-bQ XNÄlbT XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ39

2. bTKKl¾ xnUgR½ ?g# TKKl¾ Sl çnWÂ XGz!xB/@RN Sl¸ÃSdStW ngR mm¶Ã y¸s_Â `-!xT yçnWNÂ yXGz!xB/@R f”D t”‰n! yçnWN ¥N¾WNM ngR y¸ÃwGZ ml÷¬êE TMHRT XNd çn XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNM¿

3. Slz!H `-!xT yçnWN y¸ÃwGZ ¥N¾WM ngR y?G xêJ nW½ yXRs#M xµL nWÝÝ

4. Yh#N XN©!½ wNg@l#½ bTKKl¾ xnUgR½ ?g#N ÃL-bqWÂ bXRs#M ytkÖnnW sW ¥mN ÃlbTN yTMHRT ›YnT y¸gL{ nW¿ Y,WM KRSèS `-!xTN bÑl# XNÄStsryÂ êUWNM XNd kfl XNÄ!h#M Ãl xNÄC sBxêE |‰ «bXGz!xB/@R ðT y¸-QmWN {DQ´40 XÂ yz§lM ?YwT yçnWN y`-!xT YQR¬N lsãC XNÄSgß y¸gL{ xStMHé nWÝÝ

5. yWZGb# mNSx@ ynbr b!çNM½ «wNg@L´ y¸lW bXGz!xB/@R ”L WS_ bxND ›YnT S»T BÒ ytngr xYdlMÝÝ Slz!H½ «wNg@L´ y¸lW ”L KRSèS b¥St¥R xgLGlÖt$ XNÄwjW XNÄ!h#M /êRÃt$ btmúúY mLk# XNÄdrg#T (b¥RöS 1[Ý15]¿ y/êRÃT |‰ 20[Ý24] ”l# m§WN yKRSèS TMHRT l¥mLkT _QM §Y s!WL Ãn@ wNg@l# yNS/Â y`-!xT YQR¬ xêJ nW BlÖ mÂgR wYM mÚF TKKL XNd çn XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ 6. Yh#N XN©!Ý( Ñs@ y?G mMHR½ KRSèS dGä ywNg@L mMHR XNd çn tdR¯ XNd¸ngrW½ ?GÂ wNg@L xNÇ kl@§W UR bt”Rñ b¸qm-#bT g!z@½ X¾ wNg@l# yNS/ wYM yFRD xêJ XNÄLçn½ YLq$n#½ bTKKL lmÂgR½ ym{ÂÂTÂ ydS¬ mLXKT XN©! y¸g|{ wYM y¸ÃSf‰‰ úYçN½ k?g# FR¦T ?l!ÂN y¸Ã{ÂÂ½ wd KRSèS T„ÍT BÒ y¸ÃmlKTÂ bKRSèS mLµM |‰ btgßW yXGz!xB/@R [UÂ ägS xSdúC xêJ x¥µYnT b?G FR¦T ytÃz#TN ?l!ÂãC XNdgÂ y¸ÃnœcW XNd çn XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ 7. y`-!xTN mgl_ btmlktÝ( ?Zb# Sl KRSèS MNM úYsÑ y?g#N SBkT BÒ XSk sÑ DrS yÑs@ mUr© (2öé 3Ý13(16) b?Zb# h#l# ðT YsqL

38 bz!H KRKR ytúûTN wgñC btmlkt k¬C SD V, 581-82 q¤_R 154-155 tmLkTÝÝ

39 l#tR btr¯mW m{/F QÇSÂ b~Äg# ¥S¬wš «bTKKL y¸gL[W´ ytsßW xnUgR ?GNÂ wNg@LN «bTKKL y¸lyW´ b¸L yttrgÖmbTN 2-!ät&ãS 2Ý15N tmLkTÝÝ

40 l#tR btr¯mW m{/F QÇS m\rT é» 1Ý17ÝÝ

V. Concerning Law and Gospel

Status controversiae

The Chief Question in this Dispute38

Whether the preaching of the holy gospel is really not only a preaching of grace, which proclaims the forgiveness of sins, but also a preaching of repentance and rebuke, which condemns unbelief (something condemned not in the law but only by the gospel).

Affirmative Theses

The Pure Teaching of God’s Word

1. We believe, teach, and confess that the distinction between law and gospel is to be preserved with great diligence in the church as an especially glorious light, through which the Word of God, in accord with Paul’s admonition, is properly divided.39

2. We believe, teach, and confess that the law is, strictly speaking, a divine teaching which gives instruction regarding what is right and God-pleasing and condemns everything that is sin and contrary to God’s will.

3. Therefore, everything that condemns sin is and belongs to the proclamation of the law.

4. However, the gospel is, strictly speaking, the kind of teaching that reveals what the human being, who has not kept the law and has been condemned by it, should believer: that Christ has atoned and paid for all sins and apart from any human merit has obtained and won for people the forgiveness of sins, “the righteousness which avails before God,”40 and eternal life.

5. However, because the word “gospel” is not used in just one sense in the Holy Scripture-the reason this dispute arose in the first place-we believe, teach, and confess that when the word “gospel” is used for the entire teaching of Christ, which he presented in his teaching ministry, as did his apostles in theirs (it is used in this sense in Mark 1[:15], Acts 20[:24]), then it is correct to say or to write that the gospel is a proclamation of both repentance and the forgiveness of sins.

6. When, however, law and gospel are placed in contrast to each other-as when Moses himself is spoken of as a teacher of the law and Christ as a preacher of the gospelwe believe, teach, and confess that the gospel is not a proclamation of repentance or retribution, but is, strictly speaking, nothing else than a proclamation of comfort and a joyous message which does not rebuke nor terrify but comforts consciences against the terror of the law, directs them solely to Christ’s merit, and lifts them up again through the delightful proclamation of the grace and favor of God, won through Christ’s merit.

7. In regard to the disclosure of sin: the veil of Moses [2 Cor. 3:13-16] hangs in front of the eyes of all people as long as they only hear the preaching of the law and

38On the parties involved in this dispute, see SD V, 581-82 nn. 154-155, below.

39See 2 Timothy 2:15, where in the Luther Bible and its marginal notation “rightly explaining” is translated “rightly dividing” law and gospel.

40Romans 1:7 according to the Luther Bible.

nbR¿ SlçnM y`-!x¬cWN XWnt¾ Æ?RY k?g# mgNzBN =Rî xY¥„MÝÝ bz!H

fN¬ XNd f¶úWÃN ‰úcWN y¸Ã¬Ll# GBøC½ wYM XNd Yh#Ä tSÍ y¸³R-#

YçÂl#ÝÝ Slz!H KRSèS ?g#N ‰s# wsdÂ bmNfúêE h#n@¬ trgÖmW (¥t& 5[Ý21(48]¿

é» 7[Ý14])¿ SlçnM b`-!xt®C h#l# §Y yXGz!xB/@R q¤È [é» 1Ý18] ks¥Y

YglÈL¿ sãCM ?g# MN ÃHL xSf¶ mçn#N Y¥‰l#ÝÝ bz!H mgl_ x¥µYnT wd ?g# XNÄ!mlkt$ YdrUl#¿ bz!ÃN g!z@ BÒ b?g# x¥µYnT y`-!x¬cWN g{¬ lmjm¶Ã g!z@ bTKKL l!gnzb# YC§l#ÝÝ Ñs@ YHN GN²b@ kXnRs# -MZø l!ÃwÈ f{ä ÆLÒl nbRÝÝ

Slz!H yXGz!xB/@R LJ yKRSèS |”YÂ äT xêJ y¸ÃStKZÂ y¸ÃSf‰ xêJ XNÄ!h#M lXGz!xB/@R q¤È MSKR mçn# XWnT nW¿ bz!HM x¥µYnT yÑs@ mUr© kXnRs# ðT ktnœ b“§ sãC (X¾ LNf{mW y¥NClWN) b?g# XGz!xB/@R kX¾ y¸-YqW MN ÃHL kÆD ngR XNdçn b¥wQ X¾ {D”CNN h#l# mflG ÃlBN bKRSèS XNd çn bXWnT Ygnzb# zND xh#N bXWnT wd ?g#

YwsÄl#ÝÝ

8. yçn çñ½ YH h#l# (¥lTM yKRSèS |”YÂ äT) yXGz!xB/@RN q¤È y¸ÃWJÂ sãCN y¸Ã¹BR XSk çn DrS½ bTKKl¾W xnUgR½ ywNg@L SBkT

úYçN½ yÑs@Â y?G SBkT nW¿ SlçnM yKRSèS tgb! wYM TKKl¾ |‰ k¸gl{bT k[U½ k¥{ÂÂTÂ ?ÃW k¥DrG SBkT WÀ yçn Æ:ÄêE |‰ nWÝÝ

YHM bTKKl¾W xnUgR ywNg@L SBkT nWÝÝ

xl#¬êE;úB

mwgZ y¸gÆW t”‰n! TMHRT

1. bz!HM m\rT wNg@l#½ bTKKl¾W xnUgR yNS/ wYM yQÈT xêJ nW

XN³_‰lN¿ XN”wmêlNMÝÝ MKNÃt$M bz!H mNgD wNg@l# XNdgÂ tmLî y?G TMHRT YdrUL¿ yKRSèS T„ÍTÂ QÇúT mÚ?FT YdbZ²l#¿ KRStEÃñCM

XWnt¾WN m{ÂÂT ÃÈl#¿ XNÄ!h#M lùùSÂW SHtT XNdgÂ b„ YkfTl¬LÝÝ41

VI. (6)

Sl ?g# ƒSt¾ _QM

yWZGb#h#n@¬ YHN WZGB b¸mlkT êÂW _Ãq&42

?g# lsãC yts-W lƒST MKNÃèC nW¿ bmjm¶Ã dr©½ LQ yçn#Â y¥Y¬zz#TN sãC bm”wM bXRs# x¥µYnT WÀxêE |n |R›T XNÄ!-bQ l¥DrG nW¿ h#lt¾½ bXRs# x¥µYnT sãC `-!x¬cWN wd mgNzB XNÄ!m-# nW¿ ƒSt¾½ ÄGM ktwlÇ b“§ (|U kXnRs# UR gÂ tÈBö S§l) bXRs# m\rT m§ ?Yw¬cWN ÃStµKl#bTÂ Ym„bT zND k|UcW ytnœ TKKl¾ mm¶Ã XNÄ!ñ‰cW nWÝÝ kz!H UR btÃÃz h#n@¬ ƒSt¾WN y?G _QM b¸mlkT b_qET y|n ml÷T ;êqEãC mµkL KRKR tnœÝÝ

41 k¬C SD V, 586 tmLkTÝÝ

42 bz!H KRKR ytútûTN wgñC btmlkt k¬C SD VI, 587 nn. 165-166 tmLkTÝÝ

nothing of Christ, and thus they never learn to recognize the true nature of their sin from the law. Instead, they either become presumptuous hypocrites, like the Pharisees, or they despair, like Judas. Therefore Christ takes the law in his hands and interprets it spiritually (Matt. 5[:21-48]; Rom. 7 [:14]). Thus, God’s wrath, in all its enormity [Rom. 1:18], is revealed from heaven upon all sinners; through this revelation they are directed to the law, and only then do they learn properly to recognize their sin through the law. Moses would never have been able to wring this acknowledgment out of them.

Therefore, it is true that the proclamation of the suffering and death of Christ, God’s Son, is a sobering and terrifying proclamation and testimony of God’s wrath. Through it people now are really led into the law, after the veil of Moses is taken away from them, so that they now really recognize what great things God demands from us in the law (none of which we can keep), and that we therefore should seek all our righteousness in Christ.

8. Nonetheless, as long as all of this (that is, Christ’s suffering and death) proclaims God’s wrath and terrifies people, it is still not, strictly speaking, the preaching of the gospel, but the preaching of Moses and the law and is thus an alien work of Christ, through which he comes to his proper function, which is the preaching of grace, comforting, and making alive. This, strictly speaking, is the preaching of the gospel.

Negative Thesis

Contrary Teaching, to Be Rejected

1. Accordingly, we reject and regard it as incorrect and harmful when it is taught that the gospel is, strictly speaking, a proclamation of repentance or retribution and not exclusively a proclamation of race. For in this way the gospel is again made into a teaching of the law, the merit of Christ and the Holy Scriptures are obscured, Christians are robbed of true comfort, and the door is opened again to the papacy.41

VI. Concerning the Third Use of the Law

Status controversiae

The Chief Question concerning This Controversy

The law has been given to people for three reasons: firs, that through it external discipline may be maintained against the unruly and the disobedient; second, that people may be led through it to a recognition of their sins; third, after they have been rebornsince nevertheless the flesh still clings to them-that precisely because of the flesh they may have a sure guide, according to which they can orient and conduct their entire life. In this connection a dispute occurred among a few theologians over the third use of the law.

41See SD V, 586 below.

42On the parties involved in this dispute, see SD VI, 587 nn. 165-166, below.

XRs#M ?g# ÄGM btwlÇT KRStEÃñC §Y mÅN xlbT wYS ylbTM)

y¸lWN KRKR y¸mlkT nbRÝÝ xNd¾W wgN xãN s!L l@§¾W wgN xYdlM xlÝÝ

xãN¬êE;úïC

YHNN WZGB b¸mlkT TKKl¾W yKRSTÂ TMHRT

1. bXWnT bKRSèS Ãmn#TÂ bTKKL wd XGz!xB/@R ytmls#T sãC

MNM XNµ* k?g# XRG¥NÂ xSgÄJnT bKRSèS xRnT Ãgß#Â nÚ yw-# b!çn#M

XnRs# bz!H MKNÃT Ãl ?G XNÄYdl# XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNM¿

YLq$NM XnRs# bXGz!xB/@R LJ ytê°T ?g#N qNÂ l@l!T XNÄ!f{Ñ nW (mZ 119Ý1)ÝÝ ymjm¶Ããc$ w§íÒCN bXGz!xB/@R xMúL43 btf-„ g!z@ yXGz!xB/@R ?G bLÆcW t{æ Sl nbR XnRs# kWDqT bðT XNµ* b!çN Ãl ?G xLñ„MÝÝ

2. X¾ y?g# xêJ bTUT mngR ÃlbT b¥ÃMn#TÂ NS/ b¥Ygb#T sãC zND BÒ úYçN bKRSèS b¸ÃMn#TÂ bXWnT btlw-#T½ ÄGM btwlÇTÂ bXMnT b[dq$T zNDM +MR XNd çn XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ

3. MKNÃt$M XnRs# MNM XNµ* ÄGm¾ ytwlÇÂ «bxXMéxcW bmNfS y¬ds#´ [x@Ø 4Ý23] b!çn#M½ YH ÄGm¾ mwlDÂ m¬dS bz!H ›lM F[#M xYdlMÝÝ YLq$NM XRs# J¥Ê BÒ nWÝÝ x¥®CM bxXMéxcW mNfS k|UcW UR½ ¥lTM XSk :lt äT DrS kXnRs# UR ktÈbqWÂ ktb§¹W Æ?RYÂ -ÆY½ XNÄ!h#M bxég@W tf_é MKNÃT gÂ bsW ;StúsB½ f”DÂ b¥N¾cWM sB›êE `Y§T t-LlÖ k¸gßW ngR UR b¥ÃÌR_ õRnT t-MdW Yñ‰l#ÝÝ sãC b‰úcW y_„nT ;StúsB §Y tm|RtW XnRs# XNd flg# bzfqd lXGz!xB/@R xgLGlÖT l¥bRkT q$R-¾ XNÄYçn# yXGz!xB/@R ?G Æl¥Ìr_ mNgÄcWN XNÄ!Ãb‰§cW ÃSfLULÝÝ btmúúY h#n@¬½ xég@W tf_é bg² ‰s# f”D m\rT

XNÄYNqúqS Ä„ GN b?g# wqúÂ ¥Sf‰‰T BÒ úYçN bt=¥¶M bQÈTÂ

bmQ\FT +MR f”ÇN bm”rN lm|‰T XNÄ!gdD½ XNÄ!h#M mNfS QÇSN bmktL ‰s#N lMR÷ XNÄ!s_ ?g# xSf§g! nW (1öé 9[Ý27]¿ é» 6[Ý12]¿ g§

6[Ý14]¿ mZ 119[Ý1]¿ :B 13[Ý21])ÝÝ44

4. y?g#N |‰ãCÂ ymNfS FÊãCN L†nT b¸mlkT sãCM ?GN y¸f{ÑT bQÈTÂ bXGz!xB/@R q¤È ¥Sf‰¶ÃnT t{Xñ bmgdD XSk çn DrS b?g# m\rT y¸f[Ñ tGÆéC y?G |‰ãC çnW XNd¸q„Â bz!H SM m-‰T XNÄlÆcW XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ

5. Yh#N XN©!½ ymNfS QÇS FÊãC bx¥®C WS_ b¸ÃDrW yXGz!xB/@R mNfS ÄGm¾ btwlÇT y¸ÃSg¾cW |‰ãC ÂcW¿ XnRs#M x¥®C (ÄGm¾ bmwlÄcW) MNM ›YnT TX²Z½ ¥Sf‰¶Ã wYM >L¥T y¥ÃWq$ ÃHL y¸f{ÑxcW ÂcWÝÝ bz!HM h#n@¬ yXGz!xB/@R LíC QÇS ÔWlÖS bmLXKèc$ yKRSèS ?GÂ yxXMé ?G BlÖ b¸-‰W b?g# y¸ñ„Â bXGz!xB/@R ?G m\rT y¸m§ls# ÂcW¿ Yh#N XN©!½ XnRs# «k[U b¬C XN©! k?G b¬C xYdl#M´ (é» 7[Ý23] XÂ 8[Ý1½14])ÝÝ

6. Slz!H NS/ l¸gÆWÂ NS/ l¥YgÆW½ ÄGm¾ ltwldWÂ §LtwldW ?g# xND Bc¾ ?G½ l!lw_ y¥YCL yXGz!xB/@R f”D çñ Yñ‰LÝÝ lXRs# m¬zZN btmlkt ÄGm¾ ÃLtwlÇT sãC ?g# y¸-YqWN y¸f{ÑT Ãl

It concerned whether the law is to be urged upon the reborn Christians or not. The one party said yes, the other no.

Affirmative Theses

The Correct Christian Teaching concerning This Controversy

1. We believe, teach, and confess that, although people who truly believe in Christ and are genuinely converted to God have been liberated and set free from the curse and compulsion of the law through Christ, they indeed are not for that reason without the law. Instead, they have been redeemed by the Son of God so that they may practice the law day and night (Ps. 119[:1]). For our first parents did not live without the law even before the fall. This law of God was written into the heart, for they were created in the image of God.43

2. We believe, teach, and confess that the proclamation of the law is to be diligently impressed not only upon unbelievers and the unrepentant but also upon those who believe in Christ and are truly converted, reborn, and justified through faith.

3. For even If they are reborn and “renewed in the spirit of their minds” [Eph. 4:23], this rebirth and renewal is not perfect in this world. Instead, it has only begun. Believers are engaged with the spirit of their minds in continual battle against the flesh, that is, against the perverted nature and character which clings to us until death and which because of the old creature is still lodged in the human understanding, will, and all human powers. In order that people do not resolve to perform service to God on the basis of their pious imagination in an arbitrary way of their own choosing, it is necessary for the law of God constantly to light their way. Likewise, it is necessary so that the old creature not act according to its own will but instead be compelled against its own will, not only through the admonition and threats of the law but also with punishments and plagues, to follow the Spirit and let itself be made captive (1 Cor. 9[:27]; Rom. 6[:12]; Gal. 6[:14]; Ps. 119[:1]; Heb. 13[:21]).44

4. Concerning the difference between the works of the law and the fruits of the Spirit, we believe, teach, and confess that the works performed according to the law remain works of the law and should be so called, as long as they are coerced out of people only through the pressure of punishment and the threat of God’s wrath.

5. The fruits of the Spirit, however, are the works that the Spirit of God, who dwells in believers, effects through the reborn; they are done by believers (insofar as they are reborn) as if they knew of no command, threat, or reward. In this manner the children of God live in the law and walk according to the law of God-what St. Paul in his epistles calls the law of Christ and the law of the mind. And yet they are “not under the law but under grace” (Rom. 7[:23] and 8[1, 14]).

6. Therefore, for both the repentant and unrepentant, for the reborn and those not reborn, the law is and remains one single law, the unchangeable will of God. In terms of obedience to it there is a difference only in that those people who are not yet reborn do what the law demands unwillingly, because they are coerced (as is also the case with the

43Genesis 1:26.

44Here it is clear how intensively the concordists wrestled with the practical problems of the application of law and gospel at the parish level.

f”ÄcW bmgdD Sl çn L†nT xl (ÄGM ytwlÇTM b!çn# b|UcW xNÚR

?g#N y¸f{ÑT bz!h# ›YnT nW)ÝÝ Yh#N XN©!½ x¥®C xÄ!S ytwlÇ kçn MNM ›YnT y?G ¥Sf‰¶Ã l!ÃSgDÄcW XSk¥YCL DrS Ãl xNÄC t{Xñ bf”d"nT mNfS Yf{Ñ¬LÝÝ

xl#¬êE;úïC

/st¾Â t”‰n! TMHRT

bKRSèS Æmn#T mµkL xYdlM y¸lW TMHRT yKRSTÂ |n |R›TNÂ

XWnt¾ b¯nTN y¸gÖÄ t”‰n! TMHRTÂ S?tT xDRgN XN”wmêlNÝÝ

VII. (7) Sl KRSèS QÇS X‰T

yZêENGl!ÃWÃNN xStMHé y¸ÃStM„T sãC yåGSb#RG y¦Y¥ñT

mGlÅ bqrbbT g!z@ wÄ!ÃWn# kz!H mGlÅ ‰úcWN Ãgll# bmçÂcW kmGlÅW l!”WNT mµkL l!³-„ xYCl#MÝÝ b!çNM XnRs# ‰úcWN bSWR b¥SgÆT bz!H yKRSTÂ XMnT mGlÅ SM S?t¬cWN Sl¸ÃSÍû YHNN WZGB xSmLKè mGlÅ l¥QrB XNfLUlNÝÝ45

yWZGb#h#n@¬

bz!H xNq{ bX¾ xStMHéÂ b|U wdÑ yKRSèSN XWnt¾ mgßT b¸”wÑ y|n ml÷T ;êqEãC (úK‰»N¬¶ÃNS) xStMHé mµkL ÃlW êÂ g¤ÄYÝÝ

y¸gÆcW çn# wYM y¥YgÆcW½ XGz!xB/@RN y¸f„ QñC yçn# wYM ÃLçn#½ x¥®C yçn# wYM ÃLçn#½ lx¥®C m{ÂÂTNÂ ?YwTN l¥MÈT½ XNÄ!h#M b¥ÃMn# sãC §Y FRDN l¥MÈT½ bQÇS X‰T yg@¬CN yx!ys#S KRSèS XWnt¾ |UÂ dM bXWnTÂ bm\r¬êE Æ?RÃcW Yg¾l#¿ b~BSt$Â bwYn# Y¬d§l#¿ dGäM ‰úcWN lQÇS M|-!„ Æqrb# sãC h#l# xF YwsÄl#Ý bQÇS q¤RÆN½ b|U wdÑ yKRSèSN XWnt¾ mgßT y¸”wÑ y|n ml÷T ;êqEãC YHNN xYdlM Y§l#¿ X¾ dGä xãN½ XN§lNÝÝ

YHN WZGB l¥B‰‰T kh#l# xSqDä bQÇS q¤RÆN½ b|U wdÑ yKRSèSN XWnt¾ mgßT y¸”wÑ h#lT ›YnT y|n ml÷T ;êqEãC XNÄl# mgNzB YgÆLÝÝ ymjm¶Ããc$ bLÆcW y¸ÃMn#TN bGL{ ÌNÌ y¸Âg„

BLÈBL_ ÃLçn# bQÇS q¤RÆN½ b|U wdÑ yKRSèSN XWnt¾ mgßT y¸”wÑ y|n ml÷T ;êqEãC ÂcWÝ( Y,WM bQÇS X‰t$ k~BSTÂ kwYN bStqR MNM ngR XNdl@l½ kz!H ybl- MNM ngR XNd¥Y¬dLÂ bxF

45 YH xNq{ MNM XNµ* b«l#t‰WÃN´ mµkL ng|¬TN bmMr_ kFt¾ dr© §Y Æl b#DN b"Crypto - Philippist" §Y ÃtkÖr b!çNM½ ySMMnt$ {/#F xR”qEãC y"Crypto - Philippist" {/#æCN½ yx#L¶K ZWNGl!NÂ yz#¶k#N ÿN¶K b#l!NgRN½ y×/NS µLv!NN½ yËn@ŠWN t&ãìR b@²NÂ bÿDLbRG P§tEn@T bnbrW btm‰Œ FÊÁ¶K III¾ b@t mNG|T ynb„TN «µLv!n!SèC´ wYM yt/Dî Mh#‰NN b¥WgZ ytqnÆbr m”w¸Ã xqrb#ÝÝ bz!H KRKR ytútûTN b#DñC l¥wQ½ SD VII, 592 n. 172 k¬C tmLkTÝÝ

reborn with respect to the flesh). Believers, however, do without coercion, with a willing spirit, insofar as they are born anew, what no threat of the law could ever force from them.

Negative Theses

False and Contrary Teaching

1. Therefore, we reject as contrary teaching and error, which harm Christian discipline and true piety, the teaching that the law should be preached in the way and extent described above only among unbelievers, non-Christians, and the unrepentant, not among Christians and those who truly believe in Christ.

VII. Concerning the Holy Supper of Christ

Although those who teach Zwinglian doctrine are not to be counted among the theologians of the Augsburg Confession-since they separated themselves from this confession immediately, at the time it was presented-we, nonetheless, want to report on this controversy because they are insinuating themselves and spreading their error under the name of this Christian confession.45

Status controversiae

The Chief Issue between Us and the Teaching of the Sacramentarians on This Article

In the Holy Supper are the true body and blood of our Lord Jesus Christ truly and essentially present, distributed with the bread and wine, and received by mouth by all those who avail themselves of the sacrament-whether they are worthy or unworthy, godly or ungodly, believers or unbelievers-to bring believers comfort and life and to bring judgment upon unbelievers?

The sacramentarians say no; we say yes.

45Although this article focuses chiefly on the “Crypto-Philippist” party within “Lutheran” ranks, above all in electoral Saxony, the concordists combine specific polemic directed against the Crypto-Philippists’ writings and positions with a repetition of the rejection of the teachings of Ulrich Zwingli and Heinrich Bullinger of Zurich, John Calvin and Theodore Beza of Geneva, the theologians at the court of Elector Frederick III of the Palatinate in Heidelberg, and other “Calvinist” or Reformed theologians. On the parties involved in this dispute, see SD VII, 592 n. 172, below.

XNd¥YwsD y¸gL[# ÂcWÝÝ46 l@lÖC dGä bkðL yX¾N ÌNÌ y¸-qÑÂ

XWnt¾W½ ?ÃW yçnW yKRSèS |UWÂ dÑ bm\r¬êE Æ?R† bQÇS X‰T

bXWnT mgßt$N XNd¸ÃMn# y¸ÃSmSl#½ ngR GN YH XWN y¸çnW bmNfúêE

h#n@¬ bXMnT x¥µYnT nW y¸l# XJG xdg¾ yçn# BLÈBL_ bQÇS q¤RÆN½

b|U wdÑ yKRSèSN XWnt¾ mgßT y¸”wÑ y|n ml÷T ;êqEãC47 ÂcWÝÝ

bz!H ›YnT xú¥" bçn# ”§T >ÍN b¥¬lL k~BSt$Â kwYn# l@§ y¸qRBÂ bxF y¸wsD ngR ylM y¸l#TN ymjm¶Ããc$N BLÈBL_ ÃLçn#TN bQÇS q¤RÆN½

b|U wdÑ yKRSèSN XWnt¾ mgßT y¸”wÑ y|n ml÷T ;êqEãC ;úB

YzW Yg¾l#ÝÝ

lXnRs# «bmNfúêE h#n@¬´ ¥lT y¸gßW «yKRSèS mNfS´ wYM «bz!Ã y¥YgßW yKRSèS |U `YLÂ yXRs# TRÍt$´ nW k¥lT l@§ MNM xYdlMÝÝ

bz!H ;StúsB m\rT GN yKRSèS |U byT¾WM mNgD wYM ›YnT xYg"M½ ngR GN XRs# y¸gßW kF ÆlW s¥y s¥ÃT BÒ nWÝÝ Yh#N XN©!½ X¾M bXMn¬CN ;úB x¥µYnT wdz!H xµL wd s¥Y ‰úCNN XÂnœlNÝÝ |UWNÂ dÑN bz!Ã mflG YgÆÂL XN©!½ bX‰t$ ~BSTÂ wYN x¥µYnT kè xYdlMÝÝ

xãN¬êE;úïC

QÇS X‰TN btmlkt bQÇS q¤RÆN½ b|U wdÑ yKRSèSN XWnt¾ mgßT y¸”wÑ y|n ml÷T ;êqEãCN y¸”wM yN[#? xStMHé mGlÅ48

1. bQÇS X‰T yKRSèS |UÂ dM bXWnTÂ bm\r¬êE Æ?RÃcW XNd¸gß#½ b~BSt$Â bwYn# xBrW bXWnT XNd¸¬dl#Â XNd¸wsÇ½ XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ

2. yKRSèSN yk!ÄN ”lÖC bq_¬ ”L b”L k¸Âg„T WÀ bl@§ mNgD mrÄT xYgÆM¿ ¥lTM ~BSt$ bz!Ã ÃLtgßWN yKRSèSN |U wYn# bz!Ã ÃLtgßWN yKRSèSN dM y¸ÃmlKt$ úYçN bM|-!r W?dT MKNÃT bXWnT XWnt¾ yKRSèS |UWÂ dÑ mçÂcWN XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ

3. QÇS X‰T y¸ÆrKbT QÄs@N btmlkt yKRSèSN |UÂ dM mgßT y¸ÃmÈW ysW _rT wYM yxgLU† ”l#N mÂgR úYçN½ ngR GN Bc¾ bçn yg@¬CN yx!ys#S KRSèS h#l#N ÒY |LÈN XNd çn XÂMÂlN½ XÂStM‰lN¿ XÂS¬W”lNMÝÝ

4. bt=¥¶M½ bQÇS X‰T xgLGlÖT yKRSèS yM|r¬W ”L bMNM h#n@¬ l!tW XNd¥YCL½ ngR GN «yMNÆRkW ybrkT {ê ...´ tBlÖ XNd tÚf (1öé 10Ý16) bGL{ l!ngR YgÆL½ b¥lT XÂMÂlN¿ XÂStM‰lN¿ bxND LB x{NtN XNY²lNMÝÝ YH {êWN mÆrK XWN y¸çnW yKRSèSN ”lÖC bmÂgR nWÝÝ

5. bz!H g¤ÄY §Y bQÇS q¤RÆN½ b|U wdÑ yKRSèSN XWnt¾ mgßT y¸”wÑ y|n ml÷T ;êqEãC t”‰n! xÌM ymÃ²CN MKNÃT ì¼R l#tR

46 yËn@Š½ z#¶K½ ÿYdLbRG XÂ yl@lÖCM y¬ds TMHRT ¥:klÖC y|n ml÷T ;êqEãC ¥ÈqšÝÝ

47 The "Crypto - Philippist"

48 bXnz!H xãN¬êE xúïC ySMMnt$ xzUíC yg@¬N X‰T b¸mlkT yl#tRN xStMHé ¥-”lÃcWN xB‰RtêLÝÝ SD VII, 598 q¤_éC 191(193½ 600½ 197½ 609(11½ q¤_éC 216(220 tmLkTÝÝ Xnz!H xúïC kM|-!„ KFlÖC UR XWnt¾ M|-!‰êE yKRSèS |UÂ dM mgßTN½ bxF mqbLN (¥NÇµtE× x‰l!S) (manducatio oralis)½ XNÄ!h#M btmúúY y¥ÃMn#Â y¸ÃMn# yKRSèSN |UÂ dM mqbLN (¥NÇµtE×xMpE×rM wYM x!NÄ!GMrM) (manducatio impiorum or indignorum) ÃgÖ§l#ÝÝ bl#t‰N ym=ršW n_B y¸ÃRfW½ bKRSèS KBR y¸¬zZÂ y¸s-W tSÍ½ bx¥ß# XMnT úYçN bQÇS q¤RÆN |n |R›T b¸ngrW ”l# yKRSèS |UÂ dM YqRÆl#ÝÝ

To explain this controversy, it must first of all be noted that there are two kinds of sacramentarians. There are the crude sacramentarians,46 who state in plain language what they believe in their hearts: that in the Holy Supper there is nothing more than bread and wine present, nothing more distributed and received with the mouth. Then there are the cunning sacramentarians,47 the most dangerous kind, who in part appear to use our language and who pretend that they also believe in a true presence of the true, essential, living body and blood of Christ in the Holy Supper, but that this takes place spiritually, through faith. Yet, under the guise of such plausible words, they retain the former, crude opinion, that nothing more than bread and wine is present in the Holy Supper and received there by mouth.

For “spiritually” means to them nothing other than “the spirit of Christ” that is present, or “the power of the absent body of Christ and his merit.” The body of Christ, according to this opinion, is, however, in no way or form present, but it is only up there in the highest heaven; to this body we lift ourselves into heaven through the thoughts of our faith. There we should seek his body and blood, but never in the bread and wine of the Supper.

Affirmative Theses

The Confession of Pure teaching concerning the Holy Supper, against the Sacramentarians48

1. We believe, teach, and confess that in the Holy Supper the body and blood of Christ are truly and essentially present, truly distributed and received with the bread and wine.

2. We believe, teach, and confess that the words of the testament of Christ are not to be understood in any other way than the way they literally sound, that is, not that the bread symbolizes the absent body and the wine the absent blood of Christ, but that they are truly the true body and blood of Christ because of the sacramental union.

3. Concerning the consecration, we believe, teach, and confess that neither human effort nor the recitation of the minister effect this presence of the body and blood of Christ in the Holy Supper, but that it is to be attributed solely and alone to the almighty power of our Lord Jesus Christ.

4. In addition, we believe, teach, and hold with one accord that in the use of the Holy Supper the words of Christ’s institution may under no circumstances be omitted but must be spoken publicly, as it is written, “The cup of blessing that we bless …” (1Cor. 11 [10:16]). This blessing takes place through the pronouncement of the words of Christ.

5. The reasons for our position against the sacramentarians on this matter are those which Dr. Luther set forth in his Great Confession: “The first [reason for his

46A reference to the theologians of Geneva, Zurich, Heidelberg, and other centers of Reformed teaching.

47 The “Crypto-Philippists.”

48 In these affirmative theses the concordists set forth their summary of Luther’s teaching concerning the Lord’s Supper. See SD VII, 598 nn. 191-193; 600, n. 197; 609-11, nn. 216-200. These theses emphasize the real sacramental presence of Christ’s body and blood with the elements of the sacrament, the oral reception (manducatiooralis), and the reception of Christ’s body and blood by unbelievers and believers alike (manducatioimpiorum or indignorum); the last point rests on the Lutheran conviction that the words of consecration, by virtue of Christ’s command and promise, not the faith of the believer, render Christ’s body and blood present.

bÚfW ¬§q$ yXMnT mGlÅ XNÄSqm-WÝ( «ymjm¶ÃW (YHN xÌM ymÃz#

MKNÃT) YH yXMn¬CN xNq{Ý( ¥lTM x!ys#S KRSèS b¥YkÍfLÂ b¥YlÃY

bxND xµL XWnt¾½ bÆ?R†½ btf_éW½ Ñl# xM§KÂ sW mçn# nW¿ h#lt¾W

yXGz!xB/@R q" XJ bh#l# SF‰ y¸g" mçn# nWÝÝ´ KRSèS bTKKLÂ bXWnT bsB›êEnt$ bXGz!xB/@R xB q" tqMõ½ bs¥YÂ bMDR h#l#N ngR bX°Â

kXGéc$ b¬C xDR¯ Yg²LÝÝ bXGz!xB/@R xB q" ytqm-Â bz!H m\rT Xnz!HN

ngéC ¥DrG y¸CL l@§ sB›êE F-#R wYM mLxK úYçN y¥RÃM LJ BÒ

nWÝÝ «ƒSt¾W yXGz!xB/@R ”L /sT wYM y¸ÃúST xlmçn# nWÝÝ x‰t¾W

XGz!xB/@R ‰s# bxND SF‰ y¸g"ÆcW ytlÃ† mNgìC Ãl#TÂ XnRs#NM y¸ÃWQ XN©! f§SÍãC «bxµÆb!´ wYM «bSF‰´ BlW XNd¸-„T xND (SF‰ wYM mNgD) BÒ xYdlM...ÝÝ49

6. yKRSèS |UÂ dM y¸wsdW bXMnT bk#L bmNfS BÒ úYçN b~BSt$Â kwYn# UR bxF½ b~BSt$Â bwYn# QÇS M|-!‰êE W?dT MKNÃT xµ§êE xmUgB ÆYçNM bL:l tf_éxêEÂ bs¥ÃêE mNgD XNd çn XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ50 KRSèS «WsÇÂ Bl#½ --#´ b¸LbT g!z@ yKRSèS ”§T bGL{ YHN ÃúÃl#½ XNÄ!h#M /êRÃT YHN xDRgêLÝÝ MKNÃt$M «h#l#M kXRs# --#´ tBlÖ Sl tÚf nW (¥R 14[Ý23])ÝÝ btmúúY h#n@¬½ QÇS ÔWlÖS XNÄ!H Y§L½ «yMN³RsWS XNj‰ kKRSèS |U UR ~BrT ÃlW xYdlMN)´ [1öé 10Ý16]ÝÝ Y,WM YHN XNj‰ y¸b§ yKRSèSN |U Yb§L ¥lT nWÝÝ y_Na b@t KRStEÃN êÂ êÂ mMH‰N K¶îSèM½ s!P¶ÃN½ l@ã qÄ¥êE½ ¯R¯R×S½ xMBéZ½ xWGS-!ñSÂ l@lÖCM bxNDnT Slz!H h#n@¬ YmsK‰l#ÝÝ51 7. y¸ÃMn#Â y¸gÆcW BÒ úYçn# y¥YgÆcWÂ y¥ÃMn# +MR

XWnt¾WN yKRSèSN |UÂ dM XNd¸qbl#½ Ä„ GN y¥YgÆcWÂ y¥ÃMn#T

µLtmls#Â NS/ µLgb# bStqR XnRs# y¸qbl#T ?YwTNÂ m{ÂÂTN l¥GßT

úYçN lFRDÂ lk¤nn@ mçn#N XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ

MKNÃt$M XnRs# KRSèSN XNd xÄ" ÆYqbl#TM½ kLÆcW bXWnT

l¸ÃMn#TÂ l¸gÆcW ¬Ä¸ãC ?YwTNÂ m{ÂÂTN XNd¸Ã¯Â{ÍcW h#l# NS/ b¥Ygb#T ¬Ä¸ãC §Y FRDN lmf[M XNd¸g"M XNd =µ" f‰J úYwÇ l!qbl#T YgdÄl#ÝÝ

8. y¥YgÆcW ¬Ä¸ãC xND ›YnT BÒ s!çn# XnRs#M y¥ÃMn#T XNd çn

XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ52 Sl XnRs#M XNÄ!H tBlÖ t{æxL½ «b¥ÃMN GN ... xh#N tfRìb¬L´ [×/ 3Ý18]ÝÝ úYgÆ QÇS M|-!„N mqbL

YHNN k¤nn@ Y=M‰L¿ ÃgÖ§L¿ ÃÆBúLM (1öé [11Ý27½29])ÝÝ

9. MN ÃHLM dµäC b!çn# XWnt¾ x¥®C ?ÃW XMnTN XSkÃz# DrS QÇS X‰t$N lk¤nn@ XNd¥Yqbl# XÂMÂlN¿ XÂStM‰lN¿ XÂS¬W”lNMÝÝ MKNÃt$M KRSèS X‰t$N ym\rtW½ btlY bXMnT dµ¥ yçn#TN Ä„ GN NS/ y¸gb#TN KRStEÃñC l¥{ÂÂTÂ dµ¥ yçnWN XMn¬cWN l¥bR¬T nWÝÝ

49 Confession Concerning Christ's Supper (1528) (WA 26:326, 29-327, 20; LW 37:214). l#tR k¥N¾WM ngR UR l¥YgÂ" ltwsnÂ ltrUg- ngR xND h#n@¬ y¸f[MbTN SF‰ y¸ÃmlKtWN lÖk@L (locale) ytÆlWN y§tEN ”L Y-q¥LÝÝ

50 bQÇS q¤RÆN½ b|U wdÑ yKRSèSN XWnt¾ mgßT y¸”wÑ y|n ml÷T ;êqEãC yQFRÂçM sãC yKRSèSN ”lÖC bWN XNd¸qbl# (×/ 6Ý58) xDRgW XNd tr¯ÑT bm_qS YkSs#xcêL½ Slz!H yl#t‰N m\rt XMnT ³‰b!ãC «yKRSèSN |U b_RúcW XynŒ XNd ¥N¾WM l@§ MGB bçÄcW XNÄ!ê/D ÃdRg#¬L´ ¥lT nWÝÝ xNÄNìC XNÄ!ÃWM yl#t‰N xStMHé ysWN |U XNd mB§T nW b¥lT xWGzW¬LÝÝ

51 ¥Èqšãc$ kz!H b¬C tzRZrêL SD VII, 603-4 q¤_R 200 XÂ 605 q¤_R 203ÝÝ

52 ¥RtEN b#sR «y¥Ygb#´ x¥®CN (x!NÄ!Gn!) «QN µLçn#´ (x!MpE) lYèxcêLÝÝ Xz!H §Y ySMMnt$ xzUíC ÃNN L†nT Y”w¥l#ÝÝ

position] is this article of our faith, that Jesus Christ is true, essential, natural, complete God and human being in one person, undivided and inseparable. The second, that the right hand of God is everywhere.” Christ, really and truly placed at this right hand of God according to his human nature, rules presently and has in his hands and under his feet everything in heaven and on earth. No other human being, no angel, but only Mary’s son, is so placed at the right hand of God, and on this basis he is able to do these things. “The third, that the Word of God is not false or deceitful. The fourth that God has and knows various ways to be present at a certain place, not only the single one …, which the philosophers call ‘local’” or spatial.49

6. We believe, teach, and confess that the body and blood of Christ are received not only spiritually through faith but also orally with the bread and wine, though not in Capernaitic fashion but rather in supernatural, heavenly way because of the sacramental union of the elements.50 The words of Christ clearly demonstrate this, when Christ said, “take, eat, and drink,” and the apostles did this. For it is written, “and they all drank room it” (Mark 14[:23]). Likewise, Saint Paul says, “The bread, which we break, is a Communion with the body of Christ” [1 Cor. 10:16], that is, who eats this bread eats the body of Christ. The leading teachers of the ancient church-Chrysostom, Cyprian, Leo I, Gregory, Ambrose, Augustine, and others-unanimously testify to this.51

7. We believe, teach and confess that not only those who truly believe and are worthy, but also the unworthy and unbelievers receive the true body and blood of Christ, though they do not receive life and comfort, but rather judgment and damnation, if they do not turn and repent.

For though they reject Christ as a savior, they still must, against their will, accept him as a harsh judge, who is just as much present to exercise and visit judgment upon unrepentant guests as he is to bestow life and comfort upon the hearts of those who truly believe and are worthy guests.

8. We believe, teach, and confess that there is only one kind of unworthy guest, those who do not believe.52 Of them it is written, “Those who do not believe are condemned already” [John 3:18]. The unworthy use of the holy sacrament increases, magnifies, and aggravates this condemnation (1 Cor. 11[:27, 29]).

9. We believe, teach, and confess that no genuine believers-no matter how weakas long as they retain a living faith, receive the Holy Supper as condemnation. For Christ instituted this supper particularly for Christians who are weak in faith but repentant, to comfort them and to strengthen their weak faith.

49Confession concerning Christ’s Supper (1528) (WA 26:326, 29-327, 20; LW 37:214). Luther uses the Latin locale for any substance restricted to a fixed and definite space not shared with any other substance.

50The sacramentarians charged that as the people in Capernaum interpreted Christ’s words as referring to a physical eating (John 6:58), so the Lutheran doctrine meant that communicants “tear the flesh of Christ with their teeth and digest it as other food.” Some even condemned the Lutheran teaching as “cannibalistic.”

51The references are listed below, SD VII, 603-4 n. 203.

52Martin Bucer had distinguished “unworthy” believers (indigni) from “ungodly” nonbelievers (impii). The concordists here reject that distinction.

10. bs¥ÃêEW ¥:D z#¶Ã Ãl#T ¬Ä¸ãC x-”§Y tgb!nT y¸Ãgß#T

bKRSèS kFt¾ QÇS m¬zZÂ F[#M bçn T„Ít$ XNd çn XÂMÂlN¿

XÂStM‰lN¿ XÂS¬W”lNMÝÝ yXRs#NM QÇS m¬zZÂ F[#M T„ÍT bXWnt¾

XMnT y‰úCN yMÂdRgW s!çN êSTÂW y¸rUg_LN dGä bQÇS MS-!„ nWÝÝ tgb!nT y¸gßW bMNM ›YnT b‰úCN b¯ MGÆR½ wYM bWSÈêE wYM bWÀxêE

ZGJT xYdlMÝÝ

xl#¬êE;úïC

bQÇS q¤RÆN½ b|U wdÑ yKRSèSN XWnt¾ mgßT y¸”wÑ y|n ml÷T ;êqEãC t”‰n!½ ytwgz xStMHé

bl@§ bk#L½ X§Y yqrbWN xStMHéÂ yKRSèSN X‰T xSmLKè ÃlNN XMnTÂ mGlÅ y¸”wÑÂ y¸”rn#TN½ y¸ktl#TN ytúút$ xNqÛCN h#l# bxND DM} XN”w¥lN¿ XN÷NÂlNMÝÝ

1. ÔÔúêE y~BSTÂ ywYN wd KRSèS |UÂ dM mlw_ transubstantiation (T‰NsBS¬N¹!ü>N) xSmLKè bÔÔs# |R›T TMHRT b¸s_bT g!z@ bQÇS X‰T ~BSTÂ wYN m\r¬êE ng‰cW wYM ytf_é Yz¬cW -Fè wd KRSèS |UnT tlW-W WÀxêEW QRÚcW BÒ XSk¸qR DrS ?LWÂcWN ÃÈl# y¸lWNÝÝ53

2. l?ÃêNÂ lÑ¬N `-!xT y¸drG yQÇS q¤RÆN ÔÔúêE m|ê:TNÝÝ54

3. GL{ kçnW kKRSèS ”L k!ÄN bt”‰n!W ÃLqss# MXmÂN kQÇS M|-!„ xNÇN ngR BÒ y¸s-#bTÂ {êW kXnRs# tkLKlÖÂ yKRSèSN dM y¸Ã-#bTNÝÝ55

4. yKRSèS yk!Än#N ”§T bq§l# XNd¸Âg„T mrÄT wYM m¬mN XNd¥YñRÆcW ngR GN GL{ ÃLçn# xg§l{ Sl çn# TRg¤¥cW kl@lÖC MNÆïC mflG xlbT y¸lWN TMHRTÝÝ56

5. yKRSèS |U bQÇS M|-!R k~BST UR bxF xYwsDM¿ ngR GN ~BSt$Â wYn# BÒ bxF YwsÄl#¿ Yh#N XN©!½ yKRSèS |U y¸wsdW bmNfúêE h#n@¬½ bXMnT BÒ nW y¸lWNÝÝ

6. ~BSt$Â wYn# bQÇS X‰T½ KRStEÃñC XRS bRúcW y¸têwq$bT ymlÃ MLKT kmçN Ãlf ngR xYdlM y¸lWN½

7. ~BSt$Â wYn# XJG y‰qWN yKRSèSN |UÂ dM y¸wKl#½ Múl@ãCÂ MLKèC BÒ ÂcW y¸lWN½

8. ~BSt$Â wYn# km¬sb!ÃnT½ k¥~tMnT wYM êSTÂ kmçN Ãlû ngéC xYdl#M½ bg@¬ X‰T bXWnT ~BSt$N SNb§Â wYn#N SN-È XMn¬CN wd s¥Y b¥DrG bKRSèS |UÂ dM XNd¸µfL lX¾ l¥rUg_ y¸s-# ÂcW y¸lWNÝÝ

53 yTÊNT g#Æx@½ KFL 13½ M:‰F 4½ 5½ qñÂãC 2½ 4½ 6ÝÝ

54 yTÊNT g#Æx@½ KFL 22½ M:‰F 2½ qñÂ 3ÝÝ

55 yTÊNT g#Æx@½ KFL 21½ M:‰F 1½ qñÂ 1(3ÝÝ

56 xNq{ 25(37 yZWNG§êE½ yµLv!ÂêE wYM «ySWR ðl!ÕúêE´ y|n ml÷T ;êqEãCN xmlµkT YwK§l#ÝÝ kz!H b¬C ¥ÈqšãCN bSD VII, 612-15, q¤_éC 227(240 tmLkTÝÝ

10. We believe, teach, and confess that the entire worthiness of the guests at the table of his heavenly meal is and consists alone in the most holy obedience and perfect merit of Christ. We make his obedience and merit our own through true faith, concerning which we receive assurance through the sacrament. Worthiness consists in no way in our own virtues, or in internal or external preparations.

Negative Theses

The Contrary, Condemned Teaching of the Sacramentarians

On the other hand, we unanimously reject and condemn all the following erroneous articles, which oppose and are contrary to the teaching presented here, the simple belief and confession regarding the Supper of Christ:

1. The papal transubstantiation, when it is taught in the papacy that bread and wine in the Holy Supper lose their substance and natural essence and thus cease to exist, in such a way that the bread is transformed into the body of Christ and only its outward form remains.53

2. The papal sacrifice of the Mass for the sins of the living and the dead.54

3. That the laity are given only one of the sacramental elements and that against the clear words of the testament of Christ the chalice is kept from them and they are robbed of the blood of Christ.55

4. When it is taught that the words of Christ’s testament ought not to be understood or believed simply as they sound, but that they are an obscure expression, the meaning of which must be sought in other passages.56

5. That the body of Christ in the holy sacrament is not received orally with the bread, but only bread and wine are received by mouth; the body of Christ, however, is received only spiritually, through faith.

6. That the bread and wine in the Holy Supper are no more than distinguishing marks, through which Christians recognize each other.

7. That the bread and wine are only representations, similes, and symbols of the far-distant body and blood of Christ.

8. That the bread and wine are no more than a reminder, a seal, or a guarantee, though which we are assured that when faith soars into heaven, it will participate there in the body and blood of Christ as truly as we eat and drink bread and wine in the Supper.

9. That the assurance and confirmation of our faith in the Holy Supper take place only through the outward signs of bread and wine, and not through the true body and blood of Christ are distributed.

53Council of Trent, Session 13, chaps. 4, 5, canons 2, 4, 6.

54Council of Trent, Session 22, chap. 2, canon 3.

55Council of Trent, Session 21, chap. 1, canons 1-3.

56Par. 25-37 represent views of either Zwinglian, Calvinist, or “Crypto-Philippist” theologians; see references in SD VII, 612-15 nn. 227-240, below.

10. bQÇS X‰T y¸¬dlW bz!Ã y¥YgßW yKRSèS y|UÂ dM `YL

W-@T wYM T„ÍT BÒ nW y¸lWNÝÝ

11. yKRSèS |U bs¥Y ytgdb Sl çn bMDR QÇS X‰t$ b¸zUJbT g!z@ bxND g!z@ bBz# wYM bh#l#M SF‰ l!g" y¸CLbT MNM mNgD ylM y¸lWNÝÝ

12. ylbsW sBxêE tf_éÂ Æ?RY YHN Sl¥YfQD bm\rt$ KRSèS

|UWÂ dÑ bQÇS X‰T ymgß¬cWN g¤ÄY tSÍ l!s_ xYCLM¿ wYM Ã

XNÄ!çN l!ÃdRG xYCLM y¸lWNÝÝ

13. XGz!xB/@R bx-”§Y h#l#N ÒYnt$ m\rT XNµ* b!çN |UW bm\rt Æ?R† bxND btwsn g!z@ kxND b§Y bçn SF‰ XNÄ!g" l!ÃdRG xYCLM y¸lWNÝÝ

14. bQÇS X‰t$ yKRSèSN |UÂ dM mñR y¸ÃSgßWÂ y¸f_rW h#l#N ÒY yçnW yKRSèS k!ÄN ”L úYçN XMnT nW y¸lWNÝÝ

15. x¥®C bQÇS X‰T b~BSt$Â bwYn# yKRSèSN |UÂ dM mflG ylÆcWM¿ ngR GN bz!H fN¬ ›YÂcWN k~BSt$ wd s¥Y xN|tW yKRSèSN |U Xz!Ã mmLkT xlÆcW y¸lWNÝÝ

17. bz!H s¥ÃêE ¥:D ¬Ä¸ãc$ ytgÆcW mçN bKRSèS §Y Æl XWnt¾ XMnT BÒ úYçN½ bXRG_ ysãCNM WÀxêE ZGJT y¸ÃµTT nW y¸lWNÝÝ57

18. bXWnT y¸ÃMn#½ bKRSèS XWnt¾½ ?ÃW½ N[#? XMnT Ã§cWÂ yÃz#T sãC bWÀxêE x••‰cW gÂ F[#¥N S§Lçn# BÒ YHNN QÇS M|-!R lFRÄcW l!qbl# YC§l# y¸lWNÝÝ

19. bQÇS M|-!„ WÀxêEÂ y¸¬† ngéC ~BSt$Â wYn# mkbR YgÆcêL y¸lWNÝÝ

21. bz!HM yKRSèS |U bfN-ZÃnT Capernaitic (µp&Rn!ÃtEµêEnT) mB§TNM Ñl# bÑl# XN”w¥lNÝÝ |UW b_RS ¬"÷ XNd ¥N¾WM MGB bçD WS_ YfÅL y¸L ;úB YsÈLÝÝ bQÇS q¤RÆN½ b|U wdÑ yKRSèSN XWnt¾ mgßT y¸”wÑ y|n ml÷T ;êqEãC yg² ?l!ÂcWN MSKRnT b¸”rN h#n@¬ bRµ¬ t”WäãÒCNN cL b¥lT YHNN xmlµkT btNkÖL yX¾ ÃdRg#¬LÝÝ bz!HM mNgD yX¾N TMHRT bs¸ãÒcW mµkL yt-§ XNÄ!çN ÃdRUl#ÝÝ bt”‰n! h#n@¬ X¾ bKRSèS Ãltwúsb yk!Än# ”L m\rT XWnt¾½ Ä„ GN½ L:l tf_éxêE yçnWN yKRSèSN |U mB§TNÂ dÑN m-ÈTN XNY²lN¿ XÂStM‰lNMÝÝ ysW xmKN×Â mrÄT YHNN l!=B-W xYCLM¿ ngR GN½ XNd l@lÖc$ yXMnT xNqÛC h#l# yX¾ mrÄT Xz!H §Y lKRSèS bm¬zZ MR÷¾ mçN xlbTÝÝ XNÄ!H ÃlW M|-!R bXMnTÂ b”l# mgl_ BÒ µLçn bStqR l!=b_ xYCLMÝÝ 57 xNq{ 38(40 ytwsn# yé¥ µèl!K

10.That in the Holy Supper only the power, effect, or merit of the absent body and blood of Christ are distributed.

11.That the body of Christ is enclosed in heaven, so that it can in no way be present at the same time in many or all places on earth where his Holy Supper is being conducted.

12.That Christ could not have promised the essential presence of his body and blood in the Holy Supper, nor could he make that possible, because the nature and characteristics of the assumed human nature would not permit or allow that.

13.That God, even on the basis of his total omnipotence (a dreadful statement!) cannot possibly make his body to be essentially present in more than one place at one particular time.

14.That not the almighty words of the testament of Christ, but rather faith, effects and creates the presence of the body and blood of Christ in the Holy Supper.

15.That believers should not look for the body of Christ in the bread and wine of the Holy Supper but should instead lift their eyes from the bread to heaven and look there for the body of Christ.

16.That unbelieving, unrepentant Christians do not receive the true body and blood of Christ in the Holy Supper but only the bread and wine.

17.That the worthiness of the guests at this heavenly meal consists not only in true faith in Christ but indeed also in people’s outward preparation.57

18.That those who truly believe, who have and retain a true, living, pure faith in Christ, can receive this sacrament to their judgment, simply because they are still imperfect in their outward way of life.

19.That the outward, visible elements of bread and wine in the holy sacrament should be adored.

20.Likewise, we commend to the proper judgment of God all impudent, sarcastic, blasphemous questions and expressions, which we will not recite for the sake of propriety and which the sacramentarians utter in a crude, carnal, Capernaitic, and detestable manner, blasphemously, and with great offense concerning the supernatural, celestial mysteries of this sacrament.

21.We also hereby completely condemn the Capernaitic eating of the body of Christ. It suggests that his flesh is chewed up with the teeth and digested like other food. The sacramentarians maliciously attribute this view to us against the witness of their own conscience, despite our many protests. In this way they make our teaching detestable among their hearers. On the contrary, on the basis of the simple words of Christ’s testament, we hold land teach the true, but supernatural, eating of the body of Christ and the drinking of his blood. Human reason and understanding cannot grasp this, but our understanding must be taken captive by obedience to Christ here as in all other articles of faith. Such a mystery cannot be grasped except by faith and is revealed alone in the Word.

57Par. 38-40 return to criticize certain Roman Catholic practices.

VIII. (8)

Sl KRSèS ¥NnT

QÇS X‰t$N btmlkt knbrW WZGB N[#? TMHRTN b¸ÃStM„T yåGSb#RG yXMnT mGlÅ y|n ml÷T ;êqEãCÂ bµLv!N tk¬×C (l@lÖC y|n ml÷T ;êqEãCNM wd S?tT bm„T) mµkL yKRSèSN ¥NnT½ yKRSèSN h#lT Æ?RÃTÂ yXnRs#N -ÆÃT btmlkt xlmGÆÆT tf_é nbRÝÝ

yWZGb#h#n@¬

bz!H KRKR xlmGÆÆT ytf-rÆcW êÂ êÂ g¤Ä×C 58

êÂW _Ãq& bKRSèS ¥NnT WS_ yh#lt$ ¥lTM yml÷¬êEnt$Â ysB›êEnt$ xNDnT XSkn Æ?RÃcW (¥lTM½ bt=Æ+Â bXWnT) XRS bRúcW bXRG-"nT tq‰RbW ytÃÃz# ÂcW) tq‰RbW mÃÃ²cWS XSk MN DrS nW) y¸L nbRÝÝ

bQÇS q¤RÆN½ b|U wdÑ½ yKRSèSN XWnt¾ mgßT y¸”wÑ y|n ml÷T ;êqEãC ml÷¬êEWÂ sBxêEW Æ?RÃT bxNÇ xµL xND y¸çn#T½ bXRG-"nT (¥lTM bt=Æ+Â bXWnT) xNÇ ÃlWN tf_éxêE h#n@¬ kl@§W UR úYµfL nW b¥lT tÂGrêLÝÝ59 bz!H fN¬½ Ã§cW yU‰ SM BÒ nWÝÝ

MKNÃt$M½ xNDnt$ «SÑ bxNDnT XNÄ!-‰ xDR¯¬L´ Y§l#¿ YHM ¥lT½ y¥NnT xNDnt$ SMN bU‰ kmÃZ Ælf y¸ÃSgßW MNM ngR ylMÝÝ YHM xM§K sW tBlÖ t-‰ XNÄ!h#M sW xM§K tÆl l¥lT nWÝÝ bl@§ xÆÆL½ bXRG-"nT (¥lTM bt=Æ+Â bXWnT) XGz!xB/@R ksB›êEnT UR MNM q$R"T (tµÍYnT) ylWM½ XNÄ!h#M sW kml÷¬êEnT wYM kGR¥WÂ k-Æ† UR MNM q$R"T (tµÍYnT) ylWM b¥lT YÂg‰l#ÝÝ ì¼R l#tRÂ yXRs# dUðãC bQÇS q¤RÆN½ b|U wdÑ yKRSèSN XWnt¾ mgßT y¸”wÑ y|n ml÷T ;êqEãCN xÌM bm”wM Yk§k§l#ÝÝ

xãN¬êE;úïC

bKRSèS ¥NnT §Y yb@t KRStEÃN N[#? xStMHé

YHNN KRKR bKRSTÂ XMn¬CN mm¶Ã m\rT l¥B‰‰TÂ lmF¬T y¸ktl#TN XÂStM‰lN¿ XÂMÂlN¿ XNmsK‰lNMÝÝ

1. ml÷TÂ sB›êE Æ?RÃT bKRSèS ¥NnT xND çnêL½ Slz!HM dGä xND Bc¾ yXGz!xB/@R LJ XÂ ysW LJ XN©! (l#” 1 [Ý31(35]¿ é» 9[Ý5]) h#lT KRSèîC (bxND bk#L yXGz!xB/@R LJ bl@§ bk#L dGä ysW LJ) yl#MÝÝ

2. ml÷TÂ sB›êE Æ?RÃt$ wd xND ¥NnT ÃLt=flq$ mçÂcWNM XÂMÂlN½ XÂStM‰lN½ XNmsK‰lNMÝÝ xNÇ wd l@§W ytlw- xYdlMÝÝ

58 bz!H KRKR Sl tútû b#DñC kz!H b¬C SD VII, 592 q¤_R 172 tmLkTÝÝ kl#tR äT b“§ bg@¬ X‰TÂ bTMHRt KRSèS §Y ytn\# WZGïC l!l† XSk¥YCl# DrS bÈM ytÈm„ ÂcWÝÝ

59 Xnz!H xmlµkèC bqdÑT 1570ãc$ búKîN yNg#\ ng|T m‰ôC y|n ml÷T ;êqEãC b¬tÑ |‰ãC btlÃ† mL÷C ytgl[# nb„ÝÝ bKRSèS ¥NnTÂ |U mLbS ... y[Â m\rT (2d ed, 1571), y_QMT 10Ý1571 the Dresdener Abschied (Dresden Recess) XNÄ!h#M y1574 exegesis Spicua & ferme integra controuersiae de sacra . MNM XNµ* bq_¬ yt-qsW xLæ xLæ b!çN y¥RtEN c&Mn!Z De duabus naturies in Christo (On the two natures in Christ) (1570, 2d ed, 1578) bSMMnt$ xzUíC xÌM ytgl[#TN xúïC xgÖLBè nbRÝÝ YH xÌM ySMMnt$ xzUíC yl#tRN TMHRt KRSèS TRg¤M YwK§L¿ SD VIII, 617-24 XÂ q¤_éC 250(278 tmLkTÝÝ ySMMnt$ xzUíC bxbW MNôC m\rT kxNÄND ym{/f SMMnT XTäC UR b1580 b¬tmW Catalog of Testinmonies Sl TMHRt KRSèS xStMHéxcW mk§kÃcWN xQRbêLÝÝ

VIII. Concerning the Person of Christ

Out of the controversy regarding the Holy Supper there arose a disagreement between the theologians of the Augsburg Confession who teach purely and the Calvinists (who also led some other theologians astray) over the person of Christ, the two natures in Christ, and their characteristics.

Status controversiae

Chief Issues of Disagreement in This Dispute58

Thechief question was whether on the basis of the personal union the divine and human natures-and likewise the characteristics of each-are intimately linked with each other within the person of Christ, in reality (that is, in fact and in truth), and to what extent they are intimately linked?

The sacramentarians contended that the divine and human natures are united in the one person in such a way that neither nature in reality (that is, in fact and in truth) shares with the other what is unique to that nature.59 Instead, they have only the name in common. For they say that uniosimply “causes the names to be held in common,” that is, the personal union results in nothing more than the sharing of their names. That is to say, God is called a human being and the human being God. In other words, they claim that God has nothing to do with humanity, and humanity has nothing to do with the divinity or with its majesty and characteristics in reality (that is, in fact and in truth). Dr. Luther and those who supported him defended the opposite position against the sacramentarians.

Affirmative Theses

The Pure Teaching of the Christian Church on the Person of Christ

To explain and settle this dispute according to the guidance of our Christian faith, we teach, believe, and confess the following:

1. That the divine and human natures in Christ are personally united, and therefore, that there are not two Christs (one the Son of God and the other the Son of Man), but one single Son of God and Son of Man (Luke 1[:31-35]; Rom. 9[:5]).

2. We believe, teach, and confess that the divine and human natures are not blended together into one essence. Neither is one transformed into the other. Rather, each

58On the parties involved in this dispute, see SD VII, 592 n. 172, below. The controversies over the Lord’s Supper and over Christology in the period after Luther’s death are so intimately intertwined that they cannot be separated.

59 These views were represented in various forms in works published by electoral Saxon theologians in the early 1570s: the Von der person und Menschwerdung unsers HERRN Jhesu Christi/Der waren christlichen Kirchen Grundfest (On the person and the incarnation of Christ … a firm basis) (2d ed., 1571); the Dresdener Abschied (Dresden Recess) of 10 October 1571; and the Exegesis perspicua & ferme integra controuersiae de sacra coena of 1574. Although it was seldom directly cited, Martin Chemnitz’s De duabus naturis in Christo (On the two natures in Christ) (1570; 2d ed., 1578) had developed the ideas expressed in the position of the concordists. This position represents the concordists’ interpretation of Luther’s Christology; see SD VIII, 617-24 and nn. 250-278. The concordists laid out their defense of their christological teaching on the basis of patristic sources in the Catalog of Testimonies, which was published with some editions of the Book of Concord in 1580.

YLq$NM XÃNÄNÇ yl@§W -ÆY l!çn# kè y¥YCl# yg² ‰s# yçn# m\r¬êEÆY›TN YY²LÝÝ

3.yml÷T Æ?RÃTÝ( h#l#N ÒYnT½ z§l¥êEnT½ wsN yl>nT bh#l# SF‰ mgßT½ (XNd¸gl_bT tf_é Æ?RYÂ b‰s# tf_éxêE Æ?RY xNÚR½ b‰s#Â k‰s#) h#l#N ;êqEnT wzt. ... ÂcWÝÝ Xnz!H kèWn# ysêêEW Æ?RY l!çn# xYCl#MÝÝ

4.ysB›êEnT Æ?RÃT½ xµ§êE F-#R mçn#½ |UÂ dM mçn#½ Ws#NÂ y¸gdB mçn#½ y¸\”Y½ y¸äT½ y¸wÈ½ y¸wRD½ kï¬ wd ï¬ y¸NqúqS½ brhB½ b_¥T½ bBRD½ bÑqT XÂ bmúsl#T y¸\”Y mçn# ÂcWÝÝ Xnz!H kèWn# yml÷¬êE Æ?RY l!çn# xYCl#MÝÝ

5.h#lt$M Æ?RÃT bxND ¥NnT xND Sl çn# (¥lTM bxND xµL xND Sl çn#)½ YH xNDnT h#lt$ Æ?RÃT XNd t-bq$½ xNÇ ll@§¾W MNM úYs_ wYM kl@§¾W MNM úYqbL½ kl@§ xµL btf_é MNM úYµfL (¥lTM½ b¥NnT xNDnT MKNÃT) LK h#lT ÈW§ãC b¥ÈbqEÃ ytÈbq$ YmSL kl@§ tmúúY ngR UR GNß#nT wYM ~BrT yl@lW ›YnT XNÄLçn XÂMÂlN¿ XÂStM‰lN¿ XNmsK‰lNMÝÝ bz!H fN¬½ XGz!xB/@R bXWnT kz!H sB›êEnT UR ÃlW F[#M ytà§ ~BrT YH nW¿ kz!H xµ§êE xNDnTÂ kXRs# k¸mn=W kz!H F[#M XJG l!gl{ k¥YCL ~BrT lXGz!xB/@R l!s_ y¸CLÂ Sl XGz!xB/@R l!¬mN y¸CL sB›êE ngR h#l# XNÄ!h#M sW lçnW lKRSèS l!s_ y¸CLÂ sW Sl çnW KRSèS l!¬mN y¸CL ml÷¬êE ngR h#l# YmnÅLÝÝ y_NT b@t

KRStEÃN mMH‰N YHN yÆ?RY xNDnTÂ ~BrT½ yBrT GlTNÂ y|UNÂ ynFSN bsW WS_ mgßT Múl@ b¥DrG xSrDtêLÝÝ

6.Slz!H½ XGz!xB/@R sW XNd çnÂ½ sWM XGz!xB/@R XNd çn

XÂMÂlN¿ XÂStM‰lN¿ XNmsK‰lNMÝÝ60 bXRG-"nTÂ bXWnT ml÷¬êEWÂ sB›êEW Æ?RÃT F[#M GNß#nT ÆYñ‰cW ñé Ã l!çN y¥YCL nbRÝÝ ysW LJ½ y¥RÃM LJ½ sB›êEnt$ kXGz!xB/@R LJ UR bxµLnT xND ÆYçN ñé bXRG"nTÂ bXWnT «XGz!xB/@R´ y¸lWN SM bmµfl# BÒ yL;#L XGz!xB/@R LJ

l!çN wYM tBlÖ l!-‰ XNÁT YCL nbR)

7.Slz!H½ ¥RÃM +¥¶ yl>½ ÃLtqy-½ sW BÒ yçn ?ÉN iNú XNd wldC úYçN½ ngR GN XWnt¾ yXGz!xB/@R LJ XNd wldC XÂMÂlN¿ XÂStM‰lN¿ XNmsK‰lNMÝÝ Slz!H bTKKL yxM§K XÂT tB§ T-‰lC¿ bXWnTM nCÝÝ

8.Slz!H½ yt\”yW½ yätW½ ytqbrW½ wd s!åL ywrdW½ käT ytnœW½ wd s¥Y ywÈW½ Sl X¾ wd ¬§q$Â h#l#N wd¸CL yXGz!xB/@R `YL kF kF ÃlW½ sW yçnW BÒ úYçN YLq$NM sB›êE Æ?R† kXGz!xB/@R LJnt$ Æ?RY UR XNÄ!H ÆlW _LQÂ l!ngR b¥YCL h#n@¬ xND yçnÂ L† ~BrT ÃlW½ ¥lTM YH sB›êE Æ?RY kXGz!xB/@R LJ UR xND xµL yçn sW mçn#N

XÂMÂlN¿ XÂStM‰lN¿ XNmsK‰lNMÝÝ 9.SlçnM½ «yKBRN g@¬ sql#T´ XNÄ!h#M «bg² dÑ yê©TN´61 (1öé 2[Ý8]¿ y/ê 20[Ý28]) tBlÖ XNd tÚf½ yXGz!xB/@R LJ bsB›êE tf_éW lmçn#

XRG-¾ lmçN X¾N kXGz!xB/@R UR y¸ÃS¬RqN l!q µHÂCN XNÄ!çN mk‰N

60 ”L b”L "dqb Gott Mensch und Mensch Gott Sei," Deus Sit homo, et homosit Deus y¸lW tlMìxêEWN y§tEN TRg¤MN bGL{ ÃN[ÆR”LÝÝ YH /rG bTRg¤M l¸ksT L†nT KFT nWÝÝ YH TRg¤M XSk m\r¬êEW mm¶Ã wQT DrS bl#t‰WÃN mµkL ynb„TN WYYèCÂ xlmGÆÆèC kGMT WS_ ÃSgÆLÝÝ (y¸ktl#T MNÆïC GL{ XNd¸ÃdRg#T) b¥RtEN k@Mn!Z ynbrW b#DN G§êE xNDnTN y¸gL[# rqEQ xúïC YwgÇ b¥lT gÖTg#têLÝÝ

61 t=Æ+ bçn y{/#F rqEQ L¥D §Y ytm\rtW yl#tR ym{/F QÇS TRg¤M bÈM xScU¶ yçnWN NÆB XNd mjm¶ÃW {/#F xDR¯ ³-rWÝÝ

retains its own essential characteristics, which never become the characteristics of the other nature.

3. The characteristics of the divine nature are: that it is almighty, eternal, infinite, present everywhere (according to the characteristics of the nature and its natural essence, in and of itself), all-knowing, etc. These never become the characteristics of the human nature.

4. The characteristics of the human nature are: being a bodily creature, being flesh and blood, being finite and circumscribed, suffering, dying, ascending, descending, moving from one place to another, suffering from hunger, thirst, cold, heat, and the like. These never become characteristics of the divine nature.

5. Since both natures are personally united (that is, united in one person), we believe, teach, and confess that this union is not a connection or association of the sort that neither nature shares things with the other personally (that is, because of the personal union), as if two boards were glued together, with neither giving the other anything or receiving anything from the other. Instead, here is the most complete Communion, which God truly has with this human being; out of this personal union and out of the most complete and most indescribable communion that results from it flows everything human that can be ascribed to and believed about God and everything divine that can be ascribed to and believed about the human Christ. The ancientteachers of the church have explained this union and communion of the natures using similes of a glowing iron and of the union of body and soul in the human being.

6. Therefore, we believe, teach, and confess that God is a human being and a human beings is God.60 That could not be if the divine and human natures had absolutely no communion with each other in fact and in truth. For how could the human being. Mary’s son, be called, or be, the Son of the most high God in truth if his humanity was not personally united with God’s Son, in reality, that is in fact and in truth, but instead shared only the name “God” with him?

7. Therefore, we believe, teach, and confess the Mary did not conceive and give birth to a child who was merely, purely, simply human, but she gave birth to the true Son of God. Therefore, she is rightly called and truly is the Mother of God.

8. Therefore, we also believe, teach, and confess that no mere human being suffered, died, was buried, descended into hell, rose from the dead, ascended into heaven, and was exalted to the majesty and almighty power of God for us, but rather it was a human being whose human nature has such a profound, indescribable union and communion with the Son of God, that this human nature is one person with the Son of God.

9. Thus, the Son of God truly suffered for us-to be sure, according to the characteristics of the human nature, which he had assumed into the unity of his divine person and made his own, so that he could suffer and be our high priest for our

60Literally, “daβ Gott Mensch und Mensch Gottsei,” clearly reflecting the traditional Latin statement, “Deus sit homo, et homo sit Deus.” This phrase is open to variation in translation. This interpretation takes into account the discussions and disagreements among Lutherans in the period leading up to the Formula. The circle around Martin Chemnitz insisted that abstractions in descriptions of the personal union be avoided, as the following passages make clear.

lmqbL YCL zND wd ml÷¬êE xµl# ÆSgÆWÂ yg² ‰s# ÆdrgW bsB›êE tf_éW Æ?RÃT m\rT yXGz!xB/@R LJ Sl X¾ bXWnT mk‰N tqB§*LÝÝ

10. Slz!H bXRG-"nTÂ bXWnT XRs# bXÂt$ ¥~iN bmNfS QÇS btins

g!z@ ysBxêE tf_éN b!YZM yh#l#N ÒY xM§K LJ bmçn#Â kXGz!xB/@R UR SltgÂß ysW LJ tBlÖÂ Æ?¶WN bmÃZ h#l#N b¸CL bXGz!xB/@R xB q" bmqm-# ykbr mçn#N XÂMÂlN¿ XÂStM‰lN¿ XNmsK‰lNMÝÝ

11. kxB UR ÆlW xµ§êE ~BrT m\rT h#Lg!z@ YHN ¬§Q GR¥ zwTR bX° Y²*L¿ çñM bT?TÂ ‰s#N ZQ ÆdrgbT h#n@¬ WS_ l!-qMbT xLflgMÝÝ bz!H MKNÃT bq$mT½ b_bBÂ b[U bXGz!xB/@RÂ bsW ðT xdg [l#” 2Ý52]ÝÝ Slz!H kTNœx@W b“§ yÆRÃN mLK [ðLù 2Ý7] (YHM sB›êE Æ?R† úYçN) Ñl# bÑl# XSktwbT g!z@ DrS XRs#N dS ÆsßW g!z@ BÒ XN©! h#Lg!z@ GR¥WN xLgl-MÝÝ kz!Ã b“§ ml÷¬êE GR¥WN Ñl# bÑl# bm-qM½ bmGl_M½ b¥úyT XNdgÂ t¯Â[fW½ XNÄ!h#M bz!H h#n@¬ h#l#N wd¸ÃWQbT½ h#l#N ¥DrG wd¸CLbT½ lF-#‰n# h#l# wd¸g"bT½ dGäM bs¥YÂ bMDR kMDRM b¬C Ãl#TN h#l# kXGéc$ b¬CÂ bX° wd¸YZbT XRs# ‰s#M «|LÈN h#l# bs¥YÂ

bMDR ts-"´ [¥t& 28Ý18]½ BlÖ XNd¸msKrWÂ QÇS ÔWlÖS½ «YH ywrdW½ h#l#N Yä§ zND ks¥ÃT h#l# b§Y ywÈW dGä ÃW nW´ [x@Ø 4Ý10] s!L

XNd¸{fW XNd xM§K BÒ úYçN XNd sWM wd KB„ gBèxLÝÝ bh#l# zND XNd¸g" YHN `Yl#N m-qM YC§L¿ h#l#N ¥DrG YC§L¿ XNÄ!h#M h#l#N ÃW”LÝÝ

12. Slz!H½ XNd MD‰êEÂ sB›êE Æ?RY m\rT úYçN ì¼R l#tR yKRSTÂ XMn¬CNN m\rT xDR¯ XNd¸lWÂ X¾M LíÒCNN XNdMÂStMrW bXGz!xB/@R q" bmqm_ |LÈn#Â Æ?R† KRSèS XWnt¾ |UWNÂ dÑN l¥µfL bQÇS X‰T XNd¸g" YgL[êL½ dGäM YH lXRs# q§L nWÝÝ YH mgßT MD‰êE fN-ZÃêE mgßT úYçN yk!Än# ”L «YH |Uü nW´ wzt. XNd¸lW mgßt$ XWnt¾Â m\r¬êE mgßT nWÝÝ62

NS_éS XNÄlW úYçN bz!H TMHR¬CN½ XMn¬CNÂ yXMnT mGlÅCN m\rT yKRSèS xµL ytkÍfl xYdlMÝÝ XRs#M (÷Ñn!µtE× x!D×¥t$M63 (communicatio idiomatum) ¥lTM½ bKRSèS Ãl#T yh#lt$N Æ?RÃT XWnt¾ ~BrT YKÄLÝÝ l#tR «åN z µWNSLS x@ND z cRC´64 (On the Councils and the Church)½ b¸lW m{/û XNÄB‰‰W yKRSèSN xµL YkÍF§L) wYM xW-@qES b/sT

XNÄSt¥rW Æ?RÃt$ kn-ÆÃcW XRS bXRS wd xND ¥NnT xLtq§ql#MÝÝ xlblz!ÃM dGä bKRSèS xµL sB›êEW Æ?RY xLtµdM wYM xL-ÍM¿ xNÇ Æ?RYM wd l@§¾W Æ?RY xLtqyrMÝÝ YLq$NM½ KRSèS xh#NÂ lz§lMM xM§KÂ sW çñ bxND l!lÃY b¥YCL xµL Yñ‰L½ YHM /êRÃW XNd¸msKrW [1¾ -!ät&ãS 3Ý16] kQDST |§s@ M|-!R q_lÖ ÃlW XJG kFt¾W M|-!R nW¿ bz!H M|-!R §Y nW Bc¾ m{ÂÂ¬CN½ ?YwTÂ Dn¬CN ÃrfWÝÝ

62 lMúl@ yl#tR That These Words of Christ, "This is My Body" etc., XSµh#N y[Â nW (1527) (WA 23-131-37; LW 37-55-59; yKRSèSN X‰T y¸mlkT mGlÅ (1528) (WA 26: 326-30; LW 37: 214-16).

63 yÆ?RÃT ymlk!Ã -ÆY›T GNß#nTÝÝ

64 On the Council and the Churches (1539) (WA 50-584-95; LW 41:95-106).

186 Ephesians 6:16.

xl#¬êE;úïC

bKRSèS Æ?RY §Y t”‰n!W y/sT TMHRT

bm\rt$½ y¸ktl#T ytúút$ xNqÛC kXGz!xB/@R ”LÂ GL{ kçnW kKRSTÂ XMn¬CN mGlÅ65 bt”‰n! h#n@¬ XNd¸ktlW s!ÃStM„66 XN”w¥lN¿ XÂwG²lNMÝÝ

1. NS_éS bSNFÂ XNd¸gL[W xM§KÂ sW bKRSèS xND xµL xLçn#M¿ ngR GN yXGz!xB/@R LJ yçn xND xµL xl¿ dGäM ysW LJ yçn l@§ xµL xl s!L½

2. xW-@qES bhúb# XNd f-rW yml÷¬êEWÂ ysB›êE Æ?RÃT wd xND YzT XRS bRúcW bxND §Y tq§QlêL¿ XNÄ!h#M sB›êE Æ?R† wd ml÷¬êE Æ?R† tqYéxL s!L½

3. xR×S XNd¸ÃMnW KRSèS XWnt¾½ tf_éxêE XÂ z§l¥êE xM§K xYdlM s!L½

4. ¥Rs!×N XNd zydW KRSèS |UÂ nFS ÃlW XWnt¾ sB›êE Æ?RY xLnbrWM s!L½

5. xµ§êEW xNDnt$ yU‰ m-¶ÃãC wYM SäC BÒ Yf_‰L s!l#½67

6. XGz!xB/@R sW nW½ sWM XGz!xB/@R nW MKNÃt$M ml÷T ksBxêEnT UR MNM yU‰ yçn ngR ylWM½ XNÄ!h#M sBxêEnT kml÷T UR bXWnT ¥lTM bt=Æ+ MNM yU‰ yçn ngR ylWM½ b¸ÆLbT g!z@¿ YH xg§l{ wYM ädS lÖk!êENÄ! (modus loquendi)½ ¥lT y”§T g¤ÄY wYM yxnUgR mNgD BÒ nW½ s!l#¿

7. yXGz!xB/@R LJ l›lM `-!xT äèxL wYM ysW LJ h#l#N ÒY xM§K çñxL s!ÆL½ YH ÷¸n!µtE× vRÆtE× (communicatio verbalis)BÒ Slçn½ kxnUgR zYb@ Ãlf xYdlM s!l#¿

8. bKRSèS ÃlW sBxêE Æ?RY XNd ml÷¬êE Æ?RY xµ*“N y¥YwsN Æ?RY mçn#Â ml÷¬êEW Æ?RY bxND g!z@ bh#l#M SF‰ XNd¸g" YHM kXGz!xB/@R btlyÂ wd sB›êEW Æ?RY WS_ yfss¼ytqÄ bxND ›YnT m\r¬êE y`YLÂ yÆ?RY tµÍYnT m\rT nW s!l#½68

9. sB›êE Æ?RY bm\r¬êE ng„Â bYzt$ wYM y‰s# bçnW Æ?R† kml÷¬êE Æ?RY UR tmúúYnT ÃlW XNÄ!çN bmdrg# kXRs# UR Xk#L ç•L s!l#¿

10. yKRSèS sB›êE Æ?R† bs¥YÂ bMDR bh#l# SF‰ tzrUGaL (kml÷¬êEM Æ?RY UR xBé l!wsD y¥YgÆ ;úB) nW s!l#¿

11. bxµL bh#l# ï¬ lmgßT qRè ksBxêEW tf_éxêE Æ?RY ytnœ bxND g!z@ kxND ï¬ b§Y bxµL mgßT lKRSèS y¥YÒL nW½ s!l#¿

12. yXGz!xB/@R LJ½ bt=Æ+ ksB›êEnt$ U‰ b|”† MNM ~BrT (tú¬ðnT) XNdl@lW½ mk‰W f{ä XNÄLnµW ÃHL sB›êEnt$ BÒ nW lX¾ yt\”yWÂ ÃÄnN s!l#¿

65 b/êRÃT XMnT mGlÅÂ bXGz!xB/@R ”L m\rT SMMnTN btmlktbT _Â¬êE bnbrW xq‰rb# xNDÊx tk‰Ké nbRÝÝ cf.. his Six Christian Sermons

66 Xnz!H xÌäC l¸gß#ÆcW lµLv!ÂWÃNÂ «lK¶SPè ( ðl!Ps!T´ ytwsn# ¥ÈqšãC SD VIII, 628-29 q¤_éC 288(291½ 633(35½ q¤_éC 301(304tmLkTÝÝ

67 bmjm¶Ã b§tEN t-Qî kz!ÃM ttRg¤äxLÝÝ

68 xNq{ 27(29 XNd tEL¥N ÿSh#S Ãl# l#t‰WÃN y|n ml÷T ;êqEãC §qrb#xcW t”WäãC mLS lmS-T

an arrow into my heart that I can scarcely endure, for he is an enemy who never lets up or becomes weary; when one attack ceases, new ones always arise.

The Last Petition

“But deliver us from the evil. AMEN.”

188 The first edition of the Large Catechism reads erroneously, “In the Hebrew.” This error was corrected in later editions.

189 John 8:44.

13.KRSèS bMDR kX¾ UR ÃlW b”l#½ bQÇúT M|-!‰T XNÄ!h#M

bCG‰CN g!z@ÃT h#l# bml÷¬êEnt$ m\rT XNdçnÂ½ XNÄ!H ÃlW mgßTM bF[#M ksB›êE Æ?R† UR GNß#nT XNdl@lW X¾N b|”†Â bät$ x¥µYnT µÄnN b“§ bMDR kX¾ UR bsB›êE Æ?R† m\rT MNM y¸ÃdRgW ngR ylM s!l#¿

14.sB›êE Æ?RYN ylbsW yXGz!xB/@R LJ½ yÆ¶Ã mLKN ktw b“§ bsB›êE Æ?R† y¸ÃdRgW yh#l#N ÒYnt$N h#l#NM |‰ãC úYçN½ sB›êEW Æ?RY

b¸g"bT btwsn SF‰ _qETÂ Ws#N ngéCN BÒ nW s!l#¿

15.b(¥t& 28Ý18) «|LÈN h#l# bs¥YÂ bMDR ts-"´ b¥lT KRSèS bGL{ ktÂgrW½ XNÄ!h#M QÇS ÔWlÖS «bXRs# yml÷t$ Ñ§T h#l# bsWnt$ tgLõ Yg¾LÂ´ (³§ 2Ý9) k¸lW UR y¸”rnWN bsB›êEW Æ?RY m\rT h#l#N ÒYnt$NÂ l@lÖC yml÷¬êE Æ?R† mlÃ -ÆÃTN b+‰> l!l¥mÄcW xYCLM s!l#¿

16.lXRs# [lKRSèS] bXRG_ bs¥YÂ bMDR ¬§Q |LÈN ts_è¬L¿ ¥lTM km§XKTÂ kl@lÖC F_r¬T h#l# ¬§QÂ ybl-¿ ngR GN yXGz!xB/@RN h#l#N ÒYnT xYµfLM¿ bt=¥¶M XNÄ!H ›YnT ml÷¬êE |LÈN lXRs# xLtsWMÝÝ bz!H mNgD ¸Ä!Ã -t&N>Ã (media potentia) bXGz!xB/@R yh#l#N ÒYnT |LÈNÂ bl@lÖC F_r¬T |LÈN mµkL ÃlWN ›YnT |LÈN bmF-R KRSèS bsB›êE Æ?R† m\rT bXRgt$ g!z@ yts-W½ YH KBRÂ |LÈN kXGz!xB/@R h#l#N ÒY |LÈN ÃnsÂ kl@lÖC F_r¬T |LÈN GN ybl- nW s!l#¿

17.KRSèS bsB›êE mNfs# m\rT MN ÃHL ¥wQ XNd¸CL ytgdb wsN xlW½ XNÄ!h#M |LÈn#N XNd Ä¾ XNÄ!tgBR ¥wQ k¸gÆWÂ k¸ÃSfLgW b§Y l!ÃWQ xYCLM s!l#¿

18.XRG_ nW MNM XNµ* «ytswr _bBÂ y:WqT mZgB h#l# bXRs# nWÂ´ (³§ 2Ý3) tBlÖ ytÚf b!çNM KRSèS gÂ yXGz!xB/@R XÂ y|‰ãc$ F[#M XWqT ylWM s!l#¿

19.bsB›êEnt$ mNfS m\rT KRSèS kz§lM ynbrWN½ bxh#n# g!z@ b›lM bh#l# SF‰ Xyçn ÃlWNÂ lwdðT lz§lM MN XNd¸çN l¥wQ xYÒlWM s!l#¿

20.¥NM sW b¥t&ãS 28[Ý18] «|LÈN h#l# ... ts-"´ y¸lWN MNÆB KRSèS ‰s#N ZQ ÆdrgbT h#n@¬ bml÷t$ Æ?RY m\rT XNµ*N wd ¯N yÈ§cWÂ ytêcW YmSL bTNœx@WÂ b:Rgt$ bml÷¬êE Æ?R† m\rT |LÈN h#l# bs¥YÂ bMDR lKRSèS XNdgÂ XNd¬ds#lT wYM XNdtmls#lT s!ÃStMRÂ XNdz!Ã s!trg#M XÂ XGz!xB/@RN b¸ÃsDB mNgD KFl#N s!ÃÈMM½

XNÄ!H Ãl TMHRT y¸qlBsW yKRSèSN yk!Än#N ”L ¥ÈmM BÒ úYçN½ ngR GN bm=ršM yKRSèSN z§l¥êE ml÷¬êEnT wd¸KdW wd trgmW xR×úêE n#Íq& lmmlS mNgD y¸-RG nW¿ XNÄ!H ›Ynt$N y/sT TMHRT bXGz!xB/@R ”L {n# m\rT XÂ GL{ bçnW yKRSTÂ XMnT mGlÅCN µLt”wMnW bz!H mNgD KRSèS kd~Nn¬CN UR Ñl# bÑl# -FèxL ¥lT

God does not lie because he has promised to grant it. Where there is no faith like this, there also can be no true prayer.

Fourth Part: Concerning Baptism

“Go into all the world, teach all the heathen, and baptize them in the name of the Father and of the Son and of the Holy Spirit.”

192 Likewise, in the last chapter of Mark [16:16]:

“The one who believes and is baptized will be saved; but the one who does not believe will be condemned.”

192 Luther’s translation.

193 A red coat was appropriate dress for a celebratory occasion.

IX. (9)

Sl KRSèS wd s!åL mWrD

yWZGb# h#n@¬ YHN xNq{ btmlkt êÂ g¤ÄY69

GL{ bçn yKRSTÂ XMnT mGlÅCN m\rT½ g@¬ KRSèS mc&Â XNÁT

Æl h#n@¬ wd s!åL XNd wrd½ XNÄ!h#M YH yçnW kmät$ bðT wYS b“§ nW b¸l# _Ãq&ãC z#¶Ã½ bt=¥¶M låGSb#RG yXMnT mGlÅ ‰úcWN bs-#

xNÄND y|n ml÷T ;êqEãC mµkL YHNN xNq{ btmlkt dGäM wd s!åL ywrdW bnFs# BÒ nW wYS bml÷Tnt$ BÒ½ wYM b|UÂ nFS½ bxµLM bmNfSM XNd çn½ XNÄ!h#M YH yXMnT xNq{ y¸mdbW wd KRSèS mk‰ wYM wd KB„ DLÂ x¹ÂðnT XNd çn xNÄND KRKR nbRÝÝ YH xNq{ XNÄlfW xNq{ h#l# XWnT XNd çn bxmKN× wYM bmrÄT l!gnzb#T y¥YÒL Sl çn bXMnT BÒ l!=b_ YgÆLÝÝ bz!H g¤ÄY §Y KRKR l!ñR xYgÆM½ ngR GN YH xNq{ b153370 bèRUW SBkt$ bbl- KRStEÃÂêE bçn h#n@¬ ytÆrk TZ¬ ÃlW ì¼R l#tR XNd gl[W l!¬mNÂ bq§l# bXJg# TMHRT l!s_bT XNd¸gÆ bÑl# DM} XNmK‰lNÝÝ Xz!Ã §Y y¥Y-QÑÂ y¥ÃSfLg# _Ãq&ãCN h#l# xSwGì½ XNÄ!h#M QN yçn# KRStEÃñCN GL{ wd çnW KRStEÃÂêE XMnT mLîxcêLÝÝ

MKNÃt$M KRSèS wd s!åL XNd wrd½ lh#l#M x¥®C s!åLN XNÄ-ÍÂ käT kÄ!ÃBlÖS |LÈN½ XÂ kz§lM ys!åL k¤nn@ bqL XNd tb@ÏcW ¥w”CN bqE nWÝÝ Ã XNÁT XNdçn YH g¤ÄY BÒ úYçN l@lÖC bXMnT BÒ yMNqb§cW +FN bçnW MKNÃ¬êEn¬CN LNgnzÆcW y¥NC§cW ngéC h#l# GL{ l¸çn#bT l¸q_lW ›lM LÂöyW YgÆLÝÝ

X. (10)

Sl b@t KRStEÃN LMMìC

Adiaphora (xÄ!Ãæ‰) tBlW y¸-„Ý( m¬z²cW wYM mkLk§cW tlYtW ÃL¬wq$ g¤Ä×C 71

båGSb#RG yXMnT mGlÅ y|n ml÷T ;êqEãC mµkL bXGz!xB/@R ”L ÃL¬zz# XNÄ!h#M ÃLtklkl# ngR GN lmLµM |R›TÂ MGÆR Y-Q¥l# tBlW ytjm„ LMMìCN btmlkt KRKR tkSèxLÝÝ

yWZGb#h#n@¬ YHN xNq{ b¸mlkT êÂW WZGB

êÂW _Ãq& ywNg@l# -§èC kX¾ UR lmS¥¥T y¥YfQÇbTÂ yXMnT mGlÅ y¸ÃSfLGbTN ySdT g!z@ h#n@¬ Ymlk¬L¿ _Ãq&W bz!Ã h#n@¬ WS_ bmLµM ?l!Â ytwgÇ ytwsn# |n |R›èC (b‰úcW L†nT y¥Ãm-# ngéC bXGz!xB/@R ÃL¬zz# wYM ÃLtklkl#) bt”ê¸ãc$ GðTÂ F§¯T XNdgÂ

69 Slz!H xNq{ Ä‰ k¬C SD IX, 634-35 q¤_R 305 tmLkTÝÝ

70 WA 37:62-67.

71 bz!H KRKR Sl tútû b#DñC k¬C SDX, 635-36 q¤_éC 308(309 tmLkTÝÝ

IX. Concerning Christ’s Descent into Hell

Status controversiae

The Chief Issue regarding This Article69

Among some theologians committed to the Augsburg Confession there has been some dispute regarding this article: when and in what manner the Lord Christ descended into hell, according to our simple Christian creed, and whether it took place before or after his death. Also, whether he descended only in his soul, or only in his deity, or with body and soul, bodily and spiritually. Also, whether this article of faith belongs to the suffering of Christ or to his glorious victory and triumph.

Since this article, as is true of the previous article, cannot be comprehended by reason or understanding, but must be grasped alone by faith: It is our unanimous counsel that there should be no dispute over this issue but it should be believed and taught on the simplest level as Dr. Luther of blessed memory explained this article in a most Christian manner in his sermon at Torgau in 1533.70 There he cut off all unprofitable, unnecessary questions and admonished all godly Christians to a simple Christian faith.

For it is enough that we know that Christ descended into hell and destroyed hell for all believers and that he redeemed them from the power of death, the devil, and the eternal damnation of hellish retribution. How that happened we should save for the next world, where not only this matter but many others, which here we have simply believed and cannot comprehend with our blind reason, will be revealed.

X. Concerning Ecclesiastical Practices

Which Are Called Adiaphora or Indifferent Matters71

A dispute also occurred among theologians of the Augsburg Confession over ceremonies or ecclesiastical practices that are neither commanded nor forbidden in God’s Word but that were introduced in the churches for the sake of good order and decorum.

Status controversiae

On the Chief Controversy regarding This Article

The chief question concerned a situation of persecution, in a case in which confession is necessary, when the enemies of the gospel refuse to come to terms with us: the question was whether, in that situation, in good conscience, certain ceremonies that had been abolished (as in themselves indifferent matters neither commanded nor forbidden by God) could be revived under the pressure and demand of the opponents, and

69On the background of this article, see SD IX, 634-35 n. 305, below.

70WA 37:62-67.

71On the parties involved in this dispute, see SD X, 635-36 nn. 308-309, below.

?YwT l!z„ mÒL xlmÒ§cW XNÄ!h#M bXNÄ!H ›YnT |n |R›èCÂ L†nT

y¥Ãm-# ngéC md‰d„ tgb! mçN xlmçn# nbRÝÝ lz!H _Ãq& xNd¾W b#DN

xãN s!L½ l@§¾W xYdlM B§*LÝÝ

xãN¬êE;úïC

YHN xNq{ btmlkt tgb!½ XWnt¾ TMHRTÂ yXMnT mGlÅ

1. YHN KRKR lmÌ=T½ bXGz!xB/@R ”L ÃL¬zz# wYM ÃLtklkl# ngR

GN lmLµM |R›TÂ MGÆR BÒ ytm\rt$ |n |R›èC wYM b@t KRStEÃÂêE

LMMìC b‰úcWÂ l‰úcW ml÷¬êE xML÷ wYM bTN¹# XNµ* yz!H xML÷ KFL

xlmçÂcWN XÂMÂlN½ XÂStM‰lN½ XNmsKR¥lNÝÝ Y,WM «ysWM |R›T yçn TMHRT XÃSt¥„ bkNt$ ÃmLk#¾L´ (¥t& 15[Ý9]) tBlÖ XNd tÚf nWÝÝ

2. b¥N¾WM ï¬Â g!z@ y¸g" yXGz!xB/@R ¥~br sB XNÄ!H Ãl# |n |R›èCN lXGz!xB/@R ¥~br sB XJG bÈM -”¸Â y¸ÃN[# çnW ktgß#

XNdyh#n@¬ãc$ lmlw_ |LÈN XNÄlW XÂMÂlN¿ XÂStM‰lN¿ XNmsK‰lNMÝÝ

3. bXRG_½ =ênT y¯d§cW Æ*LèCÂ xsÂµY NGGéC h#l# mwgD xlÆcWÝÝ btlY bXMnT ldkÑT ytly _N”q& l!s_ YgÆLÝÝ

4. kX¾ y¥Ãw§WL yXMnT mGlÅ b¸flGbT bSdT g!z@ XNdz!H Æl# L†nT b¥Ãm-# g¤Ä×C lt”ê¸ãc$ XJ xNs_M BlN XÂMÂlN¿ XÂStM‰lN¿ XNmsK‰lNMÝÝ XRs#M /êRÃW XNdz!H s!L XNd ÚfW nWÝ( «bnÚnT LNñR KRSèS nÚnT xwÈN¿ XNGÄ!H [N¬Ch# q$Ñ¿ XNdgÂM bÆRnT qNbR xTÃz#´ [g§ 5Ý1]ÝÝ dGäM «k¥ÃMn# UR b¥YmC xµÿD xT-mÇ ... BR¦NM k=l¥ UR MN ~BrT xlW)´ Y§L (2öé 6Ý14)ÝÝ XNdgÂM «ywNg@LM XWnT bXÂNt zND [Nè XNÄ!ñR lxND s›T XNµ* lQqN xLtg²N§cWM´ Y§L (g§ 2Ý5)ÝÝ MKNÃt$M XNdz!H Æl h#n@¬ WS_ xúúb!ãc$ g¤Ä×C L†nT y¥Ãm-#T ngéC mçÂcW

YqRÂ ywNg@l#N XWnTÂ yKRSTÂ nÚnTN y¸mlkt$ YçÂLÝÝ Y,WM g¦ÄêE yÈâT xML÷N kmdgFÂ bXMnT ydkÑTN kmsÂKL ym-bq$ g¤ÄY nWÝÝ XNdz!H Æl# g¤Ä×C MNM ›YnT ¥µµš xNs_M¿ Ä„ GN y¥Ãw§WL yXMnT mGlÅ mS-TÂ XGz!xB/@R y”l# -§èC bX¾ §Y XNÄ!f{ÑT y¸LµcWNÂ y¸fQD§cWN ¥N¾WNM ngR m¹kM YgÆÂLÝÝ

5. «bÛM g¤ÄY xlmmúsL yXMnTN xNDnT ¥ÂUT ylbTM´72 b¸lW b¬wq xnUgR m\rT bTMHRTÂ bh#l#M yXMnT xNqÛC XNÄ!h#M bTKKl¾W yQÇúT M|-!‰T x-”qM xNDnT XSµl DrS ¥N¾WM b@t KRStEÃN kl@§W Ãns wYM ybl- bXGz!xB/@R ÃL¬zz WÀxêE |R›T ÃlW bmçn# l@§WN m÷nN ylbTM BlN XÂMÂlN¿ XÂStM‰lN¿ XNmsK‰lNMÝÝ xl#¬êE;úïC YHN xNq{ btmlkt ÃlW y/sT TMHRT

Slz!H y¸ktl#TN TMHRèC S?tTÂ yXGz!xB/@R ”L t”‰n! ÂcW b¥lT XN”w¥cêlN¿ XÂwG²cW¥lNMÝ(73

72 Irenaeus, bEusbius, Church History v. 24,13 (MPG 20-506; NPNF, ser., 1:243) -QîxLÝÝ

73 Xnz!H xÌäC »§NKtNÂ l@lÖC yúKîN yMRÅ KLL y|n ml÷T ;êqEãC ylYpEz!G >GGR (lYpEz!G x!Nt¶M) Leipzig Interim btsßW WS_ l¥‰mD y¸äK„TN btmlkt yXWnt®C l#t‰WÃN GN²b@N y¸wKl# ÂcWÝÝ

whether compromise with them in such ceremonies and indifferent matters would be proper? The one party said yes, the other said no to this question.

Affirmative Theses

The Proper, True Teaching and Confession concerning This Article

1. To settle this dispute, we unanimously believe, teach, and confess that ceremonies or ecclesiastical practices that are neither commanded nor forbidden in God’s Word, but have been established only for good order and decorum, are in and of themselves neither worship ordained by God nor a part of such worship. “In vain do they worship me” with human precepts (Matt. 15[:9]).

2. We believe, teach, and confess that the community of God in every place and at every time has the authority to alter such ceremonies according to its own situation, as may be most useful and edifying for the community of God.

3. Of course, all frivolity and offense must be avoided, and special consideration must be given particularly to those who are weak in faith.

4. We believe, teach, and confess that in a time of persecution, when an unequivocal confession of the faith is demanded of us, we dare not yield to the opponents in such indifferent matters. As the Apostle wrote, “Stand firm in the freedom for which Christ has set us free, and do not submit again to a yoke of slavery” [Gal. 5:1]. And: “Do not put on the yoke of the others; what partnership is there between light and darkness?” [2 Cor. 6:14]. “So that the truth of the gospel might always remain with you, we did not submit to them even for a moment” [Gal. 2:5]. For in such a situation it is no longer indifferent matters that are at stake. The truth of the gospel and Christian freedom are at stake. The confirmation of open idolatry, as well as the protection of the weak in faith from offense, is at stake. In such matters we can make no concessions but must offer an unequivocal confession and suffer whatever God sends and permits the enemies of his Word to inflict on us.

5. We also believe, teach, and confess that no church should condemn another because the one has fewer or more external ceremonies not commanded by God than the other has, when otherwise there is unity with the other in teaching and all the articles of faith and in the proper use of the holy sacraments, according to the well-known saying, “Dissonantia ieiunii non dissolvit consonantiam fidei,” “Dissimilarity in fasting is not to disrupt unity in faith.”72

Negative Theses

False Teaching concerning This Article

Therefore, we reject and condemn as incorrect and contrary to God’s Word:73

72Irenaeus, cited in Eusebius, Church History V, 24, 13 (MPG 20:506; NPNF,ser. 2, 1:243).

73These positions summarize the Gnesio-Lutheran understanding of what Melanchthon and other electoral Saxon theologians were attempting in the so-called Leipzig Interim.

1. ¥NM sW bb@t KRStEÃN Ãl#T ysW TX²²TÂ ?GUT b‰úcWÂ k‰úcW XNd xML÷ bXGz!xB/@R ytdngg# wYM yz!h# xµL yçn# xML÷ãC tdRgW m³-R xlÆcW BlÖ b¸ÃStMRbT g!z@¿

2. ¥NM sW WÀxêE g¤Ä×CN btmlkt ÃlWN KRStEÃÂêE nÚnT bm”rN XNdz!H Ãl#T |R›èC½ TX²²TÂ ?GUT xSf§g!ãC XNd çn# bmq¤-R b`YL bXGz!xB/@R ¥~br sB §Y b¸+NbT g!z@¿

3. btmúúY h#n@¬½ ¥NM sW bSdT h#n@¬ g¦D mGlÅ mS-T xSf§g!

b¸çNbT g!z@ Xnz!HN L†nT y¥Ãm-# g¤Ä×CN btmlkt kQÇs# wNg@L -§èC UR mS¥¥T wYM DRDR ¥DrG YC§L BlÖ b¸ÃStMRbT g!z@¿ (XNdz!H Ãl#T DRg!èC yXGz!xB/@RN XWnT lmg¤ÄT ÃglG§l#)ÝÝ

4. btmúúY h#n@¬ yXGz!xB/@R ¥~br sB b¥N¾WM g!z@ nÚnT XNdl@lW

b¸ÃmlKT mNgD XRs# b¸g"bT L† h#n@¬ m\rT lb@t KRStEÃN XJG -”¸ bçnW bKRStEÃÂêE nÚnT bm-qM kXnz!H |R›èC bxNÇ wYM kz!Ã b§Y bçn#T lm-qM XNÄYCL XNdz!H Ãl#T WÀxêE |R›èCÂ L†nT y¥Ãm-# g¤Ä×C b¸wgÇbT g!z@ nWÝÝ

XI. (11)

Sl z§l¥êE QDm Wún@Â Sl XGz!xB/@R MRÅ

bz!H xNq{ §Y båGSb#RG yXMnT mGlÅ y|n ml÷T ;êqEãC mµkL MNM ›YnT yxdÆÆY G+T xLnbrMÝÝ74 Yh#N XN©!½ YH xNq{ bxGÆb# b¸ÃZbT g!z@ ym{Â¾ xNq{ kmçn# ytnœ wd ðT XNQÍT y¸çN KRKR XNÄYnœ XRs#M dGä bz!H snD tgLÛxLÝÝ

xãN¬êE;úïC

Slz!H xNq{ N[#?Â XWnt¾ TMHRT¿

1. kh#l# xSqDä bXGz!xB/@R QDm :WqTÂ bXRs# z§l¥êE MRÅ mµkL ÃlW L†nT b_N”q& m¬sB xlbTÝÝ

2. yXGz!xB/@R QDm :WqT ¥lT½ «M|-!R y¸gL_ xM§K bs¥Y xl¿ XRs#M b“l¾W zmN y¸çnWN lNg#\# lÂb#kdnòR xS¬Wö¬L´ tBlÖ XNd tÚf (ÄN 2Ý28) ngéC kmf[¥cW bðT XGz!xB/@R h#l#NM ÃW”L k¥lT l@§ xYdlMÝÝ

3. YH QDm :WqT QñCÂ Kû sãCN bXk#LnT y¸¹FN nW¿ Ä„ GN XRs# yKÍT MN+ xYdlMÝÝ YH sãC S?tT b¸\„bT g!z@ y`-!xT MN+ xYdlM (`-!xT bmjm¶Ã kÄ!ÃBlÖSÂ kKûW ktÈmm ysW f”D y¸mn+ nW) wYM dGä YH ¥lT sãC ‰úcW `§ð lçn#bT lsãC mb§¹T MKNÃT xYdlMÝÝ bz!H fN¬ yXGz!xB/@R QDm :WqT bKÍT mµkL mLµM |R›TN y¸ÃSg"Â lKÍt$M gdBN y¸ÃdRG nWÝÝ YHM KÍT XSk mc& DrS l!q_L XNd¸CL y¸wSnWÂ MNM XNµ* KÍt$ b‰s# Kû b!çNM ¥N¾WM ngR yXGz!xB/@RN MRõC bb¯nT ÃglG§LÝÝ 4. Yh#N XN©!½ yXGz!xB/@R z§l¥êE MRÅ y¸¹FnW ÚD”NN wYM XGz!xB/@RN y¸ÃSdSt$ yXGz!xB/@R LíCN BÒ nWÝÝ XRs# XGz!xB/@R y¸ÃmÈW yXnRs# DnT MN+ nWÝÝ kz!H UR y¸mdbWN ¥N¾WNM ngR

74 bz!H xNq{ Ä‰ §Y kz!H b¬C SD XI, 641, q¤. 318N tmLkTÝÝ

1. When anyone teaches that human commands and prescription in the church are to be regarded in and of themselves as worship ordained by God or a part of it.

2. When anyone imposes such ceremonies, commands, and prescriptions upon the community of God with coercive force as if they were necessary, against its Christian freedom, which it has in external matters.

3. Likewise, when anyone teaches that in a situation of persecution, when public confession is necessary, one may comply or come to terms with the enemies of the holy gospel in these indifferent matters and ceremonies. (Such actions serve to damage God’s truth.)

4. Likewise, when such external ceremonies and indifferent matters are abolished in a way that suggests that the community of god is not free at all times, according to its specific situation, to use one or more of these ceremonies in Christian freedom, as is most beneficial to the church.

XI. Concerning the Eternal Predestination and Election of God

On this article there has been no public conflict among the theologians of the Augsburg Confession.74 However, because it is an article of comfort when properly treated, it is also explained in this document so that no offensive dispute may arise in the future.

Affirmative Theses

The Pure, True Teaching concerning This Article

1. First of all, the difference between praescientia and praedestinatio, that is, between God’s foreknowledge and his eternal election, must be carefully noted.

2. God’s foreknowledge is nothing else than that God knows all things before they happen, as it is written, “God in heaven reveals mysteries. He has disclosed to King Nebuchadnezzar what will happen in future times” (Dan. 2[:28]).

3. This foreknowledge extends equally over godly people and evil people, but it is not a cause of evil. It is not the cause of sins, when people act wrongly (sin proceeds originally from the devil and the wicked, perverted human will), nor of human corruption, for which people are responsible themselves. Instead, God’s foreknowledge provides order in the midst of evil and sets limits to it. It determines how long evil can continue and determines also that everything, even if it is evil in itself, serves the welfare of God’s elect.

4. Praedestinatio, however, or God’s eternal election, extends only to the righteous, God-pleasing children of God. It is a cause of their salvation, which God

74On the background of this article, see SD XI, 641, n. 318, below.

ÃzUjW XRs# [XGz!xB/@R] nWÝÝ yX¾ DnT bz!H §Y b{n#W ytm\rt XNd

mçn# m-N [×/NS 10Ý26(29] «yg¦nM díCM xYÌÌÑxTM´ [¥t& 16Ý18] Y§LÝÝ

5.YH MRÅ bXGz!xB/@R ytswr MKR WS_ y¸mrmR úYçN½ YLq$N

XGz!xB/@R Slz!H ngR kgl[bT k”l# WS_ y¸flG nWÝÝ

tÚfW yXGz!xB/@R ”L lz§lM y¸Dn#T wd tmzgb#bTÂ wd tmr-#bT

«y?YwT m{/F´ wd çnW (ðL 4Ý3¿ ‰X 3Ý5) wd KRSèS Ym‰ÂLÝÝ

7.YH KRSèS `-!xt®CN h#l# wd ‰s# bm_‰T ym¬dSN tSÍ

YsÈcêLÝÝ sãC h#l# wd XRs# m_tW l‰úcW XRÄ¬ ¥GßT XNd¸gÆcW

F§¯t$ XJG `Yl¾ nW [¥t& 11Ý28¿ k1-!ä 2Ý4 UR YnÚ[R]ÝÝ XRs#M ‰s#N b”l# ÃqRB§cêLÝÝ XRs# y¸fLgW ”l#N XNÄ!sÑ nW XN©! íéxcWN XNÄ!dFn# wYM ”l#N XNÄ!Nq$ xYdlMÝÝ lz!HM ›§¥ ymNfS QÇSN `YLÂ x\‰R½ XNÄ!h#M b¬¥"nT lm{ÂTÂ yz§lM DnTN l¥GßT XNÄ!ÒL yml÷TN XRÄ¬

tSÍ YsÈLÝÝ

8.Slz!H lz§lM ?YwT mmrÈCNN b¸mlkT bxmKN×M çn bXGz!xB/@R ?G §Y tm|RtN FRD mS-T xYgÆNMÝÝ XNdz!H ÃlW xµÿD wd xWÊnT½ `§ðnT wd gÖdlWÂ wd Epicurean x!pEk#¶ÃWÃN ?YwT (wd QNõT ?YwT) wYM wd tSÍ mq¤r_ Ym‰ÂL¿ dGäM bsãC LB gÖ©! yçn ;úB XNÄ!f-R ÃdRUL¿ sãC y‰úcWN xmKN× b¸ktl#bT g!z@ «XGz!xB/@R lDnT ymr-" XSk çn DrS MNM ÆdRG L÷nN xLCLM´ wYM «lz§lM ?YwT xLtmr_k#M¿ Slz!H mLµM ngR ÆdRGM _QM ylWM¿ h#l#M ngR bXWnT kNt$ nW´ k¸l#T Xnz!HN kmsl#T ;úïC l!ÃmL-# xYCl#MÝÝ

9.bz!H fN¬ XWnt¾WN yMRÅ TRg¤M LN¥R y¸gÆW kKRSèS QÇS wNg@L nWÝÝ XRs#M bGL{ «XGz!xB/@R h#l#N YMR zND h#l#N bxlm¬zZ zGè¬LÂ´ XNd¸L ¥NM sW XNÄY-Í½ YLq$N h#l#M sW NS/ XNÄ!gÆÂ bg@¬ bKRSèS XNÄ!ÃMN YfLUL [é» 11Ý32¿ 1-!ä 2Ý4½ k?Z 33Ý11¿ 18Ý23 UR xnÚ{R]ÝÝ

10.YH TMHRT ytgl-W yXGz!xB/@R f”D l¸ÃúSÆcWÂ QÇS ÔWlÖS bé» mLXKT §Y y¸ÃúWqWN yQdM tktL |R›T lmktL l¸fLg#T sãC -”¸Â x{Â" nWÝÝ bz!Ã SF‰ XRs# Sl XGz!xB/@R z§l¥êE yMRÅ M|-!R kmÂg„ bðT sãC kh#l# xSqDä NS/ XNÄ!gb#½ `-!x¬cWN XNÄ!gnzb#Â bKRSèS wd ¥mNÂ lXGz!xB/@R wd m¬zZ XNÄ!dRs# Y-q$¥cêLÝÝ 11.«yt-„ Bz#ãC ytmr-# GN _qEèC ÂcW´ y¸lW ”L (¥t& 20Ý16) XGz!xB/@R h#l#NM sW l¥ÄN xYfLGM ¥lT xYdlMÝÝ bz!H fN¬ yXnRs# k¤nn@ MKNÃt$ yXGz!xB/@RN ”L +‰> Sl¥YsÑ½ wYM íéxcWNÂ LÆcWN bmZUT XRs#N Sl¸Nq$T½ kz!HM ytnœ mNfS QÇS bXnRs# |‰WN mf[M XNÄYCL ytlmdWN yXRs#N mNgD Sl¸zg#T nW¿ wYM dGä b!sÑTM XNµ* lnÍS Sl¸bTn#TÂ Tk¤rT Sl¥Ys-#T nW¿ YH kçn g¤Dlt$ kXGz!xB/@RÂ kXRs# MRÅ úYçN kg² ‰úcW KÍT nW [2’@_ 2Ý9(15¿ kl#” 11Ý47(52¿ :B 12Ý15(17½25 UR xnÚ{R]ÝÝ

12.xND KRStEÃN Sl XGz!xB/@R z§l¥êE MRÅ y¸gL[WN xNq{ bXGz!xB/@R ”L ytgl-WN ÃHL BÒ ¥sB xlbTÝÝ «xSqDä ywsÂcWN Xnz!HN dGä -‰cW´ tBlÖ XNd tÚf (é» 8Ý30)½ ”l# KRSèSN bQÇs# ywNg@L SBkT x¥µYnT lX¾ y¸kFtWÂ y¸gL-W «y?YwT m{/F´ xDR¯ b›YÂCN ðT ÃúyÂLÝÝ yxBN z§l¥êE MRÅ kKRSèS mflG xlBNÝÝ XRs#M lL° lKRSèS :WQÂ k¸s-#TÂ bXRs# bXWnT k¸ÃMn#T bStqR ¥NNM XNd¥ÃDN

brings about. He has arranged everything that belongs to it. Our salvation is so firmly grounded on it [cf. John 10:26-29] that “the gates of hell will not prevail against it” [Matt. 16:18].

5. This election is not to be probed in the secret counsel of God but rather is to be sought in the Word, where it has been revealed.

6. However, the Word of God leads us to Christ, who is the “Book of Life” [Phil. 4:3; rev. 3:5], in whom are inscribed and chosen all who shall be eternally saved, as it is written, “He chose us in Christ before the foundation of the world” [Eph. 1:4].

7. This Christ calls all sinners to himself and promises them refreshment. He is utterly serious in his desire that all people should come to him and seek help for themselves [cf. Matt. 11:28]. He offers himself to them in the Word. He desires them to hear the Word and not to plug their ears or despise his Word. To this end he promises the power and activity of the Holy Spirit, divine assistance in remaining faithful and attaining eternal salvation.

8. Therefore we are to make judgments regarding our election to eternal life neither on the basis of reason nor on the basis of God’s law. Such a course of action would lead us either into a wild, irresponsible, Epicurean life, or into despair-and would awaken harmful thoughts in human hearts. Whenever people follow their reason, they can hardly escape such reflections as these: “As long as God has chosen me for salvation, I cannot be condemned no matter what I do!” or “I have not been chosen for eternal life, so it does not help when I do good; everything is really in vain.”

9. Instead, the true meaning of election must be learned from the holy gospel of Christ. It clearly states, “God imprisoned all in unbelief that he may be merciful to all,” and that he wants no one to be lost but rather that everyone repent and believe on the Lord Christ [Rom. 11:32; 1 Tim. 2:4; cf. Ezek. 33:11; 18:23].

10. This teaching is useful and comforting for all those who are concerned about the revealed will go God and follow the order which St. Paul observed in the Epistle to the Romans. There he first of all points people to repentance, acknowledgment of their sins, and then to faith in Christ and obedience to God before he speaks of the mystery of God’s eternal election.

11. That “many are called and few are chosen” [Matt. 20:16] does not mean that God does not want to save everyone. Instead, the reason for condemnation lies in their not hearing God’s Word at all or arrogantly despising it, plugging their ears and their hearts, and thus blocking the Holy Spirit’s ordinary path, so that he cannot carry out his work in them; or if they have given it a hearing, they cast it to the wind and pay no attention to it. Then the fault lies not with God and his election but with their own wickedness [cf. 2 Peter 2:9-15; Luke 11:47-52; Heb. 12:15-17, 25].

12. A Christian should only think about the article of God’s eternal election to the extent that it is revealed in God’s Word. The Word holds Christ before our eyes as the “Book of Life,” which he opens and reveals for us through the preaching of the holy gospel, as it is written, “Those whom he has chosen, he also called” [Rom. 8:30]. In Christ we are to seek the Father’s eternal election. He has decreed in his eternal. Divine counsel that he will save no one apart from those who acknowledge his Son Christ and truly believe in him. We should set aside other thoughts, for they do not come from God but rather from the imagination of the evil foe. Through such thoughts he approaches us to weaken this glorious comfort for us or to take it away completely. We have a glorious

bz§l¥êEÂ ml÷¬êE MK„ xWíxLÝÝ l@lÖC ;úïCN wd gÖN mÈL xlBN½

MKNÃt$M XnRs# y¸m-#T kXGz!xB/@R úYçN kKûW y-§T ;úB Sl çn nWÝÝ

Kû y-§T ;úB XNdz!H Ãl#TN ;úïC Yø wd X¾ y¸qRbW YHNN Kb#R yçn

m{ÂÂT bX¾ l¥ÄkM wYM XRs#N f{ä l!wSDBN nWÝÝ bz!H -”¸ TMHRT

x¥µYnT Kb#R yçn m{ÂÂT Sl xlN Ãl xNÄC y‰úCN mLµM |‰ kÑl# [U

BÒ ytnœ bKRSèS lz§lM ?YwT ytmr_N mçÂCNNÂ kXRs# XJ ¥NM

l!n_qN XNd¥YCL XÂW”lN (×/ 10Ý28(29)ÝÝ MKNÃt$M b[UW XNd mr-N

ÃrUg-LN b”§T BÒ xYdlMÝÝ XRs# YHNN bm/§ xrUGõ bQÇúT M|-!‰T

xTä¬LÝÝ bkFt¾ mk‰ WS_ bMNçNbT g!z@ Sl Xnz!H ngéC ¥sB bXnRs#M ‰úCNN ¥{ÂÂT XNÄ!h#M bz!H yÄ!ÃBlÖSN yF§Ú nbLÆL ¥_ÍT XNC§lNÝÝ

13. kz!HM UR btÒlN m-N XNd XGz!xB/@R f”D lmñR mTUTÂ

QÇS ’@_éS XNd¸mKrN mmrÈCNN ¥{ÂT YgÆÂL [2’@_ 1Ý10]¿ btlYM X¾N

úYf[M l!ê¹N b¥YClW btgl-W ”L m{ÂT YgÆÂLÝÝ

14. YH yXGz!xB/@R z§l¥êE MRÅ x+R mGlÅ Ñl#Â F[#M bçn mNgD KB„N lXGz!xB/@R YsÈLÝÝ kX¾ xNÄC b¯ |‰ úYñR kXRs# N[#? M?rT ytnœ BÒ «XNd f”Ç MKR´ ÃDnÂL [x@Ø 1Ý11]ÝÝ bt=¥¶M ¥NM sW Lb# XNÄ!ZL wYM yGÁl>nTÂ ksBxêEnT WÀ yçn ?YwT lmñR MKNÃT xLts-WMÝÝ

t”‰n!wYMxl#¬êE ;úïC

Slz!H xNq{ ÃlW y/sT TMHRT

bz!HM m\rT lz§lM ?YwT y¸çnWN yXGz!xB/@RN ycRnT MRÅ TMHRT y¬wk# KRStEÃñC bXRs# m{ÂÂTN ¥GßT XNÄYCl# Ä„ GN wd LB ZlTÂ wd tSÍ mq¤r_ XNÄ!nÇ½ wYM y¥Y[[t$ sãC bT:b!¬cW XNÄ![n# b¸ÃdRG h#n@¬ y¸ÃStM„ sãC YHNN TMHRT XNd ”l#Â XNd XGz!xB/@R f”D úYçN b‰úcW xmKN× m\rTÂ btrgmW bÄ!ÃBlÖS xnœ>nT y¸ÃStM„ mçÂcWN XÂMÂlN¿ XÂ[ÂlNM¿ MKNÃt$M (/êRÃW XNd¸msKrW) «bm{ÂTÂ mÚ?FT b¸s-#T m{ÂÂT tSÍ YçNLN zND xSqDä ytÚfW h#l# lTMHR¬CN t{æxLÂ´ [é» 15Ý4] nW¿ SlçnM kz!H y¸ktl#TN S?tèC XN”w¥lNÝ(

1. XGz!xB/@R sãC h#l# NS/ XNÄ!gb#Â bwNg@L XNÄ!ÃMn# xYfLGM y¸lWN TMHRT½

2. btmúúY h#n@¬½ XGz!xB/@R X¾N wd ‰s# b¸-‰bT g!z@ h#l#M sãC wd XRs# XNÄ!m-# bx{NåT ;Qì xYdlM y¸lWN½

3. btmúúY h#n@¬½ XGz!xB/@R h#l#M sW XNÄ!DN xYfLGM¿ YLq$N GN `-!x¬cWN MNM úYmlkTÝ( bXGz!xB/@R nÚ Wún@½ :QDÂ f”D MKNÃT BÒ xNÄNìC lk¤nn@ ytmdb# Sl çn½ l!Dn# y¸Cl#bT MNM mNgD ylM y¸lWN½

4. btmúúY h#n@¬½ yXGz!xB/@R yMRÅ MKNÃT bXGz!xB/@R M?rTÂ XJG QÇS bçnW bKRSèS b¯ T„ÍT §Y BÒ ytm\rt úYçN Ä„ GN XGz!xB/@R X¾N lz§lM ?YwT ymr-bT bX¾M xND mnš MKNÃT xl y¸lWNÝÝ Xnz!H TMHRèC KRStEÃñC bQÇs# wNg@LÂ btqds#T M|-!‰T _QM Ã§cWN m{ÂÂT bÑl# y¸ÃSwGÇÂ yXGz!xB/@RN SM y¸údb# xSf¶ yçn#Â ytúút$ TMHRèC ÂcWÝÝ Slz!H Xnz!H S?tèC bXGz!xB/@R b@t KRStEÃN WS_ LN¬gœcW y¸gb# xYdl#MÝÝ

comfort in this salutary teaching, that we know how we have been chosen for eternal life in Christ out of sheer grace, without any merit of our own, and that no one can tear us out of his hand [John 10:28-29]. For he has assured us that he has graciously chosen us not only with mere words. He has corroborated this with an oath and sealed it with the holy sacraments. In the midst of our greatest trials we can remind ourselves of them, comfort ourselves with them, and thereby quench the fiery darts of the devil.

13.Along with this we should strive as diligently as possible to live according to God’s will and to “confirm our calling,” as Saint Peter admonishes [2 Peter 1:10]. We should especially abide by the revealed Word that cannot and will not fail us.

14. This short explanation of God’s eternal election gives God his honor fully and completely. On the basis of his pure mercy alone, without any merit of ours at all, he saves us “according to the purpose of his will” [Eph. 1:11]. In addition, no one is given reason either for faintheartedness or for a reckless, wild life.

Antitheses or Negative Theses

False Teaching regarding This Article

Accordingly, we believe and maintain that those who present the teaching of God’s gracious election to eternal life either in such a way that troubled Christians cannot find comfort in it but are driven to faintheartedness or despair, or in such a way that the impenitent are strengthened in their arrogance, are not preaching this teaching according to the Word and will of god but rather according to their own reason and at the instigation of the accursed devil, because (as the Apostle testifies) “whatever was written was written for our instruction, so that by steadfastness and by the comfort of the Scriptures we might have hope” [Rom. 15:4]. Therefore, we reject the following errors:

1.When it is taught that God does not want all people to repent and believe the gospel.

2.Likewise, that when God calls us to himself, he does not seriously intend that all people should come to him.

3.Likewise, that God does not desire that everyone should be saved, but rather that without regard to their sins-only because of God’s naked decision, intention, and will-some are designated for damnation, so that there is no way that they could be saved.

4. Likewise, that the cause of God’s election does not lie exclusively in God’s mercy and the most holy merit of Christ but that there is also a cause in us, because of which God has chosen us for eternal life.

These are blasphemous, horrible, and erroneous teachings, which take away from Christians all the comfort that they have in the holy gospel and in the use of the holy sacraments. Therefore, these errors dare not be tolerated in the church of God.

YH½ yåGSb#RG yXMnT mGlÅ y|n ml÷T ;êqEãC ltwsn g!z@ XRS bRS b¸UŒ mNgìC ÃSt¥„xcWÂ ytwÃ†ÆcW xk‰µ¶ xNqÛC x+RÂ q§L yçn ¥B‰¶Ã nWÝÝ kz!H XÃNÄNÇ MXmN bXGz!xB/@R ”L mm¶Ã m\rTÂ q§L bçnW yKRSTÂ TMHRT TKKL yçnWNÂ TKKL ÃLçnWN lYè l¥wQ

YC§LÝÝ MKNÃt$M bz!H X¾ N[#? yçnWN TMHRT ¥Sqm_ BÒ úYçN t”‰n!Â

S?tT yçnWN TMHRT xUL-ÂL¿ t”WmÂLMÝÝ bz!HM mNgD tn|tW ynb„T y¸gÖÇ KFFlÖC Ñl# bÑl# twGdêL½ h#l#N ÒY yçnW xM§KÂ

yg@¬CN yx!ys#S xÆT h#§CNM bXRs# xND XNDNçN (×/NS 17Ý20(21) XÂ bz!H

KRStEÃÂêE bçnÂ XGz!xB/@RN b¸ÃSdST xNDnT b{ÂT XNDNöM ymNfS QÇs#N [U YS-NÝÝ

XII. (12) yåGSb#RG yXMnT mGlÅN f{ä S§Ltqbl#T l@lÖC ytl† KFlÖCÂ b#DñC

XNdz!H Ãl#T ytl† b#DñCÂ KFlÖC bqdmW yTMHRT mGlÅCN LB S§§LÂcW bzÁ kX¾ UR XNÄYdÆlq$75 XnRs# y¸úút$ÆcWNÂ bZRZR XNÄqrBnW kX¾ yKRSTÂ XMnTÂ yXMnT mGlÅ t”‰n! bçn mNgD y¸ÃStM„ÆcWN q§L yçn#TN yxStMHé mGlÅãC BÒ bz!H m=rš lmzRzR XNfLUlNÝÝ

yÄGMx_¥qEãCyS?tTxNqÛC

ÄGM x_¥qEãC XRS bRúcW bBz# ytlÃ† KFlÖC tkÍFlêL¿ xNÄNìc$ Bz# S?tèCN y¸dGû s!çN½ l@lÖC _qEèCN YdGÍl#ÝÝ Yh#N XN©!½ bx-”§Y XnRs# bb@t KRStEÃN½ b?ZÆêE g¤Ä×CÂ bMD‰êE mNG|T wYM bb@t sB ?YwT tqÆYnT l!ñrW y¥YClWN wYM y¥YfqdWN yTMHRT ›YnT ÃW©l#ÝÝ

bb@tKRStEÃNtqÆYnTyl@§cWTMHRèC

2. KRSèS XWnt¾ xM§K xYdlM½ Ä„ GN k¥N¾WM l@§ QÇS sW ybl- ymNfS QÇS Sõ¬ xlW y¸lWÝÝ

3. bXGz!xB/@R ðT {D”CN ytm\rtW bKRSèS b¯ T„ÍT §Y BÒ úYçN bX¾ m¬dSÂ kz!HM ytnœ½ bX¾W b‰úCN y?YwT xµÿD QNnT §Y +MR nW y¸lW¿ YHM xB²¾W bX¾W b‰úCN btlyÂ ‰úCN bmr_nW mNfúêEnT [³§ 2Ý23] §Y ytm\rt s!çN½ XRs#M bm\rt$ k;Ä!S ygÄM |R›T ytly ngR xYdlMÝÝ

4. ÃLt-mq$ ?ÉÂT bXGz!xB/@R ðT `-!xt®C xYdl#M¿ YLq$N GN ÚD”NÂ yêçC ÂcW y¸lW¿ byêHn¬cWM xmKN×xcWN Ñl# bÑl# wd¸qÑbT dr© S§Ldrs# Ãl _MqT YDÂl# Y§l# (YHM ¥lT bXnRs# ;StúsB

75 yz!HN {/#F ZGJT mnšÂ yXnz!HN «KFlÖCÂ yXMnT b#DñC´ xÌM btmlkt kz!H b¬C SD XII, 656-59 k330333 q¤_éCN

This is the brief and simple explanation of the contested articles which for a time theologians of the Augsburg Confession taught and discussed in ways that contradicted each other. From this every simple Christian can recognize, according to the direction of God’s Word and the simple catechism, what is correct and incorrect. For here we have set forth not only the pure teaching but have also exposed and rejected contrary, erroneous teaching. In this way the offensive divisions that had arisen are completely resolved. May the almighty God and Father of our Lord Jesus grant the grace of his Holy Spirit, that we may all be one in him [John 17:20-21] and steadfastly remain in this Christian and Godpleasing unity.

XII. Concerning Other Factions and sects That Never Subscribed to the Augsburg Confession

So that such heretical groups and sects may not tacitly be associated with us because we have not taken notice of them in the previous explanation of our teaching,75 we wish here at the end to list only the simple statements of doctrine in which they err and teach contrary to our Christian faith and confession, as we have presented it in detail.

The Erring Articles of the Anabaptists

The Anabaptists are divided among themselves into many different factions, and some advocate many errors, others few. In general, however, they proclaim the kind of teaching that cannot be tolerated or permitted either in the church, in public affairs and temporal government, or government, or in domestic life.

Intolerable Teachings in the Church

1.That Christ did not receive his body and blood from the Virgin Mary but brought them with him from heaven.

2.That Christ is not true God but merely has more gifts of the Holy Spirit than any other holy person.

3.That our righteousness before God rests not only upon the merit of Christ but also in our renewal and thus in the godliness of our own way of life. This rests for the most part upon our own special, self-selected spirituality [Col. 2:23] and is fundamentally nothing else than a new monasticism.

4.That children who are not baptized are not sinners in God’s sight but instead are righteous and innocent. In their innocence, because they have not yet come into full

75On the background of the composition of this article and the positions represented by these “factions and sects,” see SD XII, 656-59 nn. 330-333, below.

_MqT l?ÉÂT xÃSfLGM ¥lT nW)ÝÝ SlçnM XnRs# m§WN yWRS `-!xT

TMHRTÂ kXRs#M UR ytÃÃzWN ¥N¾WNM ngR Y”w¥l#ÝÝ

XSk!dRs# DrS m-mQ xYgÆcWM y¸lW¿

6. yKRStEÃñC LíC kKRStEÃñCÂ kx¥®C w§íC ytwlÇ bmçÂcW Ãl

_MqTÂ k_MqT bðT QÇúNÂ yXGz!xB/@R LíC ÂcW y¸lW¿ YHM dGä

ÄGM x_¥qEãC y?ÉN _MqTN XNd xSf§g! ngR y¥Y³_„bTÂ ”L k!Än#N l¸-Bq$TÂ XRs#N l¥YNq$T BÒ ytzrUWN GL{ yXGz!xB/@RN ytSÍ ”L bm”wM XRs#N (y?ÉÂT _MqTN) y¥ÃdÍF„bT MKNÃT nW (zF 17Ý[4(8Ý19(21])ÝÝ

7. `-!xt®C xh#NM y¸gß#bT ¥~br MXmÂN XWnt¾ yKRStEÃN ¥~br MXmÂN xYdlM y¸lW¿

8. xSqDä ÔÔúêE yQÇS q¤RÆN |n |R›èC YµÿÇÆcWÂ YdgÑÆcW bnb„T yxML÷ b@èC ¥NM sW bxML÷ mútF wYM SBkT mS¥T ylbTM y¸lW¿

9. ¥NM sW båGSb#RG yXMnT mGlÅ m\rT k¸sBk#TÂ yÄGM x_¥qEãCN SBkTÂ S?tT k¸ÃwGz#T yb@t KRStEÃN xgLU×C UR MNM ›YnT GNß#nT ¥DrG ylbTM½ ¥NM sW Xnz!HN xgLU×C ¥gLgL wYM lXnRs# xNÄC |‰ m|‰T ylbTM½Ä„ GN XnRs# yXGz!xB/@RN ”L XNd¸ÃÈMÑ bmq¤-R kXnRs# m¹>Â XnRs#N ¥GlL xlbT y¸l#T ÂcWÝÝ

b?ZÆêEg¤Ä×CtqÆYnTyl@§cWxNqÛC

1. bmNG|T xStÄdR WS_ y¸s-W xgLGlÖT b;Ä!S k!ÄN XGz!xB/@RN y¸ÃSdST y?YwT xµÿD xYdlM y¸lW¿

2. xND KRStEÃN bb¯Â bN[#? ?l!Â byT¾WM mNG|T xStÄdR WS_ SF‰ l!YZÂ tGÆéCN l!f{M xYCLM y¸lW¿

3. xND KRStEÃN mNG|T bKûãC §Y btgb!W h#n@¬ãC b¸Ãµ£dW tGÆR m-qM ylbTM wYM z@¯C mNG|T ÆlWÂ l_b”Â lmk§kÃ kXGz!xB/@R bts-W |LÈN XNÄ!-qM m¥[N ylÆcWM y¸lW¿

4. KRStEÃñC bb¯ ?l!Â m/§ mf[M wYM lmSFÂcW wYM lxl”cW bm/§ xKBéT mS-T ylÆcWM y¸lW¿

5. b;Ä!S k!ÄN zmN mNG|T ?l!ÂWN úY¯Ä bwNjl®C §Y yäT FRD ¥St§lF xYCLM y¸lW¿

bb@tsB?YwTtqÆYnTyl@§cWxNqÛC

1. xND KRStEÃN bb¯ ?l!Â yGL NBrT l!ñrW wYM l!YZ xYCLM½ Ä„ GN h#l#NM ngR l¥~brsB ¥SrkB Y-bQb¬L y¸lW¿

2. xND KRStEÃN bb¯ ?l!Â yçt&L \‰t¾½ nUÁ½ wYM yõR mœ¶Ã \‰t¾ l!çN xYCLM y¸lW¿

3. ytUb# sãC lXMnT s!l# l!Ít$Â yTÄR Ùd¾cWN TtW tmúúY XMnT ÃlWN l@§ sW ¥GÆT YC§l# y¸lW¿

exercise of their reason, they are saved without baptism (which in their opinion children do not need). They reject therefore the entire teaching of original sin and everything connected with it.

5. That children should not be baptized until they attain the use of reason and can confess their faith themselves.

6. That the children of Christians, because they are born to Christian and believing parents, are holy without and before baptism and are God’s children. This is also the reason why the Anabaptists do not regard infant baptism as important, nor do they encourage it, against the express words of God’s promise, which only extends to those who keep his covenant and do not despise it (Gen. 17[:4-8, 19-21]).

7. That a congregation in which sinners are still found is not a true Christian congregation.

8. That no one should attend worship or hear a sermon in the houses of worship in which papal Masses were previously held and recited.

9. That no one should have anything to do with the ministers of the church who preach the gospel according to the Augsburg Confession and condemn the preaching and errors of the Anabaptists; that no one should serve these ministers or do any work for them, but should flee and avoid them as perverters of God’s word.

Intolerable Articles in Public Affairs

1. That service in government is not a God-pleasing walk of life in the New Testament.

2. That a Christian cannot fill or carry out functions in the government with a good, clear conscience.

3. That a Christian may not make use of the functions of government against the wicked in appropriate situations, nor may the subjects of the government call upon it to use the power it possesses and has been given by God for protection and defense.

4. That Christians may neither swear an oath with good conscience nor pay homage with an oath to their prince or lord.

5. That in the period of the New Testament, governmental authority may not execute criminals without harming its conscience.

Intolerable Articles in Domestic Life

1. That a Christian may not own or possess private property with a good conscience, but rather is bound to surrender all to the community.

2. That a Christian may not be an innkeeper, merchant, or arms-maker with good conscience.

3. That married people may divorce for the sake of faith and abandon the other marriage partner, and then marry another who shares the same faith.

y>ê&NØLd‰WÃN76 (Schwenckfelders) yS?tTxNqÛC

1. KRSèS b|UW m\rT F-#R Sl çn bmNG|t s¥ÃT Sl¸g²W

Ng#|½ Sl KRSèS TKKl¾ :WqT y§cWM y¸lW¿

2. KRSèS ylbsW |U h#l#NM ml÷¬êE Æ?RÃT bYø¬WÂ bm\r¬êE

KB„ b:Rgt$ g!z@ kmqÄjt$ ytnœ KRSèS XNd sW kxBÂ k”l# UR bh#l#M

xNÚR Xk#L nWÝ( YHM b|LÈN½ b`YL½ bGR¥Â bKBR rgD s!çN½ bz!HM h#n@¬ kxh#N wÄ!Ã bKRSèS Ãl#T h#lT Æ?RÃT xND tf_é½ xND yÆ?RÃT _QL½ xND f”DÂ tmúúY KBR Ã§cW çnW yKRSèSM |U yQDST |§s@ Æ?RY

xµL nW y¸lW¿

3. yb@t KRStEÃN xgLGlÖT yçnW½ y¸¬wjWÂ y¸s¥W ”L

XGz!xB/@R mNfS QÇS yKRSèSN y¥ÄN :WqT lsãC y¸ÃStMRbTÂ bXnRs# mlw_N½ NS/N½ XMnTNÂ ;Ä!S m¬zZN y¸ÃSg"bT mœ¶Ã xYdlM y¸lW¿

4. y_MqT W¦ g@¬ XGz!xB/@R X¾N XNd LíC mqbl#NÂ ;Ä!S LdTN ¥Sgßt$N y¸ÃTMbT mœ¶Ã xYdlM y¸lW¿

5. bQÇs# X‰T ~BSt$Â wYn# KRSèS |UWNÂ dÑN bXnRs# x¥µYnTÂ kXnRs# UR y¸ÃDLÆcW mœ¶ÃãC xYdl#M y¸lW¿

6. bmNfS QÇS x¥µYnT bXWnT ÄGM ytwld KRStEÃN bz!H ?YwT yXGz!xB/@RN ?G bF[#MnT l!-BQÂ l!f{M YC§L y¸lW¿

7. [`-!xt®CN] bxdÆÆY ¥GlLN y¥Tl¥mD wYM mdb¾ yçn yWGzT £dT yl@§T ¥~br MXmÂN XWnt¾ yKRStEÃN ¥~br MXmÂN xYdlCM y¸lW¿

8. bGLÂ bXWnT ÃL¬ds½ ÄGM ÃLtwld½ ÚDQÂ QN ÃLçn yb@t KRStEÃN xgLUY l@lÖCN sãC bW-@¬¥nT l!ÃStMR wYM tgb!Â XWnt¾ yçn

QÇS M|-!R lXnRs# l!ÃDL xYCLM y¸lW¿

y;Ä!îc$xR×úWÃNS?tèC

KRSèS kXGz!xB/@R xBÂ kmNfS QÇS UR xND ›YnT yçn z§l¥êE Æ?RY ÃlW btf_éW XWnt¾Â yÆ?RY xM§KnT ylWM¿ Ä„ GN XRs# kXGz!xB/@R xB b¬CÂ gÖN lgÖN bml÷¬êE GR¥ Ã¹brq BÒ nW y¸lW¿

y|§s@ t”ê¸ãC S?tèC

YH kz!H qdM bKRSTÂ tsMè y¥Y¬wQ F[#M ;Ä!S yçn yXMnT KFL nWÝÝ XRs#M xB½ wLDÂ mNfS QÇSN yÃz xND z§l¥êEÂ ml÷¬êE Æ?RY ylM¿ Ä„ GN xB½ wLDÂ mNfS QÇS ƒST ytlÃ† xµ§T XÃNÄNÇ xµL dGä kl@lÖc$ yXGz!xB/@R xµ§T ytly y‰s# L† Æ?RY ÃlW ÂcW b¥lT ÃMÂL¿ ÃStM‰L¿ YmsK‰LÝÝ wYM ƒSt$M bl@lÖC bh#l#M xNÚR bÆ?RÃcW XRS bRúcW F[#M ytlÃ† XNd çn# sãCÝ( Xk#L yçn `YL½ _bB½ GR¥Â KBR x§cW wYM dGä bÆ?RÃcWÂ b-ÆÃcW Xk#L xYdl#M Slz!H xB BÒ êÂWÂ XWnt¾W xM§K YçÂL y¸lW¿ Xnz!HNÂ XnRs#N ymúsl#TN xNqÛC½ XNÄ!h#M kXnRs# UR ytÃÃz#TN ¥ÂcWNM l@lÖC S?tèCÂ kXnRs#M y¸mnŒTN h#l# TKKL ÃLçn#½ /sèC½ n#Íq&ãCÂ yXGz!xB/@RN ”L½ ƒSt$N yXMnT mGlÅãC½ yåGSb#RGN yXMnT

76 yµSpR >ê&NØLD

Erroneous Articles of the Schwenckfelders

1.That all those who hold that Christ is a creature according to the flesh have no correct knowledge of the reigning king of heaven, Christ.

2.That the flesh of Christ assumed all divine attributes through the exaltation in such a way that in status and essential dignity he, Christ, as a human being, is equal to the Father and the Word in all respects: in power, might, majesty, and glory, that from now on the two natures in Christ share one essence, one set of characteristics, one will, and the same glory, and that the flesh of Christ is a part of the essence of the Holy Trinity.

3. That the church’s ministry, the Word as it is proclaimed and heard, is not a means through which God the Holy Spirit teaches human beings the saving knowledge of Christ and effects conversion, repentance, faith, and new obedience in them.

4.That the water of baptism is not a means through which God the Lord seals our adoption as children and effects new birth.

5.That bread and wine in the Holy Supper are not means through which and with which Christ distributes his body and blood.

6.That a Christian, who is truly reborn through the Holy Spirit, can keep and fulfill the law of God perfectly in this life.

7.That a congregation which does not practice public exclusion [of sinners] or has no regular process for excommunication is not a true Christian congregation.

8.That a minister of the church who is not personally and truly renewed, reborn, righteous, and godly may not effectively teach other people or distribute a proper, true sacrament to them.

Errors of the New Arians

That Christ is not true, essential God by nature, of one eternal divine essence with God the Father and the Holy Spirit, but that he is merely adorned with divine majesty under and alongside God the Father.

Errors of the Antitrinitarians

This is a completely new sect, never before heard of in Christendom. It believers, teachers, and confesses that there is not a single, eternal, divine essence of the Father, the Son, and the Holy Spirit, but as God the Father, the Son, and the Holy Spirit are three different persons, so each individual person also has its own distinct essence, separated from the other persons of the Godhead. Either all three-like three different human beings who in all other ways are completely separate from each other in their essences-would have equal power, wisdom, majesty, and glory; or, they are in essence and characteristics not equal, so that only the Father is the real, true God.

These and articles like them and whatever other further errors are attached to thee and follow from them, wd eject and condemn as incorrect, false, heretical, and opposed to

76Followers of Caspar Schwenckfeld.

mGlÅÂ yXRs#N mk§kÃ½ yS¥LµLD xNqÛCNÂ yl#tRN yKRSTÂ TMHRèC y¸”wÑ XNd çn# ³_rN XN”w¥cêlN¿ XÂwG²cêlNMÝÝ ynFúcWN b¯nTÂ

Ãl# f¶¦ XGz!xB/@R Ã§cW KRStEÃñC h#l# Xnz!HN m¹> xlÆcWÝÝ

YH½ bm=ršW qN ÚDQ Ä¾ bçnW bg@¬CN bx!ys#S KRSèS ðT mLS lmS-T XNdMNfLgWÂ½ bSWRM çn bxdÆÆY kz!H t”‰n! yçn MNM ngR

lmÂgR wYM lmÚF y¥NfLGbT½ Ä„ GN bXGz!xB/@R [U bz!H TMHRT

lm{ÂT yMNwsNbT XNd çn lmq¤-R b_N”q& µsBNbT b“§ yX¾ TMHRT½ XMnTÂ mGlÅ mçn#N l¥úyT bXWnt¾ f¶¦ XGz!xB/@RÂ XRs#NM bm¥[N bGNïT 29½1577 bbRgN btdrg g#Æx@ bxNDnT tS¥MtN b‰úCN XJ

fRmNb¬LÝÝ

ì¼R Ã:öB xND¶Ã dGfêL¼fRmêLÝÝ

ì¼R n!kÖ§S s@Ln@µR dGfêL

ì¼R xND¶W ÑSk#l#S dGfêL

ì¼R K¶SèfR kÖRnR dGfêL

Áv!D cET¶WS

ì¼R ¥RtEN k@Mn!Z

the word of God, the three creeds, the Augsburg Confession and its Apology, the Smalcald Articles, and the Catechism of Luther. All godly Christians, of higher or lower social station, should avoid them if they hold the welfare of their souls and their salvation dear.

To demonstrate that this is our teaching, faith, and confession, as we want to account for it on the Last Day before the just Judge, our Lord Jesus Christ, and as we want to say or write nothing contrary, either in secret or publicly, but intend to remain in this teaching by the grace of God, we have upon careful consideration, in true fear of God and invoking him, subscribed with our own hands, done at Bergen, 29 May 1577.

DR. JAKOB ANDREAE subscribed

DR. NICHOLAS SELNECKER subscribed

DR. ANDREW MUSCULUS subscribed

DR. CHRISTOPHER KÖRNER subscribed

DAVID CHYTRAEUS

DR. MARTIN CHEMNITZ