Apol. XIV Article XIV: Of Ecclesiastical Order
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And we know that the Church is among those who teach the Word of God aright, and administer the Sacraments aright and not with those who not only by their edicts endeavor to efface God's Word, but also put to death those who teach what is right and true towards whom, even though they do something contrary to the canons, yet the very canons are milder. Furthermore we wish here again to testify that we will gladly maintain ecclesiastical and canonical government, provided the bishops only cease to rage against our Churches. This our desire will clear us both before God and among all nations to all posterity from the imputation against us that the authority of the bishops is being undermined, when men read and hear that, although protesting against the unrighteous cruelty of the bishops, we could not obtain justice.
Apol. XV §1 Article XV: Of Human Traditions in the Church
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In the Fifteenth Article they receive the first part, in which we say that such ecclesiastical rites are to be observed as can be observed without sin, and are of profit in the Church for tranquility and good order. They altogether condemn the second part, in which we say that human traditions instituted to appease God, to merit grace, and make satisfactions for sins are contrary to the Gospel. Although in the Confession itself, when treating of the distinction of meats, we have spoken at sufficient length concerning traditions, yet certain things should be briefly recounted here.
Apol. XV §2 Article XV: Of Human Traditions in the Church
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Although we supposed that the adversaries would defend human traditions on other grounds, yet we did not think that this would come to pass, namely, that they would condemn this article: that we do not merit the remission of sins or grace by the observance of human traditions. Since, therefore, this article has been condemned, we have an easy and plain case. The adversaries are now openly Judaizing, are openly suppressing the Gospel by the doctrines of demons. For Scripture calls traditions doctrines of demons when it is taught that religious rites are serviceable to merit the remission of sins and grace. For they are then obscuring the Gospel, the benefit of Christ, and the righteousness of faith. [For they are just as directly contrary to Christ and to the Gospel as are fire and water to one another.] The Gospel teaches that by faith we receive freely, for Christ's sake, the remission of sins and are reconciled. The adversaries, on the other hand, appoint another mediator, namely these traditions. On account of these they wish to acquire remission of sins; on account of these they wish to appease God's wrath. But Christ clearly says, Matt. 15, 9: In vain do they worship Me, teaching for doctrines the commandments of men.
art16 §1 Article XVI: Of Political Order
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The Sixteenth Article the adversaries receive without any exception, in which we have confessed that it is lawful for the Christian to bear civil office, sit in judgment, determine matters by the imperial laws, and other laws in present force, appoint just punishments engage in just wars, act as a soldier, make legal contracts, hold property, take an oath when magistrates require it, contract marriage; finally, that legitimate civil ordinances are good creatures of God and divine ordinances, which a Christian can use with safety. This entire topic concerning the distinction between the kingdom of Christ and a political kingdom has been explained to advantage [to the remarkably great consolation of many consciences] in the literature of our writers, [namely] that the kingdom of Christ is spiritual [inasmuch as Christ governs by the Word and by preaching], to wit, beginning in the heart the knowledge of God, the fear of God and faith, eternal righteousness, and eternal life; meanwhile it permits us outwardly to use legitimate political ordinances of every nation in which we live, just as it permits us to use medicine or the art of building, or food, drink, air. Neither does the Gospel bring new laws concerning the civil state, but commands that we obey present laws, whether they have been framed by heathen or by others, and that in this obedience we should exercise love. For Carlstadt was insane in imposing upon us the judicial laws of Moses. Concerning these subjects, our theologians have written more fully, because the monks diffused many pernicious opinions in the Church. They called a community of property the polity of the Gospel; they said that not to hold property, not to vindicate one's self at law [not to have wife and child], were evangelical counsels. These opinions greatly obscure the Gospel and the spiritual kingdom [so that it was not understood at all what the Christian or spiritual kingdom of Christ is; they concocted the secular kingdom with the spiritual whence much trouble and seditions, harmful teaching resulted], and are dangerous to the commonwealth. For the Gospel does not destroy the State or the family [buying, selling, and other civil regulations], but much rather approves them, and bids us obey them as a divine ordinance, not only on account of punishment, but also on account of conscience.
art16 §2 Article XVI: Of Political Order
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Julian the Apostate, Celsus, and very many others made the objection to Christians that the Gospel would rend asunder states, because it prohibited legal redress, and taught certain other things not at all suited to political association. And these questions wonderfully exercised Origen, Nazianzen, and others, although, indeed, they can be most readily explained, if we keep in mind the fact that the Gospel does not introduce laws concerning the civil state, but is the remission of sins and the beginning of a new life in the hearts of believers; besides, it not only approves outward governments, but subjects us to them, Rom. 13, 1, just as we have been necessarily placed under the laws of seasons, the changes of winter and summer, as divine ordinances. [This is no obstacle to the spiritual kingdom.] The Gospel forbids private redress [in order that no one should interfere with the office of the magistrate], and Christ inculcates this so frequently with the design that the apostles should not think that they ought to seize the governments from those who held otherwise, just as the Jews dreamed concerning the kingdom of the Messiah, but that they might know they ought to teach concerning the spiritual kingdom that it does not change the civil state. Therefore private redress is prohibited not by advice, but by a command, Matt. 5, 39; Rom. 12, 19. Public redress which is made through the office of the magistrate, is not advised against, but is commanded, and is a work of God, according to Paul, Rom. 13, 1 sqq. Now the different kinds of public redress are legal decisions, capital punishment, wars, military service. It is manifest how incorrectly many writers have judged concerning these matters [some teachers have taught such pernicious errors that nearly all princes, lords, knights, servants regarded their proper estate as secular, ungodly, and damnable, etc. Nor can it be fully expressed in words what an unspeakable peril and damage has resulted from this to souls and consciences], because they were in the error that the Gospel is an external, new and monastic form of government, and did not see that the Gospel brings eternal righteousness to hearts [teaches how a person is redeemed, before God and in his conscience, from sin, hell, and the devil], while it outwardly approves the civil state.
art16 §3 Article XVI: Of Political Order
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It is also a most vain delusion that it is Christian perfection not to hold property. For Christian perfection consists not in the contempt of civil ordinances, but in dispositions of the heart, in great fear of God, in great faith, just as Abraham, David, Daniel, even in great wealth and while exercising civil power, were no less perfect than any hermits. But the monks [especially the Barefoot monks] have spread this outward hypocrisy before the eyes of men, so that it could not be seen in what things true perfection exists. With what praises have they brought forward this communion of property, as though it were evangelical! But these praises have the greatest danger, especially since they differ much from the Scriptures. For Scripture does not command that property be common, but the Law of the Decalog, when it says, Ex. 20, 15: Thou shalt not steal, distinguishes rights of ownership, and commands each one to hold what is his own. Wyclif manifestly was raging when he said that priests were not allowed to hold property. There are infinite discussions concerning contracts, in reference to which good consciences can never be satisfied unless they know the rule that it is lawful for a Christian to make use of civil ordinances and laws. This rule protects consciences when it teaches that contracts are lawful before God just to the extent that the magistrates or laws approve them.
art16 §4 Article XVI: Of Political Order
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This entire topic concerning civil affairs has been so clearly set forth by our theologians that very many good men occupied in the state and in business have declared that they have been greatly benefited, who before, troubled by the opinion of the monks, were in doubt as to whether the Gospel allowed these civil offices and business. Accordingly, we have recounted these things in order that those without also may understand that by the kind of doctrine which we follow, the authority of magistrates and the dignity of all civil ordinances are not undermined, but are all the more strengthened [and that it is only this doctrine which gives true instruction as to how eminently glorious an office, full of good Christian works, the office of rulers is]. The importance of these matters was greatly obscured previously by those silly monastic opinions, which far preferred the hypocrisy of poverty and humility to the state and the family, although these have God's command, while this Platonic communion [monasticism] has not God's command.
art16 §5 Article XVI: Of Political Order
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This entire topic concerning civil affairs has been so clearly set forth by our theologians that very many good men occupied in the state and in business have declared that they have been greatly benefited, who before, troubled by the opinion of the monks, were in doubt as to whether the Gospel allowed these civil offices and business. Accordingly, we have recounted these things in order that those without also may understand that by the kind of doctrine which we follow, the authority of magistrates and the dignity of all civil ordinances are not undermined, but are all the more strengthened [and that it is only this doctrine which gives true instruction as to how eminently glorious an office, full of good Christian works, the office of rulers is]. The importance of these matters was greatly obscured previously by those silly monastic opinions, which far preferred the hypocrisy of poverty and humility to the state and the family, although these have God's command, while this Platonic communion [monasticism] has not God's command.
Apology Art. XVII Of Christ's Return to Judgment
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The Seventeenth Article the adversaries receive without exception, in which we confess that at the consummation of the world Christ shall appear, and shall raise up all the dead, and shall give to the godly eternal life and eternal joys, but shall condemn the ungodly to be punished with the devil without end.
Apol. XVIII §1 Article XVIII: Of Free Will
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The Eighteenth Article, Of Free Will, the adversaries receive, although they add some testimonies not at all adapted to this case. They add also a declamation that neither, with the Pelagians, is too much to be granted to the free will, nor, with the Manicheans, is all freedom to be denied it. Very well; but what difference is there between the Pelagians and our adversaries, since both hold that without the Holy Ghost men can love God and perform God's commandments with respect to the substance of the acts, and can merit grace and justification by works which reason performs by itself, without the Holy Ghost? How many absurdities follow from these Pelagian opinions, which are taught with great authority in the schools! These Augustine, following Paul, refutes with great emphasis, whose judgment we have recounted above in the article Of Justification. Nor, indeed, do we deny liberty to the human will. The human will has liberty in the choice of works and things which reason comprehends by itself. It can to a certain extent render civil righteousness or the righteousness of works; it can speak of God, offer to God a certain service by an outward work, obey magistrates, parents; in the choice of an outward work it can restrain the hands from murder, from adultery, from theft. Since there is left in human nature reason and judgment concerning objects subjected to the senses, choice between these things, and the liberty and power to render civil righteousness, are also left. For Scripture calls this the righteousness of the flesh which the carnal nature, i.e., reason renders by itself, without the Holy Ghost. Although the power of concupiscence is such that men more frequently obey evil dispositions than sound judgment. And the devil, who is efficacious in the godless, as Paul says Eph. 2, 2, does not cease to incite this feeble nature to various offenses. These are the reasons why even civil righteousness is rare among men, as we see that not even the philosophers themselves, who seem to have aspired after this righteousness, attained it. But it is false to say that he who performs the works of the commandments without grace does not sin. And they add further that such works also merit de congruo the remission of sins and justification. For human hearts without the Holy Ghost are without the fear of God; without trust toward God, they do not believe that they are heard, forgiven, helped, and preserved by God. Therefore they are godless. For neither can a corrupt tree bring forth good fruit, Matt. 7, 18. And without faith it is impossible to please God, Heb. 11, 6.
Apol. XVIII §2 Article XVIII: Of Free Will
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Therefore, although we concede free will the liberty and power to perform the outward works of the Law, yet we do not ascribe to free will these spiritual matters, namely, truly to fear God, truly to believe God, truly to be confident and hold that God regards us, hears us, forgives us, etc. These are the true works of the First Table, which the heart cannot render without the Holy Ghost, as Paul says, 1 Cor. 2, 14: The natural man, i.e., man using only natural strength, receiveth not the things of the Spirit of God. [That is, a person who is not enlightened by the Spirit of God does not, by his natural reason, receive anything of God's will and divine matters.] And this can be decided if men consider what their hearts believe concerning God's will, whether they are truly confident that they are regarded and heard by God. Even for saints to retain this faith [and, as Peter says (1 Ep. 1, 8), to risk and commit himself entirely to God, whom he does not see, to love Christ, and esteem Him highly, whom he does not see] is difficult, so far is it from existing in the godless. But it is conceived, as we have said above, when terrified hearts hear the Gospel and receive consolation [when we are born anew of the Holy Ghost].
Apol. XVIII §3 Article XVIII: Of Free Will
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Therefore such a distribution is of advantage in which civil righteousness is ascribed to the free will and spiritual righteousness to the governing of the Holy Ghost in the regenerate. For thus the outward discipline is retained, because all men ought to know equally, both that God requires this civil righteousness [God will not tolerate indecent, wild, reckless conduct], and that, in a measure, we can afford it. And yet a distinction is shown between human and spiritual righteousness, between philosophical doctrine and the doctrine of the Holy Ghost, and it can be understood for what there is need of the Holy Ghost. Nor has this distribution been invented by us, but Scripture most clearly teaches it. Augustine also treats of it, and recently it has been well treated of by William of Paris, but it has been wickedly suppressed by those who have dreamt that men can obey God's Law without the Holy Ghost, but that the Holy Ghost is given in order that, in addition, it may be considered meritorious.
Apol. XIX Article XIX: Of the Cause of Sin
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The Nineteenth Article the adversaries receive, in which we confess that, although God only and alone has framed all nature, and preserves all things which exist, yet [He is not the cause of sin, but] the cause of sin is the will in the devil and men turning itself away from God, according to the saying of Christ concerning the devil, John 8, 44: When he speaketh a lie, he speaketh of his own.
Apol. XX §1 Article XX: Of Good Works
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In the Twentieth Article they distinctly lay down these words, namely, that they reject and condemn our statement that men do not merit the remission of sins by good works. [Mark this well!] They clearly declare that they reject and condemn this article. What is to be said on a subject so manifest? Here the framers of the Confutation openly show by what spirit they are led. For what in the Church is more certain than that the remission of sins occurs freely for Christ's sake, that Christ, and not our works, is the propitiation for sins, as Peter says, Acts 10, 43: To Him give all the prophets witness that through His name, whosoever believeth on Him, shall receive remission of sins? [This strong testimony of all the holy prophets may duly be called a decree of the catholic Christian Church. For even a single prophet is very highly esteemed by God and a treasure worth the whole world.] To this Church of the prophets we would rather assent than to these writers of the Confutation. For although there were writers who held that after the remission of sins men are just before God, not by faith, but by works themselves, yet they did not hold this, namely, that the remission of sins itself occurs on account of our works, and not freely for Christ's sake.
Apol. XX §2 Article XX: Of Good Works
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Here we could cite testimonies from Scripture and from the Fathers [that this article is certainly divine and true, and this is the sacred and divine truth. For there is hardly a syllable, hardly a leaf in the Bible, in the principal books of the Holy Scriptures where this is not clearly stated.] But also above we have said enough on this subject. And there is no need of more testimonies for one who knows why Christ has been given to us, who knows that Christ is the propitiation for our sins. Isaiah says, 53, 6: The Lord hath laid on Him the iniquities of us all. Now, since our consciences understand that by the adversaries the manifest truth is condemned, whose defense is necessary for the Church and increases the glory of Christ, we easily despise the terrors of the world, and with a strong spirit will bear whatever is to be suffered for the glory of Christ and the advantage of the Church. Who would not rejoice to confess such articles as that we obtain the remission of sins by faith freely for Christ's sake, that we do not merit the remission of sins by our works? The consciences of the pious will have no sufficiently sure consolation against the terrors of sin and of death if they do not know that they ought to be confident that they have the remission of sins freely for Christ's sake. This faith sustains and quickens hearts in that most violent conflict with despair.
Apol. XX §3 Article XX: Of Good Works
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The adversaries also add testimonies to their own condemnation, and it is worth while to recite several of them. They quote from Peter, 2. Ep. 1, 10: Give diligence to make your calling sure, etc.. Now you see, reader, that our adversaries have the art of inferring from the Scriptures whatever pleases them. For they conclude thus: "Make your calling sure by good works." Therefore works merit the remission of sins. A very agreeable mode of reasoning, if one would argue thus concerning a person whose punishment has been remitted: "The magistrate commands that hereafter you abstain from that which belongs to another. Therefore you have merited the remission of the penalty, because you are now abstaining from what belongs to another." Thus to argue is to make a cause out of that which is not a cause. For Peter speaks of works following the remission of sins, and teaches why they should be done, namely, that the calling may be sure, i.e., lest they may fall from their calling if they sin again. Do good works that you may persevere in your calling, that you may not lose the gifts of your calling, which were given you before, and not on account of works that follow, and which now are retained by faith, for faith does not remain in those who lose the Holy Ghost, who reject repentance.
Apol. XX §4 Article XX: Of Good Works
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They add other testimonies cohering no better. Lastly they say that this opinion was condemned a thousand years before, in the time of Augustine. This also is quite false. For the Church of Christ always held that the remission of sins is obtained freely. Yea, the Pelagians were condemned, who contended that grace is given on account of our works. Besides, we have above shown sufficiently that we hold that good works ought necessarily to follow faith. For we do not make void the Law, says Paul, Rom. 3, 31; yea, we establish the Law, because when by faith we have received the Holy Ghost, the fulfilling of the Law necessarily follows, by which love, patience, chastity, and other fruits of the Spirit gradually grow.
Apol. XXI §1 Article XXI: Of the Invocation of Saints
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The Twenty-first Article they absolutely condemn, because we do not require the invocation of saints. Nor on any topic do they speak more eloquently and with more prolixity. Nevertheless they do not effect anything else than that the saints should be honored; likewise, that the saints who live pray for others; as though, indeed, the invocation of dead saints were on that account necessary. They cite Cyprian, because he asked Cornelius while yet alive to pray for his brothers when departing. By this example they prove the invocation of the dead. They quote also Jerome against Vigilantius. "On this field" [in this matter], they say, "eleven hundred years ago, Jerome overcame Vigilantius." Thus the adversaries triumph, as though the war were already ended. Nor do those asses see that in Jerome, against Vigilantius, there is not a syllable concerning invocation. He speaks concerning honors for the saints, not concerning invocation. Neither have the rest of the ancient writers before Gregory made mention of invocation. Certainly this invocation, with these opinions which the adversaries now teach concerning the application of merits, has not the testimonies of the ancient writers.
Apol. XXI §2 Article XXI: Of the Invocation of Saints
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Our Confession approves honors to the saints. For here a threefold honor is to be approved. The first is thanksgiving. For we ought to give thanks to God because He has shown examples of mercy, because He has shown that He wishes to save men; because He has given teachers or other gifts to the Church. And these gifts, as they are the greatest, should be amplified, and the saints themselves should be praised, who have faithfully used these gifts, just as Christ praises faithful business-men, Matt. 25, 21. 23. The second service is the strengthening of our faith when we see the denial forgiven Peter we also are encouraged to believe the more that grace truly superabounds over sin, Rom. 5, 20. The third honor is the imitation, first, of faith, then of the other virtues which every one should imitate according to his calling. These true honors the adversaries do not require. They dispute only concerning invocation, which, even though it would have no danger, nevertheless is not necessary.
Apol. XXI §3 Article XXI: Of the Invocation of Saints
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Besides, we also grant that the angels pray for us. For there is a testimony in Zech. 1, 12, where an angel prays: O Lord of hosts, how long wilt Thou not have mercy on Jerusalem? Although concerning the saints we concede that, just as, when alive, they pray for the Church universal in general, so in heaven they pray for the Church in general, albeit no testimony concerning the praying of the dead is extant in the Scriptures, except the dream taken from the Second Book of Maccabees, 15, 14.
Apol. XXI §4 Article XXI: Of the Invocation of Saints
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Moreover, even supposing that the saints pray for the Church ever so much, yet it does not follow that they are to be invoked; although our Confession affirms only this, that Scripture does not teach the invocation of the saints, or that we are to ask the saints for aid. But since neither a command, nor a promise, nor an example can be produced from the Scriptures concerning the invocation of saints, it follows that conscience can have nothing concerning this invocation that is certain. And since prayer ought to be made from faith, how do we know that God approves this invocation? Whence do we know without the testimony of Scripture that the saints perceive the prayers of each one? Some plainly ascribe divinity to the saints namely, that they discern the silent thoughts of the minds in us. They dispute concerning morning and evening knowledge, perhaps because they doubt whether they hear us in the morning or the evening. They invent these things, not in order to treat the saints with honor, but to defend lucrative services. Nothing can be produced by the adversaries against this reasoning, that, since invocation does not have a testimony from God's Word, it cannot be affirmed that the saints understand our invocation, or, even if they understand it, that God approves it. Therefore the adversaries ought not to force us to an uncertain matter, because a prayer without faith is not prayer. For when they cite the example of the Church, it is evident that this is a new custom in the Church; for although the old prayers make mention of the saints, yet they do not invoke the saints. Although also this new invocation in the Church is dissimilar to the invocation of individuals.
Apol. XXI §5 Article XXI: Of the Invocation of Saints
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Again, the adversaries not only require invocation in the worship of the saints, but also apply the merits of the saints to others, and make of the saints not only intercessors, but also propitiators. This is in no way to be endured. For here the honor belonging only to Christ is altogether transferred to the saints. For they make them mediators and propitiators, and although they make a distinction between mediators of intercession and mediators [the Mediator] of redemption, yet they plainly make of the saints mediators of redemption. But even that they are mediators of intercession they declare without testimony of Scripture, which, be it said ever so reverently, nevertheless obscures Christ's office, and transfers the confidence of mercy due Christ to the saints. For men imagine that Christ is more severe and the saints more easily appeased, and they trust rather to the mercy of the saints than to the mercy of Christ, and fleeing from Christ [as from a tyrant], they seek the saints. Thus they actually make of them mediators of redemption.
Apol. XXI §6 Article XXI: Of the Invocation of Saints
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Therefore we shall show that they truly make of the saints, not only intercessors, but propitiators, i.e., mediators of redemption. Here we do not as yet recite the abuses of the common people [how manifest idolatry is practiced at pilgrimages]. We are still speaking of the opinions of the Doctors. As regards the rest, even the inexperienced [common people] can judge.
Apol. XXI §7 Article XXI: Of the Invocation of Saints
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In a propitiator these two things concur. In the first place, there ought to be a word of God from which we may certainly know that God wishes to pity, and hearken to, those calling upon Him through this propitiator. There is such a promise concerning Christ, John 16 23: Whatsoever ye shall ask the Father in My name, He will give it you. Concerning the saints there is no such promise. Therefore consciences cannot be firmly confident that by the invocation of saints we are heard. This invocation, therefore, is not made from faith. Then we have also the command to call upon Christ, according to Matt. 11, 28: Come unto Me, all ye that labor, etc., which certainly is said also to us. And Isaiah says, 11,10: In that day there shall be a root of Jesse, which shall stand for an ensign to the people; to it shall the Gentiles seek. And Ps. 45, 12: Even the rich among the people shall entreat Thy favor. And Ps. 72, 11. 16: Yea, all kings shall fall down before Him. And shortly after: Prayer also shall be made for Him continually. And in John 6, 23 Christ says: That all men should honor the Son even as they honor the Father. And Paul, 2 Thess. 2, 16. 17, says, praying: Now our Lord Jesus Christ Himself, and God, even our Father,... comfort your hearts and stablish you. [All these passages refer to Christ.] But concerning the invocation of saints, what commandment, what example can the adversaries produce from the Scriptures? The second matter in a propitiator is, that his merits have been presented as those which make satisfaction for others, which are bestowed by divine imputation on others, in order that through these, just as by their own merits, they may be accounted righteous. As when any friend pays a debt for a friend, the debtor is freed by the merit of another, as though it were by his own. Thus the merits of Christ are bestowed upon us, in order that, when we believe in Him, we may be accounted righteous by our confidence in Christ's merits as though we had merits of our own.
Apol. XXI §8 Article XXI: Of the Invocation of Saints
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And from both, namely, from the promise and the bestowment of merits, confidence in mercy arises [upon both parts must a Christian prayer be founded]. Such confidence in the divine promise, and likewise in the merits of Christ, ought to be brought forward when we pray. For we ought to be truly confident, both that for Christ's sake we are heard, and that by His merits we have a reconciled Father.
Apol. XXI §9 Article XXI: Of the Invocation of Saints
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Here the adversaries first bid us invoke the saints, although they have neither God's promise, nor a command, nor an example from Scripture. And yet they cause greater confidence in the mercy of the saints to be conceived than in that of Christ, although Christ bade us come to Him and not to the saints. Secondly, they apply the merits of the saints, just as the merits of Christ, to others, they bid us trust in the merits of the saints as though we were accounted righteous on account of the merits of the saints, in like manner as we are accounted righteous by the merits of Christ. Here we fabricate nothing. In indulgences they say that they apply the merits of the saints [as satisfactions for our sins]. And Gabriel, the interpreter of the canon of the Mass, confidently declares: According to the order instituted by God we should betake ourselves to the aid of the saints, in order that we may be saved by their merits and vows. These are the words of Gabriel. And nevertheless in the books and sermons of the adversaries still more absurd things are read here and there. What is it to make propitiators if this is not? They are altogether made equal to Christ if we must trust that we are saved by their merits.
Apol. XXI §10 Article XXI: Of the Invocation of Saints
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But where has this arrangement, to which he refers when he says that we ought to resort to the aid of the saints, been instituted by God? Let him produce an example or command from the Scriptures. Perhaps they derive this arrangement from the courts of kings, where friends must be employed as intercessors. But if a king has appointed a certain intercessor, he will not desire that eases be brought to him through others. Thus, since Christ has been appointed Intercessor and High Priest, why do we seek others? [What can the adversaries say in reply to this?]
Apol. XXI §11 Article XXI: Of the Invocation of Saints
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Here and there this form of absolution is used: The passion of our lord Jesus Christ the merits of the most blessed Virgin Mary and of all the saints, be to thee for the remission of sins. Here the absolution is pronounced on the supposition that we are reconciled and accounted righteous not only by the merits of Christ, but also by the merits of the other saints. Some of us have seen a doctor of theology dying, for consoling whom a certain theologian, a monk, was employed. He pressed on the dying man nothing but this prayer: Mother of grace, protect us from the enemy; receive us in the hour of death.
Apol. XXI §12 Article XXI: Of the Invocation of Saints
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Granting that the blessed Mary prays for the Church, does she receive souls in death, does she conquer death [the great power of Satan], does she quicken? What does Christ do if the blessed Mary does these things? Although she is most worthy of the most ample honors, nevertheless she does not wish to be made equal to Christ, but rather wishes us to consider and follow her example [the example of her faith and her humility]. But the subject itself declares that in public opinion the blessed Virgin has succeeded altogether to the place of Christ. Men have invoked her, have trusted in her mercy, through her have desired to appease Christ, as though He were not a Propitiator, but only a dreadful judge and avenger. We believe, however, that we must not trust that the merits of the saints are applied to us, that on account of these God is reconciled to us, or accounts us just, or saves us. For we obtain remission of sins only by the merits of Christ, when we believe in Him. Of the other saints it has been said, 1 Cor. 3, 8: Every man shall receive his own reward according to his own labor, i.e., they cannot mutually bestow their own merits, the one upon the other, as the monks sell the merits of their orders. Even Hilary says of the foolish virgins: And as the foolish virgins could not go forth with their lamps extinguished, they besought those who were prudent to lend them oil; to whom they replied that they could not give it because peradventure there might not be enough for all; i.e., no one can be aided by the works and merits of another, because it is necessary for every one to buy oil for his own lamp. [Here he points out that none of us can aid another by other people's works or merits.]
Apol. XXI §13 Article XXI: Of the Invocation of Saints
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Since, therefore, the adversaries teach us to place confidence in the invocation of saints, although they have neither the Word of God nor the example of Scripture [of the Old or of the New Testament]; since they apply the merits of the saints on behalf of others, not otherwise than they apply the merits of Christ, and transfer the honor belonging only to Christ to the saints, we can receive neither their opinions concerning the worship of the saints, nor the practise of invocation. For we know that confidence is to be placed in the intercession of Christ, because this alone has God's promise. We know that the merits of Christ alone are a propitiation for us. On account of the merits of Christ we are accounted righteous when we believe in Him, as the text says, Rom. 9, 33 (cf. 1 Pet. 2, 6 and Is. 28, 16): Whosoever believeth on Him shall not be confounded. Neither are we to trust that we are accounted righteous by the merits of the blessed Virgin or of the other saints.
Apol. XXI §14 Article XXI: Of the Invocation of Saints
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With the learned this error also prevails namely, that to each saint a particular administration has been committed, that Anna bestows riches [protects from poverty], Sebastian keeps off pestilence, Valentine heals epilepsy, George protects horsemen. These opinions have clearly sprung from heathen examples. For thus, among the Romans Juno was thought to enrich, Febris to keep off fever, Castor and Pollux to protect horsemen, etc. Even though we should imagine that the invocation of saints were taught with the greatest prudence, yet since the example is most dangerous, why is it necessary to defend it when it has no command or testimony from God's Word? Aye, it has not even the testimony of the ancient writers. First because, as I have said above, when other mediators are sought in addition to Christ, and confidence is put in others, the entire knowledge of Christ is suppressed. The subject shows this. In the beginning, mention of the saints seems to have been admitted with a design that is endurable, as in the ancient prayers. Afterwards invocation followed, and abuses that are prodigious and more than heathenish followed invocation. From invocation the next step was to images; these also were worshiped, and a virtue was supposed to exist in these, just as magicians imagine that a virtue exists in images of the heavenly bodies carved at a particular time. In a certain monastery we [some of us] have seen a statue of the blessed Virgin, which moved automatically by a trick [within by a string], so as to seem either to turn away from [those who did not make a large offering] or nod to those making request.
Apol. XXI §15 Article XXI: Of the Invocation of Saints
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Still the fabulous stories concerning the saints, which are publicly taught with great authority, surpass the marvelous tales of the statues and pictures. Barbara, amidst her torments, asks for the reward that no one who would invoke her should die without the Eucharist. Another, standing on one foot, recited daily the whole psaltery. Some wise man painted [for children] Christophorus [which in German means Bearer of Christ], in order by the allegory to signify that there ought to be great strength of mind in those who would bear Christ, i.e., who would teach or confess the Gospel, because it is necessary to undergo the greatest dangers [for they must wade by night through the great sea, i.e., endure all kinds of temptations and dangers]. Then the foolish monks taught among the people that they ought to invoke Chistophorus, as though such a Polyphemus [such a giant who bore Christ through the sea] had once existed. And although the saints performed very great deeds, either useful to the state or affording private examples the remembrance of which would conduce much both toward strengthening faith and toward following their example in the administration of affairs, no one has searched for these from true narratives. [Although God Almighty through His saints, as a peculiar people, has wrought many great things in both realms, in the Church and in worldly transactions; although there are many great examples in the lives of the saints which would be very profitable to princes and lords, to true pastors and guardians of souls, for the government both of the world and of the Church, especially for strengthening faith in God, yet they have passed these by, and preached the most insignificant matters concerning the saints, concerning their hard beds their hair shirts, etc., which, for the greater part, are falsehoods.] Yet indeed it is of advantage to hear how holy men administered governments [as in the Holy Scriptures it is narrated of the kings of Israel and Judah], what calamities, what dangers they underwent, how holy men were of aid to kings in great dangers, how they taught the Gospel, what encounters they had with heretics. Examples of mercy are also of service, as when we see the denial forgiven Peter, when we see Cyprian forgiven for having been a magician, when we see Augustine, having experienced the power of faith in sickness steadily affirming that God truly hears the prayers of believers. It was profitable that such examples as these, which contain admonitions for either faith or fear or the administration of the state, be recited. But certain triflers, endowed with no knowledge either of faith or for governing states, have invented stories in imitation of poems, in which there are nothing but superstitious examples concerning certain prayers, certain fastings, and certain additions of service for bringing in gain [where there are nothing but examples as to how the saints wore hair shirts, how they prayed at the seven canonical hours how they lived upon bread and water]. Such are the miracles that have been invented concerning rosaries and similar ceremonies. Nor is there need here to recite examples. For the legends, as they call them, and the mirrors of examples, and the rosaries, in which there are very many things not unlike the true narratives of Lucian, are extant.
Apol. XXI §16 Article XXI: Of the Invocation of Saints
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The bishops, theologians, and monks applaud these monstrous and wicked stories [this abomination set up against Christ, this blasphemy, these scandalous, shameless lies, these lying preachers; and they have permitted them so long, to the great injury of consciences, that it is terrible to think of it] because they aid them to their daily bread. They do not tolerate us, who, in order that the honor and office of Christ may be more conspicuous, do not require the invocation of saints, and censure the abuses in the worship of saints. And although [even their own theologians], all good men everywhere [a long time before Dr. Luther began to write] in the correction of these abuses, greatly longed for either the authority of the bishops or the diligence of the preachers, nevertheless our adversaries in the _Confutation_ altogether pass over vices that are even manifest, as though they wish, by the reception of the Confutation, to compel us to approve even the most notorious abuses.
Apol. XXI §17 Article XXI: Of the Invocation of Saints
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Thus the _Confutation_ has been deceitfully written, not only on this topic, but almost everywhere. [They pretend that they are as pure as gold, that they have never muddled the water.] There is no passage in which they make a distinction between the manifest abuses and their dogmas. And nevertheless, if there are any of sounder mind among them they confess that many false opinions inhere in the doctrine of the scholastics and canonists, and, besides, that in such ignorance and negligence of the pastors many abuses crept into the Church. For Luther was not [the only one nor] the first to complain of [innumerable] public abuses. Many learned and excellent men long before these times deplored the abuses of the Mass, confidence in monastic observances, services to the saints intended to yield a revenue, the confusion of the doctrine concerning repentance [concerning Christ], which ought to be as clear and plain in the Church as possible [without which there cannot be nor remain a Christian Church]. We ourselves have heard that excellent theologians desire moderation in the scholastic doctrine which contains much more for philosophical quarrels than for piety. And nevertheless, among these the older ones are generally nearer Scripture than are the more recent. Thus their theology degenerated more and more. Neither had many good men, who from the very first began to be friendly to Luther, any other reason than that they saw that he was freeing the minds of men from these labyrinths of most confused and infinite discussions which exist among the scholastic theologians and canonists, and was teaching things profitable for godliness.
Apol. XXI §18 Article XXI: Of the Invocation of Saints
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The adversaries, therefore, have not acted candidly in passing over the abuses when they wished us to assent to the Confutation. And if they wished to care for the interests of the Church [and of Buffeted consciences, and not rather to maintain their pomp and avarice] especially on that topic, at this occasion they ought to exhort our most excellent Emperor to take measures for the correction of abuses [which furnish grounds for derision among the Turks, the Jews, and all unbelievers], as we observe plainly enough that he is most desirous of healing and well establishing the Church. But the adversaries do not act as to aid the most honorable and most holy will of the Emperor, but so as in every way to crush [the truth and] us. Many signs show that they have little anxiety concerning the state of the Church. [They lose little sleep from concern that Christian doctrine and the pure Gospel be preached.] They take no pains that there should be among the people a summary of the dogmas of the Church. [The office of the ministry they permit to be quite desolate.] They defend manifest abuses [they continue every day to shed innocent blood] by new and unusual cruelty. They allow no suitable teachers in the churches. Good men can easily judge whither these things tend. But in this way they have no regard to the interest either of their own authority or of the Church. For after the good teachers have been killed and sound doctrine suppressed, fanatical spirits will rise up, whom the adversaries will not be able to restrain, who both will disturb the Church with godless dogmas, and will overthrow the entire ecclesiastical government, which we are very greatly desirous of maintaining.
Apol. XXI §19 Article XXI: Of the Invocation of Saints
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Therefore, most excellent Emperor Charles for the sake of the glory of Christ, which we have no doubt that you desire to praise and magnify, we beseech you not to assent to the violent counsels of our adversaries, but to seek other honorable ways of so establishing harmony that godly consciences are not burdened, that no cruelty is exercised against innocent men, as we have hitherto seen, and that sound doctrine is not suppressed in the Church. To God most of all you owe the duty [as far as this is possible to man] to maintain sound doctrine and hand it down to posterity, and to defend those who teach what is right. For God demands this when He honors kings with His own name and calls them gods, saying, Ps. 82, 6: I have said, Ye are gods, namely, that they should attend to the preservation and propagation of divine things, i.e., the Gospel of Christ, on the earth, and, as the vicars of God, should defend the life and safety of the innocent [true Christian teachers and preachers].
Article XXII (X) (Of Both Kinds in the Lord's Supper) §1 Article XXII (X): Of Both Kinds in the Lord's Supper — Christ Instituted Both Parts for the Entire Church
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It cannot be doubted that it is godly and in accordance with the institution of Christ and the words of Paul to use both parts in the Lord's Supper. For Christ instituted both parts, and instituted them not for a part of the Church, but for the entire Church. For not only the presbyters, but the entire Church uses the Sacrament by the authority of Christ, and not by human authority, and this, we suppose, the adversaries acknowledge. Now, if Christ has instituted it for the entire Church, why is one kind denied to a part of the Church? Why is the use of the other kind prohibited? Why is the ordinance of Christ changed, especially when He Himself calls it His testament? But if it is not allowable to annul man's testament, much less will it be allowable to annul the testament of Christ. And Paul says, 1 Cor. 11, 23 ff., that he had received of the Lord that which he delivered. But he had delivered the use of both kinds, as the text, 1 Cor. 11, clearly shows. This do [in remembrance of Me], he says first concerning His body; afterwards he repeats the same words concerning the cup [the blood of Christ]. And then: Let a man examine himself, and so let him eat of that bread and drink of that cup. [Here he names both.] These are the words of Him who has instituted the Sacrament. And, indeed, he says before that those who will use the Lord's Supper should use both. It is evident, therefore, that the Sacrament was instituted for the entire Church. And the custom still remains in the Greek churches, and also once obtained in the Latin churches, as Cyprian and Jerome testify. For thus Jerome says on Zephaniah: The priests who administer the Eucharist, and distribute the Lord's blood to the people, etc. The Council of Toledo gives the same testimony. Nor would it be difficult to accumulate a great multitude of testimonies. Here we exaggerate nothing; we but leave the prudent reader to determine what should be held concerning the divine ordinance [whether it is proper to prohibit and change an ordinance and institution of Christ].
Article XXII (X) (Of Both Kinds in the Lord's Supper) §2 Article XXII (X): The Adversaries Defend the Prohibition — Bread, the Breaking of Bread, and Lay Communion
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The adversaries in the _Confutation_ do not endeavor to [comfort the consciences or] excuse the Church, to which one part of the Sacrament has been denied. This would have been becoming to good and religious men. For a strong reason for excusing the Church, and instructing consciences to whom only a part of the Sacrament could be granted, should have been sought. Now these very men maintain that it is right to prohibit the other part, and forbid that the use of both parts be allowed. First, they imagine that, in the beginning of the Church, it was the custom at some places that only one part was administered. Nevertheless they are not able to produce any ancient example of this matter. But they cite the passages in which mention is made of bread, as in Luke 24, 35 where it is written that the disciples recognized Christ in the breaking of bread. They quote also other passages, Acts 2, 42. 46; 20, 7, concerning the breaking of bread. But although we do not greatly oppose if some receive these passages as referring to the Sacrament, yet it does not follow that one part only was given, because, according to the ordinary usage of language, by the naming of one part the other is also signified. They refer also to Lay Communion which was not the use of only one kind, but of both; and whenever priests are commanded to use Lay Communion [for a punishment are not to consecrate themselves, but to receive Communion, however, of both kinds from another], it is meant that they have been removed from the ministry of consecration. Neither are the adversaries ignorant of this, but they abuse the ignorance of the unlearned, who, when they hear of Lay Communion, immediately dream of the custom of our time, by which only a part of the Sacrament is given to the laymen.
Article XXII (X) (Of Both Kinds in the Lord's Supper) §3 Article XXII (X): Gabriel's Reasons and the Sons of Eli — The Sacrament Is for Consolation, Not Punishment
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And consider their impudence. Gabriel recounts among other reasons why both parts are not given that a distinction should be made between laymen and presbyters. And it is credible that the chief reason why the prohibition of the one part is defended is this, namely, that the dignity of the order may be the more highly exalted by a religious rite. To say nothing more severe, this is a human design; and whither this tends can easily be judged. In the _Confutation_ they also quote concerning the sons of Eli that after the loss of the high-priesthood, they were to seek the one part pertaining to the priests, 1 Sam. 2, 36 [the text reads: Every one that is left in thine house shall come and crouch him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priest's offices (German: _Lieber, lass mich zu einem Priesterteil_) that I may eat a piece of bread]. Here they say that the use of one kind was signified. And they add: "Thus, therefore, our laymen ought also to be content, with one part pertaining to the priests, with one kind." The adversaries [the masters of the _Confutation_ are quite shameless, rude asses, and] are clearly trifling when they are transferring the history of the posterity of Eli to the Sacrament. The punishment of Eli is there described. Will they also say this, that as a punishment the laymen have been removed from the other party [They are quite foolish and mad.] The Sacrament was instituted to console and comfort terrified minds when they believe that the flesh of Christ given for the life of the world, is food, when they believe that, being joined to Christ [through this food], they are made alive. But the adversaries argue that laymen are removed from the other part as a punishment. "They ought," they say, "to be content." This is sufficient for a despot. [That, surely, sounds proud and defiant enough.] But [my lords, may we ask the reason] why ought they? "The reason must not be asked but let whatever the theologians say be law." [Is whatever you wish and whatever you say to be sheer truth? See now and be astonished how shameless and impudent the adversaries are: they dare to set up their own words as sheer commands of lords, they frankly say: The laymen must be content. But what if they must not?] This is a concoction of Eck. For we recognize those vainglorious words, which if we would wish to criticize, there would be no want of language.
Article XXII (X) (Of Both Kinds in the Lord's Supper) §4 Article XXII (X): The Danger of Spilling and the Distinguishing Mark of the Order — Conclusion
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For you see how great the impudence is. He commands, as a tyrant in the tragedies: "Whether they wish or not, they must be content." Will the reasons which he cites excuse, in the judgment of God, those who prohibit a part of the Sacrament, and rage against men using an entire Sacrament? [Are they to take comfort in the fact that it is recorded concerning the sons of Eli: They will go begging? That will be a shuffling excuse at the judgment-seat of God.] If they make the prohibition in order that there should be a distinguishing mark of the order, this very reason ought to move us not to assent to the adversaries, even though we would be disposed in other respects to comply with their custom. There are other distinguishing marks of the order of priests and of the people, but it is not obscure what design they have for defending this distinction so earnestly. That we may not seem to detract from the true worth of the order, we will not say more concerning this shrewd design. They also allege the danger of spilling and certain similar things, which do not have force sufficient to change the ordinance of Christ. [They allege more dreams like these for the sake of which it would be improper to change the ordinance of Christ.] And, indeed, if we assume that we are free to use either one part or both, how can the prohibition [to use both kinds] be defended? Although the Church does not assume to itself the liberty to convert the ordinances of Christ into matters of indifference. We indeed excuse the Church which has borne the injury [the poor consciences which have been deprived of one part by force], since it could not obtain both parts; but the authors who maintain that the use of the entire Sacrament is justly prohibited, and who now not only prohibit, but even excommunicate and violently persecute those using an entire Sacrament, we do not excuse. Let them see to it how they will give an account to God for their decisions. Neither is it to be judged immediately that the Church determines or approves whatever the pontiffs determine, especially since Scripture prophesies concerning the bishops and pastors to effect this as Ezekiel says, 7, 28: The Law shall perish from the priest [there will be priests or bishops who will know no command or law of God].
Article XXIV (XII) (Of the Mass) §1 Article XXIV (XII): Of the Mass — We Do Not Abolish the Mass; Latin and Ceremonies Retained
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At the outset we must again make the preliminary statement that we do not abolish the Mass, but religiously maintain and defend it. For among us masses are celebrated every Lord's Day and on the other festivals, in which the Sacrament is offered to those who wish to use it, after they have been examined and absolved. And the usual public ceremonies are observed, the series of lessons of prayers, vestments, and other like things.
The adversaries have a long declamation concerning the use of the Latin language in the Mass, in which they absurdly trifle as to how it profits [what a great merit is achieved by] an unlearned hearer to hear in the faith of the Church a Mass which he does not understand. They evidently imagine that the mere work of hearing is a service, that it profits without being understood. We are unwilling to malignantly pursue these things, but we leave them to the judgment of the reader. We mention them only for the purpose of stating in passing, that also among us the Latin lessons and prayers are retained.
Since ceremonies, however, ought to be observed both to teach men Scripture, and that those admonished by the Word may conceive faith and fear [of God, and obtain comfort] and thus also may pray (for these are the designs of ceremonies ), we retain the Latin language on account of those who are learning and understand Latin, and we mingle with it German hymns, in order that the people also may have something to learn, and by which faith and fear may be called forth. This custom has always existed in the churches. For although some more frequently, and others more rarely, introduced German hymns, nevertheless the people almost everywhere sang something in their own tongue. [Therefore, this is not such a new departure.] It has, however, nowhere been written or represented that the act of hearing lessons not understood profits men, or that ceremonies profit, not because they teach or admonish, but _ex opere operato_, because they are thus performed or are looked upon. Away with such pharisaic opinions! [Ye sophists ought to be heartily ashamed of such dreams!]
Article XXIV (XII) (Of the Mass) §2 Article XXIV (XII): Public Mass Only; the Single Reply — the Mass Does Not Confer Grace ex opere operato
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The fact that we hold only Public or Common Mass [at which the people also commune, not Private Mass] is no offense against the Church catholic. For in the Greek churches even to-day private Masses are not held, but there is only a public Mass, and that on the Lord's Day and festivals. In the monasteries daily Mass is held, but this is only public. These are the traces of former customs. For nowhere do the ancient writers before Gregory make mention of private Masses. We now omit noticing the nature of their origin. It is evident that after the mendicant monks began to prevail, from most false opinions and on account of gain they were so increased that all good men for a long time desired some limit to this thing. Although St. Francis wished to provide aright for this matter, as he decided that each fraternity should be content with a single common Mass daily, afterwards this was changed, either by superstition or for the sake of gain. Thus, where it is of advantage, they themselves change the institutions of the Fathers; and afterwards they cite against us the authority of the Fathers. Epiphanius writes that in Asia the Communion was celebrated three times a week, and that there were no daily Masses. And indeed he says that this custom was handed down from the apostles. For he speaks thus: Assemblies for Communion were appointed by the apostles to be held on the fourth day, on Sabbath eve, and the Lord's Day.
Moreover, although the adversaries collect many testimonies on this topic to prove that the Mass is a sacrifice, yet this great tumult of words will be quieted when the single reply is advanced that this line of authorities, reasons and testimonies, however long, does not prove that the Mass confers grace er opere operato, or that, when applied on behalf of others, it merits for them the remission of venial and mortal sins, of guilt and punishment. This one reply overthrows all objections of the adversaries, not only in this _Confutation_, but in all writings which they have published concerning the Mass.
And this is the issue [the principal question] of the case of which our readers are to be admonished, as Aeschines admonished the judges that just as boxers contend with one another for their position, so they should strive with their adversary concerning the controverted point, and not permit him to wander beyond the case. In the same manner our adversaries ought to be here compelled to speak on the subject presented. And when the controverted point has been thoroughly understood, a decision concerning the arguments on both sides will be very easy.
Article XXIV (XII) (Of the Mass) §3 Article XXIV (XII): The Lord's Supper Does Not Confer Grace ex opere operato; the Pharisaic Opinion of the opus operatum
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For in our Confession we have shown that we hold that the Lord's Supper does not confer _grace ex opere operato_, and that, when applied on behalf of others, alive or dead, it does not merit for them _ex opere operato_ the remission of sins, of guilt or of punishment. And of this position a clear and firm proof exists in that it is impossible to obtain the remission of our sins on account of our own work _ex opere operato_ [even when there is not a good thought in the heart], but the terrors of sin and death must be overcome by faith when we comfort our hearts with the knowledge of Christ, and believe that for Christ's sake we are forgiven, and that the merits and righteousness of Christ are granted us, Rom. 5, 1: Being justified by faith, we have peace. These things are so sure and so firm that they can stand against all the gates of hell.
If we are to say only as much as is necessary, the case has already been stated. For no sane man can approve that pharisaic and heathen opinion concerning the _opus operatum_. And nevertheless this opinion inheres in the people, and has increased infinitely the number of masses. For masses are purchased to appease God's wrath, and by this work they wish to obtain the remission of guilt and of punishment; they wish to procure whatever is necessary in every kind of life [health riches, prosperity, and success in business]. They wish even to liberate the dead. Monks and sophists have taught this pharisaic opinion in the Church.
But although our case has already been stated, yet, because the adversaries foolishly pervert many passages of Scripture to the defense of their errors, we shall add a few things on this topic. In the _Confutation_ they have said many things concerning "sacrifice," although in our Confession we purposely avoided this term on account of its ambiguity. We have set forth what those persons whose abuses we condemn now understand as a sacrifice. Now, in order to explain the passages of Scripture that have been wickedly perverted, it is necessary in the beginning to set forth what a sacrifice is. Already for an entire period of ten years the adversaries have published almost infinite volumes concerning sacrifice, and yet not one of them thus far has given a definition of sacrifice. They only seize upon the name "sacrifices" either from the Scriptures or the Fathers [and where they find it in the Concordances of the Bible apply it here, whether it fits or not]. Afterward they append their own dreams, as though indeed a sacrifice signifies whatever pleases them.
Article XXIV (XII) (Of the Mass) — What a Sacrifice Is §1 What a Sacrifice Is, and What Are the Species of Sacrifice — Sacrament vs. Sacrifice; the Two Species
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[Now, lest we plunge blindly into this business, we must indicate, in the first place, a distinction as to what is, and what is not, a sacrifice. To know this is expedient and good for all Christians.] Socrates, in the Phaedrus of Plato, says that he is especially fond of divisions, because without these nothing can either be explained or understood in speaking, and if he discovers any one skilful in making divisions, he says that he attends and follows his footsteps as those of a god. And he instructs the one dividing to separate the members in their very joints, lest, like an unskilful cook, he break to pieces some member. But the adversaries wonderfully despise these precepts, and, according to Plato, are truly _kakoi mageiroi_ (poor butchers), since they break the members of "sacrifice," as can be understood when we have enumerated the species of sacrifice. Theologians are rightly accustomed to distinguish between a Sacrament and a sacrifice. Therefore let the genus comprehending both of these be either a ceremony or a sacred work. A Sacrament is a ceremony or work in which God presents to us that which the promise annexed to the ceremony offers; as Baptism is a work, not which we offer to God but in which God baptizes us, i.e., a minister in the place of God; and God here offers and presents the remission of sins, etc., according to the promise, Mark 16, 16: He that believeth and is baptized shall be saved. A sacrifice, on the contrary, is a ceremony or work which we render God in order to afford Him honor.
Moreover, the proximate species of sacrifice are two, and there are no more. One is the propitiatory sacrifice, i.e., a work which makes satisfaction for guilt and punishment, i.e., one that reconciles God, or appeases God's wrath, or which merits the remission of sins for others. The other species is the eucharistic sacrifice, which does not merit the remission of sins or reconciliation, but is rendered by those who have been reconciled, in order that we may give thanks or return gratitude for the remission of sins that has been received, or for other benefits received.
These two species of sacrifice we ought especially to have in view and placed before the eyes in this controversy, as well as in many other discussions; and especial care must be taken lest they be confounded. But if the limits of this book would suffer it, we would add the reasons for this division. For it has many testimonies in the Epistle to the Hebrews and elsewhere. And all Levitical sacrifices can be referred to these members as to their own homes [genera]. For in the Law certain sacrifices were named propitiatory on account of their signification or similitude; not because they merited the remission of sins before God, but because they merited the remission of sins according to the righteousness of the Law, in order that those for whom they were made might not be excluded from that commonwealth [from the people of Israel]. Therefore they were called sin-offerings and burnt offerings for a trespass. Whereas the eucharistic sacrifices were the oblation, the drink-offering, thank-offerings, first-fruits, tithes.
Article XXIV (XII) (Of the Mass) — What a Sacrifice Is §2 The One Propitiatory Sacrifice: the Death of Christ; the Eucharistic Sacrifices of the New Testament
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[Thus there have been in the Law emblems of the true sacrifice.] But in fact there has been only one propitiatory sacrifice in the world, namely, the death of Christ, as the Epistle to the Hebrews teaches, which says, 10, 4: It is not possible that the blood of bulls and of goats should take away sins. And a little after, of the [obedience and] will of Christ, v. 10: By the which will we are sanctified by the offering of the body of Jesus Christ once for all. And Isaiah interprets the Law, in order that we may know that the death of Christ is truly a satisfaction for our sins, or expiation, and that the ceremonies of the Law are not, wherefore he says, 53, 10: When Thou shalt make His soul an offering for sin, He will see His seed, etc. For the word employed here, _'shm_, signifies a victim for transgression; which signified in the Law that a certain Victim was to come to make satisfaction for our sins and reconcile God in order that men might know that God wishes to be reconciled to us, not on account of our own righteousnesses, but on account of the merits of another, namely, of Christ. Paul interprets the same word _'shm_ as sin, Rom. 8, 3: For sin (God) condemned sin, i.e., He punished sin for sin, i.e., by a Victim for sin. Therefore let this remain established in the case namely, that the death of Christ alone is truly a propitiatory sacrifice. For the Levitical propitiatory sacrifices were so called only to signify a future expiation. On account of a certain resemblance, therefore, they were satisfactions redeeming the righteousness of the Law, lest those persons who sinned should be excluded from the commonwealth. But after the revelation of the Gospel [and after the true sacrifice has been accomplished] they had to cease, and because they had to cease in the revelation of the Gospel, they were not truly propitiations, since the Gospel was promised for this very reason, namely, to set forth a propitiation.
Now the rest are eucharistic sacrifices which are called sacrifices of praise, Lev. 3, 1 f.; 7, 11 f.; Ps. 56, 12 f., namely, the preaching of the Gospel, faith, prayer, thanksgiving, confession, the afflictions of saints yea, all good works of saints. These sacrifices are not satisfactions for those making them, or applicable on behalf of others, so as to merit for these, ex opere operato, the remission of sins or reconciliation. For they are made by those who have been reconciled. And such are the sacrifices of the New Testament, as Peter teaches, 1. Ep. 2, 5: An holy priesthood, to offer up spiritual sacrifices. Spiritual sacrifices, however, are contrasted not only with those of cattle, but even with human works offered _ex opere operato_, because spiritual refers to the movements of the Holy Ghost in us. Paul teaches the same thing Rom. 12, 1: Present your bodies a living sacrifice, holy, acceptable, which is your reasonable service. In short, the worship of the New Testament is spiritual, i.e., it is the righteousness of faith in the heart and the fruits of faith. It accordingly abolishes the Levitical services.
Article XXIV (XII) (Of the Mass) §4 Spiritual Worship and the Prophets Against the opus operatum (John 4; Jeremiah; the Psalms)
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[In the New Testament no offering avails _ex opere operato, sine bono motu utentis_, i.e. on account of the work, without a good thought in the heart.] And Christ says, John 4, 23. 24: True worshipers shall worship the Father in spirit and in truth, for the Father seeketh such to worship Him. God is a Spirit; and they that worship Him must worship Him in spirit and in truth [that is from the heart, with heartfelt fear and cordial faith]. This passage clearly condemns [as absolutely devilish, pharisaical, and antichristian] opinions concerning sacrifices which they imagine, avail _ex opere operato_, and teaches that men ought to worship in spirit i.e., with the dispositions of the heart and by faith. Accordingly, the prophets also in the Old Testament condemn the opinion of the people concerning the opus operatum and teach the righteousness and sacrifices of the Spirit. Jer. 7, 22. 23: For I spake not unto your fathers, nor commanded them, in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices; but this thing commanded I them, saying, Obey My voice, and I will be your God, etc. But Jeremiah condemns the opinion concerning sacrifices which God had not delivered namely, that these services should please Him _ex opere operato_. But he adds concerning faith that God had commanded this: Hear Me, i.e., believe Me that I am your God; that I wish to become thus known when I pity and aid; neither have I need of your victims; believe that I wish to be God the Justifier and Savior, not on account of works, but on account of My word and promise, truly and from the heart seek and expect aid from Me.
Ps. 50, 13. 15, which rejects the victims and requires prayer, also condemns the opinion concerning the opus operatum: Will I eat the flesh of bulls? etc. (Call upon Me in the day of trouble; I will deliver thee, and thou shalt glorify Me. The Psalmist testifies that this is true service, that this is true honor, if we call upon Him from the heart. Likewise Ps. 40, 6: Sacrifice and offering Thou didst not desire; mine ears hast Thou opened. Likewise Ps. 51, 16. 17: Thou delightest not in burnt offering. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise. Likewise Ps. 4, 5: Offer the sacrifices of righteousness, and put your trust [hope, V.] in the Lord. He bids us hope, and says that this is a righteous sacrifice, signifying that other sacrifices are not true and righteous sacrifices. And Ps. 116, 17: I will offer to Thee the sacrifices of thanksgiving, and will call upon the name of the Lord They call invocation a sacrifice of thanksgiving. But Scripture is full of such testimonies as teach that sacrifices _ex opere operato_ do not reconcile God.
Article XXIV (XII) (Of the Mass) §5 Malachi 1:11 and 3:3 Rightly Understood — the Pure Offering Is Faith, Prayer, and the Preaching of the Gospel
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Accordingly the New Testament, since Levitical services have been abrogated, teaches that new and pure sacrifices will be made, namely, faith, prayer, thanksgiving, confession, and the preaching of the Gospel, afflictions on account of the Gospel, and the like. And of these sacrifices Malachi speaks, 1, 11: From the rising of the sun even unto the going down of the same My name shall be great among the Gentiles; and in every place incense shall be offered unto My name and a pure offering. The adversaries perversely apply this passage to the Mass, and quote the authority of the Fathers. A reply, however, is easy, for even if it spoke most particularly of the Mass, it would not follow that the Mass justifies _ex opere operato_, or that when applied to others, it merits the remission of sins, etc. The prophet says nothing of those things which the monks and sophists impudently fabricate. Besides, the very words of the prophet express his meaning. For they first say this, namely, that the name of the Lord will be great. This is accomplished by the preaching of the Gospel. For through this the name of Christ is made known, and the mercy of the Father, promised in Christ is recognized. The preaching of the Gospel produces faith in those who receive the Gospel. They call upon God, they give thanks to God, they bear afflictions for their confession, they produce good works for the glory of Christ. Thus the name of the Lord becomes great among the Gentiles. Therefore incense and a pure offering signify not a ceremony _ex opere operato_ [not the ceremony of the Mass alone], but all those sacrifices through which the name of the Lord becomes great, namely, faith, invocation, the preaching of the Gospel, confession, etc. And if any one would have this term embrace the ceremony [of the Mass], we readily concede it, provided he neither understands the ceremony alone, nor teaches that the ceremony profits _ex opere operato_. For just as among the sacrifices of praise, i.e., among the praises of God, we include the preaching of the Word so the reception itself of the Lord's Supper can be praise or thanksgiving, but it does not justify _ex opere operato_; neither is it to be applied to others so as to merit for them the remission of sins.
Another passage also is cited from Malachi 3, 3: And He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering of righteousness. This passage clearly requires the sacrifices of the righteous, and hence does not favor the opinion concerning the _opus operatum_. But the sacrifices of the sons of Levi i.e., of those teaching in the New Testament, are the preaching of the Gospel, and the good fruits of preaching, as Paul says, Rom. 15, 16: Ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
Article XXIV (XII) (Of the Mass) §6 The Daily Sacrifice Rightly Understood — the Whole Mass: Ceremony with Gospel, Faith, and Thanksgiving
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But the adversaries everywhere perversely apply the name sacrifice to the ceremony alone. They omit the preaching of the Gospel, faith, prayer, and similar things, although the ceremony has been established on account of these, and the New Testament ought to have sacrifices of the heart, and not ceremonials for sin that are to be performed after the manner of the Levitical priesthood.
They cite also the daily sacrifice (cf. Ex. 29, 38 f.; Dan. 8, ll f., 12, 11), that, just as in the Law there was a daily sacrifice, so the Mass ought to be a daily sacrifice of the New Testament. The adversaries have managed well if we permit ourselves to be overcome by allegories. It is evident, however, that allegories do not produce firm proofs. Although we indeed readily suffer the Mass to be understood as a daily sacrifice, provided that the entire Mass be understood, i.e., the ceremony with the preaching of the Gospel, faith, invocation, and thanksgiving. For these joined together are a daily sacrifice of the New Testament, because the ceremony [of the Mass, or the Lord's Supper] was instituted on account of these things, neither is it to be separated from these. Paul says accordingly, 1 Cor. 11, 26: As often as ye eat this bread and drink this cup, ye do show the Lord's death till He come. But it in no way follows from this Levitical type that a ceremony justifying _ex opere operato_ is necessary, or ought to be applied on behalf of others, that it may merit for them the remission of sins.
Therefore, although a ceremony is a memorial of Christ's death, nevertheless it alone is not the daily sacrifice; but the memory itself is the daily sacrifice, i.e., preaching and faith, which truly believes that, by the death of Christ, God has been reconciled. Thus the pharisaic opinion of the _opus operatum_ being cast aside, let us understand that spiritual worship and a daily sacrifice of the heart are signified, because in the New Testament the substance of good things should be sought for, i.e., the Holy Ghost, mortification, and quickening. From these things it is sufficiently apparent that the type of the daily sacrifice testifies nothing against us, but rather for us, because we seek for all the parts signified by the daily sacrifice. The adversaries falsely imagine that the ceremony alone is signified, and not also the preaching of the Gospel, mortification, and quickening of heart, etc. [which is the best part of the Mass, whether they call it a sacrifice or anything else].
Article XXIV (XII) (Of the Mass) §7 The True Desolation Is Ignorance of the Gospel (Daniel); the Adornment of the Church Is Sound Doctrine
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Now, therefore, good men will be able to judge readily that the complaint against us that we abolish the daily sacrifice is most false. For in the Mass the adversaries retain only the ceremony, and publicly apply this to sacrilegious gain. Afterward they feign that this work, as applied on behalf of others, merits for them grace and all good things. In their sermons they do not teach the Gospel, they do not console consciences they do not show that sins are freely remitted for Christ's sake, but they set forth the worship of saints, human satisfactions, human traditions, and by these they affirm that men are justified before God.
The adversaries in the _Confutation_ make a great ado concerning the desolation of churches, namely, that the altars stand unadorned, without candles and without images. These trifles they regard as ornaments to churches. It is a far different desolation which Daniel means, 11, 31; 12, 11, namely, ignorance of the Gospel. For the people, overwhelmed by the multitude and variety of traditions and opinions, were in no way able to embrace the sum of Christian doctrine. For who of the people ever understood the doctrine of repentance of which the adversaries treat? And yet this is the chief topic of Christian doctrine. Consciences were tormented by the enumeration of offenses and by satisfactions. Of faith by which we freely receive the remission of sins, no mention whatever was made by the adversaries. To these, the horrible profanation of the masses and many other godless services in the churches were added. This is the desolation which Daniel describes.
On the contrary, by the favor of God, the priests among us attend to the ministry of the Word, teach the Gospel concerning the blessings of Christ, and show that the remission of sins occurs freely for Christ's sake. This doctrine brings sure consolation to consciences. The doctrine of [the Ten Commandments and] good works which God commands is also added. The worth and use of the Sacraments are declared. Since, therefore, we retain both the preaching of the Gospel and the lawful use of the Sacrament, the daily sacrifice remains with us. And the true adornment of the churches is godly, useful, and clear doctrine, the devout use of the Sacraments, ardent prayer, and the like. Candles, golden vessels [tapers, altar-cloths, images], and similar adornments are becoming, but they are not the adornment that properly belongs to the Church.
Article XXIV (XII) (Of the Mass) §8 Hebrews 5:1 Answered — Christ Is the One High Priest; No Sacrifice Left for the Sins of Others but His
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They quote also from the Epistle to the Hebrews, 5, 1: Every high priest taken from among men is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sins. Hence they conclude that, since in the New Testament there are high priests and priests, it follows that there is also a sacrifice for sins. This passage particularly makes an impression on the unlearned. And although our belief has its chief testimonies in the Epistle to the Hebrews, nevertheless the adversaries distort against us mutilated passages from this Epistle, as in this very passage, where it is said that every high priest is ordained to offer sacrifices for sins. Scripture itself immediately adds that Christ is High Priest, Heb. 5, 5. 6. 10. The preceding words speak of the Levitical priesthood, and signify that the Levitical priesthood was an image of the priesthood of Christ. For the Levitical sacrifices for sins did not merit the remission of sins before God; they were only an image of the sacrifice of Christ, which was to be the one propitiatory sacrifice, as we have said above.
Since, therefore, in the Old Testament, sacrifices did not merit reconciliation, unless by a figure (for they merited civil reconciliation), but signified the coming sacrifice, it follows that Christ is the only sacrifice applied on behalf of the sins of others. Therefore, in the New Testament no sacrifice is left to be applied for the sins of others, except the one sacrifice of Christ upon the cross. They altogether err who imagine that Levitical sacrifices merited the remission of sins before God, and, by this example in addition to the death of Christ, require in the New Testament sacrifices that are to be applied on behalf of others. This imagination absolutely destroys the merit of Christ's passion and the righteousness of faith, and corrupts the doctrine of the Old and New Testaments, and instead of Christ makes for us other mediators and propitiators out of the priests and sacrificers, who daily sell their work in the churches.
Therefore, if any one would thus infer that in the New Testament a priest is needed to make offering for sins, this must be conceded only of Christ. And the entire Epistle to the Hebrews confirms this explanation. And if, in addition to the death of Christ, we were to seek for any other satisfaction to be applied for the sins of others and to reconcile God, this would be nothing more than to make other mediators in addition to Christ. Besides it has no sacrifices like the Levitical, which could be applied _ex opere operato_ on behalf of others, but it tenders to others the Gospel and the Sacraments, that by means of these they may conceive faith and the Holy Ghost and be mortified and quickened.
Article XXIV (XII) (Of the Mass) §9 Why the Mass Does Not Justify ex opere operato; the Errors of Thomas and the Common Errors Rejected
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We have shown the reason why the Mass does not justify _ex opere operato_, and why, when applied on behalf of others, it does not merit remission, because both conflict with the righteousness of faith. For it is impossible that remission of sins should occur, and the terrors of death and sin be overcome by any work or anything, except by faith in Christ, according to Rom. 5, 1: Being justified by faith, we have peace. In addition, we have shown that the Scriptures, which are cited against us, in no way favor the godless opinion of the adversaries concerning the opus operatum. All good men among all nations can judge this.
Therefore the error of Thomas is to be rejected, who wrote: That the body of the Lord, once offered on the cross for original debt, is continually offered for daily offenses on the altar in order that, in this, the Church might have a service whereby to reconcile God to herself. The other common errors are also to be rejected, as, that the Mass _ex opere operato_ confers grace upon one employing it; likewise that when applied for others, even for wicked persons, provided they do not interpose an obstacle, it merits for them the remission of sins, of guilt and punishment. All these things are false and godless, and lately invented by unlearned monks, and obscure the glory of Christ's passion and the righteousness of faith.
And from these errors infinite others sprang, as, that the masses avail when applied for many, just as much as when applied individually. The sophists have particular degrees of merit, just as money-changers have grades of weight for gold or silver. Besides they sell the Mass, as a price for obtaining what each one seeks: to merchants, that business may be prosperous; to hunters, that hunting may be successful, and infinite other things. Lastly, they apply it also to the dead; by the application of the Sacrament they liberate souls from the pains of purgatory; although without faith the Mass is of service not even to the living. Neither are the adversaries able to produce even one syllable from the Scriptures in defense of these fables which they teach with great authority in the Church, neither do they have the testimonies of the ancient Church nor of the Fathers.
Article XXIV (XII) (Of the Mass) — What the Fathers Thought concerning Sacrifice What the Fathers Thought concerning Sacrifice — They Speak of Thanksgiving (Eucharist), Not the opus operatum
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And since we have explained the passages of Scripture which are cited against us, we must reply also concerning the Fathers. We are not ignorant that the Mass is called by the Fathers a sacrifice; but they do not mean that the Mass confers grace _ex opere operato_, and that, when applied on behalf of others, it merits for them the remission of sins, of guilt and punishment. Where are such monstrous stories to be found in the Fathers? But they openly testify that they are speaking of thanksgiving. Accordingly they call it a eucharist. We have said above, however, that a eucharistic sacrifice does not merit reconciliation, but is made by those who have been reconciled, just as afflictions do not merit reconciliation, but are eucharistic sacrifices when those who have been reconciled endure them.
And this reply, in general, to the sayings of the Fathers defends us sufficiently against the adversaries. For it is certain that these figments concerning the merit of the opus operatum are found nowhere in the Fathers. But in order that the whole case may be the better understood, we also shall state those things concerning the use of the Sacrament which actually harmonize with the Fathers and Scripture.
Article XXIV (XII) (Of the Mass) — Of the Use of the Sacrament and Sacrifice Of the Use of the Sacrament and Sacrifice — the Sacrament Is a Sign of God's Will Received by Faith; the Twofold Effect
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Some clever men imagine that the Lord's Supper was instituted for two reasons. First, that it might be a mark and testimony of profession. Then they think that such a mark was especially pleasing to Christ, namely, a feast to signify mutual union and friendship among Christians. But this is a secular view; neither does it show the chief use of the things delivered by God; it speaks only of the exercise of love, it does not speak of faith, the nature of which few understand.
The Sacraments are signs of God's will toward us, and not merely signs of men among each other, and they are right in defining that Sacraments in the New Testament are signs of grace. And because in a sacrament there are two things, a sign and the Word, the Word, in the New Testament, is the promise of grace added. The promise of the New Testament is the promise of the remission of sins, as the text, Luke 22, 19, says: This is My body, which is given for you. This cup is the New Testament in My blood which is shed for many for the remission of sins. Therefore the Word offers the remission of sins. And a ceremony is, as it were, a picture or seal, as Paul, Rom. 4, 11, calls it, of the Word, making known the promise. Therefore, just as the promise is useless unless it is received by faith, so a ceremony is useless unless such faith is added as is truly confident that the remission of sins is here offered. And this faith encourages contrite minds. For through these, namely, through Word and Sacrament, the Holy Ghost works.
And such use of the Sacrament, in which faith quickens terrified hearts, is a service of the New Testament, because the New Testament requires spiritual dispositions, mortification and quickening. And for this use Christ instituted it, since He commanded them thus to do in remembrance of Him. For to remember Christ is not the idle celebration of a show, but it is to remember the benefits of Christ and receive them by faith so as to be quickened by them. And this is the principal use of the Sacrament, in which it is apparent who are fit for the Sacrament, namely, terrified consciences and how they ought to use it.
The sacrifice [thank-offering or thanksgiving] also is added. For there are several ends for one object. After conscience encouraged by faith has perceived from what terrors it is freed, then indeed it fervently gives thanks for the benefit and passion of Christ, and uses the ceremony itself to the praise of God. Thus the ceremony becomes a sacrifice of praise. And the Fathers, indeed, speak of a twofold effect, of the comfort of consciences, and of thanksgiving, or praise. The former of these effects pertains to the nature [the right use] of the Sacrament; the latter pertains to the sacrifice. Nor indeed is the ceremony itself, the giving of thanks ex opere operato, to be applied on behalf of others, in order to merit for them the remission of sins, etc., in order to liberate the souls of the dead. These things conflict with the righteousness of faith, as though, without faith, a ceremony can profit either the one performing it or others.
Article XXIV (XII) (Of the Mass) — Of the Term Mass Of the Term Mass — Liturgy Means Public Ministry, Not Sacrifice; the Etymology of "Missa"
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The adversaries also refer us to philology. From the names of the Mass they derive arguments which do not require a long discussion. For even though the Mass be called a sacrifice, it does not follow that it must confer grace _ex opere operato_, or, when applied on behalf of others, merit for them the remission of sins, etc. _Leitourgia_, they say, signifies a sacrifice, and the Greeks call the Mass liturgy. But let us speak of the word liturgy. This word done not properly signify a sacrifice, but rather the public ministry, and agrees aptly with our belief, namely, that one minister who consecrates tenders the body and blood of the lord to the rest of the people, just as one minister who preaches tenders the Gospel to the people, as Paul says, 1 Cor. 4, 1: Let a man so account of us as of the ministers of Christ and stewards of the mysteries of God, i.e., of the Gospel and the Sacraments. Thus the term _Leitourgia_ agrees aptly with the ministry. For it is an old word, ordinarily employed in public civil administrations, and signified to the Greeks public burdens, as tribute, the expense of equipping a fleet, or similar things.
Ridiculous is their inference that, since mention is made in the Holy Scriptures of an altar, therefore the Mass must be a sacrifice; for the figure of an altar is referred to by Paul only by way of comparison. And they fabricate that the Mass has been so called from _mzbh_, an altar. What need is there to seek the etymology from a distance, when the term Mass is found in Deut. 16, 10, where it signifies the collections or gifts of the people, not the offering of the priest? For individuals coming to the celebration of the Passover were obliged to bring some gift as a contribution. In the beginning the Christians also retained this custom. Coming together they brought bread, wine, and other things, as the Canons of the Apostles testify. Thence a part was taken to be consecrated; the rest was distributed to the poor. With this custom they also retained Mass as the name of the contributions. For although the Mass is called an offering, in what does the term favor the dreams concerning the _opus operatum_, and the application which, they imagine, merits for others the remission of sins? And it can be called an offering for the reason that prayers, thanksgivings, and the entire worship are there offered, as it is also called a eucharist. But neither ceremonies nor prayers profit _ex opere operato_, without faith.
Some think that _missa_ is not derived from the Hebrew, but signifies as much as _remissio_ the forgiveness of sin. For, the communion being ended, the announcement used to be made: _Ite, missa est_: Depart, you have forgiveness of sins. If this were so, it would be an excellent meaning, for in connection with this ceremony forgiveness of sins must always be preached and proclaimed. But the case before us is little aided, no matter what the meaning of the word _missa_ is. The Greek canon says also many things concerning the offering, but it shows plainly that it is not speaking properly of the body and blood of the Lord, but of the whole service of prayers and thanksgivings. For it prays that we be made worthy to offer prayers and supplications and bloodless sacrifices for the people. For he calls even prayers bloodless sacrifices.
Article XXIV (XII) (Of the Mass) — Of the Mass for the Dead §1 Of the Mass for the Dead — No Scriptural Command; the Lord's Supper Was Instituted for the Living, and Requires Faith
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Our adversaries have no testimonies and no command from Scripture for defending the application of the ceremony for liberating the souls of the dead, although from this they derive infinite revenue. Nor, indeed, is it a light sin to establish such services in the Church without the command of God and without the example of Scripture, and to apply to the dead the Lord's Supper, which was instituted for commemoration and preaching among the living. This is to violate the Second Commandment, by abusing God's name.
For, in the first place, it is a dishonor to the Gospel to hold that a ceremony _ex opere operato_, without faith, is a sacrifice reconciling God, and making satisfaction for sins. It is a horrible saying to ascribe as much to the work of a priest as to the death of Christ. Again, sin and death cannot be overcome unless by faith in Christ, as Paul teaches, Rom. 5, 1: Being justified by faith, we have peace with God, and therefore the punishment of purgatory cannot be overcome by the application of the work of another.
Now we shall omit the sort of testimonies concerning purgatory that the adversaries have. We shall only present this in opposition: It is certain that the Lord's Supper was instituted on account of the remission of guilt. For it offers the remission of sins, where it is necessary that guilt be truly understood. And nevertheless it does not make satisfaction for guilt, otherwise the Mass would be equal to the death of Christ. Neither can the remission of guilt be received in any other way than by faith. Therefore the Mass is not a satisfaction, but a promise and Sacrament that require faith. But let us return to the case. Since the Mass is not a satisfaction, either for punishment or for guilt, _ex opere operato_, without faith, it follows that the application on behalf of the dead is useless. For it is evident that these applications on behalf of the dead have no testimonies from the Scriptures. Neither is it safe, without the authority of Scripture, to institute forms of worship in the Church.
Article XXIV (XII) (Of the Mass) — Of the Mass for the Dead §2 Of the Mass for the Dead — the Greek Canon, Prayer for the Dead, Aerius, and the Conclusion of the Article
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Neither does the Greek canon apply the offering as a satisfaction for the dead, because it applies it equally for all the blessed patriarchs, prophets, apostles. It appears therefore that the Greeks make an offering as thanksgiving, and do not apply it as satisfaction for punishments. Now, as regards the adversaries' citing the Fathers concerning the offering for the dead, we know that the ancients speak of prayer for the dead, which we do not prohibit, but we disapprove of the application _ex opere operato_ of the Lord's Supper on behalf of the dead. Neither do the ancients favor the adversaries concerning the _opus operatum_. And there is a great diversity among the Fathers. They were men, and could err and be deceived.
The adversaries also falsely cite against us the condemnation of Aerius, who, they say was condemned for the reason that he denied that in the Mass an offering is made for the living and the dead. They frequently use this dexterous turn, cite the ancient heresies and falsely compare our cause with these in order by this comparison to crush us. Epiphanius testifies that Aerius held that prayers for the dead are useless. With this he finds fault. Neither do we favor Aerius, but we on our part are contending with you who are defending a heresy manifestly conflicting with the prophets, apostles and holy Fathers, namely, that the Mass justifies _ex opere operato_, that it merits the remission of guilt and punishment even for the unjust, to whom it is applied, if they do not present an obstacle. Of these pernicious errors, which detract from the glory of Christ's passion, and entirely overthrow the doctrine concerning the righteousness of faith, we disapprove.
There was a similar persuasion of the godless in the Law, namely, that they merited the remission of sins, not freely by faith, but through sacrifices _ex opere operato_. Therefore the prophets condemn this opinion. But this opinion inheres in the world, and always will inhere namely, that services and sacrifices are propitiations. Carnal men cannot endure that alone to the sacrifice of Christ the honor is ascribed that it is a propitiation, because they do not understand the righteousness of faith, but ascribe equal honor to the rest of the services and sacrifices. Meanwhile all who truly believe the Gospel ought to condemn these wicked services, devised, contrary to God's command, in order to obscure the glory of Christ and the righteousness of faith.
We have briefly said these things of the Mass in order that all good men in all parts of the world may be able to understand that with the greatest zeal we maintain the dignity of the Mass and show its true use, and that we have the most just reasons for dissenting from the adversaries. And we would have all good men admonished not to aid the adversaries in the profanation of the Mass lest they burden themselves with other men's sin. We have presented a case of such importance with the greatest moderation, and now reply without casting any reproach. But if the adversaries will compel us to collect all kinds of abuses of the Mass, the case will not be treated with such forbearance.
Apol. XXVII Article XXVII: Of Monastic Vows
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In the town of Eisenach, in Thuringia, there was, to our knowledge, a monk, John Hilten, who, thirty years ago, was cast by his fraternity into prison because he had protested against certain most notorious abuses. For we have seen his writings, from which it can be well understood what the nature of his doctrine was [that he was a Christian, and preached according to the Scriptures]. And those who knew him testify that he was a mild old man, and serious indeed, but without moroseness. He predicted many things, some of which have thus far transpired, and others still seem to impend which we do not wish to recite, lest it may be inferred that they are narrated either from hatred toward one or from partiality to another. But finally, when, either on account of his age or the foulness of the prison, he fell into disease, he sent for the guardian in order to tell him of his sickness; and when the guardian, inflamed with pharisaic hatred, had begun to reprove the man harshly on account of his kind of doctrine, which seemed to be injurious to the kitchen, then, omitting all mention of his sickness, he said with a sigh that he was bearing these injuries patiently for Christ's sake, since he had indeed neither written nor taught anything which could overthrow the position of the monks, but had only protested against some well-known abuses.
Apol. XXVII Article XXVII: Of Monastic Vows
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But another one he said, will come in A.D. 1516, who will destroy you, neither will you be able to resist him. This very opinion concerning the downward career of the power of the monks, and this number of years, his friends afterwards found also written by him in his commentaries, which he had left, concerning certain passages of Daniel. But although the outcome will teach how much weight should be given to this declaration, yet there are other signs which threaten a change in the power of the monks, that are no less certain than oracles. For it is evident how much hypocrisy, ambition, avarice there is in the monasteries, how much ignorance and cruelty among all the unlearned, what vanity in their sermons and in devising continually new means of gaining money. [The more stupid asses the monks are, the more stubborn, furious bitter, the more venomous asps they are in persecuting the truth and the Word of God.] And there are other faults, which we do not care to mention. While they once were [not jails or everlasting prisons, but] schools for Christian instruction, now they have degenerated, as though from a golden to an iron age, or as the Platonic cube degenerates into bad harmonies, which, Plato says brings destruction. [Now this precious gold is turned to dross, and the wine to water.] All the most wealthy monasteries support only an idle crowd, which gluttonizes upon the public alms of the Church.
Apol. XXVII Article XXVII: Of Monastic Vows
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Christ, however, teaches concerning the salt that has lost its savor that it should be cast out and be trodden under foot, Matt. 5, 13. Therefore the monks by such morals are singing their own fate [requiem, and it will soon be over with them]. And now another sign is added, because they are in many places, the instigators of the death of good men. [This blood of Abel cries against them and] These murders God undoubtedly will shortly avenge. Nor indeed do we find fault with all, for we are of the opinion that there are here and there some good men in the monasteries who judge moderately concerning human and factitious services, as some writers call them, and who do not approve of the cruelty which the hypocrites among them exercise.
Apol. XXVII Article XXVII: Of Monastic Vows
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But we are now discussing the kind of doctrine which the composers of the _Confutation_ are now defending and not the question whether vows should be observed. For we hold that lawful vows ought to be observed; but whether these services merit the remission of sins and justification; whether they are satisfactions for sins, whether they are equal to Baptism, whether they are the observance of precepts and counsels; whether they are evangelical perfection; whether they have the merits of supererogation; whether these merits, when applied on behalf of others save them, whether vows made with these opinions are lawful; whether vows are lawful that are undertaken under the pretext of religion, merely for the sake of the belly and idleness, whether those are truly vows that have been extorted either from the unwilling or from those who on account of age were not able to judge concerning the kind of life, whom parents or friends thrust into the monasteries that they might be supported at the public expense, without the loss of private patrimony, whether vows are lawful that openly tend to an evil issue, either because on account of weakness they are not observed, or because those who are in these fraternities are compelled to approve and aid the abuses of the Mass, the godless worship of saints, and the counsels to rage against good men: concerning these questions we are treating. And although we have said very many things in the Confession concerning such vows as even the canons of the Popes condemn, nevertheless the adversaries command that all things which we have produced be rejected. For they have used these words.
Apol. XXVII Article XXVII: Of Monastic Vows
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And it is worth while to hear how they pervert our reasons, and what they adduce to fortify their own cause. Accordingly, we will briefly run over a few of our arguments, and in passing, explain away the sophistry of the adversaries in reference to them. Since, however, this entire cause has been carefully and fully treated by Luther in the book to which he gave the title _De Votis Monasticis_, we wish here to consider that book as reiterated.
Apol. XXVII Article XXVII: Of Monastic Vows
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First, it is very certain that a vow is not lawful by which he who vows thinks that he merits the remission of sins before God, or makes satisfaction before God for sins. For this opinion is a manifest insult to the Gospel, which teaches that the remission of sins is freely granted us for Christ's sake, as has been said above at some length. Therefore we have correctly quoted the declaration of Paul to the Galatians, Gal. 5, 4: Christ is become of no effect unto you, whosoever of you are justified by the Law; ye are fallen from grace. Those who seek the remission of sins not by faith in Christ, but by monastic works detract from the honor of Christ, and crucify Christ afresh. But hear, hear how the composers of the _Confutation_ escape in this place! They explain this passage of Paul only concerning the Law of Moses, and they add that the monks observe all things for Christ's sake, and endeavor to live the nearer the Gospel in order to merit eternal life. And they add a horrible peroration in these words: Wherefore those things are wicked that are here alleged against monasticism.
Apol. XXVII Article XXVII: Of Monastic Vows
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O Christ, how long wilt Thou bear these reproaches with which our enemies treat Thy Gospel? We have said in the Confession that the remission of sins is received freely for Christ's sake, through faith. If this is not the very voice of the Gospel, if it is not the judgment of the eternal Father, which Thou who art in the bosom of the Father hast revealed to the world, we are justly blamed. But Thy death is a witness, Thy resurrection is a witness, the Holy Ghost is a witness, Thy entire Church is a witness, that it is truly the judgment of the Gospel that we obtain remission of sins, not on account of our merits, but on account of Thee, through faith.
Apol. XXVII Article XXVII: Of Monastic Vows
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When Paul denies that by the Law of Moses men merit the remission of sins, he withdraws this praise much more from human traditions, and this he clearly testifies Col. 2, 16. If the Law of Moses, which was divinely revealed, did not merit the remission of sins, how much less do these silly observances [monasticism rosaries, etc.], averse to the civil custom of life, merit the remission of sins!
Apol. XXVII Article XXVII: Of Monastic Vows
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The adversaries feign that Paul abolishes the Law of Moses, and that Christ succeeds in such a way that He does not freely grant the remission of sins, but on account of the works of other laws, if any are now devised. By this godless and fanatical imagination they bury the benefit of Christ. Then they feign that among those who observe this Law of Christ, the monks observe it more closely than others, on account of their hypocritical poverty, obedience, and chastity, since indeed all these things are full of sham. In the greatest abundance of all things they boast of poverty. Although no class of men has greater license than the monks [who have masterfully decreed that they are exempt from obedience to bishops and princes], they boast of obedience. Of celibacy we do not like to speak, how pure this is in most of those who desire to be continent, Gerson indicates. And how many of them desire to be continent [not to mention the thoughts of their hearts]?
Apol. XXVII Article XXVII: Of Monastic Vows
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Of course, in this sham life the monks live more closely in accordance with the Gospel! Christ does not succeed Moses in such a way as to remit sins on account of our works, but so as to set His own merits and His own propitiation on our behalf against God's wrath that we may be freely forgiven. Now, he who apart from Christ's propitiation, opposes his own merits to God's wrath, and on account of his own merits endeavors to obtain the remission of sins, whether he present the works of the Mosaic Law, or of the Decalog, or of the rule of Benedict, or of the rule of Augustine, or of other rules, annuls the promise of Christ, has cast away Christ, and has fallen from grace. This is the verdict of Paul.
Apol. XXVII Article XXVII: Of Monastic Vows
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But, behold, most clement Emperor Charles behold, ye princes, behold, all ye ranks, how great is the impudence of the adversaries! Although we have cited the declaration of Paul to this effect, they have written: Wicked are those things that are here cited against monasticism. But what is more certain than that men obtain the remission of sins by faith for Christ's sake? And these wretches dare to call this a wicked opinion! We do not at all doubt that if you had been advised of this passage, you would have taken [will take] care that such blasphemy be removed from the _Confutation._
Apol. XXVII Article XXVII: Of Monastic Vows
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But since it has been fully shown above that the opinion is wicked, that we obtain the remission of sins on account of our works, we shall be briefer at this place. For the prudent reader will easily be able to reason thence that we do not merit the remission of sins by monastic works. Therefore this blasphemy also is in no way to be endured which is read in Thomas, that the monastic profession is equal to Baptism. It is madness to make human tradition, which has neither God's command nor promise, equal to the ordinance of Christ which has both the command and promise of God, which contains the covenant of grace and of eternal life.
Apol. XXVII Article XXVII: Of Monastic Vows
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Secondly. Obedience, poverty, and celibacy, provided the latter is not impure, are, as exercises, adiaphora [in which we are not to look for either sin or righteousness]. And for this reason the saints can use these without impiety, just as Bernard, Franciscus, and other holy men used them. And they used them on account of bodily advantage, that they might have more leisure to teach and to perform other godly offices, and not that the works themselves are, by themselves, works that justify or merit eternal life. Finally they belong to the class of which Paul says, 1 Tim. 4, 8: Bodily exercise profiteth little. And it is credible that in some places there are also at present good men, engaged in the ministry of the Word, who use these observances without wicked opinions [without hypocrisy and with the understanding that they do not regard their monasticism as holiness].
Apol. XXVII Article XXVII: Of Monastic Vows
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But to hold that these observances are services on account of which they are accounted just before God, and through which they merit eternal life, conflicts with the Gospel concerning the righteousness of faith, which teaches that for Christ's sake righteousness and eternal life are granted us. It conflicts also with the saying of Christ, Matt. 15, 9: In vain do they worship Me, teaching for doctrines the commandments of men. It conflicts also with this statement, Rom. 14, 23: Whatsoever is not of faith is sin. But how can they affirm that they are services which God approves as righteousness before Him when they have no testimony of God's Word?
Apol. XXVII Article XXVII: Of Monastic Vows
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But look at the impudence of the adversaries! They not only teach that these observances are justifying services, but they add that these services are more perfect, i.e. meriting more the remission of sins and justification, than do other kinds of life [that they are states of perfection, i.e., holier and higher states than the rest, such as marriage, rulership]. And here many false and pernicious opinions concur. They imagine that they [are the most holy people who] observe [not only] precepts and [but also] counsels [that is, the superior counsels, which Scripture issues concerning exalted gifts, not by way of command but of advice]. Afterwards these liberal men, since they dream that they have the merits of supererogation, sell these to others. All these things are full of pharisaic vanity. For it is the height of impiety to hold that they satisfy the Decalog in such a way that merits remain, while such precepts as these are accusing all the saints: Thou shalt love the Lord, thy God, with all shine heart, Deut. 6, 5. Likewise: Thou shalt not covet, Rom. 7, 7.
Apol. XXVII Article XXVII: Of Monastic Vows
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[For as the First Commandment of God (Thou shalt love the Lord, thy God, with all thy heart and with all thy soul and with all thy mind ) is higher than a man upon earth can comprehend as it is the highest theology, from which all the prophets and all the apostles have drawn as from a spring their best and highest doctrines, yea, as it is such an exalted commandment, according to which alone all divine service, all honor to God, every offering, all thanksgiving in heaven and upon earth, must be regulated and judged, so that all divine service high and precious and holy though it appear if it be not in accordance with this commandment, is nothing but husks and shells without a kernel, yea, nothing but filth and abomination before God; which exalted commandment no saint whatever has perfectly fulfilled, so that even Noah and Abraham, David, Peter and Paul acknowledged themselves imperfect and sinners: it is an unheard-of, pharisaic, yea, an actually diabolical pride for a sordid Barefooted monk or any similar godless hypocrite to say, yea, preach and teach, that he has observed and fulfilled the holy high commandment so perfectly, and according to the demands and will of God has done so many good works, that merit even superabounds to him. Yea, dear hypocrites, if the holy Ten Commandments and the exalted First Commandment of God were fulfilled as easily as the bread and remnants are put into the sack! They are shameless hypocrites with whom the world is plagued in this last time.]
Apol. XXVII Article XXVII: Of Monastic Vows
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The prophet says, Ps. 116, 11: All men are liars, i.e., not thinking aright concerning God, not fearing God sufficiently, not believing Him sufficiently. Therefore the monks falsely boast that in the observance of a monastic life the commandments are fulfilled, and more is done than what is commanded [that their good works and several hundredweights of superfluous, superabundant holiness remain in store for them].
Apol. XXVII Article XXVII: Of Monastic Vows
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Again, this also is false, namely, that monastic observances are works of the counsels of the Gospel. For the Gospel does not advise concerning distinctions of clothing and meats and the renunciation of property. These are human traditions, concerning all of which it has been said, 1 Cor. 8, 8: Meat commendeth us not to God. Therefore they are neither justifying services nor perfection; yea, when they are presented covered with these titles, they are mere doctrines of demons.
Apol. XXVII Article XXVII: Of Monastic Vows
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Virginity is recommended, but to those who have the gift, as has been said above. It is, however, a most pernicious error to hold that evangelical perfection lies in human traditions. For thus the monks even of the Mohammedans would be able to boast that they have evangelical perfection. Neither does it lie in the observance of other things which are called adiaphora, but because the kingdom of God is righteousness and life in hearts, Rom. 14, 17, perfection is growth in the fear of God, and in confidence in the mercy promised in Christ, and in devotion to one's calling just as Paul also describes perfection 2 Cor. 3, 18: We are changed from glory to glory, even as by the Spirit of the Lord. He does not say: We are continually receiving another hood, or other sandals, or other girdles. It is deplorable that in the Church such pharisaic, yea, Mohammedan expressions should be read and heard as, that the perfection of the Gospel of the kingdom of Christ, which is eternal life, should be placed in these foolish observances of vestments and of similar trifles.
Apol. XXVII Article XXVII: Of Monastic Vows
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Now hear our Areopagites [excellent teachers] as to what an unworthy declaration they have recorded in the Confutation. Thus they say: It has been expressly declared in the Holy Scriptures that the monastic life merits eternal life if maintained by a due observance, which by the grace of God any monk can maintain; and, indeed, Christ has promised this as much more abundant to those who have left home or brothers, etc., Matt. 19, 29. These are the words of the adversaries in which it is first said most impudently that it is expressed in the Holy Scriptures that a monastic life merits eternal life. For where do the Holy Scriptures speak of a monastic life! Thus the adversaries plead their case thus men of no account quote the Scriptures. Although no one is ignorant that the monastic life has recently been devised, nevertheless they cite the authority of Scripture, and say, too, that this their decree has been expressly declared in the Scriptures.
Apol. XXVII Article XXVII: Of Monastic Vows
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Besides, they dishonor Christ when they say that by monasticism men merit eternal life. God has ascribed not even to His Law the honor that it should merit eternal life, as He clearly says in Ezek. 20, 25: I gave them also statutes that were not good, and judgments whereby they should not live. In the first place, it is certain that a monastic life does not merit the remission of sins, but we obtain this by faith freely, as has been said above. Secondly, for Christ's sake, through mercy, eternal life is granted to those who by faith receive remission, and do not set their own merits against God's judgment, as Bernard also says with very great force: It is necessary first of all to believe that you cannot have the remission of sine unless by God's indulgence. Secondly, that you can have no good work whatever, unless He has given also this. Lastly, that you can merit eternal life by no works, unless this also is given freely. The rest that follows to the same effect we have above recited.
Apol. XXVII Article XXVII: Of Monastic Vows
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Moreover, Bernard adds at the end: Let no one deceive himself, because if he will reflect well, he will undoubtedly find that with ten thousand he cannot meet Him [namely, God] who cometh against him with twenty thousand. Since however, we do not merit the remission of sins or eternal life by the works of the divine Law, but it is necessary to seek the mercy promised in Christ, much less is this honor of meriting the remission of sins or eternal life to be ascribed to monastic observances since they are mere human traditions.
Apol. XXVII Article XXVII: Of Monastic Vows
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Thus those who teach that the monastic life merits the remission of sins or eternal life, and transfer the confidence due Christ to these foolish observances, altogether suppress the Gospel concerning the free remission of sins and the promised mercy in Christ that is to be apprehended. Instead of Christ they worship their own hoods and their own filth. But since even they need mercy, they act wickedly in fabricating works of supererogation, and selling them [their superfluous claim upon heaven] to others.
Apol. XXVII Article XXVII: Of Monastic Vows
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We speak the more briefly concerning these subjects, because from those things which we have said above concerning justification, concerning repentance, concerning human traditions, it is sufficiently evident that monastic vows are not a price on account of which the remission of sins and life eternal are granted. And since Christ calls traditions useless services, they are in no way evangelical perfection.
Apol. XXVII Article XXVII: Of Monastic Vows
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But the adversaries cunningly wish to appear as if they modify the common opinion concerning perfection. They say that a monastic life is not perfection, but that it is a state in which to acquire perfection. It is prettily phrased! We remember that this correction is found in Gerson. For it is apparent that prudent men, offended by these immoderate praises of monastic life, since they did not venture to remove entirely from it the praise of perfection, have added the correction that it is a state in which to acquire perfection. If we follow this, monasticism will be no more a state of perfection than the life of a farmer or mechanic. For these are also states in which to acquire perfection. For all men, in every vocation, ought to seek perfection, that is, to grow in the fear of God in faith, in love towards one's neighbor, and similar spiritual virtues.
Apol. XXVII Article XXVII: Of Monastic Vows
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In the histories of the hermits there are examples of Anthony and of others which make the various spheres of life equal. It is written that when Anthony asked God to show him what progress he was making in this kind of life, a certain shoemaker in the city of Alexandria was indicated to him in a dream to whom he should be compared. The next day Anthony came into the city, and went to the shoemaker in order to ascertain his exercises and gifts, and, having conversed with the man, heard nothing except that early in the morning he prayed in a few words for the entire state, and then attended to his trade. Here Anthony learned that justification is not to be ascribed to the kind of life which he had entered [what God had meant by the revelation; for we are justified before God not through this or that life, but alone through faith in Christ].
Apol. XXVII Article XXVII: Of Monastic Vows
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But although the adversaries now moderate their praises concerning perfection, yet they actually think otherwise. For they sell merits, and apply them on behalf of others under the pretext that they are observing precepts and counsels, hence they actually hold that they have superfluous merits. But what is it to arrogate to one's self perfection, if this is not? Again, it has been laid down in the _Confutation_ that the monks endeavor to live more nearly in accordance with the Gospel. Therefore it ascribes perfection to human traditions if they are living more nearly in accordance with the Gospel by not having property, being unmarried, and obeying the rule in clothing, meats, and like trifles.
Apol. XXVII Article XXVII: Of Monastic Vows
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Again, the _Confutation_ says that the monks merit eternal life the more abundantly, and quotes Scripture, Matt. 19, 29: Every one that hath forsaken houses, etc. Accordingly, here, too, it claims perfection also for factitious religious rites. But this passage of Scripture in no way favors monastic life. For Christ does not mean that to forsake parents, wife, brethren, is a work that must be done because it merits the remission of sins and eternal life. Yea, such a forsaking is cursed. For if any one forsakes parents or wife in order by this very work to merit the remission of sins or eternal life, this is done with dishonor to Christ.
Apol. XXVII Article XXVII: Of Monastic Vows
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There is, moreover, a twofold forsaking. One occurs without a call, without God's command; this Christ does not approve, Matt. 15, 9. For the works chosen by us are useless services. But that Christ does not approve this flight appears the more clearly from the fact that He speaks of forsaking wife and children. We know, however, that God's commandment forbids the forsaking of wife and children. The forsaking which occurs by God's command is of a different kind, namely, when power or tyranny compels us either to depart or to deny the Gospel. Here we have the command that we should rather bear injury, that we should rather suffer not only wealth, wife, and children, but even life, to be taken from us. This forsaking Christ approves, and accordingly He adds: For the Gospel's sake, Mark 10, 29, in order to signify that He is speaking not of those who do injury to wife and children, but who bear injury on account of the confession of the Gospel.
Apol. XXVII Article XXVII: Of Monastic Vows
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For the Gospel's sake we ought even to forsake our body. Here it would be ridiculous to hold that it would be a service to God to kill one's self, and without God's command to leave the body. So, too, it is ridiculous to hold that it is a service to God without God's command to forsake possessions, friends, wife, children. Therefore it is evident that they wickedly distort Christ's word to a monastic life. Unless perhaps the declaration that they "receive a hundredfold in this life" be in place here. For very many become monks not on account of the Gospel but on account of sumptuous living and idleness, who find the most ample riches instead of slender patrimonies. But as the entire subject of monasticism is full of shams, so, by a false pretext they quote testimonies of Scripture, and as a consequence they sin doubly, i.e., they deceive men, and that, too, under the pretext of the divine name.
Apol. XXVII Article XXVII: Of Monastic Vows
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Another passage is also cited concerning perfection Matt. 19, 21: If thou wilt be perfect, go and sell that thou hast, and give to the poor, and come and follow Me. This passage has exercised many, who have imagined that it is perfection to cast away possessions and the control of property. Let us allow the philosophers to extol Aristippus, who cast a great weight of gold into the sea. [Cynics like Diogenes, who would have no house, but lay in a tub, may commend such heathenish holiness.] Such examples pertain in no way to Christian perfection. [Christian holiness consists in much higher matters than such hypocrisy.] The division, control and possession of property are civil ordinances, approved by God's Word in the commandment, Ex. 20, 15: Thou shalt not steal. The abandonment of property has no command or advice in the Scriptures. For evangelical poverty does not consist in the abandonment of property, but in not being avaricious, in not trusting in wealth, just as David was poor in a most wealthy kingdom.
Apol. XXVII Article XXVII: Of Monastic Vows
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Therefore, since the abandonment of property is merely a human tradition, it is a useless service. Excessive also are the praises in the Extravagant, which says that the abdication of the ownership of all things for God's sake is meritorious and holy, and a way of perfection. And it is very dangerous to extol with such excessive praises a matter conflicting with political order. [When inexperienced people hear such commendations, they conclude that it is unchristian to hold property whence many errors and seditions follow, through such commendations Muentzer was deceived, and thereby many Anabaptists were led astray.] But [they say] Christ here speaks of perfection. Yea, they do violence to the text who quote it mutilated. Perfection is in that which Christ adds: Follow Me. An example of obedience in one's calling is here presented.
Apol. XXVII Article XXVII: Of Monastic Vows
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And as callings are unlike [one is called to rulership, a second to be father of a family, a third to be a preacher], so this calling does not belong to all, but pertains properly to that person with whom Christ there speaks, just as the call of David to the kingdom, and of Abraham to slay his son, are not to be imitated by us. Callings are personal, just as matters of business themselves vary with times and persons; but the example of obedience is general. Perfection would have belonged to that young man if he had believed and obeyed this vocation. Thus perfection with us is that every one with true faith should obey his own calling. [Not that I should undertake a strange calling for which I have not the commission or command of God.]
Apol. XXVII Article XXVII: Of Monastic Vows
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Thirdly. In monastic vows chastity is promised. We have said above, however, concerning the marriage of priests, that the law of nature [or of God] in men cannot be removed by vows or enactments. And as all do not have the gift of continence, many because of weakness are unsuccessfully continent. Neither, indeed, can any vows or any enactments abolish the command of the Holy Ghost 1 Cor. 7, 2: To avoid fornication, let every man have his own wife. Therefore this vow is not lawful in those who do not have the gift of continence, but who are polluted on account of weakness. Concerning this entire topic enough has been said above, in regard to which indeed it is strange, since the dangers and scandals are occurring before men's eyes that the adversaries still defend their traditions contrary to the manifest command of God. Neither does the voice of Christ move them, who chides the Pharisees, Matt. 23, 13 f., who had made traditions contrary to God's command.
Apol. XXVII Article XXVII: Of Monastic Vows
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Fourthly. Those who live in monasteries are released from their vows by such godless ceremonies as of the Mass applied on behalf of the dead for the sake of gain, the worship of saints, in which the fault is twofold, both that the saints are put in Christ's place, and that they are wickedly worshiped, just as the Dominicasters invented the rosary of the Blessed Virgin, which is mere babbling not less foolish than it is wicked, and nourishes the most vain presumption. Then, too, these very impieties are applied only for the sake of gain. Likewise, they neither hear nor teach the Gospel concerning the free remission of sins for Christ's sake, concerning the righteousness of faith, concerning true repentance, concerning works which have God's command. But they are occupied either in philosophic discussions or in the handing down of ceremonies that obscure Christ.
Apol. XXVII Article XXVII: Of Monastic Vows
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We will not here speak of the entire service of ceremonies, of the lessons, singing, and similar things, which could be tolerated if they [were regulated as regards number, and if they] would be regarded as exercises, after the manner of lessons in the schools [and preaching], whose design is to teach the hearers, and, while teaching, to move some to fear or faith. But now they feign that these ceremonies are services of God, which merit the remission of sins for themselves and for others. For on this account they increase these ceremonies. But if they would undertake them in order to teach and exhort the hearers, brief and pointed lessons would be of more profit than these infinite babblings. Thus the entire monastic life is full of hypocrisy and false opinions [against the First and Second Commandments, against Christ]. To all these this danger also is added, that those who are in these fraternities are compelled to assent to those persecuting the truth. There are, therefore, many important and forcible reasons which free good men from the obligation to this kind of life.
Apol. XXVII Article XXVII: Of Monastic Vows
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Lastly, the canons themselves release many who either without judgment [before they have attained a proper age] have made vows when enticed by the tricks of the monks, or have made vows under compulsion by friends. Such vows not even the canons declare to be vows. From all these considerations it is apparent that there are very many reasons which teach that monastic vows such as have hitherto been made are not vows; and for this reason a sphere of life full of hypocrisy and false opinions can be safely abandoned.
Apol. XXVII Article XXVII: Of Monastic Vows
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Here they present an objection derived from the Law concerning the Nazarites, Num. 6, 2f. But the Nazarites did not take upon themselves their vows with the opinions which, we have hitherto said we censure in the vows of the monks. The rite of the Nazarites was an exercise [a bodily exercise with fasting and certain kinds of food] or declaration of faith before men, and did not merit the remission of sins before God, did not justify before God. [For they sought this elsewhere, namely, in the promise of the blessed Seed.] Again, just as circumcision or the slaying of victims would not be a service of God now, so the rite of the Nazarites ought not to be presented now as a service, but it ought to be judged simply as an adiaphoron. It is not right to compare monasticism, devised without God's Word, as a service which should merit the remission of sins and justification, with the rite of the Nazarites, which had God's Word, and was not taught for the purpose of meriting the remission of sins, but to be an outward exercise, just as other ceremonies of the Law. The same can be said concerning other ceremonies prescribed in the Law.
Apol. XXVII Article XXVII: Of Monastic Vows
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The Rechabites also are cited, who did not have any possessions, and did not drink wine, as Jeremiah writes, chap. 35, 6f. Yea, truly, the example of the Rechabites accords beautifully with our monks, whose monasteries excel the palaces of kings, and who live most sumptuously! And the Rechabites, in their poverty of all things, were nevertheless married. Our monks, although abounding in all voluptuousness, profess celibacy. Besides, examples ought to be interpreted according to the rule, i.e., according to certain and clear passages of Scripture, not contrary to the rule, that is, contrary to the Scriptures. It is very certain, however, that our observances do not merit the remission of sins or justification. Therefore, when the Rechabites are praised, it is necessary [it is certain] that these have observed their custom, not because they believed that by this they merited remission of sins, or that the work was itself a justifying service, or one on account of which they obtained eternal life, instead of, by God's mercy, for the sake of the promised Seed. But because they had the command of their parents, their obedience is praised, concerning which there is the commandment of God: Honor thy father and mother.
Apol. XXVII Article XXVII: Of Monastic Vows
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Then, too, the custom had a particular purpose: Because they were foreigners, not Israelites, it is apparent that their father wished to distinguish them by certain marks from their countrymen, so that they might not relapse into the impiety of their countrymen. He wished by these marks to admonish them of the [fear of God, the] doctrine of faith and immortality. Such an end is lawful. But for monasticism far different ends are taught. They feign that the works of monasticism are a service, they feign that they merit the remission of sins and justification. The example of the Rechabites is therefore unlike monasticism; to omit here other evils which inhere in monasticism at present.
Apol. XXVII Article XXVII: Of Monastic Vows
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They cite also from 1 Tim. 5, 11ff. concerning widows, who, as they served the Church, were supported at the public expense, where it is said: They will marry, having damnation, because they have cast off their first faith. First, let us suppose that the Apostle is here speaking of vows [which, however, he is not doing]; still this passage will not favor monastic vows, which are made concerning godless services, and in this opinion that they merit the remission of sins and justification. For Paul with ringing voice condemns all services, all laws, all works, if they are observed in order to merit the remission of sins, or that, on account of them instead of through mercy on account of Christ we obtain remission of sins. On this account the vows of widows, if there were any, must have been unlike monastic vows.
Apol. XXVII Article XXVII: Of Monastic Vows
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Besides, if the adversaries do not cease to misapply the passage to vows, the prohibition that no widow be selected who is less than sixty years, 1 Tim. 5, 9, must be misapplied in the same way. Thus vows made before this age will be of no account. But the Church did not yet know these vows. Therefore Paul condemns widows, not because they marry, for he commands the younger to marry; but because, when supported at the public expense, they became wanton, and thus cast off faith. He calls this first faith, clearly not in a monastic vow, but in Christianity [of their Baptism, their Christian duty, their Christianity]. And in this sense he understands faith in the same chapter, v. 8: If any one provide not for his own, and specially for those of his own house, he hath denied the faith. For he speaks otherwise of faith than the sophists. He does not ascribe faith to those who have mortal sin. He, accordingly, says that those cast off faith who do not care for their relatives. And in the same way he says that wanton women cast off faith.
Apol. XXVII Article XXVII: Of Monastic Vows
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We have recounted some of our reasons and, in passing, have explained away the objections urged by the adversaries. And we have collected these matters, not only on account of the adversaries, but much more on account of godly minds, that they may have in view the reasons why they ought to disapprove of hypocrisy and fictitious monastic services, all of which indeed this one saying of Christ annuls, which reads, Matt. 15, 9: In vain they do worship Me, teaching for doctrines the commandments of men. Therefore the vows themselves and the observances of meats, lessons, chants, vestments, sandals, girdles are useless services in God's sight.
Apol. XXVII Article XXVII: Of Monastic Vows
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And all godly minds should certainly know that the opinion is simply pharisaic and condemned that these observances merit the remission of sins; that on account of them we are accounted righteous, that on account of them, and not through mercy on account of Christ, we obtain eternal life. And the holy men who have lived in these kinds of life must necessarily have learned, confidence in such observance having been rejected, that they had the remission of sins freely, that for Christ's sake through mercy they would obtain eternal life, and not for the sake of these services [therefore godly persons who were saved and continued to live in monastic life had finally come to this, namely, that they despaired of their monastic life, despised all their works as dung, condemned all their hypocritical service of God, and held fast to the promise of grace in Christ, as in the example of St. Bernard, saying, _Perdite vixi_, I have lived in a sinful way], because God only approves services instituted by His Word, which services avail when used in faith.
