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Apology of the Augsburg Confession | paragraph 1
The First Article of our Confession our adversaries approve, in which we declare that we believe and teach that there is one divine essence, undivided, etc., and yet, that there are three distinct persons, of the same divine essence, and coeternal, Father, Son, and Holy Ghost.
Open source textApology of the Augsburg Confession | paragraph 2
This article we have always taught and defended, and we believe that it has, in Holy Scripture, sure and firm testimonies that cannot be overthrown. And we constantly affirm that those thinking otherwise are outside of the Church of Christ. and are idolaters, and insult God.
Open source textApology of the Augsburg Confession | paragraph 1
The Second Article, Of Original Sin, the adversaries approve, but in such a way that they, nevertheless, censure the definition of original sin, which we incidentally gave. Here, immediately at the very threshold, His Imperial Majesty will discover that the writers of the Confutation were deficient not only in judgment
Open source textApology of the Augsburg Confession | paragraph 2
It is quite evident that such subtilties have originated in the schools, not in the council of the Emperor. But although this sophistry can be very easily refuted; yet, in order that all good men may understand that we teach in this matter nothing that is absurd, we ask first of all that the German Confession be examin
Open source textApology of the Augsburg Confession | paragraph 3
This passage testifies that we deny to those propagated according to carnal nature not only the acts, but also the power or gifts of producing fear and trust in God. For we say that those thus born have concupiscence, and cannot produce true fear and trust in God. What is there here with which fault can be found? To go
Open source textApology of the Augsburg Confession | paragraph 4
But hereafter we will show more fully that our description agrees with the usual and ancient definition. For we must first show our design in preferring to employ these words in this place. In their schools the adversaries confess that “the material,” as they call it, “of original sin is concupiscence.” Wherefore, in f
Open source textApology of the Augsburg Confession | paragraph 5
For some contend that original sin is not a depravity or corruption in the nature of man, but only servitude, or a condition of mortality [not an innate evil nature, but only a blemish or imposed load, or burden], which those propagated from Adam bear because of the guilt of another [namely, Adam’s sin], and without an
Open source textApology of the Augsburg Confession | paragraph 6
To show that this impious opinion is displeasing to us, we made mention of “concupiscence,” and, with the best intention, have termed and explained it as “diseases,” that “the nature of men is born corrupt and full of faults” [not a part of man, but the entire person with its entire nature is born in sin as with a here
Open source textApology of the Augsburg Confession | paragraph 7
Nor, indeed, have we only made use of the term concupiscence, but we have also said that “the fear of God and faith are wanting.” This we have added with the following design: The scholastic teachers also, not sufficiently understanding the definition of original sin, which they have received from the Fathers, extenuat
Open source textApology of the Augsburg Confession | paragraph 8
Therefore, when they speak of the sin of origin, they do not mention the more serious faults of human nature, to wit, ignorance of God, contempt for God, being destitute of fear and confidence in God, hatred of God’s judgment, flight from God [as from a tyrant] when He judges, anger toward God, despair of grace, puttin
Open source textApology of the Augsburg Confession | paragraph 9
that they are saying things that are contradictory to one another. For what else is the being able in one’s own strength to love God above all things, and to fulfil His commandments, than to have original righteousness [to be a new creature in Paradise, entirely pure and holy]?
Open source textApology of the Augsburg Confession | paragraph 10
But if human nature have such strength as to be able of itself to love God above all things as the scholastics confidently affirm, what will original sin be? For what will there be need of the grace of Christ if we can be justified by our own righteousness [powers]? For what will there be need of the Holy Ghost if huma
Open source textApology of the Augsburg Confession | paragraph 11
love God above all things, and fulfil God’s commandments? Who does not see what preposterous thoughts our adversaries entertain? The lighter diseases in the nature of man they acknowledge, the more severe they do not acknowledge; and yet of these, Scripture everywhere admonishes us, and the prophets constantly complain
Open source textApology of the Augsburg Confession | paragraph 12
But after the scholastics mingled with Christian doctrine philosophy concerning the perfection of nature [light of reason], and ascribed to the free will and the acts springing therefrom more than was sufficient, and taught that men are justified before God by philosophic or civil righteousness (which we also confess t
Open source textApology of the Augsburg Confession | paragraph 13
uncleanness of the nature of men. For this cannot be judged except from the Word of God, of which the scholastics, in their discussions, do not frequently treat.
Open source textApology of the Augsburg Confession | paragraph 14
These were the reasons why, in the description of original sin, we made mention of concupiscence also, and denied to man’s natural strength the fear of God and trust in Him. For we wished to indicate that original sin contains also these diseases, namely, ignorance of God, contempt for God, the being destitute of the f
Open source textApology of the Augsburg Confession | paragraph 15
Neither have we said anything new. The ancient definition understood aright expresses precisely the same thing when it says: “Original sin is the absence of original righteousness” [a lack of the first purity and righteousness in Paradise]. But what is righteousness? Here the scholastics wrangle about dialectic questio
Open source textApology of the Augsburg Confession | paragraph 16
Now in the Scriptures, righteousness comprises not only the second table of the Decalog [regarding good works in serving our fellow-man], but the first also, which teaches concerning
Open source textApology of the Augsburg Confession | paragraph 17
the fear of God, concerning faith, concerning the love of God. Therefore original righteousness was to embrace not only an even temperament of the bodily qualities [perfect health and, in all respects, pure blood, unimpaired powers of the body, as they contend], but also these gifts, namely, a quite certain knowledge o
Open source textApology of the Augsburg Confession | paragraph 18
the rectitude and power to yield these affections [but the greatest feature in that noble first creature was a bright light in the heart to know God and His work, etc.]. And Scripture testifies to this, when it says, Gen. 1:27, that man was fashioned in the image and likeness of God. What else is this than that there w
Open source textApology of the Augsburg Confession | paragraph 19
For thus Irenaeus and Ambrose interpret the likeness to God, the latter of whom not only says many things to this effect, but especially declares: That soul is not, therefore, in the image of God, in which God is not at all times.
Open source textApology of the Augsburg Confession | paragraph 20
And Paul shows in the Epistles to the Ephesians 5:9, and Colossians 3:10, that the image of God is the knowledge of God, righteousness, and truth.
Open source textApology of the Augsburg Confession | paragraph 21
Nor does Longobard fear to say that original righteousness is the very likeness to God which God implanted in man.
Open source textApology of the Augsburg Confession | paragraph 22
We recount the opinions of the ancients, which in no way interfere with Augustine’s interpretation of the image.
Open source textApology of the Augsburg Confession | paragraph 23
Therefore the ancient definition, when it says that sin is the lack of righteousness, not only denies obedience with respect to man’s lower powers [that man is not only corrupt in his body and its meanest and lowest faculties], but also denies the knowledge of God, confidence in God, the fear and love of God or certain
Open source textApology of the Augsburg Confession | paragraph 24
Of the same import is the definition which occurs in the writings of Augustine, who is accustomed to define original sin as concupiscence [wicked desire]. For he means that when righteousness had been lost, concupiscence came in its place. For inasmuch as diseased nature cannot fear and love God and believe God, it see
Open source textApology of the Augsburg Confession | paragraph 25
the vicious habit which has come in its place. Nor indeed is concupiscence only a corruption of the qualities of the body, but also, in the higher powers, a vicious turning to carnal things. Nor do those persons see what they say who ascribe to man at the same time concupiscence that is not entirely destroyed by the Ho
Open source textApology of the Augsburg Confession | paragraph 26
We, therefore, have been right in expressing, in our description of original sin, both namely, these defects: the not being able to believe God, the not being able to fear and love God; and, likewise: the having concupiscence, which seeks carnal things contrary to God’s Word, i.e., seeks not only the pleasure of the bo
Open source textApology of the Augsburg Confession | paragraph 27
Nor only the ancients [like Augustine and others], but also the more recent [teachers and scholastics], at least the wiser ones among them, teach that original sin is at the same time truly these, namely, the defects which I have recounted, and concupiscence. For Thomas says thus: Original sin comprehends the loss of o
Open source textApology of the Augsburg Confession | paragraph 28
And Bonaventura: When the question is asked, What is original sin? the correct answer is, that it is immoderate [unchecked] concupiscence. The correct answer is also, that it is want of the righteousness that is due. And in one of these replies the other is included.
Open source textApology of the Augsburg Confession | paragraph 29
The same is the opinion of Hugo, when he says that original sin is ignorance in the mind and concupiscence in the flesh. For he thereby indicates that when we are born, we bring with us ignorance of God, unbelief, distrust, contempt, and hatred of God.
Open source textApology of the Augsburg Confession | paragraph 30
For when he mentions ignorance, he includes these. And these opinions [even of the most recent teachers] also agree with Scripture. For Paul sometimes expressly calls it a defect [a lack of divine light], as 1 Cor. 2:14: The natural man receiveth not the things of the Spirit of God.
Open source textApology of the Augsburg Confession | paragraph 31
In another place, Rom. 7:5, he calls it concupiscence, working in our members to bring forth fruit unto death. We could cite more passages relating to both parts; but in regard to a manifest fact there is no need of testimonies. And the intelligent reader will readily be able to decide that to be without the fear of Go
Open source textApology of the Augsburg Confession | paragraph 32
In reference to original sin we therefore hold nothing differing either from Scripture or from the Church catholic, but cleanse from corruptions and restore to light most important declarations of Scripture and of the Fathers, that had been covered over by the sophistical controversies of modern theologians. For it is
Open source textApology of the Augsburg Confession | paragraph 33
But the knowledge of original sin is necessary. For the magnitude of the grace of Christ cannot be understood [no one can heartily long and have a desire for Christ, for the inexpressibly great treasure of divine favor and grace which the Gospel offers], unless our diseases be recognized. [As Christ says Matt. 9:12; Ma
Open source textApology of the Augsburg Confession | paragraph 34
destitute of love, fear, and confidence in God [that we are miserable sinners who are in disgrace with God]. For this reason the prophet Jeremiah 31:19, says: After that I was instructed, I smote upon my thigh. Likewise Ps. 116:11: I said in my haste, All men are liars, i.e., not thinking aright concerning God.
Open source textApology of the Augsburg Confession | paragraph 35
Here our adversaries inveigh against Luther also because he wrote that “Original sin remains after Baptism.” They add that this article was justly condemned by Leo X. But His Imperial Majesty will find on this point a manifest slander. For our adversaries know in what sense Luther intended this remark that original sin
Open source textApology of the Augsburg Confession | paragraph 36
In the same-manner, Augustine also speaks, who says: Sin is remitted in Baptism, not in such a manner that it no longer exists, but so that it is not imputed. Here he confesses openly that sin exists, i.e., that it remains, although it is not imputed. And this judgment was so agreeable to those who succeeded him that i
Open source textApology of the Augsburg Confession | paragraph 37
Our adversaries know that Luther believes and teaches thus, and while they cannot reject the matter they nevertheless pervert his words, in order by this artifice to crush an innocent man.
Open source textApology of the Augsburg Confession | paragraph 38
But they contend that concupiscence is a penalty, and not a sin [a burden and imposed penalty, and is not such a sin as is subject to death and condemnation]. Luther maintains that it is a sin. It has been said above that Augustine defines original sin as concupiscence. If there be anything disadvantageous in this opin
Open source textApology of the Augsburg Confession | paragraph 39
let them quarrel with Augustine. Besides Paul says, Rom. 7:7. 23: I had not known lust (concupiscence), except the Law had said, Thou shalt not covet. Likewise: 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. These testimonies
Open source textApology of the Augsburg Confession | paragraph 40
For they clearly call concupiscence sin, which, nevertheless, is not imputed to those who are in Christ, although by nature it is a matter worthy of death where it is not forgiven.
Open source textApology of the Augsburg Confession | paragraph 41
Thus, beyond all controversy, the Fathers believe. For Augustine, in a long discussion, refutes the opinion of those who thought that concupiscence in man is not a fault, but an adiaphoron, as color of the body or ill health is said to be an adiaphoron [as to have a black or a white body is neither good nor evil].
Open source textApology of the Augsburg Confession | paragraph 42
But if the adversaries will contend that the fomes [or evil inclination] is an adiaphoron, not only many passages of Scripture, but simply the entire Church [and all the Fathers] will contradict them. For [even if not entire consent, but only the inclination and desire be there] who ever dared to say that these matters
Open source textApology of the Augsburg Confession | paragraph 43
lust, the desire for glory, wealth, etc.? And yet godly men acknowledge these in themselves, as appears in the Psalms and the prophets. [For all tried, Christian hearts know, alas! that these evils are wrapped up in man’s skin, namely to esteem money, goods, and all other matters more highly than God, and to spend our
Open source textApology of the Augsburg Confession | paragraph 44
Nor were these matters only disputed in the schools, but, as is usually the case, were carried from the schools to the people. And these persuasions [godless, erroneous, dangerous, harmful teachings] prevailed, and nourished confidence in human strength, and suppressed the knowledge of Christ’s grace.
Open source textApology of the Augsburg Confession | paragraph 45
Therefore, Luther wishing to declare the magnitude of original sin and of human infirmity [what a grievous mortal guilt original sin is in the sight of God], taught that these remnants of original sin [after Baptism] are not, by their own nature, adiaphora in man, but that, for their non-imputation, they need the grace
Open source textApology of the Augsburg Confession | paragraph 46
Although the scholastics extenuate both sin and punishment when they teach that man, by his own strength, can fulfil the commandments of God; in Genesis the punishment, imposed on account of original sin, is described otherwise. For there human nature is subjected not only to death and other bodily evils, but also to t
Open source textApology of the Augsburg Confession | paragraph 47
The defects and the concupiscence are punishments and sins. Death and other bodily evils, and the dominion of the devil, are properly punishments. For human nature has been delivered into slavery and is held captive by the devil, who infatuates it with wicked opinions and errors, and
Open source textApology of the Augsburg Confession | paragraph 48
impels it to sins of every kind. But just as the devil cannot be conquered except by the aid of Christ, so by our own strength we cannot free ourselves
Open source textApology of the Augsburg Confession | paragraph 49
from this slavery. Even the history of the world shows how great is the power of the devil’s kingdom. The world is full of blasphemies against God and of wicked opinions, and the devil keeps entangled in these bands those who are wise and
Open source textApology of the Augsburg Confession | paragraph 50
righteous [many hypocrites who appear holy] in the sight of the world. In other persons grosser vices manifest themselves. But since Christ was given to us to remove both these sins and these punishments, and to destroy the kingdom of the devil, sin and death, it will not be possible to recognize the benefits of Christ
Open source textApology of the Augsburg Confession | paragraph 51
We think that this will satisfy His Imperial Majesty concerning the puerile and trivial sophistry with which the adversaries have perverted our article. For we know that we believe aright and in harmony with the Church catholic of Christ. But if the adversaries will renew this controversy, there will be no want among u
Open source textApology of the Augsburg Confession | paragraph 52
The Third Article the adversaries approve, in which we confess that there are in Christ two natures, namely, a human nature, assumed by the Word into the unity of His person, and that the same Christ suffered and died to reconcile the Father to us; and that He was raised again to reign, and to justify and sanctify beli
Open source textApology of the Augsburg Confession | paragraph 1
Here the adversaries urge against us: If thou wilt enter into life, keep the commandments, Matt. 19:17; likewise: The doers of the Law shall be justified, Rom. 2:13, and many other like things concerning the Law and works. Before we reply to this, we must first declare what we believe concerning love and the fulfilling
Open source textApology of the Augsburg Confession | paragraph 2
It is written in the prophet, Jer. 31:33: I will put My Law in their inward parts, and write it in their hearts. And in Rom. 3:31, Paul says: Do we, then, make void the Law through faith? God forbid! Yea, we establish the Law. And Christ says, Matt. 19:17: If thou wilt enter into life, keep the commandments. Likewise,
Open source textApology of the Augsburg Confession | paragraph 3
These and similar sentences testify that the Law ought to be begun in us, and be kept by us more and more [that we are to keep the Law when we have been justified by faith, and thus increase more and more in the Spirit]. Moreover, we speak not of ceremonies, but of that Law which gives commandment concerning the moveme
Open source textApology of the Augsburg Confession | paragraph 4
Because, indeed, faith brings the Holy Ghost, and produces in hearts a new life, it is necessary that it should produce spiritual movements in hearts. And what these movements are, the prophet, Jer. 31:33 shows, when he says: I will put My Law into their inward parts, and write it in their hearts. Therefore, when we ha
Open source textApology of the Augsburg Confession | paragraph 5
These things cannot occur until we have been justified by faith, and, regenerated, we receive the Holy Ghost: first, because the Law cannot
Open source textApology of the Augsburg Confession | paragraph 6
be kept without [the knowledge of] Christ; and likewise the Law cannot be kept without the Holy Ghost. But the Holy Ghost is received by faith, according to the declaration of Paul, Gal. 3:14: That we might receive the promise of the Spirit through faith.
Open source textApology of the Augsburg Confession | paragraph 7
Then, too, how can the human heart love God while it knows that He is terribly angry, and is oppressing us with temporal and perpetual calamities? But the Law always accuses us, always shows that God is angry. [Therefore, what the scholastics say of the love of God is a dream.]
Open source textApology of the Augsburg Confession | paragraph 8
God therefore is not loved until we apprehend mercy by faith. Not until then does He become a lovable object.
Open source textApology of the Augsburg Confession | paragraph 9
Although, therefore, civil works, i.e., the outward works of the Law, can be done, in a measure, without Christ and without the Holy Ghost [from our inborn light], nevertheless it appears from what we have said that those things which belong peculiarly to the divine Law, i.e., the affections of the heart towards God, w
Open source textApology of the Augsburg Confession | paragraph 10
But our adversaries are fine theologians; they regard the second table and political works; for the first table [in which is contained the highest theology, on which all depends] they care nothing, as though it were of no matter; or certainly they require only outward observances. They in no way consider the Law that i
Open source textApology of the Augsburg Confession | paragraph 11
But Christ was given for this purpose, namely, that for His sake there might be bestowed on us the remission of sins, and the Holy Ghost to bring forth in us new and eternal life, and eternal righteousness [to manifest Christ in our hearts, as it is written John 16:15: He shall take of the things of Mine, and show them
Open source textApology of the Augsburg Confession | paragraph 12
And Paul teaches 2 Cor. 3:15 sq., the veil that covered the face of Moses cannot be removed except by faith in Christ, by which the Holy Ghost is received. For he speaks thus: But even unto this day, when Moses is read, the veil is upon their heart. Nevertheless, when it shall turn to the Lord, the veil shall be taken
Open source textApology of the Augsburg Confession | paragraph 13
Paul understands by the veil the human opinion concerning the entire Law, the Decalog and the ceremonies, namely, that hypocrites think that external and civil works satisfy the Law of God, and that sacrifices and observances justify before God ex opere operato.
Open source textApology of the Augsburg Confession | paragraph 14
But then this veil is removed from us, i.e., we are freed from this error when God shows to our hearts our uncleanness and the heinousness of sin. Then, for the first time, we see that we are far from fulfilling the Law. Then we learn to know how flesh, in security and indifference, does not fear God, and is not fully
Open source textApology of the Augsburg Confession | paragraph 15
We, therefore, profess that it is necessary that the Law be begun in us, and that it be observed continually more and more. And at the same time we comprehend both spiritual movements and external good works [the good heart within and works without]. Therefore the adversaries falsely charge against us that our theologi
Open source textApology of the Augsburg Confession | paragraph 16
The result convicts hypocrites, who by their own powers endeavor to fulfil the Law, that they cannot accomplish
Open source textApology of the Augsburg Confession | paragraph 17
what they attempt. [For are they free from hatred, envy, strife, anger, wrath, avarice, adultery, etc.? Why, these vices were nowhere greater than in the cloisters and sacred institutes.] For human nature is far too weak to be able by its own powers to resist the devil, who holds as captives all who have not been freed
Open source textApology of the Augsburg Confession | paragraph 18
There is need of the power of Christ against the devil, namely, that, inasmuch as we know that for Christ’s sake we are heard, and have the promise, we may pray for the governance and defense of the Holy Ghost, that we may neither be deceived and err, nor be impelled to undertake anything contrary to God’s will. [Other
Open source textApology of the Augsburg Confession | paragraph 19
Again, we teach not only how the Law can be observed, but also how God is pleased if anything be done, namely, not because we render satisfaction to the Law, but because we are in Christ, as we shall say after a little. It is, therefore, manifest that we require good works.
Open source textApology of the Augsburg Confession | paragraph 20
Yea, we add also this, that it is impossible for love to God, even though it be small, to be sundered from faith, because through Christ we come to the Father, and the remission of sins having been received, we now are truly certain that we have a God, i.e., that God cares for us; we call upon Him, we give Him thanks,
Open source textApology of the Augsburg Confession | paragraph 21
Likewise the faith of which we speak exists in repentance, i.e., it is conceived in the terrors of conscience, which feels the wrath of God against our sins, and seeks the remission of sins, and to be freed from sin. And in such terrors and other afflictions this faith ought to grow and be strengthened. Wherefore
Open source textApology of the Augsburg Confession | paragraph 22
it cannot exist in those who live according to the flesh who are delighted by their own lusts and obey them. Accordingly, Paul says, Rom. 8:1: There is, therefore, now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. So, too, Rom 8:12-13: We are debtors, not to the f
Open source textApology of the Augsburg Confession | paragraph 23
Wherefore, the faith which receives remission of sins in a heart terrified and fleeing from sin does not remain in those who obey their desires, neither does it coexist with mortal sin.
Open source textApology of the Augsburg Confession | paragraph 24
From these effects of faith the adversaries select one, namely, love, and teach that love justifies. Thus it is clearly apparent that they teach only the Law. They do not teach that remission of sins through faith is first received. They do not teach of Christ as Mediator, that for Christ’s sake we have a gracious God,
Open source textApology of the Augsburg Confession | paragraph 25
can they say. They proclaim that they fulfil the Law, although this glory belongs properly to Christ; and they set against the judgment of God confidence in their own works; for they say that they merit de condigno(according to righteousness) grace and eternal life. This confidence is absolutely impious and vain. For i
Open source textApology of the Augsburg Confession | paragraph 26
But some one may ask: Since we also confess that love is a work of the Holy Ghost, and since it is righteousness, because it is the fulfilling of the Law, why do we not teach that it justifies? To this we must reply: In the first place, it is certain that we receive remission of sins, neither through our love, nor for
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