Solid Declaration of the Formula of Concord
of Some Articles of the Augsburg Confession
concerning which, for Some Time, there has been Controversy among Some Theologians who Subscribe Thereto, Decided
and Settled according to the Analogy of God's Word and the Summary Contents of Our Christian Doctrine.
1] When, by the special grace and mercy of the Almighty, the doctrine concerning the chief articles of our Christian
religion (which under the Papacy had been horribly obscured by human teachings and ordinances) had been explained
and purified again from [in accordance with the direction and analogy of] God's Word by Dr. Luther, of blessed
and holy memory, and the papistic errors, abuses, and idolatries had been rebuked; 2] and this pure reformation
was nevertheless regarded by its opponents as [introducing] a new doctrine and was violently (though without foundation)
charged with being entirely contrary to God's Word and the Christian ordinances, and, in addition, was loaded with
[almost endless] unsupportable calumnies and accusations, 3] the Christian [the most illustrious and in religious
piety most prominent] Electors and Princes, and the Estates [of the Empire] which at that time had embraced the
pure doctrine of the Holy Gospel and had their churches reformed in a Christian manner according to God's Word,
had a Christian Confession prepared from God's Word at the great Diet of Augsburg in the year 1530 and delivered
it to the Emperor Charles V. In this they clearly and plainly made their Christian confession as to what was being
held and taught in the Christian evangelical churches concerning the chief articles, especially those in controversy
between them and the Papists; and although this Confession was received with disfavor by their opponents, still,
thank God, it remains to this day unrefuted and unoverthrown.
4] To this Christian [pious] Augsburg Confession, so thoroughly grounded in God's Word, we herewith pledge ourselves
again [publicly and solemnly] from our inmost hearts; we abide by its simple, clear, and unadulterated meaning
as the words convey it, and regard the said Confession as a pure Christian symbol, with which at the present time
true Christians ought to be found next to [which pious hearts ought to receive next to the matchless authority
of] God's Word; just as in former times concerning certain great controversies that had arisen in the Church of
God, symbols and confessions were proposed, to which the pure teachers and hearers at that time pledged themselves
with heart and mouth. 5] We intend also, by the grace of the Almighty, faithfully to abide until our end by [the
doctrine of] this Christian Confession, mentioned several times, as it was delivered in the year 1530 to the Emperor
Charles V; and it is our purpose, neither in this nor in any other writing, to recede in the least from that oft-cited
Confession, nor to propose another or new confession.
6] Now, although the Christian doctrine of this Confession has in great part remained unchallenged (save what has
been done by the Papists), yet it cannot be denied that some theologians have departed from some great [principal]
and important articles of the said Confession, and either have not attained to their true meaning, or at any rate
have not continued steadfastly therein, and occasionally [some] have even undertaken to attach to it a foreign
meaning, while at the same time they wished to be regarded as adherents of [they professed to embrace] the Augsburg
Confession, and to avail themselves and make their boast of it [for a pretext]. 7] From this, grievous and injurious
dissensions have arisen in the pure evangelical churches; just as even during the lives of the holy apostles among
those who wished to be called Christians, and boasted of Christ's doctrine, horrible errors arose likewise. For
some sought to be justified and saved by the works of the Law, Acts 15, 1-29, others denied the resurrection of
the dead, 1 Cor. 15, 12, and still others did not believe that Christ was true and eternal God. Against these the
holy apostles had to inveigh strenuously in their sermons and writings, although [they were well aware that] also
at that time such fundamental errors and severe controversies could not occur without offense both to unbelievers
and to those weak in the faith. 8] In a similar manner at present our opponents, the Papists, rejoice at the dissensions
that have arisen among us, in the unchristian and vain hope that these discords might finally cause the suppression
of the pure doctrine, while those who are weak in faith are [greatly] offended [and disturbed], and some of them
doubt whether, amid such dissensions, the pure doctrine is with us, and others do not know with whom to side with
respect to the articles in controversy. 9] For the controversies which have occurred are not, as some would regard
them, mere misunderstandings or disputes concerning words [as are apt to occur], one side not having sufficiently
grasped the meaning of the other, and the difficulty lying thus in a few words which are not of great moment; but
here the subjects of controversy are important and great, and of such a nature that the opinion of the party in
error cannot be tolerated in the Church of God, much less be excused or defended.
10] Necessity, therefore, requires us to explain these controverted articles according to God's Word and approved
writings, so that every one who has Christian understanding can notice which opinion concerning the matters in
controversy accords with God's Word and the Christian Augsburg Confession, and which does not. And sincere Christians
who have the truth at heart may guard and protect themselves against [flee and avoid] the errors and corruptions
that have arisen.
COMPREHENSIVE SUMMARY, FOUNDATION, RULE, AND STANDARD
Whereby All Dogmas should be Judged according to God's Word, and the Controversies that have Occurred should be
Explained and Decided in a Christian Manner.
1] Since for thorough, permanent unity in the Church it is, above all things, necessary that we have a comprehensive,
unanimously approved summary and form wherein is brought together from God's Word the common doctrine, reduced
to a brief compass, which the churches that are of the true Christian religion confess, just as the ancient Church
always had for this use its fixed symbols; 2] moreover, since this [comprehensive form of doctrine] should not
be based on private writings, but on such books as have been composed, approved, and received in the name of the
churches which pledge themselves to one doctrine and religion, we have declared to one another with heart and mouth
that we will not make or receive a separate or new confession of our faith, but confess the public common writings
which always and everywhere were held and used as such symbols or common confessions in all the churches of the
Augsburg Confession before the dissensions arose among those who accept the Augsburg Confession, and as long as
in all articles there was on all sides a unanimous adherence to [and maintenance and use of] the pure doctrine
of the divine Word, as the sainted Dr. Luther explained it.
3] 1. First [, then, we receive and embrace with our whole heart] the Prophetic and Apostolic Scriptures of the
Old and New Testaments as the pure, clear fountain of Israel, which is the only true standard by which all teachers
and doctrines are to be judged.
4] 2. And since of old the true Christian doctrine, in a pure, sound sense, was collected from God's Word into
brief articles or chapters against the corruption of heretics, we confess, in the second place, the three Ecumenical
Creeds, namely, the Apostles', the Nicene, and the Athanasian, as glorious confessions of the faith, brief, devout,
and founded upon God's Word, in which all the heresies which at that time had arisen in the Christian Church are
clearly and unanswerably refuted.
5] 3. In the third place, since in these last times God, out of especial grace, has brought the truth of His Word
to light again from the darkness of the Papacy through the faithful service of the precious man of God, Dr. Luther,
and since this doctrine has been collected from, and according to, God's Word into the articles and chapters of
the Augsburg Confession against the corruptions of the Papacy and also of other sects, we confess also the First,
Unaltered Augsburg Confession as our symbol for this time, not because it was composed by our theologians, but
because it has been taken from God's Word and is founded firmly and well therein, precisely in the form in which
it was committed to writing, in the year 1530, and presented to the Emperor Charles V at Augsburg by some Christian
Electors, Princes, and Estates of the Roman Empire as a common confession of the reformed churches, whereby our
reformed churches are distinguished from the Papists and other repudiated and condemned sects and heresies, after
the custom and usage of the early Church, whereby succeeding councils, Christian bishops and teachers appealed
to the Nicene Creed, and confessed it [publicly declared that they embraced it].
6] 4. In the fourth place, as regards the proper and true sense of the oft-quoted Augsburg Confession, an extensive
Apology was composed and published in print in 1531, after the presentation of the Confession, in order that we
might explain ourselves at greater length and guard against the [slanders of the] Papists, and that condemned errors
might not steal into the Church of God under the name of the Augsburg Confession, or dare to seek cover under the
same. We unanimously confess this also, because not only is the said Augsburg Confession explained as much as is
necessary and guarded [against the slanders of the adversaries], hut also proven [confirmed] by clear, irrefutable
testimonies of Holy Scripture.
7] 5. In the fifth place, we also confess the Articles composed, approved, and received at Smalcald in the large
assembly of theologians, in the year 1537, as they were first framed and printed in order to be delivered in the
council at Mantua, or wherever it would be held, in the name of the Estates, Electors, and Princes, as an explanation
of the above-mentioned Augsburg Confession, wherein by God's grace they were resolved to abide. In them the doctrine
of the Augsburg Confession is repeated, and some articles are explained at greater length from God's Word, and,
besides, the cause and grounds are indicated, as far as necessary, why we have abandoned the papistical errors
and idolatries, and can have no fellowship with them, and also why we know, and can think of, no way for coming
to any agreement with the Pope concerning them.
8] 6. And now, in the sixth place, because these highly important matters [the business of religion] concern also
the common people and laymen [as they are called], who, inasmuch as they are Christians, must for their salvation
distinguish between pure and false doctrine, we confess also the Small and the Large Catechisms of Dr. Luther,
as they were written by him and incorporated in his works, because they have been unanimously approved and received
by all churches adhering to the Augsburg Confession, and have been publicly used in churches, schools, and in [private]
houses, and, moreover, because the Christian doctrine from God's Word is comprised in them in the most correct
and simple way, and, in like manner, is explained, as far as necessary [for simple laymen].
9] In the pure churches and schools these public common writings have been always regarded as the sum and model
of the doctrine which Dr. Luther, of blessed memory, has admirably deduced from God's Word, and firmly established
against the Papacy and other sects; and to his full explanations in his doctrinal and polemical writings we wish
to appeal, in the manner and as far as Dr. Luther himself in the Latin preface to his published works has given
necessary and Christian admonition concerning his writings, and has expressly drawn this distinction namely, that
the Word of God alone should be and remain the only standard and rule of doctrine, to which the writings of no
man should be regarded as equal, but to which everything should be subjected.
10] But [this is not to be understood as if] hereby other good, useful, pure books, expositions of the Holy Scriptures,
refutations of errors, explanations of doctrinal articles, are not rejected; for as far as they are consistent
with the above-mentioned type of doctrine, these are regarded as useful expositions and explanations, and can be
used with advantage. But what has thus far been said concerning the summary of our Christian doctrine is intended
to mean only this, that we should have a unanimously accepted, definite, common form of doctrine, which all our
evangelical churches together and in common confess, from and according to which, because it has been derived from
God's Word, all other writings should be judged and adjusted as to how far they are to be approved and accepted.
11] For that we embodied the above-mentioned writing, namely, the Augsburg Confession, Apology, Smalcald Articles,
Luther's Large and Small Catechisms, in the oft-mentioned Sum of our Christian doctrine, was done for the reason
that these have always and everywhere been regarded as the common, unanimously accepted meaning of our churches,
and, moreover, have been subscribed at that time by the chief and most enlightened theologians, and have held sway
in all evangelical churches and schools. 12] So also, as before mentioned, they were all written and sent forth
before the divisions among the theologians of the Augsburg Confession arose; therefore, since they are held to
be impartial, and neither can nor should be rejected by either part of those who have entered into controversy,
and no one who without guile is an adherent of the Augsburg Confession will complain of these writings, but will
cheerfully accept and tolerate them as witnesses [of the truth], no one can think ill of [blame] us that we derive
from them an explanation and decision of the articles in controversy, 13] and that, as we lay down God's Word,
the eternal truth, as the foundation, so we introduce and quote also these writings as a witness of the truth and
as the unanimously received correct understanding of our predecessors who have steadfastly held to the pure doctrine.
Of Articles in Controversy
with Respect to the Antithesis, or Opposite Doctrine.
14] Moreover, since for the preservation of pure doctrine and for thorough, permanent, godly unity in the Church
it is necessary, not only that the pure, wholesome doctrine be rightly presented, but also that the opponents who
teach otherwise be reproved, 1 Tim. 3 (2 Tim. 3, 16); Titus 1, 9,--for faithful shepherds, as Luther says, should
do both, namely, feed or nourish the lambs and resist the wolves, so that the sheep may flee from strange voices,
John 10, 12, and may separate the precious from the vile, Jer. 15, 19,--
15] Therefore we have thoroughly and clearly declared ourselves to one another, also regarding these matters, as
follows: that a distinction should and must by all means be observed between unnecessary and useless wrangling,
on the one hand, whereby the Church ought not to be disturbed, since it destroys more than it builds up, and necessary
controversy, on the other hand, as, when such a controversy occurs as involves the articles of faith or the chief
heads of the Christian doctrine, where for the defense of the truth the false opposite doctrine must be reproved.
16] Now, although the aforesaid writings afford the Christian reader, who delights in and has a love for the divine
truth, clear and correct information concerning each and every controverted article of our Christian religion,
as to what he should regard and receive as right and true according to God's Word of the Prophetic and Apostolic
Scriptures, and what he should reject, shun, and avoid as false and wrong; yet, in order that the truth may be
preserved the more distinctly and clearly, and be distinguished from all errors, and that nothing be hidden and
concealed under ordinary terms [rather general words and phrases], we have clearly and expressly declared ourselves
to one another concerning the chief and most important articles taken one by one, which at the present time have
come into controversy, so that there might be a, public, definite testimony, not only for those now living, but
also for our posterity, what is and should remain the unanimous understanding and judgment [decision] of our churches
in reference to the articles in controversy, namely:
17] 1. First, that we reject and condemn all heresies and errors which were rejected and condemned in the primitive,
ancient, orthodox Church, upon the true, firm ground of the holy divine Scriptures.
18] 2. Secondly, we reject and condemn all sects and heresies which are rejected in the writings, just mentioned,
of the comprehensive summary of the Confession of our churches.
19] 3. Thirdly, since within thirty years some divisions arose among some theologians of the Augsburg Confession
on account of the Interim and otherwise, it has been our purpose to state and declare plainly [categorically],
purely, and clearly our faith and confession concerning each and every one of these in thesis and antithesis, i.
e., the true doctrine and its opposite, in order that the foundation of divine truth might be manifest in all articles,
and that all unlawful, doubtful, auspicious, and condemned doctrines, whereever and in whatever books they may
be found, and whoever may have written them, or even now may be disposed to defend them, might be exposed [distinctly
repudiated], 20] so that every one may be faithfully warned against the errors, which are spread here and there
in the writings of some theologians, and no one be misled in this matter by the reputation [authority] of any man.
From this declaration the Christian reader will inform himself in every emergency, and compare it with the writings
enumerated above, and he will find out exactly that what was confessed in the beginning concerning each article
in the comprehensive summary of our religion and faith, and what was afterward restated at various times, and is
repeated by us in this document, is in no way contradictory, but the simple, immutable, permanent truth, and that
we, therefore, do not change from one doctrine to another, as our adversaries falsely assert, but earnestly desire
to be found loyal to the once delivered Augsburg Confession and its unanimously accepted Christian sense, and through
God's grace to abide thereby firmly and constantly in opposition to all corruptions which have entered.
I. OF ORIGINAL SIN.
1] And, to begin with, a controversy has occurred among some theologians of the Augsburg Confession concerning
Original Sin, what it properly [and really] is. For one side contended that, since through the fall of Adam man's
nature, substance, and essence of the corrupt, man, now, since the Fall, or, at any rate, the principal, highest
part of his essence, namely, the rational soul in its highest state or principal powers is original sin itself,
which has been called nature-sin or person-sin, for the reason that it is not a thought, word, or work, but the
nature itself whence, as from a root, spring all other sins, and that on this account there is now, since the Fall,
because the nature is corrupt through sin, no difference whatever between the nature and essence of man and original
sin.
2] But the other side taught, in opposition, that original sin is not properly the nature, substance, or essence
of man, that is, man's body or soul, which even now, since the Fall, are and remain the creation and creatures
of God in us, but that it is something in the nature, body, and soul of man, and in all his powers, namely, a horrible,
deep, inexpressible corruption of the same, so that man is destitute of the righteousness wherein he was originally
created, and in spiritual things is dead to good and perverted to all evil; and that, because of this corruption
and inborn sin, which inheres in the nature, all actual sins flow forth from the heart; and that hence a distinction
must be maintained between the nature and essence of the corrupt man, or his body and soul, which are the creation
and creatures of God in us even since the Fall, and original sin, which is a work of the devil, by which the nature
has become corrupt.
3] Now this controversy concerning original sin is not unnecessary wrangling, but if this doctrine is rightly presented
from, and according to, God's Word, and separated from all Pelagian and Manichean errors, then (as the Apology
says) the benefits of the Lord Christ and His precious merit, also the gracious operation of the Holy Ghost, are
the better known and the more extolled; moreover, due honor is rendered to God, if His work and creation in man
is rightly distinguished from the work of the devil, by which the nature has been corrupted. 4] In order, therefore,
to explain this controversy in the Christian way and according to God's Word, and to maintain the correct, pure
doctrine of original sin, we shall collect from the above-mentioned writings the thesis and antithesis, that is,
the correct doctrine and its opposite, into brief chapters.
5] 1. And first, it is true that Christians should regard and recognize as sin not only the actual transgression
of God's commandments; but also that the horrible, dreadful hereditary malady by which the entire nature is corrupted
should above all things be regarded and recognized as sin indeed, yea, as the chief sin, which is a root and fountain-head
of all actual sins. 6] And by Dr. Luther it is called a nature-sin or person-sin, thereby to indicate that, even
though a person would think, speak, or do nothing evil (which, however, is impossible in this life, since the fall
of our first parents), his nature and person are nevertheless sinful, that is, thoroughly and utterly infected
and corrupted before God by original sin, as by a spiritual leprosy; and on account of this corruption and because
of the fall of the first man the nature or person is accused or condemned by God's Law, so that we are by nature
the children of wrath, death, and damnation, unless we are delivered therefrom by the merit of Christ.
7] 2. In the second place, this, too, is clear and true, as the Nineteenth Article of the Augsburg Confession teaches,
that God is not a creator, author, or cause of sin, but by the instigation of the devil through one man sin (which
is a work of the devil) has entered the world, Rom. 5, 12; 1 John 3, 7. And even at the present day, in this corruption
[in this corruption of nature], God does not create and make sin in us, but with the nature which God at the present
day still creates and makes in men original sin is propagated from sinful seed, through carnal conception and birth
from father and mother.
8] 3. In the third place, what [and how great] this hereditary evil is no reason knows and understands, but, as
the Smalcald Articles say, it must be learned and believed from the revelation of Scripture. And in the Apology
this is briefly comprehended under the following main heads:
9] 1. That this hereditary evil is the guilt [by which it comes to pass] that, by reason of the disobedience of
Adam and Eve, we are all in God's displeasure, and by nature children of wrath, as the apostle shows Rom. 5, 12ff
; Eph. 2, 3.
10] 2. Secondly, that it is an entire want or lack of the concreated hereditary righteousness in Paradise, or of
God's image, according to which man was originally created in truth, holiness, and righteousness; and at the same
time an inability and unfitness for all the things of God, or, as the Latin words read: Desciptio peccati originalis
detrahit naturae non renovatae et dona et vim seu facultatem et actus inchoandi et efficiendi spiritualia; that
is: The definition of original sin takes away from the unrenewed nature the gifts, the power, and all activity
for beginning and effecting anything in spiritual things.
11] 3. That original sin (in human nature) is not only this entire absence of all good in spiritual, divine things,
but that, instead of the lost image of God in man, it is at the same time also a deep, wicked, horrible, fathomless,
inscrutable, and unspeakable corruption of the entire nature and all its powers, especially of the highest, principal
powers of the soul in the understanding, heart, and will, so that now, since the Fall, man inherits an inborn wicked
disposition and inward impurity of heart, evil lust and propensity; 12] that we all by disposition and nature inherit
from Adam such a heart, feeling, and thought as are, according to their highest powers and the light of reason,
naturally inclined and disposed directly contrary to God and His chief commandments, yea, that they are enmity
against God, especially as regards divine and spiritual things. For in other respects, as regards natural, external
things which are subject to reason, man still has to a certain degree understanding, power, and ability, although
very much weakened, all of which, however, has been so infected and contaminated by original sin that before God
it is of no use.
13] 4. The punishment and penalty of original sin, which God has imposed upon the children of Adam and upon original
sin, are death, eternal damnation, and also other bodily and spiritual, temporal and eternal miseries, and the
tyranny and dominion of the devil, so that human nature is subject to the kingdom of the devil and has been surrendered
to the power of the devil, and is held captive under his away, who stupefies [fascinates] and leads astray many
a great, learned man in the world by means of dreadful error, heresy, and other blindness, and otherwise rushes
men into all sorts of crime.
14] 5. Fifthly, this hereditary evil is so great and horrible that only for the sake of the Lord Christ it can
be covered and forgiven before God in the baptized and believing. Moreover, human nature, which is perverted and
corrupted thereby, must and can be healed only by the regeneration and renewal of the Holy Ghost, which, however,
is only begun in this life, but will not be perfect until in the life to come.
15] These points, which have been quoted here only in a summary way, are set forth more fully in the above-mentioned
writings of the common confession of our Christian doctrine.
16] Now this doctrine must be so maintained and guarded that it may not deflect either to the Pelagian or the Manichean
side. For this reason the contrary doctrine concerning this article, which is censured and rejected in our churches,
should also be briefly stated.
17] 1. And first, in opposition to the old and the new Pelagians, the following false opinions and dogmas are censured
and rejected, namely, that original sin is only a reatus or guilt, on account of what has been committed by another,
without any corruption of our nature.
18] 2. Also, that sinful, evil lusts are not sins, but conditiones, or concreated and essential properties of the
nature.
19] 3. Or as though the above-mentioned defect and evil were not properly and truly sin before God, on account
of which man without Christ [unless he be grafted into Christ and be delivered through Him] must be a child of
wrath and damnation, also in the dominion and beneath the power of Satan.
20] 4. The following and similar Pelagian errors are also censured and rejected, namely: that nature, even since
the Fall, is said to be incorrupt, and that especially with respect to spiritual things entirely good and pure,
and in naturalibus, that is, in its natural powers, it is said to be perfect.
21] 5. Or that original sin is only external, a slight, insignificant spot sprinkled or a stain dashed upon the
nature of man, or corruptio tantum accidentium aut qualitatum, i. e., a corruption only in some accidental things,
along with and beneath which the nature nevertheless possesses and retains its integrity and power even in spiritual
things.
22] 6. Or that original sin is not a despoliation or deficiency, but only an external impediment to these spiritual
good powers, as when a magnet is smeared with garlic-juice, whereby its natural power is not removed, but only
hindered; or that this stain can be easily washed away, as a spot from the face or pigment from the wall.
23] 7. They are rebuked and rejected likewise who teach that the nature has indeed been greatly weakened and corrupted
through the Fall, but that nevertheless it has not entirely lost all good with respect to divine, spiritual things,
and that what is sung in our churches, Through Adam's fall is all corrupt, Nature and essence human, is not true,
but from natural birth it still has something good, small, little and inconsiderable though it be, namely, capacity,
skill, aptness or ability to begin, to effect, or to help effect something in spiritual things. 24] For concerning
external, temporal, worldly things and transactions, which are subject to reason, there will be an explanation
in the succeeding article.
25] These and contrary doctrines of like kind are censured and rejected for the reason that God's Word teaches
that the corrupt nature, of and by itself, has no power for anything good in spiritual, divine things, not even
for the least, as good thoughts; and not only this, but that of and by itself it can do nothing in the sight of
God but sin, Gen. 6, 5; 8, 21.
26] In the same manner this doctrine must also be guarded on the other side against Manichean errors. Accordingly,
the following and similar erroneous doctrines are rejected, namely: that now, since the Fall, human nature is in
the beginning created pure and good, and that afterwards original sin from without is infused and mingled with
the nature by Satan (as something essential), as poison is mingled with wine [that in the beginning human nature
was created by God pure and good, but that now, since the Fall, original sin, etc. ].
27] For although in Adam and Eve the nature was originally created pure, good, and holy, nevertheless sin did not
enter their nature through the Fall in the way fanatically taught by the Manicheans, as though Satan had created
or made some evil substance, and mingled it with their nature. But since man, by the seduction of Satan through
the Fall, has lost his concreated hereditary righteousness according to God's judgment and sentence, as a punishment,
human nature, as has been said above, is so perverted and corrupted by this deprivation or deficiency, want, and
injury, which has been caused by Satan, that at present the nature is transmitted, together with this defect and
corruption [propagated in a hereditary way], to all men, who are conceived and born in a natural way from father
and mother. 28] For since the Fall human nature is not at first created pure and good, and only afterward corrupted
by original sin, but in the first moment of our conception the seed from which man is formed is sinful and corrupt.
Moreover, original sin is not something by itself, existing independently in, or apart from, the nature of the
corrupt man, as it neither is the real essence, body, or soul of the corrupt man, or the man himself. 29] Nor can
and should original sin and the nature of man corrupted thereby be so distinguished as though the nature were pure,
good, holy, and uncorrupted before God, while original sin alone which dwells therein were evil.
30] Also, as Augustine writes concerning the Manicheans, as though it were not the corrupt man himself that sins
by reason of inborn original sin, but something different and foreign in man, and that God, accordingly, accuses
and condemns by the Law, not the nature as corrupt by sin, but only the original sin therein. For, as stated above
in thesi, that is, in the explanation of the pure doctrine concerning original sin, the entire nature of man, which
is born in the natural way of father and mother, is entirely and to the farthest extent corrupted and perverted
by original sin, in body and soul, in all its powers, as regards and concerns the goodness, truth, holiness, and
righteousness concreated with it in Paradise. Non tamen in aliam substantiam genere aut specie diversam, priori
abolita, transmutata est, that is: Nevertheless the nature is not entirely exterminated or changed into another
substance, which, according to its essence, could not be said to be like our nature [but is diverse in genus or
species], and therefore cannot be of one essence with us.
31] Because of this corruption, too, the entire corrupt nature of man is accused and condemned by the Law, unless
the sin is forgiven for Christ's sake.
32] But the Law accuses and condemns our nature, not because we have been created men by God, but because we are
sinful and wicked; not because and so far as nature and its essence, even since the Fall, is a work and creature
of God in us, but because and so far as it has been poisoned and corrupted by sin.
33] But although original sin, like a spiritual poison and leprosy (as Luther says), has poisoned and corrupted
the whole human nature, so that we cannot show and point out to the eye the nature apart by itself, and original
sin apart by itself, nevertheless the corrupt nature, or essence of the corrupt man, body and soul, or the man
himself whom God has created (and in whom dwells original sin, which also corrupts the nature, essence, or the
entire man), and original sin, which dwells in man's nature or essence, and corrupts it, are not one thing; as
also in external leprosy the body which is leprous, and the leprosy on or in the body, are not, properly speaking,
one thing. But a distinction must be maintained also between our nature as created and preserved by God, in which
sin is indwelling, and original sin, which dwells in the nature. These two must and also can be considered, taught,
and believed separately according to Holy Scripture.
34] Moreover, the chief articles of our Christian faith urge and compel us to preserve this distinction. For instance,
in the first place, in the article of Creation, Scripture testifies that God has created human nature not only
before the Fall, but that it is a creature and work of God also since the Fall, Deut. 32, 6; Is. 45, 11; 54, 5;
64, 8; Acts 17, 25; Rev. 4, 11.
35] Thine hands, says Job, have made me and fashioned me together round about; yet Thou dost destroy me. Remember,
I beseech Thee, that Thou hast made me as the clay; and wilt Thou bring me into dust again? Hast Thou not poured
me out as milk and curdled me as cheese? Thou hast clothed me with skin and flesh, and fenced me with bones and
sinews. Thou hast granted me life and favor, and Thy visitation hath preserved my spirit. Job 10, 8-12.
36] I will praise Thee, says David, for I am fearfully and wonderfully made. Marvelous are Thy works, and that
my soul knoweth right well. My substance was not hid from Thee when I was made in secret and curiously wrought
in the lowest parts of the earth. Thine eyes did see my substance yet being unperfect, and in Thy book all my members
were written which in continuance were fashioned, when as yet there was none of them, Ps. 139, 14-16.
37] In the Ecclesiastes of Solomon it is written: Then shall the dust return to the earth as it was, and the spirit
to God, who gave it, Eccl. 12, 7.
38] These passages clearly testify that God even since the Fall is the Creator of man, and creates his body and
soul. Therefore corrupt man cannot, without any distinction, be sin itself, otherwise God would be a creator of
sin; as also our Small Catechism confesses in the explanation of the First Article, where it is written: I believe
that God has made me and all creatures, that He has given me my body and soul, eyes, ears, and all my members,
my reason and all my senses, and still preserves them. Likewise in the Large Catechism it is thus written: This
is what I believe and mean, that is, that I am a creature of God; that He has given and constantly preserves to
me my body, soul, and life, members great and small, and all my senses, mind, and reason. Nevertheless, this same
creature and work of God is lamentably corrupted by sin; for the mass (massa) from which God now forms and makes
man was corrupted and perverted in Adam, and is thus transmitted by inheritance to us.
39] And here pious Christian hearts justly ought to consider the unspeakable goodness of God, that God does not
immediately cast from Himself into hell-fire this corrupt, perverted, sinful mass, but forms and makes from it
the present human nature, which is lamentably corrupted by sin, in order that He may cleanse it from all sin, sanctify
and save it by His dear Son.
40] From this article, now, the distinction is found indisputably and clearly. For original sin does not come from
God. God is not a creator or author of sin. Nor is original sin a creature or work of God, but it is a work of
the devil.
41] Now, if there were to be no difference whatever between the nature or essence of our body and soul, which is
corrupted by original sin, and original sin, by which the nature is corrupted, it would follow either that God,
because He is the Creator of this our nature, also created and made original sin, which, accordingly would also
be His work and creature; or, because sin is a work of the devil, that Satan would be the creator of this our nature,
of our body and soul, which would also have to be a work or creation of Satan if, without any distinction, our
corrupt nature should have to be regarded as sin itself; both of which teachings are contrary to the article of
our Christian faith. 42] Therefore, in order that God's creation and work in man may be distinguished from the
work of the devil, we say that it is God's creation that man has body and soul; also, that it is God's work that
man can think, speak, do, and work anything; for in Him we live, and move, and have our being, Acts 17, 28. But
that the nature is corrupt, that its thoughts, words, and works are wicked, is originally a work of Satan, who
has thus corrupted God's work in Adam through sin, which from him is transmitted by inheritance to us.
43] Secondly, in the article of Redemption the Scriptures testify forcibly that God's Son assumed our human nature
without sin, so that He was in all things, sin excepted, made like unto us, His brethren, Heb. 2, 14. Unde veteres
dixerunt: Christum nobis, fratribus suis, consubstantialem esse secundum assumptam naturam, quia naturam, quae,
excepto peccato, eiusdem generis, speciei et substantiae cum nostra est, assumpsit; et contrariam sententiam manifeste
haereseos damnarunt. That is: Hence all the old orthodox teachers have maintained that Christ, according to His
assumed humanity, is of one essence with us, His brethren; for He has assumed His human nature, which in all respects
(sin alone excepted) is like our human nature in its essence and all essential attributes; and they have condemned
the contrary doctrine as manifest heresy.
44] Now, if there were no distinction between the nature or essence of corrupt man and original sin, it must follow
that Christ either did not assume our nature, because He did not assume sin, or that, because He assumed our nature,
He also assumed sin; both of which ideas are contrary to the Scriptures. But inasmuch as the Son of God assumed
our nature, and not original sin, it is clear from this fact that human nature, even since the Fall, and original
sin, are not one [and the same] thing, but must be distinguished.
45] Thirdly, in the article of Sanctification Scripture testifies that God cleanses, washes, and sanctifies man
from sin, 1 John 1, 7, and that Christ saves His people from their sins, Matt. 1, 21. Sin, therefore, cannot be
man himself; for God receives man into grace for Christ's sake, but to sin He remains hostile to eternity. Therefore
it is unchristian and horrible to hear that original sin is baptized in the name of the Holy Trinity, sanctified
and saved, and other similar expressions found in the writings of the recent Manicheans, with which we will not
offend simple-minded people.
46] Fourthly, in the article of the Resurrection Scripture testifies that precisely the substance of this our flesh,
but without sin, will rise again, and that in eternal life we shall have and retain precisely this soul, but without
sin.
47] Now, if there were no difference whatever between our corrupt body and soul and original sin, it would follow,
contrary to this article of the Christian faith, either that this our flesh will not rise again at the last day,
and that in eternal life we shall not have the present essence of our body and soul, but another substance (or
another soul), because then we shall be without sin; or that [at the last day] sin also will rise again, and will
be and remain in the elect in eternal life.
48] Hence it is clear that this doctrine [of the Manicheans] (with all that depends upon it and follows from it)
must be rejected, when it is asserted and taught that original sin is the nature, substance, essence, body, or
soul itself of corrupt man, so that between our corrupt nature, substance, and essence and original sin there is
no distinction whatever. For the chief articles of our Christian faith forcibly and emphatically testify why a
distinction should and must be maintained between man's nature or substance, which is corrupted by sin, and the
sin, with which and by which man is corrupted. 49] For a simple statement of the doctrine and the contrary teaching
(in thesi et antithesi) in this controversy, as regards the principal matter itself, is sufficient in this place,
where the subject is not argued at length, but only the principal points are treated, article by article.
50] But as regards terms and expressions, it is best and safest to use and retain the form of sound words employed
concerning this article in the Holy Scriptures and the above-mentioned books.
51] Also, to avoid strife about words, aequivocationes vocabulorum, that is, words and expressions which are applied
and used in various meanings, should be carefully and distinctly explained; as when it is said: God creates the
nature of men, there by the term nature the essence, body, and soul of men are understood. But often the disposition
or vicious quality of a thing is called its nature, as when it is said: It is the nature of the serpent to bite
and poison. Thus Luther says that sin and sinning are the disposition and nature of corrupt man.
52] Therefore original sin properly signifies the deep corruption of our nature, as it is described in the Smalcald
Articles. But sometimes the concrete person or the subject, that is, man himself with body and soul, in which sin
is and inheres, is also comprised under this term, for the reason that man is corrupted by sin, poisoned and sinful,
as when Luther says: "Thy birth, thy nature, and thy entire essence is sin," that is, sinful and unclean.
53] Luther himself explains that by nature-sin, person-sin, essential sin he means that not only the words, thoughts,
and works are sin, but that the entire nature, person, and essence of man are altogether corrupted from the root
by original sin.
54] However, as to the Latin words substantia and accidens, a church of plain people ought to be spared these terms
in public sermons, because they are unknown to ordinary men. But when learned men among themselves, or with others
to whom these words are not unknown, employ such terms in treating this subject, as Eusebius, Ambrose, and especially
Augustine, and also still other eminent church-teachers have done, because they were necessary to explain this
doctrine in opposition to the heretics, they assume immediatam divisionem, that is, a division between which there
is no mean, so that everything that is must be either substantia, that is, a self-existent essence, or accidens,
that is, an accidental matter which does not exist by itself essentially, but is in another self-existent essence
and can be distinguished from it; which division Cyril and Basil also use.
55] And since, among others, this, too, is an indubitable, indisputable axiom in theology, that every substantia
or self-existing essence, so far as it is a substance, is either God Himself or a work and creation of God, Augustine,
in many writings against the Manicheans, in common with all true teachers, has, after due consideration and with
earnestness, condemned and rejected the statement: Peccatum originis est substantia vel natura, that is, original
sin is man's nature or substance. After him all the learned and intelligent also have always maintained that whatever
does not exist by itself, nor is a part of another self-existing essence, but exists, subject to change, in another
thing, is not a substantia, that is, something self-existing, but an accidens, that is, something accidental. Accordingly,
Augustine is accustomed constantly to speak in this way: Original sin is not the nature itself, but an accidens
vitium in natura, that is, an accidental defect and damage in the nature. 56] In this way, previous to this controversy,
[learned] men spoke, also in our schools and churches, according to the rules of logic, freely and without being
suspected [of heresy], and were never censured on this account either by Dr. Luther or any orthodox teacher of
our pure, evangelical churches.
57] Now, then, since it is the indisputable truth that everything that is, is either a substance or an accidens,
that is, either a self-existing essence or something accidental in it, as has just been shown and proved by testimonies
of the church-teachers, and no truly intelligent man has ever had any doubts concerning this, necessity here constrains,
and no one can evade it, if the question be asked whether original sin is a substance, that is, such a thing as
exists by itself, and is not in another or whether it is an accidens, that is, such a thing as does not exist by
itself, but is in another, and cannot exist or be by itself, he must confess straight and pat that original sin
is no substance, but an accidens.
58] For this reason, too, the Church of God will never be helped to permanent peace in this controversy, but the
dissension will rather be strengthened and kept up, if the ministers of the Church remain in doubt as to whether
original sin is a substance or an accidens, and whether it is rightly and properly named thus.
59] Hence, if the churches and schools are to be thoroughly relieved of this scandalous and very mischievous controversy,
it is necessary that each and every one be properly instructed concerning this matter.
60] But if it be further asked what kind of an accidens original sin is, that is another question, of which no
philosopher, no papist, no sophist, yea, no human reason, however acute it may be, can give the right explanation,
but all understanding and every explanation of it must be derived solely from the Holy Scriptures, which testify
that original sin is an unspeakable evil and such an entire corruption of human nature that in it and all its internal
and external powers nothing pure or good remains, but everything is entirely corrupt, so that on account of original
sin man is in God's sight truly spiritually dead, with all his powers dead to that which is good.
61] In this way, then, original sin is not extenuated by the word accidens, [namely] when it is explained according
to [the analogy of] God's Word, after the manner in which Dr. Luther, in his Latin exposition of the third chapter
of Genesis, has written with great earnestness against the extenuation of original sin; but this word serves only
to indicate the distinction between the work of God (which our nature is, notwithstanding that it is corrupt) and
the work of the devil (which the sin is that inheres in God's work, and is the most profound and indescribable
corruption of it).
62] Therefore Luther also in his treatment of this subject has employed the term accidens, as also the term qualitas
[quality], and has not rejected them; but at the same time he has, with special earnestness and great zeal, taken
the greatest pains to explain and to inculcate upon each and every one what a horrible quality and accidens it
is, by which human nature is not merely polluted, but so deeply corrupted that nothing pure or incorrupt has remained
in it, as his words on Ps. 90 run: Sive igitur peccatum originis qualitatem sive morbum vocaverimus, profecto extremum
malum est non solum pati aeternam iram et mortem, sed ne agnoscere quidem, quae pateris. That is: Whether we call
original sin a quality or a disease, it is indeed the utmost evil, that we are not only to suffer the eternal wrath
of God and eternal death, but that we do not even understand what we suffer. And again, on Gen. 3: Qui isto veneno
peccati originis a planta pedis usque ad verticem infecti sumus, siquidem in natura adhuc integra accidere. That
is: We are infected with the poison of original sin from the sole of the foot to the crown of the head, inasmuch
as this happened to us in a nature still perfect.
II. OF FREE WILL, OR HUMAN POWERS.
1] Since a division has occurred not only between the Papists and us, but also among some theologians of the Augsburg
Confession themselves, concerning free will, we shall, first of all, show exactly the points in controversy.
2] For since man with [respect to] his free will is found and can be considered in four distinct, dissimilar states,
the question at present is not what was the condition of the same before the Fall, or what he is able to do since
the Fall and before his conversion in external things which pertain to this temporal life; also not what sort of
a free will he will have in spiritual things after he has been regenerated and is controlled by God's Spirit, or
when he rises from the dead. But the principal question is only and alone, what the intellect and will of the unregenerate
man is able to do in his conversion and regeneration from his own powers remaining after the Fall; whether he is
able, when the Word of God is preached, and the grace of God is offered us, to prepare himself for grace, accept
the same, and assent thereto. This is the question upon which, for quite a number of years now, there has been
a controversy among some theologians in the churches of the Augsburg Confession.
3] For the one side has held and taught that, although man cannot from his own powers fulfil God's command, or
truly trust in God, fear and love Him, without the grace of the Holy Ghost, nevertheless he still has so much of
natural powers left before regeneration as to be able to prepare himself to a certain extent for grace, and to
assent, although feebly; however, that he cannot accomplish anything by them, but must succumb in the struggle,
if the grace of the Holy Ghost is not added thereto.
4] Moreover [On the other side], both the ancient and modern enthusiasts have taught that God converts men, and
leads them to the saving knowledge of Christ through His Spirit, without any created means and instrument, that
is, without the external preaching and hearing of God's Word.
5] Against both these parties the pure teachers of the Augsburg Confession have taught and contended that by the
fall of our first parents man was so corrupted that in divine things pertaining to our conversion and the salvation
of our souls he is by nature blind, that, when the Word of God is preached, he neither does nor can understand
it, but regards it as foolishness; also, that he does not of himself draw nigh to God, but is and remains an enemy
of God, until he is converted, becomes a believer [is endowed with faith], is regenerated and renewed, by the power
of the Holy Ghost through the Word when preached and heard, out of pure grace, without any cooperation of his own.
6] In order to explain this controversy in a Christian manner, according to the guidance of God's Word, and by
His grace to decide it, our doctrine, faith, and confession are as follows:
7] Namely, that in spiritual and divine things the intellect, heart, and will of the unregenerate man are utterly
unable, by their own natural powers, to understand, believe, accept, think, will, begin, effect, do, work, or concur
in working anything, but they are entirely dead to what is good, and corrupt, so that in man's nature since the
Fall, before regeneration, there is not the least spark of spiritual power remaining, nor present, by which, of
himself, he can prepare himself for God's grace, or accept the offered grace, nor be capable of it for and of himself,
or apply or accommodate himself thereto, or by his own powers be able of himself, as of himself, to aid, do, work,
or concur in working anything towards his conversion, either wholly, or half, or in any, even the least or most
inconsiderable part; but that he is the servant [and slave] of sin, John 8, 34, and a captive of the devil, by
whom he is moved, Eph. 2, 2; 2 Tim. 2, 26. Hence the natural free will according to its perverted disposition and
nature is strong and active only with respect to what is displeasing and contrary to God.
8] This declaration and principal [general] reply to the chief question and statement of the controversy presented
in the introduction to this article is confirmed and substantiated by the following arguments from God's Word,
and although they are contrary to proud reason and philosophy, yet we know that the wisdom of this perverted world
is only foolishness before God, and that articles of faith must be judged only from God's Word.
9] For, first, although man's reason or natural intellect indeed has still a dim spark of the knowledge that there
is a God, as also of the doctrine of the Law, Rom. 1, 19ff, yet it is so ignorant, blind, and perverted that when
even the most ingenious and learned men upon earth read or hear the Gospel of the Son of God and the promise of
eternal salvation, they cannot from their own powers perceive, apprehend, understand, or believe and regard it
as true, but the more diligence and earnestness they employ, wishing to comprehend these spiritual things with
their reason, the less they understand or believe, and before they become enlightened and are taught by the Holy
Ghost, they regard all this only as foolishness or fictions. 10] 1 Cor. 2, 14: The natural man receiveth not the
things of the Spirit of God; for they are foolishness unto him. 1 Cor. 1, 21: For after that, in the wisdom of
God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
Eph. 4, 17f.: They (that is, those not born again of God's Spirit) walk in the vanity of their mind, having the
understanding darkened, being alienated from the life of God through the ignorance that is in them, because of
the blindness of their heart. Matt. 13, 11ff; Luke 8, 18: Seeing they see not, and hearing they hear not, neither
do they understand; but it is given unto you to know the mysteries of the kingdom of heaven. Rom. 3, 11. 12: There
is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are all
together become unprofitable, there is none that doeth good, no, not one. Accordingly, the Scriptures flatly call
natural man in spiritual and divine things darkness, Eph. 5, 8, Acts 26, 18. John 1, 5: The light shineth in darkness
(that is, in the dark, blind world, which does not know or regard God), and the darkness comprehendeth it not.
Likewise, the Scriptures teach that man in sins is not only weak and sick, but defunct and entirely dead, Eph.
2, 1. 5; Col. 2, 13.
11] Now, just as a man who is physically dead cannot of his own powers prepare or adapt himself to obtain temporal
life again, so the man who is spiritually dead in sins cannot of his own strength adapt or apply himself to the
acquisition of spiritual and heavenly righteousness and life, unless he is delivered and quickened by the Son of
God from the death of sin.
12] Therefore the Scriptures deny to the intellect, heart, and will of the natural man all aptness, skill, capacity,
and ability to think, to understand, to be able to do, to begin, to will, to undertake, to act, to work or to concur
in working anything good and right in spiritual things as of himself. 2 Cor. 3, 5: Not that we are sufficient of
ourselves to think anything as of ourselves, but our sufficiency is of God. Rom. 3, 12: They are together become
unprofitable. John 8, 37: My Word hath no place in you. John 1, 5: The darkness comprehendeth (or receiveth) it
not [the light]. 1 Cor. 2, 14: The natural man receiveth not (or, as the Greek word properly signifies, grasps
not, comprehends not, accepts not) the things of the Spirit, that is, he is not capable of spiritual things; for
they are foolishness unto him; neither can he know them. 13] Much less will he truly believe the Gospel, or assent
thereto and regard it as truth. Rom. 8, 7: The carnal mind, or the mind of the natural man, is enmity against God;
for it is not subject to the Law of God, neither indeed can be. And, in a word, it remains eternally true what
the Son of God says, John 15; 5: Without Me ye can do nothing. And Paul, Phil. 2, 13: It is God which worketh in
you both to will and to do of His good pleasure. 14] To all godly Christians who feel and experience in their hearts
a small spark or longing for divine grace and eternal salvation this precious passage is very comforting; for they
know that God has kindled in their hearts this beginning of true godliness, and that He will further strengthen
and help them in their great weakness to persevere in true faith unto the end.
15] Here belong also all the prayers of the saints in which they pray that they may be taught, enlightened, and
sanctified by God, and by this very act declare that they cannot obtain those things which they ask of God from
their own natural powers; as, in Ps. 119 alone David prays more than ten times that God would impart to him understanding,
that he might rightly comprehend and learn the divine doctrine. [Very many] similar prayers are in the writings
of Paul, Eph. 1, 17; Col. 1, 9; Phil. 1, 9. These prayers and passages concerning our ignorance and inability have
been written for us, not for the purpose of rendering us idle and remiss in reading, hearing, and meditating upon
God's Word, but, first, that we should thank God from the heart that by His Son He has delivered us from the darkness
of ignorance and the captivity of sin and death, and through Baptism and the Holy Ghost regenerated and illumined
us.
16] And after God through the Holy Ghost in Baptism has kindled and effected a beginning of the true knowledge
of God and faith, we should pray Him without ceasing that through the same spirit and His grace, by means of the
daily exercise of reading and practising God's Word, He would preserve in us faith and His heavenly gifts, strengthen
us from day to day, and keep us to the end. For unless God Himself be our schoolmaster, we can study and learn
nothing that is acceptable to Him and salutary to ourselves and others.
17] Secondly, God's Word testifies that the intellect, heart, and will of the natural, unregenerate man in divine
things are not only turned entirely away from God, but also turned and perverted against God to every evil; also,
that he is not only weak, incapable, unfit, and dead to good, but also is so lamentably perverted, infected, and
corrupted by original sin that he is entirely evil, perverse, and hostile to God by his disposition and nature,
and that he is exceedingly strong, alive, and active with respect to everything that is displeasing and contrary
to God. Gen. 8, 22: The imagination of man's heart is evil from his youth. Jer. 17, 9: The heart of man is deceitful
and desperately wicked, or perverted and full of misery, so that it is unfathomable. This passage St. Paul explains
Rom. 8: The carnal mind is enmity against God. Gal. 5, 17: The flesh lusteth against the spirit; and these are
contrary the one to the other. Rom. 7, 14: We know that the Law is spiritual; but I am carnal, sold under sin.
And soon after, 18, 23: I know that in me, that is, in my flesh, dwelleth no good thing. For I delight in the Law
of God after the inward man, which is regenerate by the Holy Ghost; but I see another law in my members, warring
against the law of my mind, and bringing me into captivity to the law of sin.
18] Now, if in St. Paul and in other regenerate men the natural or carnal free will even after regeneration strives
against God's Law, it will be much more obstinate and hostile to God's Law and will before regeneration. Hence
it is manifest (as it is further declared in the article concerning original sin, to which we now refer for the
sake of brevity) that the free will from its own natural powers, not only cannot work or concur in working anything
for its own conversion, righteousness, and salvation, nor follow [obey], believe, or assent to the Holy Ghost,
who through the Gospel offers him grace and salvation, but from its innate, wicked, rebellious nature it resists
God and His will hostilely, unless it be enlightened and controlled by God's Spirit.
19] On this account the Holy Scriptures also compare the heart of the unregenerate man to a hard stone, which does
not yield to the one who touches it, but resists, and to a rough block, and to a wild, unmanageable beast; not
that man since the Fall is no longer a rational creature, or is converted to God without hearing and meditating
upon the divine Word, or in external, worldly things cannot understand, or of his free will do, or abstain from
doing, anything good or evil.
20] For, as Doctor Luther says Ps. 90: "In worldly and external affairs; which pertain to the livelihood and
maintenance of the body, man is cunning, intelligent, and quite active; but in spiritual and divine things, which
pertain to the salvation of the soul, man is like a pillar of salt, like Lot's wife, yea, like a log and a stone,
like a lifeless statue, which uses neither eyes nor mouth, neither sense nor heart. 21] For man neither sees nor
perceives the terrible and fierce wrath of God on account of sin and death [resulting from it], but ever continues
in his security, even knowingly and willingly, and thereby falls into a thousand dangers, and finally into eternal
death and damnation; and no prayers, no supplications, no admonitions, yea, also no threats, no chiding, are of
any avail, yea, all teaching and preaching is lost upon him, until he is enlightened, converted, and regenerated
by the Holy Ghost, 22] for which [renewal of the Holy Ghost], indeed, no stone or block, but man alone, was created.
And although God, according to His just, strict sentence, has utterly cast away the fallen evil spirits forever,
He has nevertheless, out of special, pure mercy, willed that poor fallen human nature might again become and be
capable and participant of conversion, the grace of God and eternal life; not from its own natural, active [or
effective] skill, aptness, or capacity (for the nature of man is obstinate enmity against God), but from pure grace,
through the gracious efficacious working of the Holy Ghost." 23] And this Dr. Luther calls capacitatem (non
activam, sed passivam), which he explains thus: Quando patres liberum arbitrium defendunt, capacitatem liberatatis
eius praedicant, quod scilicet verti potest ad bonum per gratiam Dei et fieri revera liberum, ad quod creatum est.
That is: When the Fathers defend the free will, they are speaking of this, that it is capable of freedom in this
sense, that by God's grace it can be converted to good, and become truly free, for which it was created is the
beginning. (Tom. 1, p. 236.) To like effect also Augustine has written, lib. 2, Contra Iulianum. Doctor Luther
on Hosea 6; also in the Church-Postil on the Epistle for Christmas; also on the Gospel for the third Sunday after
Epiphany.
24] But before man is enlightened, converted, regenerated, renewed, and drawn by the Holy Ghost, he can of himself
and of his own natural powers begin, work, or concur in working in spiritual things and in his own conversion or
regeneration just as little as a stone or a block or clay. For although he can control the outward members and
hear the Gospel, and to a certain extent meditate upon it, also discourse concerning it, as is to be seen in the
Pharisees and hypocrites, nevertheless he regards it as foolishness, and cannot believe it. And in this respect
he acts even worse than a block, inasmuch as he is rebellious and hostile to God's will, unless the Holy Ghost
is efficacious in him, and kindles and works in him faith and other virtues pleasing to God, and obedience.
25] Thirdly, in this manner, too, the Holy Scriptures ascribe conversion, faith in Christ, regeneration, renewal,
and all that belongs to their efficacious beginning and completion, not to the human powers of the natural free
will, neither entirely nor half, nor in any, even the least or most inconsiderable part, but in solidum, that is,
entirely, solely, to the divine working and the Holy Ghost, as also the Apology teaches.
26] Reason and free will are able to a certain extent to live an outwardly decent life; but to be born anew, and
to obtain inwardly another heart, mind, and disposition, this only the Holy Ghost effects. He opens the understanding
and heart to understand the Scriptures and to give heed to the Word, as it is written Luke 24, 45: Then opened
He their understanding that they might understand the Scriptures. Also Acts 16, 14: Lydia heard us; whose heart
the Lord opened that she attended unto the things which were spoken of Paul. He worketh in us both to will and
to do of His own good pleasure, Phil. 2, 13. He gives repentance, Acts 5, 31; 2 Tim. 2, 25. He works faith, Phil.
1, 29: For unto you it is given, in behalf of Christ, not only to believe on Him. Eph. 2, 8: It is the gift of
God. John 6, 29: This is the work of God, that ye believe on Him whom He hath sent. He gives an understanding heart,
seeing eyes, and hearing ears, Deut. 29, 4; Matt. 13, 15. He is a Spirit of regeneration and renewal, Titus 3,
5. 6. He takes away the hard heart of stone, and gives a new tender heart of flesh, that we may walk in His commands,
Ezek. 11, 19; Deut. 30, 6; Ps. 51, 10. He creates us in Christ Jesus to good works, Eph. 2, 10, and makes us new
creatures, 2 Cor. 5, 17; Gal. 6, 15. And, in short, Every good gift is of God, Jas. 1, 17. No one can come to Christ
unless the Father draw him, John 6, 44. No one knoweth the Father, save him to whom the Son will reveal Him, Matt.
11, 27. No one can call Christ Lord except by the Holy Ghost, 1 Cor. 12, 3. Without Me, says Christ, ye can do
nothing, John 15, 5. All our sufficiency is of God, 2 Cor. 3, 5. What hast thou that thou didst not receive? Now,
if thou didst receive it, why dost thou glory as if thou hadst not received it? 1 Cor. 4, 7. 27] Accordingly, St.
Augustine particularly writes of this passage that by it he was convinced that he must lay aside his former erroneous
opinion, when he had maintained the following in his treatise De Praedestinatione, chap. 3: Gratiam Dei in eo tantum
consistere, quod in praeconio veritatis Dei voluntas nobis revelaretur; ut autem praedicato nobis evangelio consentiremus,
nostrum esse proprium et ex nobis esse. Item erravi (inquit), cum dicerem, nostrum esse credere et velle; Dei autem,
dare credentibus et volentibus facultatem operandi. That is: I erred in this, that I held that the grace of God
consists only in this, that God in the preaching of the truth reveals His will; but that our consenting to the
preached Gospel is our own work, and is within our own powers. Likewise, St. Augustine writes further: I erred
when I said that it is within our own power to believe the Gospel and to will; but it is God's work to give to
them that believe and will the power to effect something.
28] This doctrine is founded upon God's Word, and conformable to the Augsburg Confession and other writings above
mentioned, as the following testimonies prove.
29] In Article XX the Confession says as follows: Because through faith the Holy Ghost is given, the heart thus
becomes fit for doing good works. For before, because it is without the Holy Ghost, it is too weak, and, besides,
is in the devil's power, who drives poor human nature into many sins. [Without Christ, without faith, and without
the Holy Ghost men are in the power of the devil, who drives men to manifold and open crimes. Therefore men are
first taught regarding faith, how the Holy Spirit is given, and that Christ aids and protects us against the devil,
etc.] And a little afterward: For without faith and without Christ human nature and ability [reason and virtue]
are much too weak to do good works [to resist the devil who drives men into sinning].
30] These passages clearly testify that the Augsburg Confession does not at all recognize [pronounce] the will
of man in spiritual things as free, but says that he is the devil's captive; how, then, is he to be able of his
own powers to turn himself to the Gospel or Christ?
31] The Apology (Art. XVIII) teaches thus of free will: [We do not deny liberty to the human will.] We also say
that reason has, to a certain extent, a free will; for in the things which are to be comprehended by reason [as
such] we have a free will [liberty in the choice of works and things]. And a little after: For such hearts as are
without the Holy Ghost are without the fear of God, without faith, without trust [in God]; they do not believe
that God hears them, that He forgives their sins, and helps them in troubles; therefore they are godless. 32] Now,
"a corrupt tree cannot bring forth good fruit," and "without faith it is impossible to please God."
Therefore, although we concede that it is within our ability to perform such an outward work [we concede to free
will the liberty and power to perform the outward works of the Law], nevertheless, we say that in spiritual things
[truly to fear God, truly to believe in God] the free will and reason have no ability, etc. Here it is clearly
seen that the Apology ascribes no ability to the will of man, either for beginning good or for operating of itself.
33] In the Smalcald Articles (Of Sin) also the following errors concerning the free will are rejected: That man
has a free will to do good and omit evil, etc. And shortly afterward it is also rejected as an error when men teach:
That it is not founded upon Scripture, that for a good work the Holy Ghost with His grace is necessary.
34] Furthermore, we read in the Smalcald Articles (Of Repentance), as follows: And in Christians this repentance
continues until death, because through the entire life it contends with sin remaining in the flesh, as Paul, Rom.
7, 23, testifies that he wars with the Law in his members, etc., and that not by his own powers, but by the gift
of the Holy Ghost, which follows the remission of sins. This gift daily cleanses and sweeps out the remaining sins,
and works so as to render man truly pure and holy. These words say nothing whatever of our will, or that even in
regenerate men it works anything of itself, but ascribe it to the gift of the Holy Ghost, which cleanses man and
makes him daily more godly and holy; and our own powers are entirely excluded therefrom.
36] In the Large Catechism of Dr. Luther (the Third Article of the Christian Faith) it is written thus: And I am
also a part and member of the same, a sharer and joint owner of all the goods it possesses, brought to it and incorporated
into it by the Holy Ghost, by having heard and continuing to hear the Word of God, which is the beginning of entering
it. 37] For formerly, before we had attained to this, we were altogether of the devil, knowing nothing of God and
of Christ. Thus, until the last day, the Holy Ghost abides with the holy congregation or Christendom, by means
of which He brings us to Christ, and which He employs to teach and preach to us the Word, whereby He works and
promotes sanctification, causing [this community] daily to grow and become strong in the faith and the fruits of
the Spirit, which He produces. 38] In these words the Catechism does not mention our free will or cooperation with
a single word, but ascribes everything to the Holy Ghost, namely, that through the office of the ministry He brings
us into the Christian Church, wherein He sanctifies us, and brings it about that we daily grow in faith and good
works.
39] And although the regenerate even in this life advance so far that they will what is good, and love it, and
even do good and grow in it, nevertheless this (as above stated) is not of our will and ability, but the Holy Ghost,
as Paul himself speaks concerning this, works such willing and doing, Phil. 2, 13. As also in Eph. 2, 10 he ascribes
this work to God alone, when he says: For we are His workmanship, created in Christ Jesus unto good works, which
God hath before ordained that we should walk therein.
40] In the Small Catechism of Dr. Luther it is thus written: I believe that I cannot by my own reason or strength
believe in Jesus Christ, my Lord, or come to Him; but the Holy Ghost has called me through the Gospel, enlightened
me with His gifts, and sanctified and kept me in the true faith; even as He calls, gathers, enlightens, and sanctifies
the whole Christian Church on earth, and keeps it with Jesus Christ in the one true faith, etc.
41] And in the explanation of the Second Petition of the Lord's Prayer the following words occur: How is this,
done? When our Heavenly Father gives us His Holy Spirit, so that by His grace we believe His holy Word and live
a godly life, etc.
42] These testimonies state that by our own powers we cannot come to Christ, but God must give us His Holy Ghost,
by whom we are enlightened, sanctified, and thus brought to Christ through faith, and kept with Him; and no mention
is made either of our will or cooperation.
43] To this we will add a passage in which Dr. Luther declared himself later, with a solemn protestation that he
intended to persevere in this doctrine unto the end, in his Large Confession concerning the Holy Supper, where
he says: Herewith I reject and condemn as nothing but error all dogmas which extol our free will, as they directly
conflict with this help and grace of our Savior Jesus Christ. For since outside of Christ death and sin are our
lords, and the devil our god and prince, there can be no power or might, no wisdom or understanding, whereby we
can qualify ourselves for, or strive after, righteousness and life; but we must be blinded people and prisoners
of sin and the devil's own, to do and to think what pleases them and is contrary to God and His commandments.
44] In these words Dr. Luther, of blessed and holy memory, ascribes to our free will no power whatever to qualify
itself for righteousness or strive after it, but says that man is blinded and held captive to do only the devil's
will, and that which is contrary to God the Lord. Therefore there is here no cooperation of our will in the conversion
of man, and man must be drawn and born anew of God; otherwise there is no thought in our hearts which of itself
could turn to the holy Gospel for the purpose of accepting it. Even so Dr. Luther wrote of this matter also in
his book De Servo Arbitrio, i. e., Of the Captive Will of Man, in opposition to Erasmus, and elucidated and supported
this position well and thoroughly, and afterward he repeated and explained it in his glorious exposition of the
book of Genesis, especially of Gen. 26. There likewise his meaning and understanding of some other peculiar disputations
introduced incidentally by Erasmus, as of absolute necessity, etc., have been secured by him in the best and most
careful way against all misunderstanding and perversion; to which we also hereby appeal and refer others.
45] Therefore it is teaching incorrectly to assert that unregenerate man has still so much power as to desire to
receive the Gospel and to be comforted by it, and that thus the natural human will cooperates somewhat [in a manner]
in conversion. For such an erroneous opinion is contrary to the holy, divine Scripture, the Christian Augsburg
Confession, its Apology, the Smalcald Articles, the Large and the Small Catechisms of Luther, and other writings
of this excellent, highly [divinely] enlightened theologian.
46] This doctrine concerning the inability and wickedness of our natural free will and concerning our conversion
and regeneration, namely, that it is a work of God alone and not of our powers, is [impiously, shamefully, and
maliciously] abused in an unchristian manner both by enthusiasts and by Epicureans; and by their speeches many
persons have become disorderly and irregular, and idle and indolent in all Christian exercises of prayer, reading
and devout meditation; for they say that, since they are unable from their own natural powers to convert themselves
to God, they will always strive with all their might against God, or wait until God converts them by force against
their will; or since they can do nothing in these spiritual things, but everything is the operation of God the
Holy Ghost alone, they will regard, hear, or read neither the Word nor the Sacrament, but wait until God, without
means, instils into them His gifts from heaven, so that they can truly feel and perceive in themselves that God
has converted them.
47] Other desponding [weak and disturbed] hearts [our godly doctrine concerning the free will not being rightly
understood] might perhaps fall into hard thoughts and [perilous] doubts as to whether God has elected them, and
will work His gifts also in them through the Holy Ghost, especially when they are sensible of no strong, ardent
faith and sincere obedience, but only of weakness, fear, and misery.
48] For this reason we shall now relate, furthermore, from God's Word how man is converted to God, how and through
what means (namely, through the oral Word and the holy Sacraments) the Holy Ghost wants to be efficacious in us,
and to work and bestow in our hearts true repentance, faith, and new spiritual power and ability for good, and
how we should conduct ourselves towards these means, and [how we should] use them.
49] It is not God's will that any one should be damned [perish], but that all men should be converted to Him and
be saved eternally. Ezek. 33, 11: As I live, I have no pleasure in the death of the wicked, but that the wicked
turn from his way and live. John 3, 16: For God so loved the world that He gave his only begotten Son, that whosoever
believeth in Him should not perish but have everlasting life.
50] Therefore God, out of His immense goodness and mercy, has His divine eternal Law and His wonderful plan concerning
our redemption, namely, the holy, alone-saving Gospel of His eternal Son, our only Savior and Redeemer, Jesus Christ,
publicly preached; and by this [preaching] collects an eternal Church for Himself from the human race, and works
in the hearts of men true repentance and knowledge of sins, and true faith in the Son of God, Jesus Christ. And
by this means, and in no other way, namely, through His holy Word, when men hear it preached or read it, and the
holy Sacraments when they are used according to His Word, God desires to call men to eternal salvation, draw them
to Himself, and convert, regenerate, and sanctify them. 51] 1 Cor. 1, 21: For after that in the wisdom of God the
world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Acts 10,
5. 6: Peter shall tell thee what thou oughtest to do. Rom. 10, 17: Faith cometh by hearing, and hearing by the
Word of God. John 17, 17. 20: Sanctify them by Thy truth; Thy Word is truth, etc. Neither pray I for these alone,
but for them also which shall believe on Me through their Word. Therefore the eternal Father calls down from heaven
concerning His dear Son and concerning all who preach repentance and forgiveness of sins in His name: Hear ye Him,
Matt. 17, 5.
52] Now, all who wish to be saved ought to hear this preaching [of God's Word]. For the preaching and hearing of
God's Word are instruments of the Holy Ghost, by, with, and through which He desires to work efficaciously, and
to convert men to God, and to work in them both to will and to do.
53] This Word man can externally hear and read, even though he is not yet converted to God and regenerate; for
in these external things, as said above, man even since the Fall has to a certain extent a free will, so that he
can go to church and hear or not hear the sermon.
54] Through this means, namely, the preaching and hearing of His Word, God works, and breaks our hearts, and draws
man, so that through the preaching of the Law he comes to know his sins and God's wrath, and experiences in his
heart true terrors, contrition, and sorrow, and through the preaching and consideration of the holy Gospel concerning
the gracious forgiveness of sins in Christ a spark of faith is kindled in him, which accepts the forgiveness of
sins for Christ's sake, and comforts itself with the promise of the Gospel, and thus the Holy Ghost (who works
all this) is sent into the heart, Gal. 4, 6.
55] Now, although both, the planting and watering of the preacher, and the running and willing of the hearer, would
be in vain, and no conversion would follow it if the power and efficacy of the Holy Ghost were not added thereto,
who enlightens and converts the hearts through the Word preached and heard, so that men believe this Word and assent
thereto, still, neither preacher nor hearer is to doubt this grace and efficacy of the Holy Ghost, but should be
certain that when the Word of God is preached purely and truly, according to the command and will of God, and men
listen attentively and earnestly and meditate upon it, God is certainly present with His grace, and grants, as
has been said, what otherwise man can neither accept nor give from his own powers. 56] For concerning the presence,
operation, and gifts of the Holy Ghost we should not and cannot always judge ex sensu [from feeling], as to how
and when they are experienced in the heart; but because they are often covered and occur in great weakness, we
should be certain from, and according to, the promise, that the Word of God preached and heard is [truly] an office
and work of the Holy Ghost, by which He is certainly efficacious and works in our hearts, 2 Cor. 2, 14ff; 3, 5ff.
57] But if a man will not hear preaching nor read God's Word, but despises the Word and congregation of God, and
thus dies and perishes in his sins, he neither can comfort himself with God's eternal election nor obtain His mercy;
for Christ, in whom we are chosen, offers to all men His grace in the Word and holy Sacraments, and wishes earnestly
that it be heard, and has promised that where two or three are gathered together in His name and are occupied with
His holy Word, He will be in their midst.
58] But when such a person despises the instrument of the Holy Ghost, and will not hear, no injustice is done to
him if the Holy Ghost does not enlighten him, but allows him to remain in the darkness of his unbelief and to perish;
for regarding this matter it is written: How often would I have gathered thy children together, even as a hen gathereth
her chickens under her wings; and ye would not! Matt. 23, 37.
59] And in this respect it may well be said that man is not a stone or block. For a stone or block does not resist
the person who moves it, nor does it understand and is sensible of what is being done with it, as man with his
will so long resists God the Lord until he is [has been] converted. And it is nevertheless true that man before
his conversion is still a rational creature, having an understanding and will, however, not an understanding with
respect to divine things, or a will to will something good and salutary. Yet he can do nothing whatever towards
his conversion (as has also been said [frequently] above), and is in this respect much worse than a stone and block;
for he resists the Word and will of God, until God awakens him from the death of sin, enlightens and renews him.
60] And although God does not force man to become godly (for those who always resist the Holy Ghost and persistently
oppose the known truth, as Stephen says of the hardened Jews, Acts 7, 51, are not converted), yet God the Lord
draws the man whom He wishes [decreed] to convert, and draws him in such a way that his darkened understanding
is turned into an enlightened one and his perverse will into an obedient one. And this [just this] is what the
Scriptures call creating a new heart, Ps. 51, 10.
61] And for this reason it cannot be correctly said that man before his conversion has a modus agendi, or a way,
namely, of working something good and salutary in divine things. For inasmuch as man before his conversion is dead
in sins, Eph. 2, 5, there can be in him no power to work anything good in divine things, and hence, too, he has
no modus agendi, or way of working in divine things. 62] But when we treat of the matter how God works in man,
God has nevertheless [it is true, indeed, that God has] one modus agendi, or way of working in man, as in a rational
creature, and another way of working in some other, irrational creature, or in a stone and block. Nevertheless,
no modus agendi, or no way whatever of working something good in spiritual things, can be ascribed to man before
his conversion.
63] But when man has been converted, and is thus enlightened, and his will is renewed, it is then that man wills
what is good (so far as he is regenerate or a new man), and delights in the Law of God after the inward man, Rom.
7, 22, and henceforth does good to such an extent and as long as he is impelled by God's Spirit, as Paul says,
Rom. 8, 14: For as many as are led by the Spirit of God, they are the sons of God. 64] And this impulse of the
Holy Ghost is not a coactio, or coercion, but the converted man does good spontaneously, as David says, Ps. 110,
4: Thy people shall be willing in the day of Thy power. And nevertheless that also [the strife of the flesh and
spirit] remains in the regenerate of which St. Paul wrote, Rom. 7, 22f : For I delight in the Law of God after
the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity
to the law of sin which is in my members. Also, v. 25: So, then, with my mind I myself serve the Law of God, but
with the flesh the law of sin. Also, Gal. 5, 17: For the flesh lusteth against the spirit and the spirit against
the flesh; and these are contrary the one to the other, so that ye cannot do the things that ye would.
65] From this, then, it follows that as soon as the Holy Ghost, as has been said, through the Word and holy Sacraments,
has begun in us this His work of regeneration and renewal, it is certain that through the power of the Holy Ghost
we can and should cooperate, although still in great weakness. But this [that we cooperate] does not occur from
our carnal natural powers, but from the new powers and gifts which the Holy Ghost has begun in us in conversion,
66] as St. Paul expressly and earnestly exhorts that as workers together with Him we receive not the grace of God
in vain, 2 Cor. 6, 1. But this is to be understood in no other way than that the converted man does good to such
an extent and so long as God by His Holy Spirit rules, guides, and leads him, and that as soon as God would withdraw
His gracious hand from him, he could not for a moment persevere in obedience to God. But if this were understood
thus [if any one would take the expression of St. Paul in this sense], that the converted man cooperates with the
Holy Ghost in the manner as when two horses together draw a wagon, this could in no way be conceded without prejudice
to the divine truth. (2 Cor. 6, 1: Sunergou'te" parakalou'men: We who are servants or coworkers with God beseech
you who are God's husbandry and God's building, 1 Cor. 3, 9, to imitate our example, that the grace of God may
not be among you in vain, 1 Cor. 15, 10, but that ye may be the temple of God, living and dwelling in you, 2 Cor.
6, 16.)
67] Therefore there is a great difference between baptized and unbaptized men. For since, according to the doctrine
of St. Paul, Gal. 3, 27, all who have been baptized have put on Christ, and thus are truly regenerate, they have
now arbitrium liberatum (a liberated will), that is, as Christ says, they have been made free again, John 8, 36;
whence they are able not only to hear the Word, but also to assent to it and accept it, although in great weakness.
68] For since we receive in this life only the first-fruits of the Spirit, and the new birth is not complete, but
only begun in us, the combat and struggle of the flesh against the spirit remains even in the elect and truly regenerate
men; for there is a great difference perceptible among Christians not only in this, that one is weak and another
strong in the spirit, but each Christian, moreover, experiences in himself that at one time he is joyful in spirit,
and at another fearful and alarmed; at one time ardent in love, strong in faith and hope, and at another cold and
weak.
69] But when the baptized have acted against their conscience, allowed sin to rule in them, and thus have grieved
and lost the Holy Ghost in them, they need not be rebaptized, but must be converted again, as has been sufficiently
said before.
70] For this is certainly true that in genuine conversion a change, new emotion [renewal], and movement in the
intellect, will, and heart must take place, namely, that the heart perceive sin, dread God's wrath, turn from sin,
perceive and accept the promise of grace in Christ, have good spiritual thoughts, a Christian purpose and diligence,
and strive against the flesh. For where none of these occurs or is present, there is also no true conversion. 71]
But since the question is de causa efficiente (concerning the efficient cause), that is, who works this in us,
and whence man has this, and how he attains it, this doctrine informs us that, since the natural powers of man
cannot do anything or help towards it, 1 Cor. 2, 14; 2 Cor. 3, 5, God, out of His infinite goodness and mercy,
comes first to us [precedes us], and causes His holy Gospel to be preached, whereby the Holy Ghost desires to work
and accomplish in us this conversion and renewal, and through preaching and meditation upon His Word kindles in
us faith and other godly virtues, so that they are gifts and operations of the Holy Ghost alone. 72] This doctrine,
therefore, directs us to the means whereby the Holy Ghost desires to begin and work this [which we have mentioned],
also instructs us how those gifts are preserved, strengthened, and increased, and admonishes us that we should
not let this grace of God be bestowed on us in vain, but diligently exercise it [those gifts], and ponder how grievous
a sin it is to hinder and resist such operations of the Holy Ghost.
73] From this thorough explanation of the entire doctrine concerning free will we can now judge, lastly, also the
questions upon which, for quite a number of years, there has been controversy in the churches of the Augsburg Confession
(An homo ante, in, post conversionem Spiritui Sancto repugnet, vel pure passive se habeat; an homo convertatur
ut truncus; an Spiritus Sanctus detur repugnantibus, et an conversio hominis fiat per modum coactionis; that is,
Whether man before, in, or after his conversion resists the Holy Ghost, and whether he does nothing whatever, but
only suffers what God works in him [or is purely passive]; likewise, whether in conversion man acts and is like
a block; likewise, whether the Holy Ghost is given to those who resist Him; likewise, whether conversion occurs
by coercion, so that God coerces men to conversion by force against their wills), and can perceive, expose, censure,
and reject the opposite dogmas and errors, namely:
74] 1. First, the folly of the Stoics and Manicheans [who asserted] that everything that happens must so happen,
et hominem coactum omnia facere, that is, that man does everything from coercion, and that even in outward works
the will of man has no freedom or ability to render to a certain extent external righteousness and respectable
deportment, and to avoid external sins and vices, or that the will of man is coerced to external wicked deeds,
inchastity, robbery, murder, etc.
75] 2. Secondly, the error of the gross Pelagians, that the free will, from its own natural powers, without the
Holy Ghost, can turn to God, believe the Gospel; and be obedient to God's Law from the heart, and by this its voluntary
obedience can merit the forgiveness of sins and eternal life.
76] 3. Thirdly, the error of the Papists and scholastics, who have proceeded in a somewhat more subtile manner,
and have taught that man from his own natural powers can make a beginning of doing good and of his own conversion,
and that then the Holy Ghost, because man is too weak to bring it to completion, comes to the aid of the good begun
from a person's own natural powers.
77] 4. Fourthly, the doctrine of the Synergists, who pretend that man is not absolutely dead to good in spiritual
things, but is badly wounded and half dead. Therefore, although the free will is too weak to make a beginning,
and to convert itself to God by its own powers, and to be obedient to God's Law from the heart, nevertheless, when
the Holy Ghost makes a beginning, and calls us through the Gospel, and offers His grace, the forgiveness of sins,
and eternal salvation, that then the free will, from its own natural powers, can meet God, and to a certain extent,
although feebly, do something towards it, help and cooperate thereto, can qualify itself for, and apply itself
to, grace, and apprehend accept it, and believe the Gospel, and can also cooperate, by its own powers, with the
Holy Ghost, in the continuation and maintenance of this work.
78] Over against this, however, it has been shown at length above that such power, namely, facultas applicandi
se ad gratiam, that is, to qualify one's self by nature for grace, does not proceed from our own natural powers,
but alone from the operation of the Holy Ghost.
79] 5. Likewise, the following doctrine of the Popes and monks, that after his regeneration man can completely
fulfil the Law of God in this life, and that through this fulfilment of the Law he is righteous before God and
merits eternal life.
80] 6. On the other hand, the enthusiasts should be rebuked with great earnestness and zeal, and should in no way
be tolerated in the Church of God, who imagine [dream] that God, without any means, without the hearing of the
divine Word, and without the use of the holy Sacraments, draws men to Himself, and enlightens, justifies, and saves
them.
81] 7. Also those who imagine that in conversion and regeneration God creates a new heart and new man in such a
way that the substance and essence of the old Adam, and especially the rational soul, are completely destroyed,
and a new essence of the soul is created out of nothing. This error St. Augustine expressly rebukes in [his exposition
of] Psalm 25, where he quotes the passage from Paul, Eph. 4, 22: Put off the old man, etc., and explains it in
the following words: Ne aliquis arbitretur deponendam esse aliquam substantiam, exposuit, quid esset: "Deponite
veterem hominem et induite novum", cum dicit in consequentibus: "Quapropter deponentes mendacium, loquimini
veritatem." Ecce, hoc est deponere veterem hominem et induere novum etc.; that is, Lest any one might think
that the substance or essence of man is to be laid aside, he has himself explained what it is to lay aside the
old man, and to put on the new, when he says in the succeeding words: "Putting away lying, speak the truth."
Behold, that is to put off the old man and to put on the new.
82] 8. Likewise, if the following expressions are used without being explained, namely, that the will of man before,
in, and after conversion resists the Holy Ghost, and that the Holy Ghost is given to those who resist Him.
83] For from the preceding explanation it is manifest that where no change whatever in intellect, will, and heart
occurs through the Holy Ghost to that which is good, and man does not at all believe the promise, and is not rendered
fit by God for grace, but entirely resists the Word, there no conversion takes place or can be. For conversion
is such a change through the operation of the Holy Ghost in the intellect, will, and heart of man that by this
operation of the Holy Ghost man can accept the offered grace. And, indeed, all those who obstinately and persistently
resist the operations and movements of the Holy Ghost, which take place through the Word, do not receive, but grieve
and lose, the Holy Ghost.
84] Now, there remains, nevertheless, also in the regenerate, an obstinacy [a certain rebelliousness] of which
the Scriptures speak, namely, that the flesh lusteth against the spirit, Gal. 5, 17, likewise, that fleshly lusts
war against the soul, 1 Pet. 2, 11, and that the law in the members wars against the law of the mind, Rom. 7, 23.
85] Accordingly, the man who is not regenerate resists God altogether, and is entirely a servant of sin, John 8,
34; Rom. 6, 16. The regenerate person, however, delights in the Law of God after the inward man, but nevertheless
sees in his members the law of sin, which wars against the law of the mind; on this account he serves the Law of
God with his mind, but with the flesh the law of sin, Rom. 7, 25. In this way the correct opinion can and should
be thoroughly, clearly, and discreetly explained and taught.
86] As to the expressions of Chrysostom and Basil: Trahit Deus, sed volentem trahit; tantum velis, et Deus praeoccurrit,
likewise, the saying of the Scholastics [and Papists], Hominis voluntas in conversione non est otiosa, sed agit
aliquid, that is, God draws, but He draws the willing; likewise: Only be willing, and God will anticipate you;
likewise: In conversion the will of man is not idle, but effects something (expressions which have been introduced
for confirming the natural free will in man's conversion, against the doctrine concerning God's grace), it is manifest
from the explanation heretofore presented that they are not in harmony with the form of sound doctrine, but contrary
to it, and therefore ought to be avoided when we speak of conversion to God.
87] For the conversion of our corrupt will, which is nothing else than a resuscitation of it from spiritual death,
is only and solely the work of God (just as also the resuscitation in the resurrection of the body must be ascribed
to God alone), as has been fully set forth above and proved by manifest testimonies of Holy Scripture.
88] But how God in conversion changes stubborn and unwilling into willing men through the drawing of the Holy Ghost,
and that after such conversion, in the daily exercise of repentance, the regenerate will of man is not idle, but
also cooperates in all the works of the Holy Ghost which He does through us, has already been sufficiently explained
above.
89] So also when Luther says that with respect to his conversion man is pure passive (purely passive), that is,
does nothing whatever towards it, but only suffers what God works in him, his meaning is not that conversion takes
place without the preaching and hearing of God's Word; nor is this his meaning, that in conversion no new emotion
whatever is awakened in us by the Holy Ghost and no spiritual operation begun; but he means that man of himself,
or from his natural powers, cannot do anything or help towards his conversion, and that conversion is not only
in part, but altogether an operation, gift, and present, and work of the Holy Ghost alone, who accomplishes and
effects it by His power and might, through the Word, in the intellect, will, and heart of man, tamquam in subiecto
patiente, that is, while man does or works nothing, but only suffers; not as a figure is cut into stone or a seal
impressed into wax, which knows nothing of it, neither perceives and wills this, but in the way which has been
recounted and explained a short while ago.
90] Since also the youths in the schools have been greatly perplexed de tribus causis efficientibus, concurrentibus
in conversione hominis non renati, that is, by the doctrine of the three efficient causes of the conversion of
unregenerate man to God, as to the manner in which they, namely, the Word of God preached and heard, the Holy Ghost,
and the will of man, concur, it is again manifest from the explanation above presented that conversion to God is
a work of God the Holy Ghost alone, who is the true Master that alone works this in us, for which He uses the preaching
and hearing of His Holy Word as His ordinary [and lawful] means and instrument. But the intellect and will of the
unregenerate man are nothing else than subiectum convertendum, that is, that which is to be converted, it being
the intellect and will of a spiritually dead man, in whom the Holy Ghost works conversion and renewal, towards
which work man's will that is to be converted does nothing, but suffers God alone to work in him, until he is regenerate;
and then he works also with the Holy Ghost [cooperates] that which is pleasing to God in other good works that
follow, in the way and to the extent fully set forth above.
III. OF THE RIGHTEOUSNESS OF FAITH BEFORE GOD.
1] The third controversy which has arisen among some theologians of the Augsburg Confession is concerning the righteousness
of Christ or of faith, which God imputes by grace, through faith, to poor sinners for righteousness.
2] For one side has contended that the righteousness of faith, which the apostle calls the righteousness of God,
is God's essential righteousness, which is Christ Himself as the true, natural, and essential Son of God, who dwells
in the elect by faith and impels them to do right, and thus is their righteousness, compared with which righteousness
the sins of all men are as a drop of water compared with the great ocean.
3] Over against this, others have held and taught that Christ is our righteousness according to His human nature
alone.
4] In opposition to both these parties it has been unanimously taught by the other teachers of the Augsburg Confession
that Christ is our righteousness not according to His divine nature alone, nor according to His human nature alone,
but according to both natures; for He has redeemed, justified, and saved us from our sins as God and man, through
His complete obedience; that therefore the righteousness of faith is the forgiveness of sins, reconciliation with
God, and our adoption as God's children only on account of the obedience of Christ, which through faith alone,
out of pure grace, is imputed for righteousness to all true believers, and on account of it they are absolved from
all their unrighteousness.
5] Besides this [controversy] there have been still other disputes caused and excited on account of the Interim
[on occasion of the formula of the Interim or of Interreligion], and otherwise, concerning the article of justification,
which will hereafter be explained in antithesi, that is, in the enumeration of those errors which are contrary
to the pure doctrine in this article.
6] This article concerning justification by faith (as the Apology says) is the chief article in the entire Christian
doctrine, without which no poor conscience can have any firm consolation, or can truly know the riches of the grace
of Christ, as Dr. Luther also has written: If this only article remains pure on the battlefield, the Christian
Church also remains pure, and in goodly harmony and without any sects; but if it does not remain pure, it is not
possible that any error or fanatical spirit can be resisted. (Tom. 5, Jena, p. 159.) 7] And concerning this article
especially Paul says that a little leaven leaveneth the whole lump. Therefore, in this article he urges with so
much zeal and earnestness the particulas exclusivas, that is, the words whereby the works of men are excluded (namely,
without Law, without works, by grace [freely], Rom. 3, 28; 4, 5; Eph. 2, 8. 9), in order to indicate how highly
necessary it is that in this article, aside from [the presentation of] the pure doctrine, the antithesis, that
is, all contrary dogmas, be stated separately, exposed, and rejected by this means.
8] Therefore, in order to explain this controversy in a Christian way by means of God's Word, and, by His grace,
to settle it, our doctrine, faith, and confession are as follows:
9] Concerning the righteousness of faith before God we believe, teach, and confess unanimously, in accordance with
the comprehensive summary of our faith and confession presented above, that poor sinful man is justified before
God, that is, absolved and declared free and exempt from all his sins, and from the sentence of well-deserved condemnation,
and adopted into sonship and heirship of eternal life, without any merit or worth of our own, also without any
preceding, present, or any subsequent works, out of pure grace, because of the sole merit, complete obedience,
bitter suffering, death, and resurrection of our Lord Christ alone, whose obedience is reckoned to us for righteousness.
10] These treasures are offered us by the Holy Ghost in the promise of the holy Gospel; and faith alone is the
only means by which we lay hold upon, accept, and apply, and appropriate them to ourselves. 11] This faith is a
gift of God, by which we truly learn to know Christ, our Redeemer, in the Word of the Gospel, and trust in Him,
that for the sake of His obedience alone we have the forgiveness of sins by grace, are regarded as godly and righteous
by God the father, and are eternally saved. 12] Therefore it is considered and understood to be the same thing
when Paul says that we are justified by faith, Rom. 3, 28, or that faith is counted to us for righteousness, Rom.
4, 5, and when he says that we are made righteous by the obedience of One, Rom. 5, 19, or that by the righteousness
of One justification of faith came to all men, Rom. 5, 18. 13] For faith justifies, not for this cause and reason
that it is so good a work and so fair a virtue, but because it lays hold of and accepts the merit of Christ in
the promise of the holy Gospel; for this must be applied and appropriated to us by faith, if we are to be justified
thereby. 14] Therefore the righteousness which is imputed to faith or to the believer out of pure grace is the
obedience, suffering, and resurrection of Christ, since He has made satisfaction for us to the Law, and paid for
[expiated] our sins. 15] For since Christ is not man alone, but God and man in one undivided person, He was as
little subject to the Law, because He is the Lord of the Law, as He had to suffer and die as far as His person
is concerned. For this reason, then, His obedience, not only in suffering and dying, but also in this, that He
in our stead was voluntarily made under the Law, and fulfilled it by this obedience, is imputed to us for righteousness,
so that, on account of this complete obedience, which He rendered His heavenly Father for us, by doing and suffering,
in living and dying, God forgives our sins, regards us as godly and righteous, and eternally saves us. 16] This
righteousness is offered us by the Holy Ghost through the Gospel and in the Sacraments, and is applied, appropriated,
and received through faith, whence believers have reconciliation with God, forgiveness of sins, the grace of God
sonship, and heirship of eternal life.
17] Accordingly, the word justify here means to declare righteous and free from sins, and to absolve one from eternal
punishment for the sake of Christ's righteousness, which is imputed by God to faith, Phil. 3, 9. For this use and
understanding of this word is common in the Holy Scriptures of the Old and the New Testament. Prov. 17, 15: He
that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. Is. 5,
23: Woe unto them which justify the wicked for reward, and take away the righteousness of the righteous from him!
Rom. 8, 33: Who shall lay anything to the charge of God's elect? It is God that justifieth, that is, absolves from
sins and acquits.
18] However, since the word regeneratio, regeneration, is sometimes employed for the word iustificatio, justification,
it is necessary that this word be properly explained, in order that the renewal which follows justification of
faith may not be confounded with the justification of faith, but that they may be properly distinguished from one
another.
19] For, in the first place, the word regeneratio, that is, regeneration, is used so as to comprise at the same
time the forgiveness of sins for Christ's sake alone, and the succeeding renewal which the Holy Ghost works in
those who are justified by faith. Then, again, it is [sometimes] used pro remissione peccatorum et adoptione in
filios Dei, that is, so as to mean only the remission of sins, and that we are adopted as sons of God. And in this
latter sense the word is much and often used in the Apology, where it is written: Iustificatio est regeneratio,
that is, Justification before God is regeneration. St. Paul, too, has employed these words as distinct from one
another, Titus 3, 5: He saved us by the washing of regeneration and renewal of the Holy Ghost. 20] As also the
word vivificatio, that is, making alive, has sometimes been used in a like sense. For when man is justified through
faith (which the Holy Ghost alone works), this is truly a regeneration, because from a child of wrath he becomes
a child of God, and thus is transferred from death to life, as it is written: When we were dead in sins, He hath
quickened us together with Christ, Eph. 2, 5. Likewise: The just shall live by faith, Rom. 1, 17; Hab. 2, 4. In
this sense the word is much and often used in the Apology.
21] But again, it is often taken also for sanctification and renewal, which succeeds the righteousness of faith,
as Dr. Luther has thus used it in his book concerning the Church and the Councils, and elsewhere.
22] But when we teach that through the operation of the Holy Ghost we are born anew and justified, the sense is
not that after regeneration no unrighteousness clings any more to the justified and regenerate in their being and
life, but that Christ covers all their sins which nevertheless in this life still inhere in nature with His complete
obedience. But irrespective of this they are declared and regarded godly and righteous by faith and for the sake
of Christ's obedience (which Christ rendered the Father for us from His birth to His most ignominious death upon
the cross), although, on account of their corrupt nature, they still are and remain sinners to the grave [while
they bear about this mortal body]. Nor, on the other hand, is this the meaning, that without repentance, conversion,
and renewal we might or should yield to sins, and remain and continue in them.
23] For true [and not feigned] contrition must precede; and to those who, in the manner stated, out of pure grace,
for the sake of the only Mediator, Christ, without any works and merit, are righteous before God, that is, are
received into grace, the Holy Ghost is also given, who renews and sanctifies them, and works in them love to God
and to their neighbor. But since the incipient renewal is imperfect in this life, and sin still dwells in the flesh,
even in the regenerate, the righteousness of faith before God consists in the gracious imputation of the righteousness
of Christ, without the addition of our works, so that our sins are forgiven us and covered, and are not imputed,
Rom. 4, 6ff
24] But here very good attention must be given with especial diligence, if the article of justification is to remain
pure, lest that which precedes faith, and that which follows after it, be mingled together or inserted into the
article of justification as necessary and belonging to it, because it is not one or the same thing to speak of
conversion and of justification.
25] For not everything that belongs to conversion belongs likewise to the article of justification, in and to which
belong and are necessary only the grace of God, the merit of Christ, and faith, which receives this in the promise
of the Gospel, whereby the righteousness of Christ is imputed to us, whence we receive and have forgiveness of
sins, reconciliation with God, sonship, and heirship of eternal life.
26] Therefore true, saving faith is not in those who are without contrition and sorrow, and have a wicked purpose
to remain and persevere in sins; but true contrition precedes, and genuine faith is in or with true repentance
[justifying faith is in those who repent truly, not feignedly].
27] Love is also a fruit which surely and necessarily follows true faith. For the fact that one does not love is
a sure indication that he is not justified, but is still in death, or has lost the righteousness of faith again,
as John says, 1 John 3, 14. But when Paul says, Rom. 3, 28: We are justified by faith without works, he indicates
thereby that neither the contrition that precedes, nor the works that follow, belong in the article or transaction
of justification by faith. For good works do not precede justification, but follow it, and the person must first
be justified before he can do good works.
28] In like manner also renewal and sanctification, although it is also a benefit of the Mediator, Christ, and
a work of the Holy Ghost, does not belong in the article or affair of justification before God, but follows the
same since, on account of our corrupt flesh, it is not entirely perfect and complete in this life, as Dr. Luther
writes well concerning this in his beautiful and large exposition of the Epistle to the Galatians, in which he
says as follows: 29]We concede indeed that instruction should be given also concerning love and good works, yet
in such a way that this be done when and where it is necessary, namely, when otherwise and outside of this matter
of justification we have to do with works. But here the chief matter dealt with is the question, not whether we
should also do good works and exercise love, but by what means we can be justified before God, and saved. And here
we answer thus with St. Paul: that we are justified by faith in Christ alone, and not by the deeds of the Law or
by love. Not that we hereby entirely reject works and love, as the adversaries falsely slander and accuse us, but
that we do not allow ourselves to be led away, as Satan desires, from the chief matter with which we have to do
here to another and foreign affair which does not at all belong to this matter. Therefore, whereas, and as long
as we are occupied with this article of justification, we reject and condemn works, since this article is so constituted
that it can admit of no disputation or treatment whatever regarding works; therefore in this matter we cut short
all Law and works of the Law. So far Luther.
30] In order, therefore, that troubled hearts may have a firm, sure consolation, also, that due honor be given
to the merit of Christ and the grace of God, the Scriptures teach that the righteousness of faith before God consists
alone in the gracious [gratuitous] reconciliation or the forgiveness of sins, which is presented to us out of pure
grace, for the sake of the only merit of the Mediator, Christ, and is received through faith alone in the promise
of the Gospel. In like manner, too, in justification before God faith relies neither upon contrition nor upon love
or other virtues, but upon Christ alone, and in Him upon His complete obedience by which He has fulfilled the Law
for us, which [obedience] is imputed to believers for righteousness.
31] Moreover, neither contrition nor love or any other virtue, but faith alone is the sole means and instrument
by which and through which we can receive and accept the grace of God, the merit of Christ, and the forgiveness
of sins, which are offered us in the promise of the Gospel.
32] It is also correctly said that believers who in Christ through faith have been justified, have in this life
first the imputed righteousness of faith, and then also the incipient righteousness of the new obedience or of
good works. But these two must not be mingled with one another or be both injected at the same time into the article
of justification by faith before God. For since this incipient righteousness or renewal in us is incomplete and
impure in this life because of the flesh, the person cannot stand with and by it [on the ground of this righteousness]
before God's tribunal, but before God's tribunal only the righteousness of the obedience, suffering, and death
of Christ, which is imputed to faith, can stand, so that only for the sake of this obedience is the person (even
after his renewal, when he has already many good works and lives the best [upright and blameless] life) pleasing
and acceptable to God, and is received into adoption and heirship of eternal life.
33] Here belongs also what St. Paul writes Rom. 4, 3, that Abraham was justified before God by faith alone, for
the sake of the Mediator, without the cooperation of his works, not only when he was first converted from idolatry
and had no good works, but also afterwards, when he had been renewed by the Holy Ghost, and adorned with many excellent
good works, Gen. 15, 6; Heb. 11, 8. And Paul puts the following question, Rom. 4, 1ff : On what did Abraham's righteousness
before God for everlasting life, by which he had a gracious God, and was pleasing and acceptable to Him, rest at
that time?
34] This he answers: To him who worketh not, but believeth on Him that justifieth the ungodly, his faith is counted
for righteousness; as David also, Ps. 32, 1, speaks of the blessedness of the man to whom God imputes righteousness
without works. 35] Hence, even though the converted and believing [in Christ] have incipient renewal, sanctification,
love, virtue, and good works, yet these neither can nor should be drawn into, or mingled with, the article of justification
before God, in order that the honor due Him may remain with Christ the Redeemer, and tempted consciences may have
a sure consolation, since our new obedience is incomplete and impure.
36] And this is the meaning of the Apostle Paul when in this article he urges so diligently and zealously the particulas
exclusivas, that is, the words by which works are excluded from the article of justification: absque operibus,
sine lege, gratis, non ex operibus, that is, by grace, without merit, without works, not of works. These exclusivae
are all comprised in the expression: By faith alone in Christ we are justified before God and saved. For thereby
works are excluded, not in the sense that a true faith can exist without contrition, or that good works should,
must, and dare not follow true faith as sure and indubitable fruits, or that believers dare not nor must do anything
good; but good works are excluded from the article of justification before God, so that they must not be drawn
into, woven into, or mingled with the transaction of the justification of the poor sinner before God as necessary
or belonging thereto. And the true sense of the particulae exclusivae in articulo iustificationis, that is, of
the aforementioned terms, in the article of justification, consists in the following, and they should also be urged
in this article with all diligence and earnestness [on account of these reasons]:
37] 1. That thereby [through these particles] all our own works, merit, worthiness, glory, and confidence in all
our works are entirely excluded in the article of justification so that our works shall not be constituted or regarded
as either the cause or the merit of justification, neither entirely, nor half, nor in the least part, upon which
God could or ought to look, or we to rely in this article and action.
38] 2. That this remain the office and property of faith alone, that it alone, and nothing else whatever, is the
means or instrument by and through which God's grace and the merit of Christ in the promise of the Gospel are received,
apprehended, accepted, applied to us, and appropriated; and that from this office and property of such application
or appropriation love and all other virtues or works are excluded.
39] 3. That neither renewal, sanctification, virtues nor good works are tamquam forma aut pars aut causa iustificationis,
that is, our righteousness before God, nor are they to be constituted and set up as a part or cause of our righteousness,
or otherwise under any pretext, title, or name whatever to be mingled in the article of justification as necessary
and belonging thereto; but that the righteousness of faith consists alone in the forgiveness of sins out of pure
grace, for the sake of Christ's merit alone; which blessings are offered us in the promise of the Gospel, and are
received, accepted, applied, and appropriated by faith alone.
40] In the same manner the order also between faith and good works must abide and be maintained, and likewise between
justification and renewal, or sanctification.
41] For good works do not precede faith, neither does sanctification precede justification. But first faith is
kindled in us in conversion by the Holy Ghost from the hearing of the Gospel. This lays hold of God's grace in
Christ, by which the person is justified. Then, when the person is justified, he is also renewed and sanctified
by the Holy Ghost, from which renewal and sanctification the fruits of good works then follow. Et haec non ita
divelluntur, quasi vera fides aliquando et aliquamdiu stare possit cum malo proposito, sed ordine causarum et effectuum,
antecedentium et consequentium, ita distribuuntur. Manet enim, quod Lutherus recte dicit: Bene conveniunt et sunt
connexa inseparabiliter fides et opera; sed sola fides est, quae apprehendit benedictionem sine operibus, et tamen
nunquam est sola. That is: This should not be understood as though justification and renewal were sundered from
one another in such a manner that a genuine faith sometimes could exist and continue for a time together with a
wicked intention, but hereby only the order [of causes and effects, of antecedents and consequents] is indicated,
how one precedes or succeeds the other. For what Luther has correctly said remains true nevertheless: Faith and
good works well agree and fit together [are inseparably connected]; but it is faith alone, without works, which
lays hold of the blessing; and yet it is never and at no time alone. This has been set forth above.
42] Many disputations also are usefully and well explained by means of this true distinction, of which the Apology
treats in reference to the passage James 2, 20. For when we speak of faith, how it justifies, the doctrine of St.
Paul is that faith alone, without works, justifies, Rom. 3, 28, inasmuch as it applies and appropriates to us the
merit of Christ, as has been said. But if the question is, wherein and whereby a Christian can perceive and distinguish,
either in himself or in others, a true living faith from a feigned and dead faith, (since many idle, secure Christians
imagine for themselves a delusion in place of faith, while they nevertheless have no true faith,) the Apology gives
this answer: James calls that dead faith where good works and fruits of the Spirit of every kind do not follow.
And to this effect the Latin edition of the Apology says: Iacobus recte negat, nos tali fide iustificari, quae
est sine operibus, hoc est, quae mortua est. That is: St. James teaches correctly when he denies that we are justified
by such a faith as is without works, which is dead faith.
43] But James speaks, as the Apology says, concerning the works of those who have already been justified through
Christ, reconciled with God, and obtained forgiveness of sins through Christ. But if the question is, whereby and
whence faith has this, and what appertains to this that it justifies and saves, it is false and incorrect to say:
Fidem non posse iustificare sine operibus; vel fidem, quatenus caritatem, qua formatur, coniunctam habet, iustificare;
vel fidei, ut iustificet, necessariam esse praesentiam bonorum operum; vel bona opera esse causam sine qua non,
quae per particulas exclusivas ex articulo iustificationis non excludantur. That is: That faith cannot justify
without works; or that faith justifies or makes righteous, inasmuch as it has love with it, for the sake of which
love this is ascribed to faith [it has love with it, by which it is formed]; or that the presence of works with
faith is necessary if otherwise man is to be justified thereby before God; or that the presence of good works in
the article of justification, or for justification, is needful, so that good works are a cause without which man
cannot be justified, and that they are not excluded from the article of justification by the particulae exclusivae:
absque operibus etc., that is, when St. Paul says: without works. For faith makes righteous only inasmuch as and
because, as a means and instrument, it lays hold of, and accepts, the grace of God and the merit of Christ in the
promise of the Gospel.
44] Let this suffice, according to the plan of this document, as a summary explanation of the doctrine of justification
by faith, which is treated more at length in the above-mentioned writings. From these, the antithesis also, that
is, the false contrary dogmas, are