Treats of the Articles which Refer to
the Office and Work of Jesus Christ,
or Our Redemption.
The first and chief article is this,
That Jesus Christ, our God and Lord, died for our sins, and
was raised again for our justification, Rom. 4, 25.
And He alone is the Lamb of God which taketh away the sins of
the world, John 1, 29; and God has laid upon Him the
iniquities of us all, Is. 53, 6.
Likewise: All have sinned and are justified without merit
[freely, and without their own works or merits] by His grace,
through the redemption that is in Christ Jesus, in His blood,
Rom. 3, 23 f.
Now, since it is necessary to believe this, and it cannot be
otherwise acquired or apprehended by any work, law, or merit,
it is clear and certain that this faith alone justifies us as
St. Paul says, Rom. 3, 28: For we conclude that a man is
justified by faith, without the deeds of the Law. Likewise v.
26: That He might be just, and the Justifier of him which
believeth in Christ.
Of this article nothing can be yielded or surrendered [nor can
anything be granted or permitted contrary to the same], even
though heaven and earth, and whatever will not abide, should
sink to ruin. For there is none other name under heaven, given
among men whereby we must be saved, says Peter, Acts 4, 12.
And with His stripes we are healed, Is. 53, 5. And upon this
article all things depend which we teach and practice in
opposition to the Pope, the devil, and the [whole] world.
Therefore, we must be sure concerning this doctrine, and not
doubt; for otherwise all is lost, and the Pope and devil and
all things gain the victory and suit over us.
Article II: Of the Mass.
That the Mass in the Papacy must be the greatest and most
horrible abomination, as it directly and powerfully conflicts
with this chief article, and yet above and before all other
popish idolatries it has been the chief and most specious. For
it has been held that this sacrifice or work of the Mass, even
though it be rendered by a wicked [and abandoned] scoundrel,
frees men from sins, both in this life and also in purgatory,
while only the Lamb of God shall and must do this, as has been
said above. Of this article nothing is to be surrendered or
conceded, because the first article does not allow it.
If, perchance, there were reasonable Papists we might speak
moderately and in a friendly way, thus: first, why they so
rigidly uphold the Mass. For it is but a pure invention of
men, and has not been commanded by God; and every invention of
man we may [safely] discard, as Christ declares, Matt. 15, 9:
In vain do they worship Me, teaching for doctrines the
commandments of men.
Secondly. It is an unnecessary thing, which can be omitted
without sin and danger.
Thirdly. The Sacrament can be received in a better and more
blessed way [more acceptable to God], (yea, the only blessed
way), according to the institution of Christ. Why, then, do
they drive the world to woe and [extreme] misery on account of
a fictitious, unnecessary matter, which can be well obtained
in another and more blessed way?
Let [care be taken that] it be publicly preached to the people
that the Mass as men's twaddle [commentitious affair or human
figment] can be omitted without sin, and that no one will be
condemned who does not observe it, but that he can be saved in
a better way without the Mass. I wager [Thus it will come to
pass] that the Mass will then collapse of itself, not only
among the insane [rude] common people, but also among all
pious, Christian, reasonable, God-fearing hearts; and that the
more, when they would hear that the Mass is a [very] dangerous
thing, fabricated and invented without the will and Word of
God.
Fourthly. Since such innumerable and unspeakable abuses have
arisen in the whole world from the buying and selling of
masses, the Mass should by right be relinquished, if for no
other purpose than to prevent abuses, even though in itself it
had something advantageous and good. How much more ought we to
relinquish it, so as to prevent [escape] forever these
horrible abuses, since it is altogether unnecessary, useless,
and dangerous, and we can obtain everything by a more
necessary, profitable, and certain way without the Mass.
Fifthly. But since the Mass is nothing else and can be nothing
else (as the Canon and all books declare), than a work of men
(even of wicked scoundrels), by which one attempts to
reconcile himself and others to God, and to obtain and merit
the remission of sins and grace (for thus the Mass is observed
when it is observed at the very best; otherwise what purpose
would it serve?), for this very reason it must and should
[certainly] be condemned and rejected. For this directly
conflicts with the chief article, which says that it is not a
wicked or a godly hireling of the Mass with his own work, but
the Lamb of God and the Son of God, that taketh away our sins.
But if any one should advance the pretext that as an act of
devotion he wishes to administer the Sacrament, or Communion,
to himself, he is not in earnest [he would commit a great
mistake, and would not be speaking seriously and sincerely].
For if he wishes to commune in sincerity, the surest and best
way for him is in the Sacrament administered according to
Christ's institution. But that one administer communion to
himself is a human notion, uncertain, unnecessary, yea, even
prohibited. And he does not know what he is doing, because
without the Word of God he obeys a false human opinion and
invention. So, too, it is not right (even though the matter
were otherwise correct) for one to use the common Sacrament of
[belonging to] the Church according to his own private
devotion, and without God's Word and apart from the communion
of the Church to trifle therewith.
This article concerning the Mass will be the whole business of
the Council. [The Council will perspire most over, and be
occupied with this article concerning the Mass.] For if it
were [although it would be] possible for them to concede to us
all the other articles, yet they could not concede this. As
Campegius said at Augsburg that he would be torn to pieces
before he would relinquish the Mass, so, by the help of God,
I, too, would suffer myself to be reduced to ashes before I
would allow a hireling of the Mass, be he good or bad, to be
made equal to Christ Jesus, my Lord and Savior, or to be
exalted above Him. Thus we are and remain eternally separated
and opposed to one another. They feel well enough that when
the Mass falls, the Papacy lies in ruins. Before they will
permit this to occur, they will put us all to death if they
can.
In addition to all this, this dragon's tail, [I mean] the
Mass, has begotten a numerous vermin-brood of manifold
idolatries.
First, purgatory. Here they carried their trade into purgatory
by masses for souls, and vigils, and weekly, monthly, and
yearly celebrations of obsequies, and finally by the Common
Week and All Souls Day, by soul-baths so that the Mass is used
almost alone for the dead, although Christ has instituted the
Sacrament alone for the living. Therefore purgatory, and every
solemnity, rite, and commerce connected with it, is to be
regarded as nothing but a specter of the devil. For it
conflicts with the chief article [which teaches] that only
Christ, and not the works of men, are to help [set free]
souls. Not to mention the fact that nothing has been
[divinely] commanded or enjoined upon us concerning the dead.
Therefore all this may be safely omitted, even if it were no
error and idolatry.
The Papists quote here Augustine and some of the Fathers who
are said to have written concerning purgatory, and they think
that we do not understand for what purpose and to what end
they spoke as they did. St. Augustine does not write that
there is a purgatory nor has he a testimony of Scripture to
constrain him thereto, but he leaves it in doubt whether there
is one, and says that his mother asked to be remembered at the
altar or Sacrament. Now, all this is indeed nothing but the
devotion of men, and that, too, of individuals, and does not
establish an article of faith, which is the prerogative of God
alone.
Our Papists, however, cite such statements [opinions] of men
in order that men should believe in their horrible,
blasphemous, and cursed traffic in masses for souls in
purgatory [or in sacrifices for the dead and oblations], etc.
But they will never prove these things from Augustine. Now,
when they have abolished the traffic in masses for purgatory,
of which Augustine never dreamt, we will then discuss with
them whether the expressions of Augustine without Scripture
[being without the warrant of the Word] are to be admitted,
and whether the dead should be remembered at the Eucharist.
For it will not do to frame articles of faith from the works
or words of the holy Fathers; otherwise their kind of fare, of
garments, of house, etc., would have to become an article of
faith, as was done with relies. [We have, however, another
rule, namely] The rule is: The Word of God shall establish
articles of faith, and no one else, not even an angel.
Secondly. From this it has followed that evil spirits have
perpetrated much knavery [exercised their malice] by appearing
as the souls of the departed, and with unspeakable [horrible]
lies and tricks demanded masses, vigils, pilgrimages, and
other alms. All of which we had to receive as articles of
faith, and to live accordingly; and the Pope confirmed these
things, as also the Mass and all other abominations. Here,
too, there is no [cannot and must not be any] yielding or
surrendering.
Thirdly. [Hence arose] the pilgrimages. Here, too, masses, the
remission of sins and the grace of God were sought, for the
Mass controlled everything. Now it is indeed certain that such
pilgrimages, without the Word of God, have not been commanded
us, neither are they necessary, since we can have these things
[the soul can be cared for] in a better way, and can omit
these pilgrimages without any sin and danger. Why therefore do
they leave at home [desert] their own parish [their called
ministers, their parishes], the Word of God, wives, children,
etc., who are ordained and [attention to whom is necessary and
has been] commanded, and run after these unnecessary,
uncertain, pernicious will-o'-the-wisps of the devil [and
errors]? Unless the devil was riding [made insane] the Pope,
causing him to praise and establish these practices, whereby
the people again and again revolted from Christ to their own
works, and became idolaters, which is worst of all; moreover,
it is neither necessary nor commanded, but is senseless and
doubtful, and besides harmful. Hence here, too, there can be
no yielding or surrendering [to yield or concede anything here
is not lawful], etc. And let this be preached, that such
pilgrimages are not necessary, but dangerous; and then see
what will become of them. [For thus they will perish of their
own accord.]
Fourthly. Fraternities [or societies], in which cloisters,
chapters, vicars have assigned and communicated (by a legal
contract and sale) all masses and good works, etc., both for
the living and the dead. This is not only altogether a human
bauble, without the Word of God, entirely unnecessary and not
commanded, but also contrary to the chief article, Of
Redemption. Therefore it is in no way to be tolerated.
Fifthly. The relics, in which there are found so many
falsehoods and tomfooleries concerning the bones of dogs and
horses, that even the devil has laughed at such rascalities,
ought long ago to have been condemned, even though there were
some good in them; and so much the more because they are
without the Word of God; being neither commanded nor
counseled, they are an entirely unnecessary and useless thing.
But the worst is that [they have imagined that] these relics
had to work indulgence and the forgiveness of sins [and have
revered them] as a good work and service of God, like the
Mass, etc.
Sixthly. Here belong the precious indulgences granted (but
only for money) both to the living and the dead, by which the
miserable [sacrilegious and accursed] Judas, or Pope, has sold
the merit of Christ, together with the superfluous merits of
all saints and of the entire Church, etc. All these things
[and every single one of them] are not to be borne, and are
not only without the Word of God, without necessity, not
commanded, but are against the chief article. For the merit of
Christ is [apprehended and] obtained not by our works or
pence, but from grace through faith, without money and merit;
and is offered [and presented] not through the power of the
Pope, but through the preaching of God's Word.
Of the Invocation of Saints.
The invocation of saints is also one of the abuses of
Antichrist conflicting with the chief article, and destroys
the knowledge of Christ. Neither is it commanded nor
counseled, nor has it any example [or testimony] in Scripture,
and even though it were a precious thing, as it is not [while,
on the contrary, it is a most harmful thing], in Christ we
have everything a thousandfold better [and surer, so that we
are not in need of calling upon the saints].
And although the angels in heaven pray for us (as Christ
Himself also does), as also do the saints on earth, and
perhaps also in heaven, yet it does not follow thence that we
should invoke and adore the angels and saints, and fast, hold
festivals, celebrate Mass in their honor, make offerings, and
establish churches, altars, divine worship, and in still other
ways serve them, and regard them as helpers in need [as
patrons and intercessors], and divide among them all kinds of
help, and ascribe to each one a particular form of assistance,
as the Papists teach and do. For this is idolatry, and such
honor belongs alone to God. For as a Christian and saint upon
earth you can pray for me, not only in one, but in many
necessities. But for this reason I am not obliged to adore and
invoke you, and celebrate festivals, fast, make oblations,
hold masses for your honor [and worship], and put my faith in
you for my salvation. I can in other ways indeed honor, love,
and thank you in Christ. If now such idolatrous honor were
withdrawn from angels and departed saints, the remaining honor
would be without harm and would quickly be forgotten. For when
advantage and assistance, both bodily and spiritual, are no
more to be expected, the saints will not be troubled [the
worship of the saints will soon vanish], neither in their
graves nor in heaven. For without a reward or out of pure love
no one will much remember, or esteem, or honor them [bestow on
them divine honor].
In short, the Mass itself and anything that proceeds from it,
and anything that is attached to it, we cannot tolerate, but
must condemn, in order that we may retain the holy Sacrament
pure and certain, according to the institution of Christ,
employed and received through faith.
Article III: Of Chapters and Cloisters.
That chapters and cloisters [colleges of canons and
communistic dwellings], which were formerly founded with the
good intention [of our forefathers] to educate learned men and
chaste [and modest] women, ought again to be turned to such
use, in order that pastors, preachers, and other ministers of
the churches may be had, and likewise other necessary persons
[fitted] for [the political administration of] the secular
government [or for the commonwealth] in cities and countries,
and well-educated, maidens for mothers and housekeepers, etc.
If they will not serve this purpose, it is better that they be
abandoned or razed, rather than [continued and], with their
blasphemous services invented by men, regarded as something
better than the ordinary Christian life and the offices and
callings ordained by God. For all this also is contrary to the
first chief article concerning the redemption made through
Jesus Christ. Add to this that (like all other human
inventions) these have neither been commanded; they are
needless and useless, and, besides, afford occasion for
dangerous and vain labor [dangerous annoyances and fruitless
worship], such services as the prophets call Aven, i.e., pain
and labor.
Article IV: Of the Papacy.
That the Pope is not, according to divine law or according to
the Word of God the head of all Christendom (for this [name]
belongs to One only, whose name is Jesus Christ), but is only
the bishop and pastor of the Church at Rome, and of those who
voluntarily or through a human creature (that is, a political
magistrate) have attached themselves to him, to be Christians,
not under him as a lord, but with him as brethren [colleagues]
and comrades, as the ancient councils and the age of St.
Cyprian show.
But to-day none of the bishops dare to address the Pope as
brother as was done at that time [in the age of Cyprian]; but
they must call him most gracious lord, even though they be
kings or emperors. This [Such arrogance] we will not, cannot,
must not take upon our conscience [with a good conscience
approve]. Let him, however, who will do it, do so without us
[at his own risk].
Hence it follows that all things which the Pope, from a power
so false, mischievous, blasphemous, and arrogant, has done and
undertaken, have been and still are purely diabolical affairs
and transactions (with the exception of such things as pertain
to the secular government, where God often permits much good
to be effected for a people, even through a tyrant and
[faithless] scoundrel) for the ruin of the entire holy
[catholic or] Christian Church (so far as it is in his power)
and for the destruction of the first and chief article
concerning the redemption made through Jesus Christ.
For all his bulls and books are extant, in which he roars like
a lion (as the angel in Rev. 12 depicts him), [crying out] that
no Christian can be saved unless he obeys him and is subject
to him in all things that he wishes, that he says, and that he
does. All of which amounts to nothing less than saying:
Although you believe in Christ, and have in Him [alone]
everything that is necessary to salvation, yet it is nothing
and all in vain unless you regard [have and worship] me as
your god, and be subject and obedient to me. And yet it is
manifest that the holy Church has been without the Pope for at
least more than five hundred years, and that even to the
present day the churches of the Greeks and of many other
languages neither have been nor are yet under the Pope.
Besides, as often remarked, it is a human figment which is not
commanded, and is unnecessary and useless; for the holy
Christian [or catholic] Church can exist very well without
such a head, and it would certainly have remained better
[purer, and its career would have been more prosperous] if
such a head had not been raised up by the devil. And the
Papacy is also of no use in the Church, because it exercises
no Christian office; and therefore it is necessary for the
Church to continue and to exist without the Pope.
And supposing that the Pope would yield this point, so as not
to be supreme by divine right or from Gods command, but that
we must have [there must be elected] a [certain] head, to whom
all the rest adhere [as their support] in order that the
[concord and] unity of Christians may be preserved against
sects and heretics, and that such a head were chosen by men,
and that it were placed within the choice and power of men to
change or remove this head, just as the Council of Constance
adopted nearly this course with reference to the Popes,
deposing three and electing a fourth; supposing, I say, that
the Pope and See at Rome would yield and accept this (which,
nevertheless, is impossible; for thus he would have to suffer
his entire realm and estate to be overthrown and destroyed,
with all his rights and books, a thing which, to speak in few
words, he cannot do), nevertheless, even in this way
Christianity would not be helped, but many more sects would
arise than before.
For since men would have to be subject to this head, not from
God's command, but from their personal good pleasure, it would
easily and in a short time be despised, and at last retain no
member; neither would it have to be forever confined to Rome
or any other place, but it might be wherever and in whatever
church God would grant a man fit for the [taking upon him such
a great] office. Oh, the complicated and confused state of
affairs [perplexity] that would result!
Therefore the Church can never be better governed and
preserved than if we all live under one head, Christ, and all
the bishops equal in office (although they be unequal in
gifts), be diligently joined in unity of doctrine, faith,
Sacraments, prayer, and works of love, etc., as St. Jerome
writes that the priests at Alexandria together and in common
governed the churches, as did also the apostles, and
afterwards all bishops throughout all Christendom, until the
Pope raised his head above all.
This teaching shows forcefully that the Pope is the very
Antichrist, who has exalted himself above, and opposed himself
against Christ because he will not permit Christians to be
saved without his power, which, nevertheless, is nothing, and
is neither ordained nor commanded by God. This is, properly
speaking to exalt himself above all that is called God as Paul
says, 2 Thess. 2, 4. Even the Turks or the Tartars, great
enemies of Christians as they are, do not do this, but they
allow whoever wishes to believe in Christ, and take bodily
tribute and obedience from Christians.
The Pope, however, prohibits this faith, saying that to be
saved a person must obey him. This we are unwilling to do,
even though on this account we must die in God s name. This
all proceeds from the fact that the Pope has wished to be
called the supreme head of the Christian Church by divine
right. Accordingly he had to make himself equal and superior
to Christ, and had to cause himself to be proclaimed the head
and then the lord of the Church, and finally of the whole
world, and simply God on earth, until he has dared to issue
commands even to the angels in heaven. And when we distinguish
the Pope s teaching from, or measure and hold it against, Holy
Scripture, it is found [it appears plainly] that the Pope s
teaching, where it is best, has been taken from the imperial
and heathen law and treats of political matters and decisions
or rights, as the Decretals show; furthermore, it teaches of
ceremonies concerning churches, garments, food, persons and
[similar] puerile, theatrical and comical things without
measure, but in all these things nothing at all of Christ,
faith, and the commandments of God. Lastly, it is nothing else
than the devil himself, because above and against God he urges
[and disseminates] his [papal] falsehoods concerning masses,
purgatory, the monastic life, one's own works and [fictitious]
divine worship (for this is the very Papacy [upon each of
which the Papacy is altogether founded and is standing]), and
condemns, murders and tortures all Christians who do not exalt
and honor these abominations [of the Pope] above all things.
Therefore, just as little as we can worship the devil himself
as Lord and God, we can endure his apostle, the Pope, or
Antichrist, in his rule as head or lord. For to lie and to
kill, and to destroy body and soul eternally, that is wherein
his papal government really consists, as I have very clearly
shown in many books.
In these four articles they will have enough to condemn in the
Council. For they cannot and will not concede us even the
least point in one of these articles. Of this we should be
certain, and animate ourselves with [be forewarned and made
firm in] the hope that Christ, our Lord, has attacked His
adversary, and he will press the attack home [pursue and
destroy him] both by His Spirit and coming. Amen.
For in the Council we will stand not before the Emperor or the
political magistrate, as at Augsburg (where the Emperor
published a most gracious edict, and caused matters to be
heard kindly [and dispassionately]), but [we will appear]
before the Pope and devil himself, who intends to listen to
nothing, but merely [when the case has been publicly
announced] to condemn, to murder and to force us to idolatry.
Therefore we ought not here to kiss his feet, or to say: Thou
art my gracious lord, but as the angel in Zechariah 3, 2 said
to Satan: The Lord rebuke thee, O Satan.