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Creeds of Christendom, Vol. III: Evangelical Protestant Creeds

Name: Creeds of Christendom, Vol. III: Evangelical Protestant Creeds
Author: Philip Schaff (editor)

by Philip Schaff (editor)

Creeds 2.3 MB

Year: 1877

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Bibliotheca Symbolica Ecclesiae Universalis.

THE CREEDS OF CHRISTENDOM

WITH

A HISTORY AND CRITICAL NOTES

IN THREE VOLUMES

FOURTH EDITION--REVISED AND ENLARGED

VOLUME III

THE EVANGELICAL PROTESTANT CREEDS, WITH TRANSLATIONS

BAKER BOOK HOUSE

Grand Rapids, Michigan

Reprinted by arrangement with

by Baker Book House

The Creeds of Christendom

Printed in the United States of America

Page facsimile

CONFESSIO AUGUSTANA.

The Augsburg Confession. A.D. 1530.

[The Latin text is from the editio princeps, 1531, as printed in the best editions of the 'Book of Concord,' and especially (with all the various readings) in the Corpus Reformatorum, ed. Bindseil, Vol. XXVI. , pp. 263-336. I have inserted in brackets the most important additions of the German text, and marked in foot-notes the chief alterations of the edition of 1540. The English translation (in the style of the sixteenth century) was prepared, and at my request carefully revised for this work, by my friend, The Rev. Dr. Charles P. Krauth, Vice-Provost of the University of Pennsylvania, and Professor of Theology in the Evangelical Lutheran Seminary, Philadelphia. First English translation by Richard Taverner, London, 1536; recent translations, more or less complete, by S. S. Schmucker: E. Hazelius, Ambrose and Socrates Henkel (1851 and 1854). See Vol. I. § 41, pp. 225 sqq.]

Confessio Fidei Confession of Faith

Exhibita Invictissimo Imperatori Carolo V. Caesari Augusto in Comiciis Augustae. Anno MDXXX. [1]

Presented to the Invincible Emperor Charles V., Caesar Augustus, at the Diet of Augsburg, Anno Domini MDXXX. [2]

Et loquebar de testimoniis tuis in conspectu Regum, et non confundebar.--Psalm cxix. 46.

I will speak of thy testimonies also before kings, and will not be ashamed.--Psalm cxix. 46. -------- -------- Praefatio ad Caesarem Carolum V. Preface to the Emperor Charles V. Invictissime Imperator, Caesar Auguste, Domine clementissime. Cum V.C.M. indixerit conventum Imperii Augustae, ut deliberetur de auxiliis contra Turcam, atrocissimum, haereditarium atque veterem Christiani nominis ac religionis hostem, quomodo illius scilicet furori et conatibus durabili et perpetuo belli apparatus resisi posit; deinde et de dissensionibus in causa nostrae sanctae religionis et Christianae fidei, et ut in hac causa religionis partium opiniones ac sententiae inter sese in caritate, lenitate et mansuetudine mutua audiantur coram, intelligantur et ponderentur, ut illis, quae utrinque in Scripturis secus tractata aut intellecta sunt, sepositis et correctis, res illae ad unam simplicem veritatem et Christianam concordiam componantur et reducantur; ut de coetero a nobis una, sincera et vera religio colatur et servetur Most Invincible Emperor, Caesar Augustus, Most Clement Master: Inasmuch as Your Imperial Majesty has summoned a Convention of the Empire at Augsburg, to deliberate in regard to aid against the Turk, the most atrocious, the hereditary, and ancient enemy of the Christian name and religion, in what way, to wit, resistance might be made to his rage and assaults, by protracted and perpetual preparation for war: Because, moreover, of dissensions in the matter of our holy religion and Christian faith, and in order that this matter of religion the opinions and judgments of diverse parties may be heard in each other's presence, may be understood and weighed among one another, in mutual charity, meekness, and gentleness, that those things which in the writings on either side have been handled or understood amiss, being laid aside

ut, quemadmodum sub uno Christo sumus et militamus: ita in una etiam Ecclesia Christiana, in unitate et concordia vivere possimus; cumque nos infra scripti Elector et Principes, cum aliis, qui nobis conjuncti sunt, perinde ut alii Electores et Principes et Status ad praefata Comitia evocati simus, ut Caesareo mandato obedienter obsequeremur, mature venimus Augustam; et, quod citra jactantiam dictum volumes, inter primos affuimus. and corrected, these things may be harmonized and brought back to the one simple truth and Christian concord; so that hereafter the one unfeigned and true religion may be embraced and preserved by us, so that as we are subjects and soldiers of the one Christ, so also, in unity and concord, we may live in the one Christian Church: And inasmuch as we, the Elector and Princes, whose names are subscribed, together with others who are conjoined with us, in common with other Electors, and Princes, and States, have been called to the aforenamed Diet,--we have, in order to render most humble obedience to the Imperial Mandate, come early to Augsburg, and, with no desire to boast, would state that we were among the very first to be present. Cum igitur V.C.M. Electoribus, Principibus et aliis Statibus Imperii etiam hic Augustae sub ipsa initia horum Comitiorum inter coetera proponi fecerit, quod singuli Status Imperii vigore Caesarei edicti suam opinionem et sententiam in Germanica et Latina lingua proponere debeant atque offerre; et habita deliberatione proxima feria quarta, rursum responsum est V.C.M. nos proxima feria sexta articulos nostrae Confessionis pro nostra parte oblaturos esse: When, therefore, Your Imperial Majesty, among other things, has also at Augsburg, at the very beginning of these sessions, caused the proposition to be made to the Princes and States of the Empire, that each of the States of the Empire, in virtue of the Imperial Edict, should propose and offer in the German and in the Latin language its opinion and decision; after discussion on Wednesday we replied to Your Imperial Majesty, that on the following Friday we would offer on our part the Articles of our Confession: Ideo V.C.M. voluntati obsequamur, offerimus in hac religionis causa nostrorum Concionatorum et nostram Confessionem, cujusmodi doctrinam ex Scripturis Sanctis et puro verbo Dei hactenus illi in nostris terris, ducatibus, ditionibus et urbibus tradiderint, ac in Ecclesiis tractaverint. Quod si et coeteri Electores, Principes ac Status Imperii, similibus scriptis, Latinis scilicet et Germanicis, juxta praedictam Caesaream propositionem, suas opiniones in hac causa religionis produxerint: hic nos coram V.C.M. tanquam Domino nostro clementissimo paratos offerimus, nos cum praefatis Principibus et amicis nostris de tollerabilibus modis ac viis amice conferre, ut, quantum honeste fieri potest, conveniamus, et Wherefore, in order that we may do homage to the will of Your Imperial Majesty, we now offer in the matter of religion the Confession of our preachers and of ourselves, the doctrine of which, derived from the Holy Scriptures and pure Word of God, they have to this time set forth in our lands, dukedoms, domains, and cities, and have taught in the churches. If the other Electors, Princes, and States of the Empire, should in similar writings, to wit, in Latin and German, according to the aforementioned Imperial proposition, produce their opinions in this matter of religion: we here, in the presence of Your Imperial Majesty, our most Clement Lord, offer ourselves, prepared, in conjunction with the Princes and

re inter nos partes citra odiosam contentionem pacifice agitata, Deo dante, dissensio dirimatur, et ad unam veram concordem religionem reducatur; sicut omnes sub uno Christo sumus et militamus et unum Christum confiteri debemus, juxta tenorem edicti V.C.M. et omnia ad veritatem Dei perducantur, id quod ardentissimis votis a Deo petimus. our friends already designated, to compare views in a kindly manner in regard to mode and ways which may be available, so that, as far as may honorably be done, we may agree, and the matter between us of both parts being peacefully discussed, with no hateful contention, by God's help the dissension may be removed, and brought back to one true accordant religion (as we are all subjects and soldiers under one Christ, so also we ought to confess one Christ, in accordance with the tenor of the decree of Your Imp. M.), and all things should be brought back to the truth of God, which with most fervent prayers we beseech God to grant. Si autem, quod ad coeteros Electores, Principes et Status, ut partem alteram, attinet, haec tractatio causae religionis, eo modo, quo V.C.M. agendam et tractandam sapienter duxit, scilicet cum tali mutua praesentatione scriptorum ac sedata collatione inter nos non processerit, nec aliquo fructu facta fuerit: nos quidem testatum clare relinquimus, hic nihil nos, quod ad Christianam concordiam (quae cum Deo et bona conscientia fieri posit) conciliandam conducere queat, ullo modo detrectare; quemadmodum et V.C.M. deinde et coeteri Electores et Status Imperii et omnes, quicunque sincero religionis amore ac studio tenentur, quicunque hanc causam aequo animo audituri sunt, ex hac nostra et nostrorum Confessione hoc clementer cognoscere et intelligere dignabuntur. But if, as regards the rest of the Electors, Princes, and States, those of the other party, this treatment of the matter of religion, in the manner in which Your I. M. has wisely thought fit it should be conducted and treated, to wit, with such a mutual presentation of writings and calm conference between us, should not go on, nor be attended by any result; yet shall we leave a clear testimony that in no manner do we evade any thing which can tend to promote Christian concord (any thing which God and a good conscience allow); and this Your I. M. and the other Electors and States of the Empire, and all who are moved by a sincere love of religion and concern for it, all who are willing to give an equitable hearing in this matter, will kindly gather and understand from the Confession of ourselves and of ours. Cum etiam V.C.M. Electoribus, Principibus et reliquis Statibus Imperii non una vice, sed saepe clementer significaverit, et in Comitiis Spirensibus, quae anno Domini etc. XX VI. habita sunt, ex data et praescripta forma vestrae Caesareae instructionis et comissionis recitari et publice praelegi fecerit: Vestram M. in hoc negocio religionis ex causis certis, quae V.M. nomine allegatae sunt, non velle quicquam determinare, nec concludere posse, sed apud Pontificem Romanum pro officio V.C.M. diligenter daturam operam de congregando Concilio generali. Quemadmodum Since, moreover, Your I. M. has not once only, but repeatedly signified to the Electors, Princes, and other States of the Empire; and at the Diet of Spires, which was held in the year of our Lord 1526, caused to be recited and publicly proclaimed, in accordance with the form of Your Imperial instruction and commission given and prescribed: That Your I. M. in this matter of religion for certain reasons, stated in the name of Your Majesty, was not willing to determine, nor was able to conclude touching any thing, but that Your I. M. would diligently endeavor to have the Roman Pontiff,

idem latius expositum est ante annum in publico proximo conventu, qui Spirae congregatus fuit. Ubi V.C.M. per Dominum Ferdinandum, Bohemiae et Ungariae Regem, amicum et Dominum clementem nostrum, deinde per Oratorem et Comissarios Caesareos, haec inter coetera proponi fecit, quod V.C.M. intellexisset et expendisset Locum Tenentis V.C.M. in Imperio et Praesidentis et Consiliariorum in Regimine et Legatorum ab aliis Statibus, qui Ratisbonae convenerant, deliberationem de Concilio congregando, et quod judicaret etiam V.C.M. utile esse, ut congregaretur Concilium, et quia causae, quae tum tractabantur inter V.C.M. et Romanum Pontificem, vicinae essent concordiae et Christianae reconciliationi, non dubitaret V.C.M. quin Romanum Pontifex adduci posset ad habendum generale Concilium: ideo significabat se V.C.M. operam daturam, ut praefatus Pontifex Maximus una cum V.C.M. tale generale Concilium primo quoque tempore emissis literis publicandum congregare consentiret. in accordance with his office, to assemble a General Council; as also the same matter was more amply set forth a year ago in the last public Convention, which was held at Spires, where through His Highness Ferdinand, King of Bohemia and Hungary, our friend and clement Lord, afterward through the Orator and the Imperial Commissioners, Your I. M., among other propositions, caused these to be made: that Your I. M. had known and pondered the resolution to convene a Council, formed by the Representatives of Your I. M. in the Empire, and by the Imperial President and Counselors, and by the Legates of other States convened at Ratisbon, and this Your I. M. also judged that it would be useful to assemble a Council; and because the matters which were to be adjusted at this time between Your I. M. and the Roman Pontiff were approaching agreement and Christian reconciliation, Your I. M. did not doubt that, but that the Pope could be induced to summon a General Council: Wherefore Your I. M. signified that Your I. M. would endeavor to bring it to pass that the Chief Pontiff, together with Your I. M., would consent at the earliest opportunity to issue letters for the convening of such a General Council. In eventum ergo talem, quod in causa religionis dissensiones inter nos et partes amice et in caritate non fuerint compositae, tunc coram V.C.M. hic in omni obedientia nos offerimus, ex superabundanti comparituros et causam dicturos in tali generali, libero et Christiano Concilio, de quo congregando in omnibus Comitiis Imperialibus, quae quidem annis Imperii V.C.M. habita sunt, per Electores, Principes et reliquos Status Imperii semper concorditer actum et congruentibus suffragiis conclusum est. Ad cujus etiam generalis Concilii conventum, simul et ad V.C.M. in hac longe maxima et gravissima causa jam ante etiam debito modo et in forma juris provocavimus et appellavimus. Cui appellationi ad V.C.M. simul et Concilium adhuc adheremus, neque eam per hunc vel alium tractatum In the event, therefore, that in this matter of religion the differences between us and the other party should not be settled in friendship and love, we here present ourselves before Your I. M. in all obedience, as we have done before, ready to appear and to defend our cause in such a general, free, and Christian Council, concerning the convening of which there has been concordant action and a determination by agreeing votes on the part of the Electors, Princes, and the other States of the Empire, in all the Imperial Diets which have been held in the reign of Your I. M. To this Convention of a General Council, as also to Your I. M., we have in the due method and legal form before made our protestation and appeal in this greatest and gravest of matters. To which appeal both to Your I. M.

(nisi causa inter nos et partes juxta tenorem Caesareae proximae citationis amice in caritate composita, sedata, et ad Christianam concordiam reducta fuerit) deserere intendimus aut possumus; de quo hic etiam solenniter et publice protestamur. and a Council we still adhere; nor do we intend, nor would it be possible for us to forsake it by this or any other document, unless the matter between us and the other party should, in accordance with the tenor of the latest Imperial citation, be adjusted, settled, and brought to Christian concord, in friendship and love; concerning which appeal we here also make our solemn and public protest. Pars I. Part First. ARTICULI FIDEI PRAECIPUI. CHIEF ARTICLES OF FAITH. Art. I.--De Deo. Art. I.--Of God. Ecclesiae magno consensus [einträchtiglich] apud nos docent, Decretum Nicaenae Synodi, de unitate essentiae divinae et de tribus personis, verum et sine ulla dubitatione credendum esse. Videlicet, quod sit una essentia divina, quae et appellatur et est Deus, aeternus, incorporeus impartibilis [ohne Stück], immensa potentia, sapientia, bonitate, creator et conservator omnium rerum, visibilium et invisibilium; et tamen tres sint personae, ejusdem essentiae et potentiae, et coaeternae, Pater, Filius et Spiritus Sanctus. Et nominee personae utuntur ea significatione, qua usi sunt in hac causa Scriptores Ecclesiastici [die Väter], ut significet non partem aut qualitatem in alio, sed quod proprie subsistit. The churches, with common consent among us, do teach that the decree of the Nicene Synod concerning the unity of the divine essence and of the three persons is true, and without doubt to be believed: to wit, that there is one divine essence which is called and is God, eternal, without body, indivisible [without part], of infinite power, wisdom, goodness, the Creator and Preserver of all things, visible and invisible; and that yet there are three persons of the same essence and power, who also are co-eternal, the Father, the Son, and the Holy Ghost. And they use the name of person in that signification in which the ecclesiastical writers [the fathers] have used it in this cause, to signify, not a part or quality in another, but that which properly subsists.

Damnant omnes haereses, contra hunc articulum exortas, ut Manichaeos, qui duo principia ponebant, Bonum et Malum, item Valentinianos, Arianos, Eunomianos, Mahometistas et omnes horum similes. Damnant et Samosatenos, veteres et neotericos, qui, cum tantum unam personam esse contendant de Verbo et de Spiritu Sancto astute et impie rhetoricantur, quod non sint personae distinctae, sed quod Verbum significet verbum vocale, et Spiritus motum in rebus creatum [geschaffene Regung in Creaturen]. They condemn all heresies which have sprung up against this Article, as the Manichees, who set down two principles, good and evil; in the same manner the Valentinians, Arians, Eunomians, Mohammedans, and all such like. They condemn also the Samosatenes, old and new; who, when they earnestly contend that there is but one person, do craftily and wickedly trifle, after the manner of rhetoricians, about the Word and Holy Ghost, that they are not distinct persons, but that the Word signifieth a vocal word, and the Spirit a motion created in things. Art. II.--De Peccato Originis. Art. II.--Of Original Sin. Item docent, quod post lapsum Adae omnes homines, secundum naturam propagati, nascantur cum peccato, hoc est, sine metu Dei, sine fiducia erga Deum, et cum concupiscentia; quodque hic morbus, seu vitium originis vere sit peccatum, damnans et afferens nunc quoque aeternam mortem his, qui non renascuntur per Baptismum et Spiritum Sanctum. Also they teach that, after Adam's fall, all men begotten after the common course of nature are born with sin; that is, without the fear of God, without trust in him, and with fleshly appetite; and that this disease, or original fault, is truly sin, condemning and bringing eternal death now also upon all that are not born again by baptism and the Holy Spirit. Damnant Pelagianos et alios, qui vitium originis negant esse peccatum, et, ut extenuent gloriam meriti et beneficiorum Christi, They condemn the Pelagians, and others, who deny this original fault to be sin indeed; and who, so as to lessen the glory of the merits and

disputant hominem propriis viribus rationis coram Deo justificari posse. benefits of Christ, argue that a man may, by the strength of his own reason, be justified before God. Art. III.--De Filio Dei. Art. III.--Of the Son of God. Item docent, quod Verbum, hoc est, Filius Dei, assumpserit humanam naturam in utero beatae Mariae virginis, ut sint duae naturae, divina et humana, in unitate personae inseparabiliter conjunctae, unus Christus, vere Deus et vere homo, natus ex virgine Maria, vere passus, crucifixus, mortuus et sepultus, ut reconciliaret nobis Patrem, et hostia esset non tantum pro culpa originis, sed etiam pro omnibus actualibus hominum peccatis. Also they teach that the Word, that is, the Son of God, took unto him man's nature in the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably joined together in unity of 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 might be a sacrifice, not only for original guilt, but also for all actual sins of men. Idem descendit ad inferos, et vere resurrexit tertia die, deinde ascendit ad coelos, ut sedeat ad dexteram Patris, et perpetuo regnet et dominetur omnibus creaturis, sanctificet credentes in ipsum, misso in corda eorum Spiritu Sancto, qui regat [heilige, reinige, stärke], consoletur ac vivificet eos, a defendat adversus diabolum et vim peccati. The same also descended into hell, and truly rose again the third day. Afterward he ascended into the heavens, that he might sit at the right hand of the Father; and reign forever, and have dominion over all creatures; might sanctify those that believe in him, by sending the Holy Spirit into their hearts, who shall rule [sanctify, purify, strengthen], comfort, and quicken them, and shall defend them against the devil, and the power of sin. Idem Christus palam est rediturus, The same Christ shall openly

ut judicet vivos et mortuos, etc., juxta Symbolum Apostolorum. come again, to judge the quick and the dead, according as he Apostles' Creed declareth these and other things. Art. IV.--De Justificatione. Art. IV.--Of Justification. Item docent, quod homines non possint justificari [Vergebung der sünde und Gerechtigkeit erlangen] coram Deo propriis viribus, meritis aut operibus, sed gratis [aus Gnaden] justificentur propter Christum per fidem, cum credunt se in gratiam recipi, et peccata remitti propter Christum, qui sua morte pro nostris peccatis satisfecit. Hanc fidem imputat Deus pro justicia coram ipso. Rom. III. et IV. Also they teach that men can not be justified [obtain forgiveness of sins and righteousness] before God by their own powers, merits, or works; but are justified freely [of grace] for Christ's sake through faith, when they believe that they are received into favor, and their sins forgiven for Christ's sake, who by his death hath satisfied for our sins. This faith doth God impute for righteousness before him. Rom. iii. and iv. Art. V.--De Ministerio Ecclesiastico. Art. V.--Of the Ministry of the Church. Ut hanc fidem consequamur, institutum st ministerium docendi Evangelii et porrigendi Sacramenta. For the obtaining of this faith, the ministry of teaching the Gospel and administering the Sacraments was instituted. Nam per verbum et Sacramenta, tanquam per instrumenta, donatur Spiritus Sanctus, qui fidem efficit, ubi et quando visum est Deo, in iis, qui audiunt Evangelium, scilicet, quod Deus non propter nostra merita, sed propter Christum justificet hos, qui credunt, se propter Christum in gratiam recipi. For by the Word and Sacraments, as by instruments, the Holy Spirit is given: who worketh faith, where and when it pleaseth God, in those that hear the Gospel, to wit, that God, not for our merit's sake, but for Christ's sake, doth justify those who believe that they for Christ's sake are received into favor. Damnant Anabaptistas et alios, They condemn the Anabaptists

qui sentient, Spiritum Sanctum contingere sine verbo externo hominibus per ipsorum preparationes et opera. and others, who imagine that the Holy Spirit is given to men without the outward word, through their own preparations and works. Art. VI.--De Nova Obedientia. Art. VI.--Of New Obedience. Item docent, quod fides illa debeat bonos fructus parere, et quod oporteat bona opera, mandata a Deo, facere, propter voluntatem Dei, non ut confidamus, per ea opera justificationem coram Deo mereri. Also they teach that this faith should bring forth good fruits, and that men ought to do the good works commanded of God, because it is God's will, and not on any confidence of meriting justification before God by their works. Nam remissio peccatorum et justificatio fide apprehenditur, sicut testatur et vox Christi (Luc. xvii. 10): Cum feceritis haec omnia, dicite, servi inutiles sumus. For remission of sins and justification is apprehended by faith, as also the voice of Christ witnesseth: 'When ye have done all these things, say, We are unprofitable servants.' Idem docent et veteres Scriptores Ecclesiastici. Ambrosius enim inquit: Hoc constitutum est a Deo, ut qui credit in Christum, salvus sit, sine opere, sola fide, gratis accipiens remissionem peccatorum. The same also do the ancient writers of the Church teach; for Ambrose saith: 'This is ordained of God, that he that believeth in Christ shall be saved, without works, by faith alone, freely receiving remission of sins.' Art. VII.--De Ecclesia. Art. VII.--Of the Church. Item docent, quod una Sancta Ecclesia pepetuo mansura sit. Est autem Ecclesia congregatio Sanctorum [Versammlung aller Gläubigen], in qua Evangelium Also they teach that one holy Church is to continue forever. But the Church is the congregation of saints [the assembly of all believers], in which the Gospel is

recte [rein] docetur, et recte [laut des Evangelii] administrantur Sacramenta. Rightly taught [purely preached] and the Sacraments rightly administered [according to the Gospel]. Et ad veram unitatem Ecclesiae satis est consentire de doctrina Evangelii et administratione Sacramentorum. Nec necesse est ubique esse similes traditiones humanas, seu ritus aut ceremonias, ab hominibus institutas. Sicut inquit Paulus (Eph. iv. 5, 6): Una fides, unum Baptisma, unus Deus et Pater omnium, etc. And unto the true unity of the Church, it is sufficient to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, rites, or ceremonies instituted by men should be alike every where, as St. Paul saith: 'There is one faith, one baptism, one God and Father of all.' Art. VIII.--Quid sit Ecclesia. Art. VIII.--What the Church is. Quanquam Ecclesia proprie sit congregatio Sanctorum et vere credentium: tamen, cum in hac vita multi hypocritae et mali admixti sint, licet uti Sacramentis, quae per malos administrantur, juxta vocem Christi (Matt. xxiii. 2): Sedent Scribae et Pharisaei in cathedra Mosi, etc. Et Sacramenta et verbum propter ordinationem et mandatum Christi sunt efficacia, etiamsi per malos exhibeantur. Though the Church be properly the congregation of saints and true believers, yet seeing that in this life many hypocrites and evil persons are mingled with it, it is lawful to use the Sacraments administered by evil men, according to the voice of Christ (Matt. xxiii. 2): 'The Scribes and the Pharisees sit in Moses' seat,' and the words following. And the Sacraments and the Word are effectual, by reason of the institution and commandment of Christ, though they be delivered by evil men. Damnant Donatistas et similes, qui negabant licere uti ministerio malorum in Ecclesia, et They condemn the Donatists and such like, who denied that it was lawful to use the ministry of evil