Of the Invocation of Saints

1] The Twenty-first Article they absolutely condemn, because we do not require the invocation of saints.

Nor on any topic do they speak more eloquently and with more prolixity. Nevertheless they do not effect

anything else than that the saints should be honored; likewise, that the saints who live pray for others; as

though, indeed, the invocation of dead saints were on that account necessary. 2] They cite Cyprian,

because he asked Cornelius while yet alive to pray for his brothers when departing. By this example they

prove the invocation of the dead. They quote also Jerome against Vigilantius. “On this field” [in this

matter], they say, “eleven hundred years ago, Jerome overcame Vigilantius.” Thus the adversaries

triumph, as though the war were already ended. Nor do those asses see that in Jerome, against

Vigilantius, there is not a syllable concerning invocation. He speaks concerning honors for the saints, not

concerning invocation. 3] Neither have the rest of the ancient writers before Gregory made mention of

invocation. Certainly this invocation, with these opinions which the adversaries now teach concerning

the application of merits, has not the testimonies of the ancient writers.

4] Our Confession approves honors to the saints. For here a threefold honor is to be approved. The first is

thanksgiving. For we ought to give thanks to God because He has shown examples of mercy; because He

has shown that He wishes to save men; because He has given teachers or other gifts to the Church. And

these gifts, as they are the greatest, should be amplified, and the saints themselves should be praised, who

have faithfully used these gifts, just as Christ praises faithful businessmen, 5] Matt. 25, 21. 23. The

second service is the strengthening of our faith; when we see the denial forgiven Peter, we also are

encouraged to believe the more that grace 6] truly superabounds over sin, Rom. 5, 20. The third honor is

the imitation, first, of faith, then of the other virtues, which every one should imitate according to his

calling. 7] These true honors the adversaries do not require. They dispute only concerning invocation,

which, even though it would have no danger, nevertheless is not necessary.

8] Besides, we also grant that the angels pray for us. For there is a testimony in Zech. 1, 12, where an

angel prays: O Lord of hosts, how long wilt Thou not have mercy on 9] Jerusalem? Although concerning

the saints we concede that, just as, when alive, they pray for the Church universal in general, so in

heaven they pray for the Church in general, albeit no testimony concerning the praying of the dead is

extant in the Scriptures, except the dream taken from the Second Book of Maccabees, 15, 14.

Moreover, even supposing that the saints pray for the Church ever so much, 10] yet it does not follow

that they are to be invoked; although our Confession affirms only this, that Scripture does not teach the

invocation of the saints, or that we are to ask the saints for aid. But since neither a command, nor a

promise, nor an example can be produced from the Scriptures concerning the invocation of saints, it

follows that conscience can have nothing concerning this invocation that is certain. And since prayer

ought to be made from faith, how do we know that God approves this invocation? Whence do we know

without the testimony of Scripture that the saints perceive the prayers of each one? 11] Some plainly

ascribe divinity to the saints, namely, that they discern the silent thoughts of the minds in us. They

dispute concerning morning and evening knowledge, perhaps because they doubt whether they hear us in

the morning or the evening. They invent these things, not in order to treat the saints with honor, but to

defend lucrative services. 12] Nothing can be produced by the adversaries against this reasoning, that,

since invocation does not have a testimony from God’s Word, it cannot be affirmed that the saints

understand our invocation, or, even if they understand it, that God approves it. Therefore 13] the

adversaries ought not to force us to an uncertain matter, because a prayer without faith is not prayer. For

when they cite the example of the Church, it is evident that this is a new custom in the Church; for

although the old prayers make mention of the saints, yet they do not invoke the saints. Although also this

new invocation in the Church is dissimilar to the invocation of individuals.

14] Again, the adversaries not only require invocation in the worship of the saints, but also apply the

merits of the saints to others, and make of the saints not only intercessors, but also propitiators. This is in

no way to be endured. For here the honor belonging only to Christ is altogether transferred to the saints.

For they make them mediators and propitiators, and although they make a distinction between mediators

of intercession and mediators [the Mediator] of redemption, yet they plainly make of the saints mediators

of redemption. 15] But even that they are mediators of intercession they declare without the testimony of

Scripture, which, be it said ever so reverently, nevertheless obscures Christ’s office, and transfers the

confidence of mercy due Christ to the saints. For men imagine that Christ is more severe and the saints

more easily appeased, and they trust rather to the mercy of the saints than to the mercy of Christ, and

fleeing from Christ [as from a tyrant], they seek the saints. Thus they actually make of them mediators of

redemption.

16] Therefore we shall show that they truly make of the saints, not only intercessors, but propitiators, i.e.,

mediators of redemption. Here we do not as yet recite the abuses of the common people [how manifest

idolatry is practised at pilgrimages]. We are still speaking of the opinions of the Doctors. As regards the

rest, even the inexperienced [common people] can judge.

17] In a propitiator these two things concur. In the first place, there ought to be a word of God from

which we may certainly know that God wishes to pity, and hearken to, those calling upon Him through

this propitiator. There is such a promise concerning Christ, John 16, 23: Whatsoever ye shall ask the

Father in My name, He will give it you. Concerning the saints there is no such promise. Therefore

consciences cannot be firmly confident that by the invocation of saints we are heard. This invocation,

therefore, 18] is not made from faith. Then we have also the command to call upon Christ, according to

Matt. 11, 28: Come unto Me, all ye that labor, etc., which certainly is said also to us. And Isaiah says, 11,

10: In that day there shall be a root of Jesse, which shall stand for an ensign to the people; to it shall the

Gentiles seek. And Ps. 45, 12: Even the rich among the people shall entreat Thy favor. And Ps. 72, 11.

15: Yea, all kings shall fall down before Him. And shortly after: Prayer also shall be made for Him

continually. And in John 5, 23 Christ says: That all men should honor the Son even as they honor the

Father. And Paul, 2 Thess. 2, 16. 17, says, praying: Now our Lord Jesus Christ Himself, and God, even

our Father, ... comfort your hearts and stablish you. (All these passages refer to Christ.] But concerning

the invocation of saints, what commandment, what example can the adversaries produce from the

Scriptures? 19] The second matter in a propitiator is, that his merits have been presented as those which

make satisfaction for others, which are bestowed by divine imputation on others, in order that through

these, just as by their own merits, they may be accounted righteous. As when any friend pays a debt for a

friend, the debtor is freed by the merit of another, as though it were by his own. Thus the merits of Christ

are bestowed upon us, in order that, when we believe in Him, we may be accounted righteous by our

confidence in Christ’s merits as though we had merits of our own.

20] And from both, namely, from the promise and the bestowment of merits, confidence in mercy arises

[upon both parts must a Christian prayer be founded]. Such confidence in the divine promise, and

likewise in the merits of Christ, ought to be brought forward when we pray. For we ought to be truly

confident, both that for Christ’s sake we are heard, and that by His merits we have a reconciled Father.

21] Here the adversaries first bid us invoke the saints, although they have neither God’s promise, nor a

command, nor an example from Scripture. And yet they cause greater confidence in the mercy of the

saints to be conceived than in that of Christ, although Christ bade us come to Him 22] and not to the

saints. Secondly, they apply the merits of the saints, just as the merits of Christ, to others; they bid us

trust in the merits of the saints as though we were accounted righteous on account of the merits of the

saints, in like manner as we are accounted righteous by the merits of Christ. Here we fabricate nothing.

23] In indulgences they say that they apply the merits of the saints [as satisfactions for our sins]. And

Gabriel, the interpreter of the canon of the Mass, confidently declares: According to the order instituted

by God, we should betake ourselves to the aid of the saints, in order that we may be saved by their merits

and vows. These are the words of Gabriel. And nevertheless, in the books and sermons of the adversaries

still more absurd things are read here and there. What is it to make propitiators if this is not? They are

altogether made equal to Christ if we must trust that we are saved by their merits.

24] But where has this arrangement, to which he refers when he says that we ought to resort to the aid of

the saints, been instituted by God? Let him produce an example or command from the Scriptures.

Perhaps they derive this arrangement from the courts of kings, where friends must be employed as

intercessors. But if a king has appointed a certain intercessor, he will not desire that cases be brought to

him through others. Thus, since Christ has been appointed Intercessor and High Priest, why do we seek

others? [What can the adversaries say in reply to this?]

25] Here and there this form of absolution is used: The passion of our Lord Jesus Christ, the merits of the

most blessed Virgin Mary and of all the saints, be to thee for the remission of sins. Here the absolution is

pronounced on the supposition that we are reconciled and accounted righteous not only by the merits of

Christ, but also by the merits of the other saints. 26] Some of us have seen a doctor of theology dying, for

consoling whom a certain theologian, a monk, was employed. He pressed on the dying man nothing but

this prayer: Mother of grace, protect us from the enemy; receive us in the hour of death.

27] Granting that the blessed Mary prays for the Church, does she receive souls in death, does she

conquer death [the great power of Satan], does she quicken? What does Christ do if the blessed Mary

does these things? Although she is most worthy of the most ample honors, nevertheless she does not wish

to be made equal to Christ, but rather wishes us to consider and follow her example [the example of her

faith and her humility]. 28] But the subject itself declares that in public opinion the blessed Virgin has

succeeded altogether to the place of Christ. Men have invoked her, have trusted in her mercy through her

have desired to appease Christ, as though He were not a Propitiator, but, only a dreadful judge and

avenger. 29] We believe, however, that we must not trust that the merits of the saints are applied to us,

that on account of these God is reconcile d to us, or accounts us just, or saves us. For we obtain remission

of sins only by the merits of Christ, when we believe in Him. Of the other saints it has been said, 1 Cor.

3, 8: Every man shall receive his own reward according to his own labor, i.e., they cannot mutually

bestow their own merits, the one upon the other, as the monks sell the merits of their orders. 30] Even

Hilary says of the foolish virgins: And as the foolish virgins could not go forth with their lamps

extinguished, they besought those who were prudent to lend them oil; to whom they replied that they

could not give it because peradventure there might not be enough for all; i.e., no one can be aided by the

works and merits of another, because it is necessary for every one to buy oil for his own lamp. [Here he

points out that none of us can aid another by other people’s works or merits.]

31] Since, therefore, the adversaries teach us to place confidence in the invocation of saints, although

they have neither the Word of God nor the example of Scripture [of the Old or of the New Testament];

since they apply the merits of the saints on behalf of others not otherwise than they apply the merits of

Christ, and transfer the honor belonging only to Christ to the saints, we can receive neither their opinions

concerning the worship of the saints, nor the practise of invocation. For we know that confidence is to be

placed in the intercession of Christ, because this alone has God’s promise. We know that the merits of

Christ alone are a propitiation for us. On account of the merits of Christ we are accounted righteous when

we believe in Him, as the text says, Rom. 9, 33 (cf. 1 Pet. 2, 6 and Is. 28, 16): Whosoever believeth on

Him shall not be confounded. Neither are we to trust that we are accounted righteous by the merits of the

blessed Virgin or of the other saints.

32] With the learned this error also prevails, namely, that to each saint a particular administration has

been committed, that Anna bestows riches [protects from poverty], Sebastian keeps off pestilence,

Valentine heals epilepsy, George protects horsemen. These opinions have clearly sprung from heathen

examples. For thus, among the Romans, Juno was thought to enrich, Febris to keep off fever, Castor and

Pollux to protect horsemen, etc. 33] Even though we should imagine that the invocation of saints were

taught with the greatest prudence, yet since the example is most dangerous, why is it necessary to defend

it when it has no command or testimony from God’s Word? Aye, it has not even the testimony of the

ancient writers. 34] First because, as I have said above, when other mediators are sought in addition to

Christ, and confidence is put in others, the entire knowledge of Christ is suppressed. The subject shows

this. In the beginning, mention of the saints seems to have been admitted with a design that is endurable,

as in the ancient prayers. Afterwards invocation followed, and abuses that are prodigious and more than

heathenish followed invocation. From invocation the next step was to images; these also were worshiped,

and a virtue was supposed to exist in these, just as magicians imagine that a virtue exists in images of the

heavenly bodies carved at a particular time. In a certain monastery we [some of us] have seen a statue of

the blessed Virgin, which moved automatically by a trick [within by a string], so as to seem either to turn

away from [those who did not make a large offering] or nod to those making request.

35] Still the fabulous stories concerning the saints, which are publicly taught with great authority, surpass

the marvelous tales of the statues and pictures. Barbara, amidst her torments, asks for the reward that no

one who would invoke her should die without the Eucharist. Another, standing on one foot, recited daily

the whole psaltery. Some wise man painted [for children] Christophorus [which in German means Bearer

of Christ], in order by the allegory to signify that there ought to be great strength of mind in those who

would bear Christ, i.e., who would teach or confess the Gospel, because it is necessary to undergo the

greatest dangers [for they must wade by night through the great sea, i.e., endure all kinds of temptations

and dangers]. Then the foolish monks taught among the people that they ought to invoke Christophorus,

as though such a Polyphemus (such a giant who bore Christ through the sea] had once existed. And

although 36] the saints performed very great deeds, either useful to the state or affording private

examples, the remembrance of which would conduce much both toward strengthening faith and toward

following their example in the administration of affairs, no one has searched for these from true

narratives. [Although God Almighty through His saints, as a peculiar people, has wrought many great

things in both realms, in the Church and in worldly transactions; although there are many great examples

in the lives of the saints which would be very profitable to princes and lords, to true pastors and

guardians of souls, for the government both of the world and of the Church, especially for strengthening

faith in God, yet they have passed these by, and preached the most insignificant matters concerning the

saints, concerning their hard beds, their hair shirts, etc., which, for the greater part, are falsehoods.] Yet

indeed it is of advantage to hear how holy men administered governments [as in the Holy Scriptures it is

narrated of the kings of Israel and Judah], what calamities, what dangers they underwent, how holy men

were of aid to kings in great dangers, how they taught the Gospel, what encounters they had with

heretics. Examples of mercy are also of service, as when we see the denial forgiven Peter, when we see

Cyprian forgiven for having been a magician, when we see Augustine, having experienced the power of

faith in sickness, steadily affirming that God truly hears the prayers of believers. It was profitable that

such examples as these, which contain admonitions for either faith or fear or the administration of the

state, be recited. 37] But certain triflers, endowed with no knowledge either of faith or for governing

states, have invented stories in imitation of poems, in which there are nothing but superstitious examples

concerning certain prayers, certain fastings, and certain additions of service for bringing in gain [where

there are nothing but examples as to how the saints wore hair shirts, how they prayed at the seven

canonical hours, how they lived upon bread and water]. Such are the miracles that have been invented

concerning rosaries and similar ceremonies. Nor is there need here to recite examples. For the legends, as

they call them, and the mirrors of examples, and the rosaries, in which there are very many things not

unlike the true narratives of Lucian, are extant.

38] The bishops, theologians, and monks applaud these monstrous and wicked stories [this abomination

set up against Christ, this blasphemy, these scandalous, shameless lies, these lying preachers; and they

have permitted them so long, to the great injury of consciences, that it is terrible to think of it] because

they aid them to their daily bread. They do not tolerate us, who, in order that the honor and office of

Christ may be more conspicuous, do not require the invocation of saints, and censure the abuses in the

worship, of saints. 39] And although [even their own theologians], all good men everywhere [a long time

before Dr. Luther began to write] in the correction of these abuses, greatly longed for either the authority

of the bishops or the diligence of the preachers, nevertheless our adversaries in the Confutation altogether

pass, over vices that are even manifest, as though they wish, by the reception of the Confutation, to

compel us to approve even the most notorious abuses.

40] Thus the Confutation has been deceitfully written, not only on this topic, but almost everywhere.

[They pretend that they are as pure as gold, that they have never muddled the water.] There is no passage

in which they make a distinction between the manifest abuses and their dogmas. And nevertheless, if

there are any of sounder mind among them, they confess that many false opinions inhere in the doctrine

of the scholastics and canonists, and, besides, that in such ignorance and negligence of the pastors many

abuses crept into the Church. 41] For Luther was not (the only one nor] the first to complain of

[innumerable] public abuses. Many learned and excellent men long before these times deplored the

abuses of the Mass, confidence in monastic, observances, services to the saints intended to yield a

revenue, the confusion of the doctrine concerning repentance [concerning Christ], which ought to be as

clear and plain in the Church as possible [without which there cannot be nor remain a Christian Church].

We ourselves have heard that excellent theologians desire moderation in the scholastic doctrine, which

contains much more for philosophical quarrels than for piety. And nevertheless, among these the older

ones are generally nearer Scripture than are the more recent. Thus their theology degenerated more and

more. Neither had many good men, who from the very first began to be friendly to Luther, any other

reason than that they saw that he was freeing the minds of men from these labyrinths of most confused

and infinite discussions which exist among the scholastic theologians and canonists, and was teaching

things profit able for godliness.

42] The adversaries, therefore, have not acted candidly in passing over the abuses when they wished us

to assent to the Confutation. And if they wished to care for the interests of the Church [and of afflicted

consciences, and not rather to maintain their pomp and avarice], especially on that topic, at this occasion,

they ought to exhort our most excellent Emperor to take measures for the correction of abuses [which

furnish grounds for derision among the Turks, the Jews, and all unbelievers], as we observe plainly

enough that he is most desirous of healing and well-establishing the Church. But the adversaries do not

act so as to aid the most honorable and most holy will of the Emperor, but so as in every way to crush

(the truth and] us. 43] Many signs show that they have little anxiety concerning the state of the Church.

[They lose little sleep from concern that Christian doctrine and the pure Gospel be preached.] They take

no pains that there should be among the people a summary of the dogmas of the Church. [The office of

the ministry they permit to be quite desolate.) They defend manifest abuses [they continue every day to

shed innocent blood] by new and unusual cruelty. They allow no suitable teachers in the churches. Good

men can easily judge whither these things tend. But in this way they have no regard to the interest either

of their own authority or of the Church. For after the good teachers have been killed and sound doctrine

suppressed, fanatical spirits will rise up, whom the adversaries will not be able to restrain, who both will

disturb the Church with godless dogmas, and will overthrow the entire ecclesiastical government, which

we are very greatly desirous of maintaining.

44] Therefore, most excellent Emperor Charles, for the sake of the glory of Christ, which we have no

doubt that you desire to praise and magnify, we beseech you not to assent to the violent counsels of our

adversaries, but to seek other honorable ways of so establishing harmony that godly consciences are not

burdened, that no cruelty is exercised against innocent men, as we have hitherto seen, and that sound

doctrine is not suppressed in the Church. To God most of all you owe the duty [as far as this is possible

to man] to maintain sound doctrine and hand it down to posterity, and to defend those who teach what is

right. For God demands this when He honors kings with His own name and calls them gods, saying, Ps.

82, 6: I have said, Ye are gods, namely, that they should attend to the preservation and propagation of

divine things, i.e., the Gospel of Christ, on the earth, and, as the vicars of God, should defend the life and

safety of the innocent [true Christian teachers and preachers].