I will speak of your testimonies before kings, and will not be put to shame
(Psalm 119:46)
Preface to the Emperor Charles V
Most Invincible Emperor, Caesar Augustus, Most Clement Lord: Inasmuch as Your Imperial Majesty has summoned a Diet of the Empire here at Augsburg to deliberate .. concerning disagreements in the matter of our holy religion and Christian Faith, that in this matter of religion the opinions and judgments of the parties might be heard in each other's presence; and considered and weighed among ourselves in mutual charity, leniency, and kindness, in order that, after the removal and correction of such things as have been treated and understood in a different manner in the writings on either side, these matters may be settled and brought back to one simple truth and Christian concord, that for the future one pure and true religion may be embraced and maintained by us, that as we all are under one Christ and do battle under Him, so we may be able also to live in unity and concord in the one Christian Church.
Chief Articles of Faith
Article I: Of God
Our Churches, with common consent, do teach that the decree of the Council of Nicaea concerning the Unity of the Divine Essence and concerning the Three Persons, is true and to be believed without any doubt; that is to say, there is one Divine Essence which is called and which is God: eternal, without body, without parts, of infinite power, wisdom, and goodness, the Maker and Preserver of all things, visible and invisible; and yet there are three Persons, of the same essence and power, who also are coeternal, the Father, the Son, and the Holy Spirit. And the term "person" they use as the Fathers have used it, to signify, not a part or quality in another, but that which subsists of itself.
Article II: Of Original Sin
Also they teach that since the fall of Adam all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and inclined to their selfish desires; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Spirit.
Article III: Of the Son of God
Also they teach that the Word, that is, the Son of God, did assume the human nature in the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably enjoined in one Person, one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, dead, and buried, that He might reconcile the Father unto us, and be a sacrifice, not only for original guilt, but also for all actual sins of men.
He also descended into hell, and truly rose again the third day; afterward He ascended into heaven that He might sit on the right hand of the Father, and forever reign and have dominion over all creatures, and sanctify them that believe in Him, by sending the Holy Spirit into their hearts, to rule, comfort, and refresh them, and to defend them against the devil and the power of sin. The same Christ shall openly come again to judge all men, living and dead, according to the Apostles' Creed.
Article IV: Of Justification
Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight (Romans 3 and 4).
Article V: Of the Ministry
That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted. For through the Word and Sacraments, as through instruments, the Holy Spirit is given, who works faith; where and when it pleases God, in them that hear the Gospel - that God, not for our own merits, but for Christ's sake, justifies those who believe that they are received into grace for Christ's sake.
Article VI: Of New Obedience
Also they teach that this faith is bound to bring forth good fruits, and that it is necessary to do good works commanded by God, because of God's will, but that we should not rely on those works to merit justification before God. For remission of sins and justification is understood by faith, as also the voice of Christ attests: When you shall have done all these things, say: we are unworthy servants (Luke 17:10). The same is also taught by the Fathers. For Ambrose says: It is ordained of God that he who believes in Christ is saved, freely receiving remission of sins, without works, by faith alone.
Article VII: Of the Church
Also they teach that one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered.
And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike. As Paul says: there is one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all (Ephesians 4:5-6).
Article VIII: What the Church Is
Although the Church properly is the congregation of saints and true believers, nevertheless, since in this life many hypocrites and evil persons are present within, it is lawful to use Sacraments administered by evil men, according to the saying of Christ: the Scribes and the Pharisees sit in Moses' seat (Matthew 23:2). Both the Sacraments and Word are effectual by reason of the institution and commandment of Christ, notwithstanding they be administered by evil men.
Article IX: Of Baptism
Of Baptism they teach that it is necessary to salvation, and that through Baptism is offered the grace of God, and that children are to be baptized who, being offered to God through Baptism are received into God's grace.
Article X: Of the Lord's Supper
Of the Supper of the Lord they teach that the Body and Blood of Christ are truly present, and are distributed to those who eat the Supper of the Lord.
Article XI: Of Confession
Of Confession they teach that absolution ought to be retained in the churches, although in confession an enumeration of all sins is not necessary. For it is impossible according to the Psalm: who can understand his errors? (Psalm 19:12)
Article XII: Of Repentance
Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these two parts: One is contrition, that is, the action of the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven. Faith also comforts the conscience, and delivers it from fear. Then good works are bound to follow, which are the fruits of repentance.
Article XIII: Of the Use of the Sacraments
Of the Use of the Sacraments they teach that the Sacraments were ordained, not only to be marks of identity among men, but rather to be signs and testimonies of the will of God toward us, instituted to awaken and confirm faith in those who use them. Therefore we must so use the Sacraments that faith be added to believe the promises which are offered and set forth through the Sacraments.
Article XIV: Of Ecclesiastical Order
Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he is properly called.
Article XV: Of Ecclesiastical Traditions
Of Traditions in the Church they teach that those ought to be observed which may be observed without sin, and which are profitable unto tranquility and good order in the Church, as particular holy days, festivals, and the like. Nevertheless, concerning such things men are reminded that such observances are not necessary to salvation. They are also reminded that human traditions instituted to appease God, to merit grace, and to make satisfaction for sins, are opposed to the Gospel and the doctrine of faith.
Article XVI: Of Civil Affairs
Of Civil Affairs they teach that lawful civil ordinances are good works of God, and that it is right for Christians to bear civil office, to sit as judges, to judge matters by civil and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to make oath when required by the magistrates, to marry a wife, to be given in marriage.
Article XVII: Of Christ's Return to Judgment
Also they teach that at the End of the World Christ will appear for judgment, and will raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils He will condemn.
Article XVIII: Of Free Will
Of Free Will they teach that man's will has some liberty to choose civil righteousness, and to perceive things subject to reason. But it has no power, without the Holy Spirit, to perceive the righteousness of God, that is, spiritual righteousness; since the natural man receives not the things of the Spirit of God (1 Corinthians 2:14); but this righteousness is produced in the heart when the Holy Spirit is received through the Word.
These things are said in as many words by Augustine in his Hypognosticon, Book III: We grant that all men have a free will, free, inasmuch as it has the judgment of reason; not that it is thereby capable, without God, either to begin, or, at least, to complete anything in matters pertaining to God, but only in works of this life, whether good or evil. "Good" I call those works which spring from the good in nature, such as, willing to labor in the field, to eat and drink, to have a friend, to clothe oneself, to build a house, to marry a wife, to raise cattle, to learn diverse useful arts, or whatsoever good pertains to this life. For all of these things are not without dependence on the providence of God; indeed, of Him and through Him they are and have their being. "Evil" I call such works as willing to worship an idol, to commit murder, etc.
Article XIX: Of the Cause of Sin
Of the Cause of Sin they teach that, although God does create and preserve nature, yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men; which will, unaided of God, turns itself from God, as Christ says in John 8:44: When he speaks a lie, he speaks from his own character.
Article XX: Of Good Works
Our teachers are falsely accused of forbidding Good Works. For their published writings on the Ten Commandments, and others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to what estates of life and what works in every calling be pleasing to God. Concerning these things preachers before taught but little, and urged only childish and needless works, as particular holy-days, particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such like. Since our adversaries have been admonished of these things, they are now unlearning them, and do not preach these unprofitable works as before. Now they begin to mention faith, of which there was previously marvelous silence. They teach that we are justified not by works only, but they conjoin faith and works, and say that we are justified by faith and works. This doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine.
Therefore, as this doctrine concerning faith, which ought to be the chief one in the Church, has lain so long unknown, as all must needs grant that there was the deepest silence in their sermons concerning the righteousness of faith, while only the doctrine of works was treated in the churches, our teachers have instructed the churches concerning faith as follows:
First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ's sake, who alone has been set forth the Mediator and Propitiation (1 Timothy 2:5) in order that the Father may be reconciled through Him. Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life (John 14:6).
This doctrine concerning faith is everywhere treated by Paul: For by grace you have been saved through faith; and this is not your own doing; it is the gift of God, not a result of works (Ephesians 2:8).
And should anyone say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers. For Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect. For in his De Vocatione Gentium he says as follows: Redemption by the blood of Christ would become of little value, neither would the preeminence of man's works be superseded by the mercy of God, if justification, which is produced through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer.
But, although this doctrine is despised by the inexperienced, nevertheless God-fearing and anxious consciences find by experience that it brings the greatest consolation, because consciences cannot find rest through any works, but only by faith, when they take the sure ground that for Christ's sake they have a reconciled God. As Paul teaches in Romans 5:1: Since we have been justified by faith, we have peace with God. This whole doctrine is to be understood as part of the struggle of the anxious conscience, neither can it be understood apart from that conflict. Therefore inexperienced and profane men misunderstand this matter, who imagine that Christian righteousness is nothing but civil and philosophical righteousness.
Previously consciences were plagued with the doctrine of works, they did not hear the consolation from the Gospel. Some persons were driven by conscience into the desert, into monasteries hoping there to merit grace by a monastic life. Some also devised other works in order to merit grace and make satisfaction for sins. Hence there was very great need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation but that they might know that grace and forgiveness of sins and justification are received by faith in Christ.
Men are also admonished that here the term "faith" does not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history - that we have grace, righteousness, and forgiveness of sins through Christ.
Now he that knows that he has a Father gracious to him through Christ, truly knows God; he knows also that God cares for him, and calls upon God; in a word, he is not without God, as the unbeliever. For devils and the ungodly are not able to believe in the forgiveness of sins. Hence, they hate God as an enemy, call not upon Him, and expect no good from Him. Augustine also admonishes his readers concerning the word "faith," and teaches that the term "faith" is accepted in the Scriptures not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind.
Furthermore, it is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God. It is only by faith that forgiveness of sins is apprehended, and that, for nothing. And because through faith the Holy Spirit is received, hearts are renewed and endowed with new affections, so as to be able to bring forth good works. For Ambrose says: Faith is the mother of a good will and right doing. For man's powers without the Holy Spirit are full of ungodly affections, and are too weak to do works which are good in God's sight. Besides, they are in the power of the devil who impels men to various sins, to ungodly opinions, to open crimes. This we may see in the philosophers, who, although they endeavored to live an honest life could not succeed. Such is the weakness of man when he is without faith and without the Holy Spirit, and governs himself only by human strength.
Hence it may be readily seen that this doctrine is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how we are enabled to do good works. For without faith human nature cannot do the works of the First or of the Second Commandment. Without faith it does not call upon God, nor expect anything from God, nor bear the cross, but seeks, and trusts in, man's help. When there is no faith and trust in God all manner of desires and human ideas rule in the heart. Therefore Christ said: Apart from me you can do nothing (John 15:5).
Article XXI: Of the Worship of the Saints
Of the Worship of Saints they teach that the memory of saints may be set before us, that we may follow their faith and good works, according to our calling, as the Emperor may follow the example of David in making war to drive away the enemies from his country. For both are kings. But the Scripture teaches not the invocation of saints or to ask help of saints, since it sets before us the one Christ as the Mediator, Propitiation, High Priest, and Intercessor. He is to be prayed to, and has promised that He will hear our prayer; and this worship He approves above all, that in all afflictions He be called upon: if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous (1 John 2:1).
For more background on these selections please see my previous blog post here.
Adapted from the public domain version of the full Augsburg Confession which can be found here at www.bookofconcord.org.
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