Of Ecclesiastical Power

2] Here the adversaries cry out violently concerning the privileges and immunities of the ecclesiastical

estate, and they add the peroration: All things are vain which are presented in the present article against

the immunity of the churches and priests. This is mere calumny; for in this article we have disputed

concerning other things. Besides, we have frequently testified that we do not find fault with political

ordinances, and the gifts and privileges granted by princes.

3] But would that the adversaries would hear, on the other hand, the complaints of the churches and of

godly minds! The adversaries courageously guard their own dignities and wealth; meanwhile, they

neglect the condition of the churches; they do not care that the churches are rightly taught, and that the

Sacraments are duly administered. To the priesthood they admit all kinds of persons indiscriminately.

[They ordain rude asses; thus the Christian doctrine perished, because the Church was not supplied with

efficient preachers.] Afterwards they impose intolerable burdens; as though they were delighted with the

destruction of their fellowmen, they demand that their traditions be observed far more accurately than the

Gospel. 4] Now, in the most important and difficult controversies, concerning which the people urgently

desire to be taught, in order that they may have something certain which they may follow, they do not

release the minds which are most severely tortured with doubt; they only call to arms. Besides, in

manifest matters [against manifest truth] they present decrees written in blood, which threaten horrible

punishments to men unless they act clearly 5] contrary to God’s command. Here, on the other hand, you

ought to see the tears of the poor, and hear the pitiable complaints of many good men, which God

undoubtedly considers and regards, to whom one day you will render an account of your stewardship.

6] But although in the Confession we have in this article embraced various topics, the adversaries make

no reply [act in true popish fashion], except that the bishops have the power of rule and coercive

correction, in order to direct their subjects to the goal of eternal blessedness; and that the power of ruling

requires the power to judge, to define, to distinguish and fix those things which are serviceable or

conduce to the aforementioned end. These are the words of the Confutation, in which the adversaries

teach us [but do not prove] that the bishops have the authority to frame laws (without the authority of the

Gospel] useful for obtaining eternal life. The controversy is concerning this article.

7] [Regarding this matter we submit the following:] But we must retain in the Church this doctrine,

namely, that we receive the remission of sins freely for Christ’s sake, by faith. We must also retain this

doctrine, namely, that human traditions are useless services, and therefore neither sin nor righteousness

should be placed in meat, drink, clothing, and like things, the use of which Christ wished to be left free,

since He says, Matt. 15, 11: Not that which goeth into the mouth defileth the man; and Paul, Rom. 14, 17:

The kingdom 8] of God is not meat and drink. Therefore the bishops have no right to frame traditions in

addition to the Gospel, that they may merit the remission of sins, that they may be services which God is

to approve as righteousness, and which burden consciences, as though it were a sin to omit them. All this

is taught by that one passage in Acts, 15, 9, where the apostles say [Peter says] that hearts are purified by

faith. And then they prohibit the imposing of a yoke, and show how great a danger this is, and enlarge

upon the sin of those who burden the Church. Why tempt ye God? they say. By this thunderbolt our

adversaries are in no way terrified, who defend by violence traditions and godless opinions.

For above they have also condemned Article XV, 9] in which we have stated that traditions do not merit

the remission of sins, and they here say that traditions conduce to eternal life. Do they merit the

remission of sins? Are they services which God approves as righteousness? Do they quicken hearts? 10]

Paul to the Colossians, 2, 20ff, says that traditions do not profit with respect to eternal righteousness and

eternal life; for the reason that food, drink, clothing and the like are things that perish with the using. But

eternal life [which begins in this life inwardly by faith] is wrought in the heart by eternal things, i.e., by

the Word of God and the Holy Ghost. Therefore let the adversaries explain how traditions conduce to

eternal life.

11] Since, however, the Gospel clearly testifies that traditions ought not to be imposed upon the Church

in order to merit the remission of sins; in order to be services which God shall approve as righteousness;

in order to burden consciences, so that to omit them is to be accounted as sin, the adversaries will never

be able to show that the bishops have the power to institute such services.

12] Besides, we have declared in the Confession what power the Gospel ascribes to bishops. Those who

are now bishops do not perform the duties of bishops according to the Gospel; although, indeed, they

may be bishops according to canonical polity, which we do not censure. But we are speaking of a bishop

according to the Gospel. 13] And we are pleased with the ancient division of power into power of the

order and power of jurisdiction [that is, the administration of the Sacraments and the exercise of spiritual

jurisdiction]. Therefore the bishop has the power of the order, i.e., the ministry of the Word and

Sacraments; he has also the power of jurisdiction, i.e., the authority to excommunicate those guilty of

open crimes, and again to absolve them if they are converted and 14] seek absolution. But their power is

not to be tyrannical, i.e., without a fixed law; nor regal, i.e., above law; but they have a fixed command

and a fixed Word of God, according to which they ought to teach, and according to which they ought to

exercise their jurisdiction. Therefore, even though they should have some jurisdiction, it does not follow

that they are able to institute new services. For services pertain in no way to jurisdiction. And they have

the Word, they have the command, how far they ought to exercise jurisdiction, namely, if any one would

do anything contrary to that Word which they have received from Christ. [For the Gospel does not set up

a rule independently of the Gospel; that is quite clear and certain.]

15] Although in the Confession we also have added how far it is lawful for them to frame traditions,

namely, not as necessary services, but so that there may be order in the Church, for the sake of

tranquillity. And these traditions ought not to cast snares upon consciences, as though to enjoin necessary

services; as Paul teaches when he says, Gal. 5, 1: Stand fast, therefore, in the liberty wherewith Christ

hath made us free, and be not entangled again with the yoke of bondage. 16] The use of such ordinances

ought therefore to be left free, provided that offenses be avoided, and that they be not judged to be

necessary services; just as the apostles themselves ordained [for the sake of good discipline] very many

things which have been changed with time. Neither did they hand them down in such a way that it would

not be permitted to change them. For they did not dissent from their own writings, in which they greatly

labor lest the Church be burdened with the opinion that human rites are necessary services.

17] This is the simple mode of interpreting traditions, namely, that we understand them not as necessary

services, and nevertheless, for the sake of avoiding offenses, we should observe them in the proper place.

18] And thus many learned and great men in the Church have held. Nor do we see what can be said

against this. For it is certain that the expression Luke 10, 16: He that heareth you heareth Me, does not

speak of traditions, but is chiefly directed against traditions. For it is not a mandatum cum libera (a

bestowal of unlimited authority), as they call it, but it is a cautio de rato (a caution concerning something

prescribed), namely, concerning the special command [not a free, unlimited order and power, but a

limited order namely, not to preach their own word, but God’s Word and the Gospel], i.e., the testimony

given to the apostles, that we believe them with respect to the word of another, not their own. For Christ

wishes to assure us, as was necessary, that we should know that the Word delivered by men is

efficacious, and that no other word from heaven ought to be sought. 19] He that heareth you heareth Me,

cannot be understood of traditions. For Christ requires that they teach in such a way that [by their mouth]

He Himself be heard, because He says: He heareth Me. Therefore He wishes His own voice, His own

Word, to be heard, not human traditions. Thus a saying which is most especially in our favor, and

contains the most important consolation and doctrine, these stupid men pervert to the most trifling

matters, the distinctions of food, vestments, and the like.

20] They quote also Heb. 13, 17: Obey them that have the rule over you. This passage requires obedience

to the Gospel. For it does not establish a dominion for the bishops apart from the Gospel. Neither should

the bishops frame traditions contrary to the Gospel, or interpret their traditions contrary to the Gospel.

And when they do this, obedience is prohibited, according to Gal. 1, 9: If any man preach any other

gospel, let him be accursed.

21] We make the same reply to Matt. 23, 3: Whatsoever they bid you observe, that observe, because

evidently a universal command is not given that we should receive all things [even contrary to God’s

command and Word], since Scripture elsewhere, Acts 5, 29, bids us obey God rather than men. When,

therefore, they teach wicked things, they are not to be heard. But these are wicked things, namely, that

human traditions are services of God, that they are necessary services, that they merit the remission of

sins and eternal life.

22] They present, as an objection, the public offenses and commotions which have arisen under pretext

of our doctrine. To 23] these we briefly reply. If all the scandals be brought together, still the one article

concerning the remission of sins, that for Christ’s sake through faith we freely obtain the remission of

sins, 24] brings so much good as to hide all evils. And this, in the beginning, gained for Luther not only

our favor, but also that of many who are now contending against us. “For former favor ceases, and

mortals are forgetful,” says Pindar. Nevertheless, we neither desire to desert truth that is necessary to the

Church, 25] nor can we assent to the adversaries in condemning it. For we ought to obey God rather than

men. Those who in the beginning condemned manifest truth, and are now persecuting it with the greatest

cruelty, will give an account for the schism that has been occasioned. Then, too, are there no scandals 26]

among the adversaries? How much evil is there in the sacrilegious profanation of the Mass applied to

gain! How great disgrace in celibacy! But let us omit a comparison. 27] This is what we have replied to

the Confutation for the time being. Now we leave it to the judgment of all the godly whether the

adversaries are right in boasting that they have actually refuted our Confession from the Scriptures.

THE END.

[As regards the slander and complaint of the adversaries at the end of the Confutation, namely, that this

doctrine is causing disobedience and other scandals, this is unjustly imputed to our doctrine. For it is

evident that by this doctrine the authority of magistrates is most highly praised. Moreover, it is well

known that in those localities where this doctrine is preached, the magistrates have hitherto, by the grace

of God, been treated with all respect by the subjects.

But as to the want of unity and dissension in the Church, it is well known how these matters first

happened, and who have caused the division, namely, the sellers of indulgences, who shamelessly

preached intolerable lies, and afterwards condemned Luther for not approving of those lies, and besides,

they again and again excited more controversies, so that Luther was induced to attack many other errors.

But since our opponents would not tolerate the truth, and dared to promote manifest errors by force, it is

easy to judge who is guilty of the schism. Surely, all the world, all wisdom, all power ought to yield to

Christ and His holy Word. But the devil is the enemy of God, and therefore rouses all his might against

Christ, to extinguish and suppress the Word of God. Therefore the devil with his members, setting

himself against the Word of God, is the cause of the schism and want of unity. For we have most

zealously sought peace, and still most eagerly desire it, provided only we are not forced to blaspheme

and deny Christ. For God, the discerner of all men’s hearts, is our witness that we do not delight and

have no joy in this awful disunion. On the other hand, our adversaries have so far not been willing to

conclude peace without stipulating that we must abandon the saving doctrine of the forgiveness of sin by

Christ without our merit, though Christ would be most foully blasphemed thereby.

And although, as is the custom of the world, it cannot be but that offenses have occurred in this schism

through malice and by imprudent people; for the devil causes such offenses, to disgrace the Gospel; yet

all this is of no account in view of the great comfort which this teaching has brought men, that for

Christ’s sake, without our merit, we have forgiveness of sins and a gracious God. Again, that men have

been instructed that forsaking secular estates and magistracies is not a divine worship, but that such

estates and magistracies are pleasing to God, and to be engaged in them is a real holy work and divine

service.

If we also were to narrate the offenses of the adversaries, which, indeed, we have no desire to do, it

would be a terrible list: what an abominable, blasphemous fair the adversaries have made of the Mass;

what unchaste living has been instituted by their celibacy; how the Popes have for more than 400 years

been engaged in wars against the emperors, have forgotten the Gospel, and only sought to be emperors

themselves, and to bring all Italy into their power; how they have juggled the possessions of the Church;

how through their neglect many false teachings and forms of worship have been set up by the monks. Is

not their worship of the saints manifest pagan idolatry? All their writers do not say one word concerning

faith in Christ, by which forgiveness of sin is obtained; the highest degree of holiness they ascribe to

human traditions; it is chiefly of these that they write and preach. Moreover, this, too, ought to be

numbered with their offenses, that they clearly reveal what sort of a spirit is in them, because they are

now putting to death so many innocent, pious people on account of Christian doctrine. But we do not

now wish to say more concerning this; for these matters should be decided in accordance with God’s

Word, regardless of the offenses on either side.

We hope that all Godfearing men will sufficiently see from this writing of ours that ours is the Christian

doctrine and comforting and salutary to all godly men. Accordingly, we pray God to extend His grace to

the end that His holy Gospel may be known and honored by all, for His glory, and for the peace, unity,

and salvation of all of us. Regarding all these articles we offer to make further statements, if required.]