Creeds, Confessions, and Catechisms E-Book

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Veröffentlichungsjahr: 2022

Beschreibung

Understand Foundations of the Christian Church through These Historic Statements of Faith For centuries, followers of Jesus have used creeds and confessions to express their Christian beliefs. Summarizing key truths from Scripture into succinct statements, these words have shaped the church for generations and continue to teach and inspire believers today. Creeds, Confessions, and Catechisms gathers 13 historic statements of faith—including the Apostles' Creed, the Belgic Confession, and the Heidelberg Catechism—into one beautiful collection. Each text includes an introduction from editor Chad Van Dixhoorn that explains its origins and significance to the early church. By learning and revisiting these timeless confessions of faith, readers can grow spiritually and learn more about Christian history. - Great Resource for Daily Reading and Study: Includes early church creeds and major Protestant statements, historical context from editor Chad Van Dixhoorn, and a Scripture index - Accessible: Useful for pastors and laypeople, seminary students, church groups, or anyone seeking to learn about the foundations of Christianity - 13 Christian Creeds and Confessions: Includes The Apostles' Creed, The Nicene Creed, The Athanasian Creed, The Chalcedonian Definition, The Augsburg Confession, The Belgic Confession, The Thirty-Nine Articles of Religion, The Canons of Dort, The Westminster Confession of Faith, The London Baptist Confession, The Heidelberg Catechism, The Westminster Larger Catechism, and The Westminster Shorter Catechism - Adapted from the ESV Bible with Creeds and Confessions

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Creeds, Confessions, and Catechisms

Creeds, Confessions, and Catechisms

A Reader’s Edition

Edited by Chad Van Dixhoorn

Creeds, Confessions, and Catechisms: A Reader’s Edition

Copyright © 2022 by Crossway

Published by Crossway 1300 Crescent Street Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law. Crossway® is a registered trademark in the United States of America.

Supplemental material: Introductions to creeds, confessions, and catechisms copyright © 2019 by Crossway. Creeds, confessions, and catechisms were selected and introductions were prepared by Rev. Dr. Chad Van Dixhoorn. Special thanks to the Trinity Psalter Hymnal Joint Venture board for granting Crossway permission to use the creeds and confessional material found in the Trinity Psalter Hymnal. Chalcedonian Definition © Norman P. Tanner, ed., 2005, Decrees of the Ecumenical Councils, vol. 1, Burns & Oates, an imprint of Bloomsbury Publishing Plc. Used by permission. All rights reserved. Augsburg Confession adapted from Concordia: The Lutheran Confessions—A Reader’s Edition of the Book of Concord, 2nd ed. © 2005, 2006 Concordia Publishing House. Used by permission. All rights reserved. Belgic Confession, Heidelberg Catechism, and Canons of Dort adapted from Doctrinal Standards as found in Psalter Hymnal (© 1987, 1988, Faith Alive Christian Resources / Christian Reformed Church in North America; Doctrinal Standards translations © 1985, 1986, 1988). Used by permission. All rights reserved. London Baptist Confession adapted from James M. Renihan, Faith and Life for Baptists: The Documents of the London Particular Baptist Assemblies, 1689–1695 (RBAP, 2016).

Cover design: Jordan Singer

First printing 2022

Printed in China

All Scripture quotations in the book introduction are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Hardcover ISBN: 978-1-4335-7987-5 ePub ISBN: 978-1-4335-8260-8 PDF ISBN: 978-1-4335-8258-5 Mobipocket ISBN: 978-1-4335-8259-2

Library of Congress Cataloging-in-Publication Data

Names: Van Dixhoorn, Chad B. editor.  

Title: Creeds, confessions, and catechisms : a readers’s edition / edited by Chad Van Dixhoorn.  

Description: Wheaton, Illinois : Crossway, 2022. | Includes bibliographical references and index. 

Identifiers: LCCN 2021033670 (print) | LCCN 2021033671 (ebook) | ISBN 9781433579875 (hardcover) | ISBN 9781433582585 (pdf) | ISBN 9781433582592 (mobipocket) | ISBN 9781433582608 (epub)

Subjects: LCSH: Creeds. | Catechisms. 

Classification: LCC BT990 .C653 2022 (print) | LCC BT990 (ebook) | DDC 238—dc23 

LC record available at https://lccn.loc.gov/2021033670

LC ebook record available at https://lccn.loc.gov/2021033671

Crossway is a publishing ministry of Good News Publishers.

2022-03-17 12:39:21 PM

Contents

Introduction

The Apostles’ Creed

The Nicene Creed

The Athanasian Creed

The Chalcedonian Definition

The Augsburg Confession

The Belgic Confession

The Thirty-Nine Articles of Religion

The Canons of Dort

The Westminster Confession of Faith

The London Baptist Confession

The Heidelberg Catechism

The Westminster Larger Catechism

The Westminster Shorter Catechism

General Index

Scripture Index

Introduction

Brief statements of key doctrines have been with us since the beginning of biblical history. They often focus on God and the way of salvation. Old Testament readers encounter in the capstone of the books of Moses, “Hear, O Israel: The Lord our God, the Lord is one” (Deut. 6:4). New Testament readers overhear Paul summarizing to the Corinthians his own teaching: “I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve” (1 Cor. 15:3–5).

The desire to state truth openly is a basic Christian instinct. Cults hide things. Christ’s disciples share what they have learned. Unsurprisingly, historians have found dozens of summaries of scriptural teaching from the centuries following the ascension of Christ and the deaths of his apostles. It was not unusual for such statements to begin with the Latin word credo, meaning, “I believe.” These early creeds, like those in the Scriptures, often focused on what the church understood to be true about God; on what is and is not true about the person of Christ; or on what we must believe about the work of Christ as Savior.

As it happens, later creeds tended to be longer than earlier ones. By the time of the Protestant Reformation of the 1500s, so much had been learned—and so many doctrines were being disputed between the Reformers and Rome—that creeds were supplemented by longer lists of doctrines that Christians confessed. Creeds were still in use, most often in worship, but now confessions were written to explain what Lutheran and Reformed Christians believed. These documents carefully explained what doctrines were held in common with the old faith of Rome while also stating clearly where the Reformers were forced to disagree with Rome in their recovery of the teachings of the early church and, most basically, of the Bible. They also explained where the Reformers disagreed with one another.

Naturally, because confessions say more, more confessions were needed. Here we find a contrast with creeds. Creeds have a wide circulation among Christian churches. One creed can serve Baptists, Presbyterians, Anglicans, and Lutherans alike. But these communions needed something more precise than a creed if they were to possess working documents that united like-minded missionaries and church members, if they were to train teachers of the word successfully, or if they wished to advance clear communication between preachers and parishioners, with the one seeking a place to serve and the other seeking a pastor.

While not typically used in worship, these confessions were useful for worship. Careful distinctions provided richer material for praise than did broad generalizations. Saying more about the character of God and the grace of the gospel encouraged more confidence in prayer. Confessions also paid careful attention to precise terminology, a kind of labeling that promoted learning. Such a technique has proved useful in studies of the natural world and of language; it is useful in the study of the Bible, too.

Concerning justification, for example, the Scriptures speak of a righteousness of Christ credited to those who do not deserve it. They also speak of a free gift of forgiveness purchased by Christ for sinners. Sometimes the Bible tethers this righteousness to justification. And sometimes it ties forgiveness to justification. The authors of Reformation confessions noted these associations of words and ideas. They did not see tension or confusion. On the contrary, they concluded that justification must be the Bible’s umbrella term for a credited righteousness, on the one hand, and divine forgiveness, on the other—two distinct but united aspects of the one doctrine of justification.

In light of such detail, discovered after careful study of the Scriptures, it is hardly possible for an attentive Christian to be content with only and always speaking of “salvation” in general. Once alert to fuller teaching, Christians ought to explain and then celebrate justification. And then one discovers adoption, then the blessing of sanctification, then perseverance, and so on. The Reformation-era confessions identify, explain, and celebrate these gifts with gratitude: through such statements we confess our faith to God and before the world.

Creeds, confessions, and catechisms most obviously serve a doctrinal purpose. Nonetheless, if they have sufficient gravitas, they enjoy an ecumenical purpose as well. These historic statements remind us that the content of the Christian faith does not continually change; they bring Christians of the present into conversation with Christians of the past. Classic creeds, confessions, and catechisms also remind us that we do not read the Bible only as individuals; we read it as one body, experiencing significant unity as we do so. These are things that a list of bullet points on a church website cannot do. Such lists may have the form of a creed, but they will never have the full function of a creed.

Four of the better-known creeds of the early church, two of which were written by ecumenical councils, are printed here for the use of individuals and churches. The confessions and catechisms that follow are particularly significant texts in Protestant history. These are defining documents for Lutherans, Anglicans, the Dutch Reformed, Presbyterians, and Baptists. Sometimes with slight adjustments, they have been used by many millions of Christians.

These creeds, confessions, and catechisms do not possess equal standing with Scripture—nothing could rise to the level of this library of sixty-six books from God. Creeds, confessions, and catechisms are useful only to the extent that they reproduce faithfully the teaching of Scripture itself. But they serve Christians well in their attempt to understand one another better; they help us to listen quietly when we too often talk noisily.

This book also may be a helpful teaching tool for churches, perhaps offering paragraphs that can be incorporated into worship in order to help God’s people state what they believe, confess their sin, and profess faith in Christ, all by the power of his Spirit. And it may enable readers to benefit from a paragraph or a set of questions and answers that summarizes Christian truth in profoundly helpful ways.

Chad Van Dixhoorn

Editor

The Apostles’ Creed

Introduction

The Apostles’ Creed is both the best known and the least known of all postbiblical creeds. Its doctrine is apostolic, as it proclaims the high points of New Testament teaching. Elements of the Apostles’ Creed are found in summaries of the faith by early Christian writers, with some lines matching word for word. Christians employ this creed in worship more than any other creed. Nonetheless, its origins are shrouded in mystery. We do not know who wrote this first-person statement of faith, even if we are sure that it was not written by any of the apostles themselves.

In this summary of the faith we find a basic call to believe in a God who is Father, Son, and Holy Spirit—the three headings organizing the creed. Here we confess a God who is both Father and Creator; a Savior who is God’s Son and Mary’s son; and a redeeming work that begins with humiliation and ends with exaltation. Here too we see a compressed account of the Holy Spirit’s work in gathering the church—bringing Christians into communion with God and each other.

Perhaps the most useful feature of the creed is its balanced picture of Christ. This creed reminds us that the Lord who came first to rescue us will come a second time to judge us. This is what the church confesses in the Apostles’ Creed: that we are saved by Jesus, from Jesus. It is on this basis alone that believers are now forgiven, will one day be raised, and will forever live with Christ.

The Apostles’ Creed

I believe in God the Father Almighty,

Maker of heaven and earth.

I believe in Jesus Christ, his only-begotten Son, our Lord;

who was conceived by the Holy Spirit, born of the Virgin Mary;

suffered under Pontius Pilate;

was crucified, dead, and buried;

he descended into hell;

the third day he rose again from the dead;

he ascended into heaven,

and sits at the right hand of God the Father Almighty;

from there he shall come to judge the living and the dead.

I believe in the Holy Spirit;

the holy catholic1 church;

the communion of saints;

the forgiveness of sins;

the resurrection of the body;

and the life everlasting. Amen.

1  “Catholic” means universal; that is, there is one church across all times, places, and peoples.

The Nicene Creed

Introduction

The text customarily called the Nicene Creed has a three-part history in the Western church. The creed was issued as a brief statement at the Council of Nicaea (AD 325), while the First Council of Constantinople (381) later provided a substantial addition concerning the Holy Spirit. Thus historians term this creed the Niceno-Constantinopolitan Creed. Even later, a line in the creed was changed (in the Western church only) to capture the significant teaching that the Holy Spirit proceeds not only from the Father but from the Son as well. It is this fuller document in its Western form that is provided here.

The Nicene Creed contains many of the lines found in the Apostles’ Creed, but it was written chiefly in response to minimizations and even denials of the divinity of Christ. Thus the creed asserts that Jesus is of the same (not similar) essence or substance as the Father. It states that he is begotten and not “made,” unlike every other thing visible or invisible. Even the rhythmic phrases often translated “God of God, Light of Light, very God of very God” are connectional, equalizing phrases. They underline three times that the Son is “of” (in the sense of “from”) the Father. These lines, taken with those about the Holy Spirit, are best read as reflections on the equality and closeness of the Three who are One. Together these lines form the most closely held and widely confessed statement about our triune God in the Christian church.

The Nicene Creed

I believe in one God, the Father Almighty,

Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God,

begotten of the Father before all worlds;

God of God, Light of Light, very God of very God;

begotten, not made, being of one substance with the Father,

by whom all things were made.

Who, for us men and for our salvation,

came down from heaven

and was incarnate by the Holy Spirit of the Virgin Mary,

and was made man;

and was crucified also for us under Pontius Pilate;

he suffered and was buried;

and the third day he rose again, according to the Scriptures;

and ascended into heaven, and sits on the right hand of the Father;

and he shall come again, with glory, to judge the living and the dead;

whose kingdom shall have no end.

And I believe in the Holy Spirit, the Lord and Giver of life;

who proceeds from the Father and the Son;

who with the Father and the Son together is worshiped and glorified;

who spoke by the prophets.

And I believe in one holy catholic1 and apostolic church.

I acknowledge one baptism for the remission of sins;

and I look for the resurrection of the dead,

and the life of the world to come. Amen.

1  “Catholic” means universal; that is, there is one church across all times, places, and peoples.

The Athanasian Creed

Introduction

This account of the catholic or universal faith of the church further clarifies the doctrine of the Trinity. It also offers what is recognized as a classic statement on Christology. Dire warnings are attached for anyone who fails to hold unswervingly to the whole of the creed. As jarring as these notes sound to modern ears, they remind us that rightly knowing God has always been a matter of utmost importance to the church.

The main emphasis of the first part of the Athanasian Creed is the unity, distinctness, and equality of the divine persons. These traits are set out in nearly a dozen triads of assertions about the Father, Son, and Holy Spirit, sometimes in abstractions (they share the same “qualities”) and sometimes in particulars (each is almighty, each is Lord). The painstaking care shown in the setting out of these points makes for clarity of presentation with minimal technical language.

The second part of the creed proclaims Jesus Christ as God and man equally, insisting on both the unity and also the distinctness of Christ’s divinity and humanity. Without naming any particular heresy, the creed addresses those errors that supercharge Christ’s humanity and those that allege that at the incarnation Christ became some new hybrid creation that was neither properly human nor fully divine.

Also called “The Exposition of the Catholic Faith” or “Quicumque Vult” (from its opening Latin words), the Athanasian Creed was thought in the Middle Ages to have been penned by Athanasius of Alexandria. The text first appeared about a century after his death, and, since attempts to identify its true author(s) have not yet been successful, many Christian communities have chosen to retain the name of Athanasius in connection to this creed.

The Athanasian Creed

[1] Whoever desires to be saved should above all hold to the catholic1 faith. [2] Anyone who does not keep it whole and unbroken will doubtless perish eternally.

[3] Now this is the catholic faith: that we worship one God in Trinity and the Trinity in unity, [4] neither confounding their persons nor dividing the essence. [5] For the person of the Father is a distinct person, the person of the Son is another, and that of the Holy Spirit still another. [6] But the divinity of the Father, Son, and Holy Spirit is one, the glory equal, the majesty coeternal. [7] Such as the Father is, such is the Son and such is the Holy Spirit. [8] The Father is uncreated, the Son is uncreated, the Holy Spirit is uncreated. [9] The Father is immeasurable, the Son is immeasurable, the Holy Spirit is immeasurable. [10] The Father is eternal, the Son is eternal, the Holy Spirit is eternal. [11] And yet there are not three eternal beings; there is but one eternal being. [12] So too there are not three uncreated or immeasurable beings; there is but one uncreated and immeasurable being. [13] Similarly, the Father is almighty, the Son is almighty, the Holy Spirit is almighty. [14] Yet there are not three almighty beings; there is but one almighty being. [15] Thus, the Father is God, the Son is God, the Holy Spirit is God. [16] Yet there are not three gods; there is but one God. [17] Thus, the Father is Lord, the Son is Lord, the Holy Spirit is Lord. [18] Yet there are not three lords; there is but one Lord. [19] Just as Christian truth compels us to confess each person individually as both God and Lord, [20] so catholic religion forbids us to say that there are three gods or lords. [21] The Father was neither made nor created nor begotten from anyone. [22] The Son was neither made nor created; he was begotten from the Father alone. [23] The Holy Spirit was neither made nor created nor begotten; he proceeds from the Father and the Son. [24] Accordingly, there is one Father, not three fathers; there is one Son, not three sons; there is one Holy Spirit, not three holy spirits. [25] None in this Trinity is before or after, none is greater or smaller; [26] in their entirety the three persons are coeternal and coequal with each other. [27] So in everything, as was said earlier, the unity in Trinity, and the Trinity in unity, is to be worshiped. [28] Anyone then who desires to be saved should think thus about the Trinity.

[29] But it is necessary for eternal salvation that one also believe in the incarnation of our Lord Jesus Christ faithfully. [30] Now this is the true faith: that we believe and confess that our Lord Jesus Christ, God’s Son, is both God and man, equally. [31] He is God from the essence of the Father, begotten before time; and he is man from the essence of his mother, born in time; [32] completely God, completely man, with a rational soul and human flesh; [33] equal to the Father as regards divinity, less than the Father as regards humanity. [34] Although he is God and man, yet Christ is not two, but one. [35] He is one, however, not by his divinity being turned into flesh, but by God’s taking humanity to himself. [36] He is one, certainly not by the blending of his essence, but by the unity of his person. [37] For just as one man is both rational soul and flesh, so too the one Christ is both God and man. [38] He suffered for our salvation; he descended to hell; he arose from the dead on the third day; [39] he ascended to heaven; he is seated at the Father’s right hand; [40] from there he will come to judge the living and the dead. [41] At his coming all people will arise bodily [42] and give an accounting of their own deeds. [43] Those who have done good will enter eternal life, and those who have done evil will enter eternal fire.

[44] This is the catholic faith: that one cannot be saved without believing it firmly and faithfully.

1  “Catholic” means universal; that is, there is one church across all times, places, and peoples.

The Chalcedonian Definition

Introduction

The Council of Ephesus in AD 431 forbade the making of any new creed. The Council of Chalcedon, which met in 451 to confront new errors, chose to issue a decree to affirm earlier versions of the Nicene Creed (both the 325 and the 381 versions) and also to offer a concise clarification regarding the church’s teaching about the person of Christ. The council then promptly banned anyone else from making a new creed, no matter how good his or her intentions.

This clarification, formula, or definition was the clearest statement to date on the person of the Lord Jesus Christ. It confesses who Christ is now: God and man, one person in two natures (hence its language of both natures coming together in one person). Unlike earlier creeds, it does not emphasize the actual event of the incarnation, the person of the Son taking to himself humanity. Famously, it also offers a series of denials about Christ when it teaches that the natures of Christ “undergo no confusion, no change, no division, no separation.” This “negative,” or apophatic, theology reflects a belief among many Greek-speaking Christians that much of what we say about God—perhaps the best of what we say about God—involves saying what he is not.

The level of detail offered in the creed, including the use of the term “natures,” eventually alienated those who preferred earlier statements of faith. Thus, while this creed is held by Western Christians and the Eastern Orthodox Church, the Oriental Orthodox, including various Coptic churches, do not subscribe to the Chalcedonian Definition.

The Chalcedonian Definition

Following the saintly fathers, we all with one voice teach the confession of one and the same Son, our Lord Jesus Christ: the same perfect in divinity and perfect in humanity, the same truly God and truly man, of a rational soul and a body; consubstantial with the Father as regards his divinity, and the same consubstantial with us as regards his humanity; like us in all respects except for sin; begotten before the ages from the Father as regards his divinity, and in the last days the same for us and for our salvation from Mary, the virgin God-bearer, as regards his humanity; one and the same Christ, Son, Lord, only-begotten, acknowledged in two natures which undergo no confusion, no change, no division, no separation; at no point was the difference between the natures taken away through the union, but rather the property of both natures is preserved and comes together into a single person and a single subsistent being; he is not parted or divided into two persons, but is one and the same only-begotten Son, God, Word, Lord Jesus Christ, just as the prophets taught from the beginning about him, and as the Lord Jesus Christ himself instructed us, and as the creed of the fathers handed it down to us.

The Augsburg Confession

Introduction

The Augsburg Confession is the most significant confession of the early Reformation period. As early as 1527, theologians associated with the University of Wittenberg, including Martin Luther and his colleague Philip Melanchthon, had written statements of faith for educational and apologetical purposes. Three further sets of articles of the faith with overlapping content were written for German leaders with Lutheran sympathies in the year prior to the writing of the Augsburg Confession (1530). This confession drew on the full range of these prior positive efforts while at the same time responding to the hundreds of criticisms of Lutheranism that had been published and then submitted to the reigning Holy Roman Emperor, Charles V.

The imperial council at Augsburg, at which the Lutheran princes and their supporters presented their confession, offered a second chance for the Protestant movement to gain imperial approval. Assembled chiefly by Melanchthon, with editorial input from princes and scholars, the document contains three parts: a prefatory address to Charles V, articles of faith covering key doctrines, and a further cluster of articles refuting errors of the Roman church.

The preface and confession are designed in part to show that the developing Reformation was not a threat to civil authorities. Multiple opportunities are taken to affirm the importance of magistrates, and it is no accident that at strategic points the confession mentions loyalty to Germany and opposition to Islam—matters of heightened interest in the northern reaches of the empire.

The articles themselves begin as concise paragraphs but turn into short sermons when the topics of free will and good works are discussed. Wherever possible, continuity with the past is emphasized. Some matters of disagreement—for example, purgatory and the pope as antichrist—are silently passed over (contrary to Luther’s wishes). Throughout the first twenty-one articles the general order of the Apostles’ Creed is followed, and key statements, such as that on the doctrine of God, contain no surprises. Throughout, Luther’s main emphases are maintained. Typical of the Reformation period, not only are errors described but groups of opponents are named and denounced as well.

The final section, Articles 22–28, deals chiefly with the practices and disciplines of the Lutheran churches in Germany. Cataloguing a history of abuses related to priestly marriage, monks, the mass, and rules about meats and other foods, the Augsburg Confession also details the problems with Roman Catholic church government and rules related to the confession of sin. Here the confession cleverly exploits disagreements within the Roman tradition itself, citing comments by reform-minded popes, contrasts with the teachings of church fathers, and corrective teachings of Scripture.

The Augsburg Confession remains one of the doctrinal standards for confessional Lutherans. An early edition of the work was officially adopted in the Book of Concord (1580), the main repository of eight authoritative Lutheran confessions and catechisms. It is that authoritative edition that is supplied here.

The Augsburg Confession

The Confession of Faith which was submitted to His Imperial Majesty Charles V at the Diet of Augsburg in the year 1530 by certain princes and cities

I will speak of thy testimonies before kings, and will not be put to shame. Psalm 119:46

Preface to the Emperor Charles V

[1] Most Invincible Emperor, Caesar Augustus, Most Clement Lord: Inasmuch as Your Imperial Majesty has summoned a Diet of the Empire here at Augsburg to deliberate concerning measures against the Turk, that most atrocious, hereditary, and ancient enemy of the Christian name and religion, in what way, namely, effectually to withstand his furor and assaults by strong and lasting military provision; [2] and then also concerning dissensions in the matter of our holy religion and Christian Faith, that in this matter of religion the opinions and judgments of the parties might be heard in each other’s presence; and considered and weighed among ourselves in mutual charity, leniency, and kindness, [3] in order that, after the removal and correction of such things as have been treated and understood in a different manner in the writings on either side, these matters may be settled and brought back to one simple truth and Christian concord, [4] that for the future one pure and true religion may be embraced and maintained by us, that as we all are under one Christ and do battle under Him, so we may be able also to live in unity and concord in the one Christian Church.

[5] And inasmuch as we, the undersigned Elector and Princes, with others joined with us, have been called to the aforesaid Diet the same as the other Electors, Princes, and Estates, in obedient compliance with the Imperial mandate, we have promptly come to Augsburg, and—what we do not mean to say as boasting—we were among the first to be here.

[6] Accordingly, since even here at Augsburg at the very beginning of the Diet, Your Imperial Majesty caused to be proposed to the Electors, Princes, and other Estates of the Empire, amongst other things, that the several Estates of the Empire, on the strength of the Imperial edict, should set forth and submit their opinions and judgments in the German and the Latin language, [7] and since on the ensuing Wednesday, answer was given to Your Imperial Majesty, after due deliberation, that we would submit the Articles of our Confession for our side on next Wednesday, [8] therefore, in obedience to Your Imperial Majesty’s wishes, we offer, in this matter of religion, the Confession of our preachers and of ourselves, showing what manner of doctrine from the Holy Scriptures and the pure Word of God has been up to this time set forth in our lands, dukedoms, dominions, and cities, and taught in our churches.

[9] And if the other Electors, Princes, and Estates of the Empire will, according to the said Imperial proposition, present similar writings, to wit, in Latin and German, giving their opinions in this matter of religion, [10] we, with the Princes and friends aforesaid, here before Your Imperial Majesty, our most clement Lord are prepared to confer amicably concerning all possible ways and means, in order that we may come together, as far as this may be honorably done, and, the matter between us on both sides being peacefully discussed without offensive strife, the dissension, by God’s help, may be done away and brought back to one true accordant religion; [11] for as we all are under one Christ and do battle under Him, we ought to confess the one Christ, after the tenor of Your Imperial Majesty’s edict, and everything ought to be conducted according to the truth of God; and this it is what, with most fervent prayers, we entreat of God.

[12] However, as regards the rest of the Electors, Princes, and Estates, who constitute the other part, if no progress should be made, nor some result be attained by this treatment of the cause of religion after the manner in which Your Imperial Majesty has wisely held that it should be dealt with and treated namely, by such mutual presentation of writings and calm conferring together among ourselves, [13] we at least leave with you a clear testimony, that we here in no wise are holding back from anything that could bring about Christian concord—such as could be effected with God and a good conscience—[14] as also Your Imperial Majesty and, next, the other Electors and Estates of the Empire, and all who are moved by sincere love and zeal for religion, and who will give an impartial hearing to this matter, will graciously deign to take notice and to understand this from this Confession of ours and of our associates.

[15] Your Imperial Majesty also, not only once but often, graciously signified to the Electors, Princes, and Estates of the Empire, and at the Diet of Spires held AD 1526, according to the form of Your Imperial instruction and commission given and prescribed, [16] caused it to be stated and publicly proclaimed that Your Majesty, in dealing with this matter of religion, for certain reasons which were alleged in Your Majesty’s name, was not willing to decide and could not determine anything, but that Your Majesty would diligently use Your Majesty’s office with the Roman Pontiff for the convening of a General Council. [17] The same matter was thus publicly set forth at greater length a year ago at the last Diet which met at Spires.

[18] There Your Imperial Majesty, through His Highness Ferdinand, King of Bohemia and Hungary, our friend and clement Lord, as well as through the Orator and Imperial Commissioners caused this, among other things, to be submitted: that Your Imperial Majesty had taken notice of; and pondered, the resolution of Your Majesty’s Representative in the Empire, and of the President and Imperial Counselors, and the Legates from other Estates convened at Ratisbon, [19] concerning the calling of a Council, and that your Imperial Majesty also judged it to be expedient to convene a Council; and that Your Imperial Majesty did not doubt the Roman Pontiff could be induced to hold a General Council, because the matters to be adjusted between Your Imperial Majesty and the Roman Pontiff were nearing agreement and Christian reconciliation; [20] therefore Your Imperial Majesty himself signified that he would endeavor to secure the said Chief Pontiff’s consent for convening, together with your Imperial Majesty such General Council, to be published as soon as possible by letters that were to be sent out.

[21] If the outcome, therefore, should be such that the differences between us and the other parties in the matter of religion should not be amicably and in charity settled, then here, before Your Imperial Majesty we make the offer in all obedience, in addition to what we have already done, that we will all appear and defend our cause in such a general, free Christian Council, for the convening of which there has always been accordant action and agreement of votes in all the Imperial Diets held during Your Majesty’s reign, on the part of the Electors, Princes, and other Estates of the Empire. [22] To the assembly of this General Council, and at the same time to Your Imperial Majesty, we have, even before this, in due manner and form of law, addressed ourselves and made appeal in this matter, by far the greatest and gravest. [23] To this appeal, both to Your Imperial Majesty and to a Council, we still adhere; neither do we intend nor would it be possible for us, to relinquish it by this or any other document, unless the matter between us and the other side, according to the tenor of the latest Imperial citation should be amicably and charitably settled, allayed, and brought to Christian concord; [24] and regarding this we even here solemnly and publicly testify.

Chief Articles of Faith

Article 1

Of God

[1] Our Churches, with common consent, do teach that the decree of the Council of Nicaea concerning the Unity of the Divine Essence and concerning the Three Persons, [2] is true and to be believed without any doubting; that is to say, there is one Divine Essence which is called and which is God: eternal, without body, without parts, of infinite power, wisdom, and goodness, the Maker and Preserver of all things, visible and invisible; [3] and yet there are three Persons, of the same essence and power, who also are coeternal, the Father the Son, and the Holy Ghost. [4] And the term “person” they use as the Fathers have used it, to signify, not a part or quality in another, but that which subsists of itself.

[5] They condemn all heresies which have sprung up against this article, as the Manichaeans, who assumed two principles, one Good and the other Evil: also the Valentinians, Arians, Eunomians, Moham-medans, and all such. [6] They condemn also the Samosatenes, old and new, who, contending that there is but one Person, sophistically and impiously argue that the Word and the Holy Ghost are not distinct Persons, but that “Word” signifies a spoken word, and “Spirit” signifies motion created in things.

Article 2

Of Original Sin

[1] Also they teach that since the fall of Adam all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; [2] and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Ghost.

[3] They condemn the Pelagians and others who deny that original depravity is sin, and who, to obscure the glory of Christ’s merit and benefits, argue that man can be justified before God by his own strength and reason.

Article 3

Of the Son of God

[1] Also they teach that the Word, that is, the Son of God, did assume the human nature in the womb of the blessed Virgin Mary, [2] so that there are two natures, the divine and the human, inseparably enjoined in one Person, one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, dead, and buried, [3] that He might reconcile the Father unto us, and be a sacrifice, not only for original guilt, but also for all actual sins of men.

[4] He also descended into hell, and truly rose again the third day; afterward He ascended into heaven that He might sit on the right hand of the Father, and forever reign and have dominion over all creatures, [5] and sanctify them that believe in Him, by sending the Holy Ghost into their hearts, to rule, comfort, and quicken them, and to defend them against the devil and the power of sin.

[6] The same Christ shall openly come again to judge the quick and the dead, etc., according to the Apostles’ Creed.

Article 4

Of Justification

[1] Also they teach that men cannot be justified before God by their own strength, merits, or works, [2] but are freely justified for Christ’s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins. [3] This faith God imputes for righteousness in His sight (Romans 3–4).

Article 5

Of the Ministry

[1] That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted. [2] For through the Word and Sacraments, as through instruments, the Holy Ghost is given, who works faith; where and when it pleases God, in them that hear the Gospel, [3] to wit, that God, not for our own merits, but for Christ’s sake, justifies those who believe that they are received into grace for Christ’s sake.

[4] They condemn the Anabaptists and others who think that the Holy Ghost comes to men without the external Word, through their own preparations and works.

Article 6

Of New Obedience

[1] Also they teach that this faith is bound to bring forth good fruits, and that it is necessary to do good works commanded by God, because of God’s will, but that we should not rely on those works to merit justification before God. [2] For remission of sins and justification is apprehended by faith, as also the voice of Christ attests: When ye shall have done all these things, say: We are unprofitable servants (Luke 17:10). [3] The same is also taught by the Fathers. For Ambrose says: It is ordained of God that he who believes in Christ is saved, freely receiving remission of sins, without works, by faith alone.

Article 7

Of the Church

[1] Also they teach that one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered.

[2] And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and the administration of the Sacraments. [3] Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike. [4] As Paul says: One faith, one Baptism, one God and Father of all, etc. (Eph. 4:5–6).

Article 8

What the Church Is

[1] Although the Church properly is the congregation of saints and true believers, nevertheless, since in this life many hypocrites and evil persons are mingled therewith, it is lawful to use Sacraments administered by evil men, according to the saying of Christ: The Scribes and the Pharisees sit in Moses’ seat, etc. (Matt. 23:2). [2] Both the Sacraments and Word are effectual by reason of the institution and commandment of Christ, notwithstanding they be administered by evil men.

[3] They condemn the Donatists, and such like, who denied it to be lawful to use the ministry of evil men in the Church, and who thought the ministry of evil men to be unprofitable and of none effect.

Article 9

Of Baptism

[1] Of Baptism they teach that it is necessary to salvation, and that through Baptism is offered the grace of God, [2] and that children are to be baptized who, being offered to God through Baptism are received into God’s grace.

[3] They condemn the Anabaptists, who reject the baptism of children, and say that children are saved without Baptism.

Article 10

Of Lord’s Supper

[1] Of the Supper of the Lord they teach that the Body and Blood of Christ are truly present, and are distributed to those who eat the Supper of the Lord; [2] and they reject those that teach otherwise.

Article 11

Of Confession

[1] Of Confession they teach that Private Absolution ought to be retained in the churches, although in confession an enumeration of all sins is not necessary. [2] For it is impossible according to the Psalm: Who can understand his errors? (Ps. 19:12).

Article 12

Of Repentance

[1] Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted [2] and that the Church ought to impart absolution to those thus returning to repentance. [3] Now, repentance consists properly of these two parts: [4] One is contrition, that is, terrors smiting the conscience through the knowledge of sin; [5] the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ’s sake, sins are forgiven, comforts the conscience, and delivers it from terrors. [6] Then good works are bound to follow, which are the fruits of repentance.

[7] They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost. [8] Also those who contend that some may attain to such perfection in this life that they cannot sin.

[9] The Novatians also are condemned, who would not absolve such as had fallen after Baptism, though they returned to repentance.

[10] They also are rejected who do not teach that remission of sins comes through faith but command us to merit grace through satisfactions of our own.

Article 13

Of the Use of the Sacraments

[1] Of the Use of the Sacraments they teach that the Sacraments were ordained, not only to be marks of profession among men, but rather to be signs and testimonies of the will of God toward us, [2] instituted to awaken and confirm faith in those who use them. Wherefore we must so use the Sacraments that faith be added to believe the promises which are offered and set forth through the Sacraments.

[3] They therefore condemn those who teach that the Sacraments justify by the outward act, and who do not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required.

Article 14

Of Ecclesiastical Order

Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called.

Article 15

Of Ecclesiastical Usages

[1] Of Usages in the Church they teach that those ought to be observed which may be observed without sin, and which are profitable unto tranquility and good order in the Church, as particular holy days, festivals, and the like.

[2] Nevertheless, concerning such things men are admonished that consciences are not to be burdened, as though such observance was necessary to salvation.

[3] They are admonished also that human traditions instituted to propitiate God, to merit grace, and to make satisfaction for sins, are opposed to the Gospel and the doctrine of faith. [4] Wherefore vows and traditions concerning meats and days, etc., instituted to merit grace and to make satisfaction for sins, are useless and contrary to the Gospel.

Article 16

Of Civil Affairs

[1] Of Civil Affairs they teach that lawful civil ordinances are good works of God, [2] and that it is right for Christians to bear civil office, to sit as judges, to judge matters by the Imperial and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to make oath when required by the magistrates, to marry a wife, to be given in marriage.

[3] They condemn the Anabaptists who forbid these civil offices to Christians.

[4] They condemn also those who do not place evangelical perfection in the fear of God and in faith, but in forsaking civil offices, [5] for the Gospel teaches an eternal righteousness of the heart. Meanwhile, it does not destroy the State or the family, but very much requires that they be preserved as ordinances of God, and that charity be practiced in such ordinances. [6] Therefore, Christians are necessarily bound to obey their own magistrates and laws [7] save only when commanded to sin; for then they ought to obey God rather than men (Acts 5:29).

Article 17

Of Christ’s Return to Judgment

[1] Also they teach that at the Consummation of the World Christ will appear for judgment, and will raise up all the dead; [2] He will give to the godly and elect eternal life and everlasting joys, [3] but ungodly men and the devils He will condemn to be tormented without end.

[4] They condemn the Anabaptists, who think that there will be an end to the punishments of condemned men and devils.

[5] They condemn also others who are now spreading certain Jewish opinions, that before the resurrection of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed.

Article 18

Of Free Will

[1] Of Free Will they teach that man’s will has some liberty to choose civil righteousness, and to work things subject to reason. [2] But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God (1 Cor. 2:14); [3] but this righteousness is wrought in the heart when the Holy Ghost is received through the Word. [4] These things are said in as many words by Augustine in his Hypognosticon, Book III:

We grant that all men have a free will, free, inasmuch as it has the judgment of reason; not that it is thereby capable, without God, either to begin, or, at least, to complete aught in things pertaining to God, but only in works of this life, whether good or evil. [5] “Good” I call those works which spring from the good in nature, such as, willing to labor in the field, to eat and drink, to have a friend, to clothe oneself, to build a house, to marry a wife, to raise cattle, to learn divers useful arts, or whatsoever good pertains to this life. [6] For all of these things are not without dependence on the providence of God; yea, of Him and through Him they are and have their being. [7] “Evil” I call such works as willing to worship an idol, to commit murder, etc.

[8] They condemn the Pelagians and others, who teach that without the Holy Ghost, by the power of nature alone, we are able to love God above all things; also to do the commandments of God as touching “the substance of the act.” [9] For, although nature is able in a manner to do the outward work (for it is able to keep the hands from theft and murder), yet it cannot produce the inward motions, such as the fear of God, trust in God, chastity, patience, etc.

Article 19

Of the Cause of Sin

Of the Cause of Sin they teach that, although God does create and preserve nature, yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men; which will, unaided of God, turns itself from God, as Christ says in John 8:44: When he speaketh a lie, he speaketh of his own.

Article 20

Of Good Works

[1] Our teachers are falsely accused of forbidding Good Works. [2] For their published writings on the Ten Commandments, and others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to what estates of life and what works in every calling be pleasing to God. [3] Concerning these things preachers heretofore taught but little, and urged only childish and needless works, as particular holy days, particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such like. [4] Since our adversaries have been admonished of these things, they are now unlearning them, and do not preach these unprofitable works as heretofore. [5] Besides, they begin to mention faith, of which there was heretofore marvelous silence. [6] They teach that we are justified not by works only, but they conjoin faith and works, and say that we are justified by faith and works. [7] This doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine.

[8] Forasmuch, therefore, as the doctrine concerning faith, which ought to be the chief one in the Church, has lain so long unknown, as all must needs grant that there was the deepest silence in their sermons concerning the righteousness of faith, while only the doctrine of works was treated in the churches, our teachers have instructed the churches concerning faith as follows:

[9] First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ’s sake, who alone has been set forth the Mediator and Propitiation (1 Tim. 2:5), in order that the Father may be reconciled through Him. [10] Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life (John 14:6).

[11] This doctrine concerning faith is everywhere treated by Paul, e.g., Ephesians 2:8: By grace are ye saved through faith; and that not of yourselves; it is the gift of God, not of works, etc.

[12] And lest anyone should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers. [13] For Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. [14] And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect. For in his De Vocatione Gentium he says as follows:

Redemption by the blood of Christ would become of little value, neither would the preeminence of man’s works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer.

[15] But, although this doctrine is despised by the inexperienced, nevertheless God-fearing and anxious consciences find by experience that it brings the greatest consolation, because consciences cannot be set at rest through any works, but only by faith, when they take the sure ground that for Christ’s sake they have a reconciled God. [16] As Paul teaches in Romans 5:1: Being justified by faith, we have peace with God. [17] This whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be understood apart from that conflict. [18] Therefore inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but civil and philosophical righteousness.

[19] Heretofore consciences were plagued with the doctrine of works, they did not hear the consolation from the Gospel. [20] Some persons were driven by conscience into the desert, into monasteries hoping there to merit grace by a monastic life. [21] Some also devised other works whereby to merit grace and make satisfaction for sins. [22] Hence there was very great need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation but that they might know that grace and forgiveness of sins and justification are apprehended by faith in Christ.

[23] Men are also admonished that here the term “faith” does not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history—namely, this article: the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through Christ.

[24] Now he that knows that he has a Father gracious to him through Christ, truly knows God; he knows also that God cares for him, and calls upon God; in a word, he is not without God, as the heathen. [25] For devils and the ungodly are not able to believe this article: the forgiveness of sins. Hence, they hate God as an enemy, call not upon Him, and expect no good from Him. [26] Augustine also admonishes his readers concerning the word “faith,” and teaches that the term “faith” is accepted in the Scriptures not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind.

[27] Furthermore, it is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God. [28] It is only by faith that forgiveness of sins is apprehended, and that, for nothing. [29] And because through faith the Holy Ghost is received, hearts are renewed and endowed with new affections, so as to be able to bring forth good works. [30] For Ambrose says: Faith is the mother of a good will and right doing. [31] For man’s powers without the Holy Ghost are full of ungodly affections, and are too weak to do works which are good in God’s sight. [32] Besides, they are in the power of the devil who impels men to divers sins, to ungodly opinions, to open crimes. [33] This we may see in the philosophers, who, although they endeavored to live an honest life could not succeed, but were defiled with many open crimes. [34] Such is the feebleness of man when he is without faith and without the Holy Ghost, and governs himself only by human strength.

[35] Hence it may be readily seen that this doctrine is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how we are enabled to do good works. [36] For without faith human nature can in no wise do the works of the First or of the Second Commandment. [37] Without faith it does not call upon God, nor expect anything from God, nor bear the cross, but seeks, and trusts in, man’s help. [38] And thus, when there is no faith and trust in God all manner of lusts and human devices rule in the heart. [39] Wherefore Christ said in John 15:5: Without Me ye can do nothing; [40] and the Church sings:

Lacking Thy divine favor,

There is nothing found in man,

Naught in him is harmless.

Article 21

Of the Worship of the Saints

[1] Of the Worship of Saints they teach that the memory of saints may be set before us, that we may follow their faith and good works, according to our calling, as the Emperor may follow the example of David in making war to drive away the Turk from his country. For both are kings. [2] But the Scripture teaches not the invocation of saints or to ask help of saints, since it sets before us the one Christ as the Mediator, Propitiation, High Priest, and Intercessor. [3] He is to be prayed to, and has promised that He will hear our prayer; and this worship He approves above all, to wit, that in all afflictions He be called upon. [4] 1 John 2:1: If any man sin, we have an Advocate with the Father, etc.

[A Summary Statement]

[5] This is about the Sum of our Doctrine, in which, as can be seen, there is nothing that varies from the Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers. This being the case, they judge harshly who insist that our teachers be regarded as heretics. [6] There is, however, disagreement on certain Abuses, which have crept into the Church without rightful authority. And even in these, if there were some difference, there should be proper lenity on the part of bishops to bear with us by reason of the Confession which we have now reviewed; because even the Canons are not so severe as to demand the same rites everywhere, [7] neither, at any time, have the rites of all churches been the same; [8] although, among us, in large part, the ancient rites are diligently observed. For it is a false and malicious charge that all the ceremonies, all the things instituted of old, are abolished in our churches. [9] But it has been a common complaint that some abuses were connected with the ordinary rites. These, inasmuch as they could not be approved with a good conscience, have been to some extent corrected.

Articles in Which Are Reviewed the Abuses Which Have Been Corrected

[1] Inasmuch, then, as our churches dissent in no article of the faith from the Church Catholic, but only omit some abuses which are new, and which have been erroneously accepted by the corruption of the times, contrary to the intent of the Canons, we pray that Your Imperial Majesty would graciously hear both what has been changed, and what were the reasons why the people were not compelled to observe those abuses against their conscience. [2] Nor should Your Imperial Majesty believe those who, in order to excite the hatred of men against our part, disseminate strange slanders among the people. [3] Having thus excited the minds of good men, they have first given occasion to this controversy, and now endeavor, by the same arts, to increase the discord. [4] For Your Imperial Majesty will undoubtedly find that the form of doctrine and of ceremonies with us is not so intolerable as these ungodly and malicious men represent. [5] Besides, the truth cannot be gathered from common rumors or the revilings of enemies. [6] But it can readily be judged that nothing would serve better to maintain the dignity of ceremonies, and to nourish reverence and pious devotion among the people than if the ceremonies were observed rightly in the churches.

Article 22

Of Both Kinds in the Sacrament

[1] To the laity are given Both Kinds in the Sacrament of the Lord’s Supper, because this usage has the commandment of the Lord in Matthew 26:27: Drink ye all of it, [2] where Christ has manifestly commanded concerning the cup that all should drink. [3] And lest any man should craftily say that this refers only to priests, Paul in 1 Corinthians