The Augsburg Confession
A confession of faith presented by certain Princes and cities to His Imperial Majesty Charles V at the diet of Augsburg in the year 1530
Table of Contents
Preface to the Emperor Charles V. 21 Articles of Faith and Doctrine |
17. Christ's Return to Judgment Articles which have been corrected are |
Introduction
On 21 January 1530, Emperor Charles V summoned an imperial diet to meet the following April in Augsburg Germany. He desired a united front in his military operations against the Turks, and hoped to end the religious disunity which resulted from the Reformation. Accordingly he invited the princes and representatives of free cities in the empire to discuss the religious differences at the forthcoming diet in the hope of restoring unity. The elector of Saxony asked his theologians in Wittenberg to prepare an account of the beliefs and practices in the churches of his land, which became known as the Schwabach Articles of 1529 and the Torgau Articles of 1530.
At Augsburg Philip Melanchthon realized it would be more convenient for the Reformation cause to emphasize the agreements with Rome rather than the differences from Rome. The Schwabach Articles became the principal basis for the first part and the Torgau Articles became the principal basis for the second part of what came to be the Augsburg Confession. Luther, who was not present in Augsburg, was consulted through correspondence, but revisions and amend-ments were made to the very eve of the formal presentation to the emperor on June 25, 1530. Signed by seven princes and the representatives of two free cities, the confession immediately achieved peculiar importance as a public declaration of faith.
The confession was prepared in both German and Latin but before the diet the German text was read.
A confession of faith presented to
His Imperial Majesty Charles V
at the diet of Augsburg in the year 1530
Preface [shortened]:
Most serene, most mighty, invincible Emperor, most gracious Lord:
A short time ago Your Imperial Majesty graciously summoned a diet of the empire to convene here in Augsburg. In the summons Your Majesty indicated an earnest desire to deliberate con-cerning matters pertaining to the Turk, that traditional foe of ours and of the Christian religion, and how with continuing help he might effectively be resisted. The desire was also expressed for deliberation on what might be done about the dissension concerning our holy faith and the Christian religion, and to this end it was proposed to employ all diligence amicably and charita-bly to hear, understand, and weigh the judgments, opinions, and beliefs of the several parties among us, to unite the same in agreement on one Christian truth, to put aside whatever may not have been rightly interpreted or treated by either side, to have all of us embrace and adhere to a single, true religion and live together in unity and in one fellowship and church, even as we are all enlisted under one Christ. ... This is our confession and that of our associates, and it is specifi-cally stated, article by article, in what follows.
21 Articles of faith and doctrine
1. God
We unanimously hold and teach, in accordance with the decree of the Council of Nicaea [The Nicene Creed], that there is one divine essence, which is called and which is truly God, and that there are three persons in this one divine essence, equal in power and alike eternal: God the Fa-ther, God the Son, God the Holy Spirit. All three are one divine essence, eternal, without divi-sion, without end, of infinite power, wisdom, and goodness, one creator and preserver of all things visible and invisible. The word "person" is to be understood as the Fathers employed the term in this connection, not as a part or a property of another but as that which exists of itself.
Therefore all the heresies which are contrary to this article are rejected. Among these are the her-esy of the Manichaeans,2 who assert that there are two gods, one good and one evil; also that of the Valentinians, Arians, Eunomians, Mohammedans,3 and others like them; also that of the Sa-mosatenes, old and new, who hold that there is only one person and sophistically assert that the other two, the Word and the Holy Spirit, are not necessarily distinct persons but that the Word signifies a physical word or voice and that the Holy Spirit is a movement induced in creatures.
2. Original sin
It is also taught among us that since the fall of Adam all men who are born according to the course of nature are conceived and born in sin. That is, all men are full of evil lust and inclina-tions from their mothers' wombs and are unable by nature to have true fear of God and true faith in God. Moreover, this inborn sickness and hereditary sin [Erbsünde] is truly sin and condemns to the eternal wrath of God all those who are not born again through Baptism and the Holy Spirit.
Rejected in this connection are the Pelagians4 and others who deny that original sin is sin, for they hold that natural man is made righteous by his own powers, thus disparaging the sufferings and merit of Christ.
3. The Son of God
It is also taught among us that God the Son became man, born of the virgin Mary, and that the two natures, divine and human, are so inseparably united in one person that there is one Christ, true God and true man, who was truly born, suffered, was crucified, died, and was buried in or-der to be a sacrifice not only for original sin but also for all other sins and to propitiate God's wrath. The same Christ also descended into hell, truly rose from the dead on the third day, as-cended into heaven, and sits on the right hand of God, that he may eternally rule and have do-minion over all creatures, that through the Holy Spirit he may sanctify, purify, strengthen, and comfort all who believe in him, that he may bestow on them life and every grace and blessing, and that he may protect and defend them against the devil and against sin. The same Lord Christ will return openly to judge the living and the dead, as stated in the Apostles' Creed.
4. Justification
It is also taught among us that we cannot obtain forgiveness of sin and righteousness before God by our own merits, works, or satisfactions, but that we receive forgiveness of sin and become righteous before God by grace, for Christ's sake, through faith, when we believe that Christ suf-fered for us and that for his sake our sin is forgiven and righteousness and eternal life are given to us. For God will regard and reckon this faith as righteousness, as Paul says in Romans 3:21-26 and 4:5.
5. The office of the ministry
To obtain such faith God instituted the office of the ministry, that is, provided the Gospel and the sacraments. Through these, as through means, he gives the Holy Spirit, who works faith, when and where he pleases, in those who hear the Gospel. And the Gospel teaches that we have a gra-cious God, not by our own merits but by the merit of Christ, when we believe this.
Condemned are the Anabaptists and others who teach that the Holy Spirit comes to us through our own preparations, thoughts, and works without the external word of the Gospel.
6. The new obedience
It is also taught among us that such faith should produce good fruits and good works and that we must do all such good works as God has commanded, but we should do them for God's sake and not place our trust in them as if thereby to merit favour before God. For we receive forgiveness of sin and righteousness through faith in Christ, as Christ himself says, "So you also, when you have done all that is commanded you, say, 'We are unworthy servants' " (Luke 17:10). The Fa-thers also teach thus, for Ambrose says, "It is ordained of God that whoever believes in Christ shall be saved, and he shall have forgiveness of sins, not through works but through faith alone, without merit."
7. The church
It is also taught among us that one holy Christian church will be and remain forever. This is the assembly of all believers among whom the Gospel is preached in its purity and the holy sacra-ments are administered according to the Gospel. For it is sufficient for the true unity of the Christian church that the Gospel be preached in conformity with a pure understanding of it and that the sacraments be administered in accordance with the divine Word. It is not necessary for the true unity of the Christian church that ceremonies, instituted by men, should be observed uni-formly in all places. It is as Paul says in Eph. 4:4, 5, "There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism."
8. What the church is
Again, although the Christian church, properly speaking, is nothing else than the assembly of all believers and saints, yet because in this life many false Christians, hypocrites, and even open sinners remain among the godly, the sacraments are efficacious even if the priests who adminis-ter them are wicked men, for as Christ himself indicated, "The Pharisees sit on Moses' seat" (Matt. 23:2). Accordingly the Donatists and all others who hold contrary views are condemned.
9. Baptism
It is taught among us that Baptism is necessary and that grace is offered through it. Children, too, should be baptized, for in Baptism they are committed to God and become acceptable to him.
On this account the Anabaptists who teach that infant Baptism is not right are rejected.
10. The Holy Supper of our Lord
It is taught among us that the true body and blood of Christ are really present in the Supper of our Lord under the form of bread and wine and are there distributed and received. The contrary doctrine is therefore rejected.
11. Confession
It is taught among us that private absolution should be retained and not allowed to fall into dis-use. However, in confession it is not necessary to enumerate all trespasses and sins, for this is impossible. Ps. 19:12, "Who can discern his errors?"
12. Repentance
It is taught among us that those who sin after Baptism receive forgiveness of sin whenever they come to repentance, and absolution should not be denied them by the church. Properly speaking, true repentance is nothing else than to have contrition and sorrow, or terror, on account of sin, and yet at the same time to believe the Gospel and absolution (namely, that sin has been forgiven and grace has been obtained through Christ), and this faith will comfort the heart and again set it at rest. Amendment of life and the forsaking of sin should then follow, for these must be the fruits of repentance, as John says, "Bear fruit that befits repentance" (Matt. 3:8).
Rejected here are those who teach that persons who have once become godly cannot fall again.
Condemned on the other hand are the Novatians who denied absolution to such as had sinned after Baptism.
Rejected also are those who teach that forgiveness of sin is not obtained through faith but through the satisfactions made by man.
top13. The use of the Sacraments
It is taught among us that the sacraments were instituted not only to be signs by which people might be identified outwardly as Christians, but that they are signs and testimonies of God's will toward us for the purpose of awakening and strengthening our faith. For this reason they require faith, and they are rightly used when they are received in faith and for the purpose of strength-ening faith.
14. Order in the church
It is taught among us that nobody should publicly teach or preach or administer the sacraments in the church without a regular call.
15. Church usages
With regard to church usages that have been established by men, it is taught among us that those usages are to be observed which may be observed without sin and which contribute to peace and good order in the church, among them being certain holy days, festivals, and the like. Yet we ac-company these observances with instruction so that consciences may not be burdened by the no-tion that such things are necessary for salvation. Moreover it is taught that all ordinances and tra-ditions instituted by men for the purpose of propitiating God and earning grace are contrary to the Gospel and the teaching about faith in Christ. Accordingly monastic vows and other tradi-tions concerning distinctions of foods, days, etc., by which it is intended to earn grace and make satisfaction for sin, are useless and contrary to the Gospel.
16. Civil government
It is taught among us that all government in the world and all established rule and laws were in-stituted and ordained by God for the sake of good order, and that Christians may without sin oc-cupy civil offices or serve as princes and judges, render decisions and pass sentence according to imperial and other existing laws, punish evildoers with the sword, engage in just wars, serve as soldiers, buy and sell, take required oaths, possess property, be married, etc.
Condemned here are the Anabaptists who teach that none of the things indicated above is Chris-tian.
Also condemned are those who teach that Christian perfection requires the forsaking of house and home, wife and child, and the renunciation of such activities as are mentioned above. Actu-ally, true perfection consists alone of proper fear of God and real faith in God, for the Gospel does not teach an outward and temporal but an inward and eternal mode of existence and right-eousness of the heart. The Gospel does not overthrow civil authority, the state, and marriage but requires that all these be kept as true orders of God [Wahrhaftige Gottesdienstordnung] and that everyone, each according to his own calling, manifest Christian love and genuine good works in his station of life. Accordingly Christians are obliged to be subject to civil authority and obey its commands and laws in all that can be done without sin. But when commands of the civil author-ity cannot be obeyed without sin, we must obey God rather than men (Acts 5:29).
17. the return of christ to judgment
It is also taught among us that our Lord Jesus Christ will return on the last day for judgment and will raise up all the dead, to give eternal life and everlasting joy to believers and the elect but to condemn ungodly men and the devil to hell and eternal punishment.
Rejected, therefore, are the Anabaptists who teach that the devil and condemned men will not suffer eternal pain and torment.
Rejected, too, are certain Jewish opinions which are even now making an appearance and which teach that, before the resurrection of the dead, saints and godly men will possess a worldly king-dom and annihilate all the godless.
18. Freedom of the will
It is also taught among us that man possesses some measure of freedom of the will which enables him to live an outwardly honourable life and to make choices among the things that reason com-prehends. But without the grace, help, and activity of the Holy Spirit man is not capable of mak-ing himself acceptable to God, of fearing God and believing in God with his whole heart, or of expelling inborn evil lusts from his heart. This is accomplished by the Holy Spirit, who is given through the Word of God, for Paul says in I Cor. 2:14, "Natural man does not receive the gifts of the Spirit of God."
In order that it may be evident that this teaching is no novelty, the clear words of Augustine on free will are here quoted from the third book of his Hypognosticon: "We concede that all men have a free will, for all have a natural, innate understanding and reason. However, this does not enable them to act in matters pertaining to God (such as loving God with their whole heart or fearing him), for it is only in the outward acts of this life that they have freedom to choose good or evil. By good I mean what they are capable of by nature: whether or not to labour in the fields, whether or not to eat or drink or visit a friend, whether to dress or undress, whether to build a house, take a wife, engage in a trade, or do whatever else may be good and profitable. None of these is or exists without God, but all things are from him and through him. On the other hand, by his own choice man can also undertake evil, as when he wills to kneel before an idol, commit murder, etc."
19. The cause of sin
It is taught among us that although almighty God has created and still preserves nature, yet sin is caused in all wicked men and despisers of God by the perverted will. This is the will of the devil and of all ungodly men; as soon as God withdraws his support, the will turns away from God to evil. It is as Christ says in John 8:44, "When the devil lies, he speaks according to his own na-ture. "
20. Faith and good works
Our teachers have been falsely accused of forbidding good works. Their writings on the Ten Commandments, and other writings as well, show that they have given good and profitable ac-counts and instructions concerning true Christian estates and works. About these little was taught in former times, when for the most part sermons were concerned with childish and useless works like rosaries, the cult of saints, monasticism, pilgrimages, appointed fasts, holy days, brother-hoods, etc. Our opponents no longer praise these useless works so highly as they once did, and they have also learned to speak now of faith, about which they did not preach at all in former times. They do not teach now that we become righteous before God by our works alone, but they add faith in Christ and say that faith and works make us righteous before God. This teaching may offer a little more comfort than the teaching that we are to rely solely on our works.
Since the teaching about faith, which is the chief article in the Christian life, has been neglected so long (as all must admit) while nothing but works was preached everywhere, our people have been instructed as follows:
We begin by teaching that our works cannot reconcile us with God or obtain grace for us, for this happens only through faith, that is, when we believe that our sins are forgiven for Christ's sake, who alone is the mediator who reconciles the Father. Whoever imagines that he can accomplish this by works, or that he can merit grace, despises Christ and seeks his own way to God, contrary to the Gospel .
This teaching about faith is plainly and clearly treated by Paul in many passages, especially in Eph. 2:8, 9, "For by grace you have been saved through faith; and this is not your own doing, it is the gift of God--not because of works, lest any man should boast," etc.
That no new interpretation is here introduced can be demonstrated from Augustine, who dis-cusses this question thoroughly and teaches the same thing, namely, that we obtain grace and are justified before God through faith in Christ and not through works. His whole book, De spiritu et litera, proves this.
Although this teaching is held in great contempt among untried people, yet it is a matter of expe-rience that weak and terrified consciences find it most comforting and salutary. The conscience cannot come to rest and peace through works, but only through faith, that is, when it is assured and knows that for Christ's sake it has a gracious God, as Paul says in Rom. 5:1, "Since we are justified by faith, we have peace with God."
In former times this comfort was not heard in preaching, but poor consciences were driven to rely on their own efforts, and all sorts of works were undertaken. Some were driven by their con-science into monasteries in the hope that there they might merit grace through monastic life. Others devised other works for the purpose of earning grace and making satisfaction for sins. Many of them discovered that they did not obtain peace by such means. It was therefore neces-sary to preach this doctrine about faith in Christ and diligently to apply it in order that men may know that the grace of God is appropriated without merits, through faith alone.
Instruction is also given among us to show that the faith here spoken of is not that possessed by the devil and the ungodly, who also believe the history of Christ's suffering and his resurrection from the dead, but we mean such true faith as believes that we receive grace and forgiveness of sin through Christ.
Whoever knows that in Christ he has a gracious God, truly knows God, calls upon him, and is not, like the heathen, without God. For the devil and the ungodly do not believe this article con-cerning the forgiveness of sin, and so they are at enmity with God, cannot call upon him, and have no hope of receiving good from him. Therefore, as has just been indicated, the Scriptures speak of faith but do not mean by it such knowledge as the devil and ungodly men possess. Heb. 11:1 teaches about faith in such a way as to make it clear that faith is not merely a knowledge of historical events but is a confidence in God and in the fulfilment of his promises. Augustine also reminds us that we should understand the word "faith" in the Scriptures to mean confidence in God, assurance that God is gracious to us, and not merely such a knowledge of historical events as the devil also possesses.
It is also taught among us that good works should and must be done, not that we are to rely on them to earn grace but that we may do God's will and glorify him. It is always faith alone that apprehends grace and forgiveness of sin. When through faith the Holy Spirit is given, the heart is moved to do good works. Before that, when it is without the Holy Spirit, the heart is too weak. Moreover, it is in the power of the devil, who drives poor human beings into many sins. We see this in the philosophers who undertook to lead honourable and blameless lives; they failed to ac-complish this, and instead fell into many great and open sins. This is what happens when a man is without true faith and the Holy Spirit and governs himself by his own human strength alone.
Consequently this teaching concerning faith is not to be accused of forbidding good works but is rather to be praised for teaching that good works are to be done and for offering help as to how they may be done. For without faith and without Christ human nature and human strength are much too weak to do good works, call upon God, have patience in suffering, love one's neigh-bour, diligently engage in callings which are commanded, render obedience, avoid evil lusts, etc. Such great and genuine works cannot be done without the help of Christ, as he himself says in John 15:5, "Apart from me you can do nothing. "
21. The cult of saints
It is also taught among us that saints should be kept in remembrance so that our faith may be strengthened when we see what grace they received and how they were sustained by faith. Moreover, their good works are to be an example for us, each of us in his own calling. So His Imperial Majesty may in salutary and godly fashion imitate the example of David in making war on the Turk, for both are incumbents of a royal office which demands the defense and protection of their subjects. However, it cannot be proved from the Scriptures that we are to invoke saints or seek help from them. "For there is one mediator between God and men, Christ Jesus" (I Tim. 2:5), who is the only saviour, the only high-priest, advocate, and intercessor before God (Rom. 8:34). He alone has promised to hear our prayers. Moreover, according to the Scriptures, the highest form of divine service is sincerely to seek and call upon this same Jesus Christ in every time of need. "If anyone sins, we have an advocate with the Father, Jesus Christ the righteous" (I John 2: I ).
This is just about a summary of the doctrines that are preached and taught in our churches for proper Christian instruction, the consolation of consciences, and the amendment of believers. Certainly we should not wish to put our own souls and consciences in grave peril before God by misusing his name or Word, nor should we wish to bequeath to our children and posterity any other teaching than that which agrees with the pure Word of God and Christian truth. Since this teaching is grounded clearly on the Holy Scriptures and is not contrary or opposed to that of the universal Christian church, or even of the Roman church (in so far as the latter's teaching is re-flected in the writings of the Fathers), we think that our opponents cannot disagree with us in the articles set forth above. Therefore, those who presume to reject, avoid, and separate from our churches as if our teaching were heretical, act in an unkind and hasty fashion, contrary to all Christian unity and love, and do so without any solid basis of divine command or Scripture. The dispute and dissension are concerned chiefly with various traditions and abuses. Since, then, there is nothing unfounded or defective in the principal articles and since this our confession is seen to be godly and Christian, the bishops should in all fairness act more leniently, even if there were some defect among us in regard to traditions, although we hope to offer firm grounds and reasons why we have changed certain traditions and abuses.
Articles which have been corrected
Articles about matters in dispute, in which an account is given of the abuses which have been corrected
From the above it is manifest that nothing is taught in our churches concerning articles of faith that is contrary to the Holy Scriptures or what is common to the Christian church. However, in-asmuch as some abuses have been corrected, we are obliged by our circumstances to give an ac-count of them and to indicate our reasons for permitting changes in these cases in order that Your Imperial Majesty may perceive that we have not acted in an unchristian and frivolous manner but have been compelled by God's command (which is rightly to be regarded as above all custom) to allow such changes.
[These Articles are given here in a strongly summarized version]
22. Both kinds in the Sacrament: Among us both kinds (bread and wine) are given to lay people in the sacrament.
23. The Marriage of priests: Because of the immorality and the dissolute life of priests who were not able to remain celibate some of our priests have entered the married state. They have given as their reason that they have been impelled and moved to take this step by the great distress of their consciences, especially since the Scriptures clearly assert that the estate of marriage was insti-tuted by the Lord God to avoid immorality (I Cor. 7:3 and 9).
24. The Mass: We are unjustly accused of having abolished the Mass. The Mass is observed among us with greater devotion and more earnestness than among our opponents. Moreover, the people are instructed often and with great diligence concerning the holy sacrament, why it was instituted, and how it is to be used (namely, as a comfort for terrified consciences) in order that the people may be drawn to the Communion and Mass. The people are also given instruction about other false teachings concerning the sacrament.
25. Confession: Confession has not been abolished by the preachers on our side. The custom has been retained among us of not administering the sacrament to those who have not previously been examined and absolved. At the same time the people are carefully instructed concerning the consolation of the Word of absolution so that they may esteem absolution as a great and precious thing.
26. The Distinction of foods: In the past men taught, preached, and wrote that Christian rules such as the distinctions of foods,fasts, ceremonies, orders and similar traditions serve to earn grace and make satisfaction for sin. These were promoted, as if they were a necessary service of God by means of which grace would be earned if they were observed and a great sin committed if they were omitted.
The grace of Christ and the teaching concerning faith are thereby obscured, and yet the Gospel earnestly urges them upon us and strongly insists that we regard the merit of Christ as great and precious and know that faith in Christ is to be esteemed far above all works.
27. Monastic Vows: In the days of St. Augustine monastic life was voluntary. Later, when true discipline and doctrine had become corrupted, monastic vows were invented, and the attempt was made to restore discipline by means of these vows as if in a well-conceived prison. It is taught among us with regard to those who desire to marry that all those who are not suited for celibacy have the power, right, and authority to marry, for vows cannot nullify God's order and command (1 Cor 7:2) It is not alone God's command that urges, drives, and compels us to do this, but God's creation and order also direct all to marriage who are not endowed with the gift of virginity by a special act of God.
28. The power of bishops: Our teachers assert that according to the Gospel the power of keys or the power of bishops is a power and command of God to preach the Gospel, to forgive and retain sins, and to administer and distribute the sacraments... (John 20:21-23).
This power of keys or of bishops is used and exercised only by teaching and preaching the Word of God and by administering the sacraments, imparting not bodily but eternal things and gifts, namely, eternal righteousness, the Holy Spirit, and eternal life. ...Inasmuch as the power of the church or of bishops bestows eternal gifts and is used and exercised only through the office of preaching, it does not interfere at all with government or temporal authority. Temporal authority is concerned with matters altogether different from the Gospel. Temporal power does not protect the soul, but with the sword and physical penalties it protects body and goods from the power of others. ...Therefore, the two authorities, the spiritual and the temporal, are not to be mingled or confused, for the spiritual power has its commission to preach the Gospel and administer the sac-raments. Hence it should not invade the function of the other, should not set up and depose kings, should not annul temporal laws or undermine obedience to government, should not make or pre-scribe to the temporal power laws concerning worldly matters. Thus our teachers distinguish the two authorities and the functions of the two powers, directing that both be held in honour as the highest gifts of God on earth....
Conclusion: In keeping with the summons, we have desired to present the above articles as a declaration of our confession and the teaching of our preachers. If anyone should consider that it is lacking in some respect, we are ready to present further information on the basis of the divine Holy Scripture.
Your Imperial Majesty's most obedient servants:
JOHN, duke of Saxony, elector GEORGE,margrave of Brandenburg
ERNEST, duke of Lueneburg PHILIP, landgrave of Hesse
JOHN FREDERICK, duke of Saxony FRANCIS, duke of Lueneburg
WOLFGANG, prince of Anhalt Mayor and council of Nuremberg
Mayor and council of Reutlingen