Part Two: The Office and Work of Jesus Christ

Concerning the articles which refer to the office and work of Jesus Christ, or our redemption.

p. 312 I. Of the Merit of Christ, and the Righteousness of Faith

The first and chief article is this, that Jesus Christ, our God and Lord, died for our sins, and was raised again for our justification, Rom. 4:25.

And he alone is the Lamb of God, which taketh away the sins of the world, John 1:; and God has laid upon him the iniquities of us all, Isa. 53:6.

Likewise: All have sinned and are justified without merit [freely, and without their own works or merits] by his grace, through the redemption that is in Christ Jesus, in his blood, Rom. 3:23 sq.

Since it is necessary to believe this, and it can be acquired or apprehended otherwise by no work, law or merit, it is clear and certain that this faith alone justifies us, as St. Paul says (Rom. 3:28): “For we conclude that a man is justified by faith without the deeds of the Law.” Likewise (v. 26): “That he might be just, and the justifier of him which believeth in Christ.”

Of this article nothing can be yielded or surrendered, even though heaven and earth and all things should sink to ruin. “For there is none other name under heaven, given among men, whereby we must be saved,” says Peter, Acts 4:12. “And with his stripes we are healed,” Isa. 53:5. And upon this article all things depend, which, against the Pope, the devil and the whole world, we teach and practise. Therefore, we must be sure concerning this doctrine, and not doubt; for otherwise all is lost, and the Pope and devil and all things against us gain the victory and suit.

p. 312 II. Article of the Mass

That the Mass in the Papacy must be the greatest and most horrible abomination, as it directly and powerfully conflicts p. 313 with this chief article, and yet above all other popish idolatries it is the chief and most specious. For it is held that this sacrifice or work of the Mass, even though it be rendered by a wicked and abandoned scoundrel, frees men from sins, not only in this life, but also in purgatory, although only the Lamb of God frees us, as has been said above. Of this article nothing is to be surrendered or conceded; because the former article does not allow this.

Parallel passages: Augsburg Confession, Arts. vi., iv., xx.; Apology chap. ii. (Art. iv.), chap. iii.; Smalcald Articles, Art. xiii.; Formula of Concord, Epitome and Sol. Decl., chap. iii.

Parallel passages: Augsburg Confession, Arts. xiii., xxi., xxiv.; Apology, chap. xii., Art. xxiv.; Formula of Concord, Epitome, vii., 21 sqq.

With the more reasonable Papists we might speak thus in a friendly way: First, why do they so rigidly uphold the Mass? since it is only an invention of men, and has not been commanded by God; and every invention of man we may discard, as Christ declares (Matt. 15:9): “In vain do they worship me, teaching for doctrines the commandments of men.”

Secondly. It is an unnecessary thing, which can be omitted without sin and danger.

Thirdly. The sacrament can be received in a better and more blessed way [more acceptable to God], (yea, the only blessed way), according to the institution of Christ. Why, therefore, on account of fictitious, unnecessary matters, do they drive the world to extreme misery, when even otherwise it can be well and more blessed?

Let care be taken that it be publicly preached to the people that the Mass as a toy [commentitious affair or human figment] can, without sin, be done away with, and that no one will be condemned who does not observe it, but that men can be saved in a better way without the Mass. Thus it will come to pass that the Mass will perish of its own accord, not only among the rude common people, but also in the minds of all pious, Christian, reasonable, God-fearing hearts; and this much the more when they have heard that the Mass is a very dangerous thing; fabricated and invented without the will and Word of God.

Fourthly. Since such innumerable and unspeakable abuses have arisen in the whole world from the buying and selling of masses, the Mass should by right be relinquished for no other purpose than to prevent abuses, even though in itself it had something advantageous and good. But how much more, since it is altogether unnecessary, useless and dangerous, and without the Mass all things can be held with greater necessity, profit and certainty, ought we to relinquish it, so as to escape for ever these horrible abuses?

Fifthly. But since the Mass is nothing else, and can be nothing else (as the Canon and all books declare), than a work of men (even of wicked scoundrels), by which one attempts to reconcile to God himself and others with himself, and to obtain and merit the remission of sins and grace (for thus the Mass is p. 314 regarded when it is esteemed at the very best; otherwise what would it profit?); for this very reason it must and should be condemned and rejected. For this directly conflicts with the chief article, which says that it is not a wicked or a godly celebrant of the Mass with his own work, but the Lamb of God and the Son of God, that taketh away our sins.

But if any one should advance the pretext that for the sake of devotion he wishes to administer the communion to himself, this is not in earnest. For if he would commune in sincerity, the sacrament would be administered in the surest and best way according to Christ’s institution. But that one commune by himself is a human persuasion, uncertain, unnecessary, yea even prohibited. For he does not know what he does, while without the Word of God he obeys a false human opinion and invention. So too it is not right (even though the matter were otherwise plain) for one to use the public sacrament of the Church for his own private devotion, and without God’s Word and apart from the communion of the Church to trifle therewith.

The Council will especially labor and be occupied with this article concerning the Mass. For although it would be possible for them to concede to us all the other articles, yet they could not concede this. As Campegius said at Augsburg that he would be torn to pieces before he would relinquish the Mass, so, by the help of God, I too would suffer my body to be reduced to ashes before I would allow a celebrant of the Mass, be he good or bad, to be made equal to Christ Jesus, my Lord and Saviour, or to be exalted above him. Thus we are and remain eternally separated and opposed to one another. They think indeed with entire correctness, that when the Mass falls the Papacy lies in ruins. Before they would permit this to occur, they would put us all to death if they could.

Beyond all things, this dragon’s tail (I mean the Mass) has produced manifold abominations and idolatries.

First, purgatory. For by masses for souls, and vigils, and weekly, monthly and yearly celebrations of obsequies, and finally by the Common Week¹ and All Souls’ Day, by lustrations for purgatory, they have been so occupied that the Mass is used almost alone for the dead, although Christ has instituted the sacrament alone for the living. Wherefore purgatory, and every solemnity, rite and profit connected with it, is to be regarded nothing but a spectre of the devil. For it conflicts with the first article, which teaches that only Christ, and not p. 315 the works of men, can help souls. Besides also nothing has been divinely commanded or enjoined upon us concerning the dead. Therefore all this can be safely omitted, even though there were no error and idolatry in it.

¹ A week every year devoted to the deliverance of all souls by various means from purgatory. It is the week in which All Souls’ Day (Nov. 2d) occurs.

The Papists quote here Augustine and some of the Fathers who have written concerning purgatory, and they think that we do not understand for what purpose and to what end they thus spake. Augustine does not write that there is a purgatory, neither does he have a testimony of Scripture to constrain him thereto, but leaves the question as to its existence in doubt, and says that his mother asked him that she should be remembered at the altar or sacrament. Now all this is indeed nothing but the devotion of men, and that too of individuals, and does not establish an article of faith, which is a work belonging to God alone.

Our Papists, however, cite those opinions of men, in order that faith may be had in their horrible, blasphemous and cursed traffic in masses for souls in purgatory [or in sacrifices for the dead and oblations]. But they will never prove these things from Augustine. And when they have abolished the traffic in masses for purgatory, of which Augustine never dreamt, we will then discuss with them as to whether the expressions of Augustine, being without the warrant of the Word, are to be admitted, and whether the dead should be remembered at the Eucharist. For it is of no consequence that articles of faith are framed from the works or words of the holy Fathers; otherwise their mode of life, style of garments, of house, etc., would become an article of faith, just as they have trifled with the relics of the saints. We have, however, another rule, viz. that the Word of God should frame articles of faith; otherwise no one, not even an angel.¹

¹ Cf. Formula of Concord, Epit., Intr

Secondly. From this it has followed that evil spirits have exercised much wickedness, and appeared as the souls of the departed, and with horrible lies and tricks demanded masses, vigils, pilgrimages, and other alms. All of which we had to receive as articles of faith, and to live accordingly; and the Pope confirmed these things, as also the Mass and all other abominations. Here there is no yielding or surrendering.

Thirdly. Hence arose pilgrimages. Instead of these, masses, the remission of sins and the grace of God were demanded; for the Mass controlled everything. But it is very certain that such pilgrimages, without the Word of God, have not been commanded us, neither are they necessary, since the soul can be cared for in a better way, and these pilgrimages can be omitted without all sin and danger. Why do they leave at home their p. 316 pastors, the Word of God, wives, children, etc., attention to whom is necessary and has been commanded, and run after unnecessary, uncertain, pernicious ignes fatui of the devil? Besides the devil was in the Pope when he praised and established these, whereby the people, in a great number, revolted from Christ to their own works, and became idolaters; which is worst of all, for the reason that it is neither necessary nor commanded, but is senseless and doubtful, and besides harmful. Wherefore to yield or concede anything here is not permitted, etc. And it should be taught in preaching that such pilgrimages are not necessary, but dangerous; and then see what will become of the pilgrimages. [For thus they will perish of their own accord.]

Fourthly. Fraternities [or societies], in which cloisters, chapters, and associations of vicars have bound themselves in writing, and by a definite contract and confirmed sale have made common property of all masses and good works, etc., both for the living and the dead. This is not only altogether a human bauble, without the Word of God, entirely unnecessary and not commanded, but also is contrary to the chief article, Of Redemption. Wherefore it is in no way to be tolerated.

Fifthly. The relics of the saints, about which there are so many falsehoods, trifles and absurdities concerning the bones of dogs and horses, that at such rascality even the devil has laughed, ought long ago to have been condemned, even though there were some good in them: and so much the more in that, without the Word of God, they are an entirely unnecessary and useless thing. But the worst is that they have imagined that these relics work the indulgence and forgiveness of sins [and have revered them] as a good work and service of God, as the Mass, etc.

Sixthly. Here belong the precious indulgences granted (but only for money) to the living and the dead, by which the miserable Judas or pope has sold the merit of Christ, together with the superfluous merits of all saints and of the entire Church, etc. All of which is not to be borne, because it is without the Word of God, and without necessity, and is not commanded; but conflicts with the chief article. For the merit of Christ is [apprehended and] obtained not by our works or pence, but from grace through faith, without money and merit; and is offered [and presented] not through the power of the Pope, but through the preaching of God’s Word.

Of the Invocation of Saints

The invocation of saints is also one of the abuses of Anti-christ, which conflicts with the chief article, and destroys the p. 317 knowledge of Christ. It is also neither commanded nor advised, has no example [or testimony] in Scripture, and in Christ we have everything a thousand-fold better, even though it were a precious thing, as it is not.

And although the angels in heaven pray for us (as even Christ also does), as also do the saints on earth, and perhaps also in heaven;¹ yet it does not follow thence that we should invoke and adore the angels and saints, and for them fast, hold festivals, celebrate Mass, make offerings, and establish churches, altars, divine worship, and in still other ways serve them, and regard them as helpers in need, and divide among them all kinds of help, and ascribe to each one a particular form of assistance, as the Papists teach and do. For this is idolatry, and such honor belongs alone to God.

¹ Cf. Apology, Art. xxi., 8 sqq.

For as a Christian and saint upon earth, you can pray for me, not only in one, but in many necessities. But, for this reason, I ought not to adore and invoke you, and celebrate festivals, fasts, oblations, masses for your honor [and worship], and put my faith in you for my salvation. I can in other ways indeed honor, love and thank you in Christ. If now such idolatrous honor were withdrawn from angels and deceased saints, the remaining honor would be without danger, and would quickly be forgotten. For where advantage and assistance, both bodily and spiritual, are no more to be expected, there the worship of the saints will depart in peace, whether they be in their graves or in heaven. For without a purpose, or out of pure love, no one will much remember, or esteem, or honor them [bestow on them divine honor].

In short: Whatever the [Papal] Mass is, and whatever proceeds from it and clings to it, we cannot [in general] tolerate, but we are compelled to condemn, in order that we may retain the holy sacrament pure and certain, according to the institution of Christ, employed and received through faith.

p. 317 III. Of Chapters and Cloisters

That chapters and cloisters were formerly founded with the good intention to educate learned men and chaste and modest women, and ought again to be turned to such use, in order that pastors, preachers, and other ministers of the Churches may be had, and likewise other necessary persons for the administration of the government [or for the state] in cities and governments, and well-educated maidens for mothers and housekeepers, etc.

Parallel passages: Augsburg Confession, Art. xxvii.; Apology, Art xxvii.; Smalcald Articles, Art. xiv.

p. 318 If they will not serve this purpose, it is better that they should be abandoned or altogether destroyed, rather than continued with their blasphemous services invented by men as something better than the ordinary Christian life and the offices and callings appointed by God. For all this also is contrary to the first chief article concerning the redemption made through Jesus Christ. In addition, that they also (as all other human inventions) have not been commanded, are needless and useless, and besides afford occasion for dangerous and vain labor [dangerous annoyances and fruitless worship], such services as the prophets call Aven,¹ i. e. pain and labor.

¹ Isa. 66:3.; Hos. 4:15.

p. 318 IV. Of the Papacy

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

But to-day none of the bishops venture to address the Pope as brother [as was done in the age of Cyprian]; but they must call him most gracious lord, even though they be kings or emperors. Such arrogance we neither will, can, nor ought with a good conscience to approve. Let him, however, who will do it, do so without us.

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

For all his bulls and books are extant, in which he roars like a lion (as the angel in Rev. 12 indicates), crying out that no Christian can be saved unless he obey him and be subject to him in all things that he wishes, that he says and that he does.

Parallel passages: Augsburg Confession, Art. xxviii.; Apology, Arts vii, 23 sq.; xv., 18 sq.; xxviii. 7.; Smalcald Articles, 328.

p. 319 All of which is nothing else than though it were said, that although you believe in Christ, and have in him everything that is necessary to salvation, yet nothing profits you unless you regard me your god, and be subject and obedient to me; although, it is nevertheless manifest that there was a holy Church without the Pope for at least more than five hundred years, and that even to the present day the churches of the Greeks and of many other languages neither have been nor are still under the Pope. Thus it is, as has often been said, a human figment which is not commanded, and is unnecessary and useless. For the holy Christian [or Catholic] Church can exist very well without such a head, and it would certainly have remained better [purer, and its career would have been more prosperous] if such a head had not been raised up by the devil. And the Papacy is also of no use in the Church, because it exercises no ecclesiastical office; and therefore it is necessary for the Church to remain and continue to exist without the Pope.

But supposing that the Pope acknowledge¹ that he is supreme, not by divine right or from God’s command, but that for the purpose of preserving the unity of Christians against sects and heretics they should have a head to whom all the rest should adhere; and that such a head should be chosen by men, and that it also be placed within the choice and power of men to change or remove this head, just as the Council of Constance almost in this very way treated the popes, deposing three and electing a fourth; supposing (I say), that the Pope and See at Rome would yield and accept this (which, nevertheless, is impossible; for thus he would suffer his entire realm and estate to be overthrown and destroyed, with all his rights and books, a thing which, to speak in few words, he cannot do); nevertheless, even in this way Christianity would not be helped, but many more sects would arise than before.

¹ Cf. Smal. Art., Melanchthon’s Subscription, 326.

For since obedience would be rendered this head not from God’s command, but from man’s free will, it would easily and in a short time be despised, and at last retain no member; neither would it be necessary that it be confined to Rome or any other place, but be wherever and in whatever church God would grant a man fit for the office. Oh, the indefiniteness and confusion that would result!

Wherefore the Church can never be governed and preserved better than if we all live under one head, Christ, and all the bishops, equal in office (although they be unequal in gifts), be diligently joined in unity of doctrine, faith, sacraments, prayer and works of love, etc., just as St. Jerome writes that the priests at Alexandria together and in common governed the p. 320 churches, as did also the apostles, and afterwards all bishops throughout all Christendom, until the Pope raised his head above all. This article clearly shows that the Pope is the very Antichrist, who has exalted and opposed himself against Christ, because he does not wish Christians to be saved without his power, which nevertheless is nothing, and is neither established nor commanded by God. This is, properly speaking, to “exalt himself above all that is called God,” as Paul says, 2 Thess. 2:4.¹ This indeed neither the Turks nor the Tartars do, although they are great enemies of Christians, but they allow whoever wishes to believe in Christ, and they receive [outward or] bodily tribute and obedience from Christians.

¹ Cf. Sm. Art., 336, § 39.

The Pope, however, prohibits this faith, saying that if any one wish to be saved he must obey. This we are unwilling to do, even though on this account we must die in God’s name. This all proceeds from the fact that the Pope has wished to be considered the supreme head of the Christian Church according to divine law. Accordingly he has made himself equal to and above Christ, and has caused himself to be proclaimed the head, and then the lord of the Church, and finally of the whole world, and simply God on earth, until he has attempted to issue commands even to the angels in heaven. And when a distinction is made between a dogma of the Pope and Holy Scripture, and a comparison of the two is made, it is found that the dogma of the Pope, even the best, has been taken from [civil] imperial and heathen law, and treats of political matters and decisions or rights, as the Decretals show; afterwards, it teaches of ceremonies concerning churches, garments, food, persons and like shows, masks and comical things above measure, but in all these things nothing at all of Christ, faith and the commandments of God; and lastly is nothing else than the devil himself, while over and against God he urges [and disseminates] his falsehoods concerning masses, purgatory, a monastic life, one’s own works and [fictitious] divine worship (for this is the true Papacy, upon each of which the Papacy is altogether founded and is standing), and condemns, murders and tortures all Christians who do not exalt and honor these abominations of the Pope above all things. Wherefore just as we cannot adore the devil himself as Lord and God, so we cannot endure his apostle, the Pope or Antichrist, in his rule as head or lord. For to lie and to kill, and to destroy body and soul eternally, is a prerogative of the Papal government, as I have very clearly shown in many books.

In these four articles they will have enough to condemn in the Council. For they will not concede us even the least point p. 321 in these articles. Of this we should be certain, and keep the hope in mind, that Christ our Lord has attacked his adversary, whom he will pursue and destroy, both by his Spirit and coming. Amen.

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