OF GOD’S ETERNAL FOREKNOWLEDGE [PREDESTINATION] AND ELECTION
All confessions & catechisms · Formula of Concord · Epitome
AND ELECTION.
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Formula of Concord -- Epitome
1] Concerning this article no public dissension has occurred among the theologians of the Augsburg
Confession. But since it is a consolatory article, if treated properly, and lest offensive disputations
concerning the same be instituted in the future, it is also explained in this writing.
AFFIRMATIVA.
The Pure and True Doctrine concerning This Article.
2] 1. To begin with [First of all], the distinction between praescientia et praedestinatio, that is, between
God’s foreknowledge and His eternal election, ought to be accurately observed.
3] 2. For the foreknowledge of God is nothing else than that God knows all things before they happen, as
it is written Dan. 2, 28: There is a God in heaven that revealeth secrets and maketh known to the king
Nebuchadnezzar what shall be in the latter days.
4] 3. This foreknowledge extends alike over the godly and the wicked, but it is not the cause of evil,
neither of sin, namely, of doing what is wrong (which originally arises from the devil and the wicked,
perverse will of man), nor of their ruin [that men perish], for which they themselves are responsible
[which they must ascribe to themselves]; but it only regulates it, and fixes a limit to it [how far it should
progress and] how long it should last, and all this to the end that it should serve His elect for their
salvation, notwithstanding that it is evil in itself.
5] 4. The predestination or eternal election of God, however, extends only over the godly, beloved
children of God, being a cause of their salvation, which He also provides, as well as disposes what
belongs thereto. Upon this [predestination of God] our salvation is founded so firmly that the gates of
hell cannot overcome it. John 10, 28; Matt. 16, 18.
6] 5. This [predestination of God] is not to be investigated in the secret counsel of God, but to be sought
in the Word of God, where it is also revealed.
7] 6. But the Word of God leads us to Christ, who is the Book of Life, in whom all are written and
elected that are to be saved in eternity, as it is written Eph. 1, 4: He hath chosen us in Him [Christ] before
the foundation of the world.
8] 7. This Christ calls to Himself all sinners and promises them rest, and He is in earnest [seriously wills]
that all men should come to Him and suffer themselves to be helped, to whom He offers Himself in His
Word, and wishes them to hear it and not to stop their ears or [neglect and] despise the Word. Moreover,
He promises the power and working of the Holy Ghost, and divine assistance for perseverance and
eternal salvation [that we may remain steadfast in the faith and attain eternal salvation].
9] 8. Therefore we should judge concerning this our election to eternal life neither from reason nor from
the Law of God, which lead us either into a reckless, dissolute, Epicurean life or into despair, and excite
pernicious thoughts in the hearts of men, for they cannot, as long as they follow their reason, successfully
refrain from thinking: If God has elected me to salvation, I cannot be condemned, no matter what I do;
and again: If I am not elected to eternal life, it is of no avail what good I do; it is all [all my efforts are] in
vain anyway.
Formula of Concord -- Epitome
10] 9. But it [the true judgment concerning predestination] must be learned alone from the holy Gospel
concerning Christ, in which it is clearly testified that God hath concluded them all in unbelief, that He
might have mercy upon all, and that He is not willing that any should perish, but that all should come to
repentance and believe in the Lord Christ. Rom. 11, 32; Ezek. 18, 23; 33, 11; 2 Pet. 3, 9; 1 John 2, 2.
11] 10. Whoever, now, is thus concerned about the revealed will of God, and proceeds according to the
order which St. Paul has observed in the Epistle to the Romans, who first directs men to repentance, to
knowledge of sins, to faith in Christ, to divine obedience, before he speaks of the mystery of the eternal
election of God, to him this doctrine [concerning God’s predestination] is useful and consolatory.
12] 11. However, that many are called and few chosen, Matt. 22, 14, does not mean that God is not
willing to save everybody; but the reason is that they either do not at all hear God’s Word, but wilfully
despise it, stop their ears and harden their hearts, and in this manner foreclose the ordinary way to the
Holy Ghost, so that He cannot perform His work in them, or, when they have heard it, make light of it
again and do not heed it, for which [that they perish] not God or His election, but their wickedness, is
responsible. [2 Pet. 2, 1ff ; Luke 11, 49. 52; Heb. 12, 25f.]
13] 12. Thus far a Christian should occupy himself [in meditation] with the article concerning the eternal
election of God, as it has been revealed in God’s Word, which presents to us Christ as the Book of Life,
which He opens and reveals to us by the preaching of the holy Gospel, as it is written Rom. 8, 30: Whom
He did predestinate, them He also called. In Him we are to seek the eternal election of the Father, who
has determined in His eternal divine counsel that He would save no one except those who know His Son
Christ and truly believe on Him. Other thoughts are to be [entirely] banished [from the minds of the
godly], as they proceed not from God, but from the suggestion of the Evil Foe, whereby he attempts to
weaken or entirely to remove from us the glorious consolation which we have in this salutary doctrine,
namely, that we know [assuredly] that out of pure grace, without any merit of our own, we have been
elected in Christ to eternal life, and that no one can pluck us out of His hand; as He has not only
promised this gracious election with mere words, but has also certified it with an oath and sealed it with
the holy Sacraments, which we can [ought to] call to mind in our most severe temptations, and take
comfort in them, and therewith quench the fiery darts of the devil.
14] 13. Besides, we should use the greatest diligence to live according to the will of God, and, as St.
Peter admonishes, 2 Pet. 1, 10, make our calling sure, and especially adhere to [not recede a finger’s
breadth from] the revealed Word: that can and will not fail us.
15] 14. By this brief explanation of the eternal election of God His glory is entirely and fully given to
God, that out of pure mercy alone, without all merit of ours, He saves us according to the purpose of His
will; besides, also, no cause is given any one for despondency or a vulgar, wild life [no opportunity is
afforded either for those more severe agitations of mind and faintheartedness or for Epicureanism].
ANTITHESIS or NEGATIVA.
False Doctrine concerning This Article.
16] Accordingly, we believe and hold: When any teach the doctrine concerning the gracious election of
God to eternal life in such a manner that troubled Christians cannot comfort themselves therewith, but
Formula of Concord -- Epitome
are thereby led to despondency or despair, or the impenitent are strengthened in their wantonness, that
such doctrine is treated [wickedly and erroneously] not according to the Word and will of God, but
according to reason and the instigation of the cursed Satan. For, as the apostle testifies, Rom. 15, 4,
whatsoever things were written aforetime were written for our learning, that we, through patience and
comfort of the Scriptures, might have hope. Therefore we reject the following errors:
17] 1. As when it is taught that God is unwilling that all men repent and believe the Gospel.
18] 2. Also, that when God calls us to Himself, He is not in earnest that all men should come to Him.
19] 3. Also, that God is unwilling that every one should be saved, but that some, without regard to their
sins, from the mere counsel, purpose, and will of God, are ordained to condemnation so that they cannot
be saved.
20] 4. Also, that not only the mercy of God and the most holy merit of Christ, but also in us there is a
cause of God’s election, on account of which God has elected us to everlasting life.
21] All these are blasphemous and dreadful erroneous doctrines, whereby all the comfort which they
have in the holy Gospel and the use of the holy Sacraments is taken from Christians, and therefore should
not be tolerated in the Church of God.
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22] This is the brief and simple explanation of the controverted articles, which for a time have been
debated and taught controversially among the theologians of the Augsburg Confession. Hence every
simple Christian, according to the guidance of God’s Word and his simple Catechism, can perceive what
is right or wrong, since not only the pure doctrine has been stated, but also the erroneous contrary
doctrine has been repudiated and rejected, and thus the offensive divisions that have occurred are
thoroughly settled [and decided].
23] May Almighty God and the Father of our Lord Jesus grant the grace of His Holy Ghost that we all
may be one in Him, and constantly abide in this Christian unity, which is well pleasing to Him! Amen.
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(XII.) OF OTHER FACTIONS [HERESIES] AND SECTS,
Which Never Embraced the Augsburg Confession.
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1] In order that such [heresies and sects] may not silently be ascribed to us, because, in the preceding
explanation, we have made no mention of them, we intend at the end [of this writing] simply to
enumerate the mere articles wherein they [the heretics of our time] err and teach contrary to our Christian
faith and confession to which we have often referred.
Formula of Concord -- Epitome
Erroneous Articles of the Anabaptists.
2] The Anabaptists are divided among themselves into many factions, as one contends for more, another
for less errors; however, they all in common propound [profess] such doctrine as is to be tolerated or
allowed neither in the Church, nor in the commonwealth and secular government, nor in domestic life.
Articles that Cannot be Tolerated in the Church.
3] 1. That Christ did not assume His body and blood from the Virgin Mary, but brought them with Him
from heaven.
4] 2. That Christ is not true God, but only [is superior to other saints, because He] has more gifts of the
Holy Ghost than any other holy man.
5] 3. That our righteousness before God consists not in the sole merit of Christ alone, but in renewal, and
hence in our own godliness [uprightness] in which we walk. This is based in great part upon one’s own
special, self-chosen [and humanly devised] spirituality [holiness], and in fact is nothing else than a new
sort of monkery.
6] 4. That children who are not baptized are not sinners before God, but righteous and innocent, who in
their innocency, because they have not yet attained their reason [the use of reason], are saved without
Baptism (which, according to their assertion, they do not need). Therefore they reject the entire doctrine
concerning original sin and what belongs to it.
7] 5. That children are not to be baptized until they have attained their reason [the use of reason], and can
themselves confess their faith.
8] 6. That the children of Christians, because they have been born of Christian and believing parents, are
holy and children of God even without and before Baptism; and for this reason they neither attach much
importance to the baptism of children nor encourage it, contrary to the express words of God’s promise
which pertains only to those who keep His covenant and do not despise it. Gen. 17, 7ff
9] 7. That that is no true Christian congregation [church] in which sinners are still found.
10] 8. That no sermon is to be heard nor attended in those churches in which formerly papal masses have
been celebrated and said.
11] 9. That one [a godly man] must not have anything to do with the ministers of the Church who preach
the Gospel according to the Augsburg Confession, and rebuke the sermons and errors of the Anabaptists;
also that he is neither to serve nor in any way to labor for them, but to flee from and shun them as
perverters of God’s Word.
Articles that Cannot be Tolerated in the Government.
12] 1. That under the New Testament the magistracy is not an estate pleasing to God.
Formula of Concord -- Epitome
13] 2. That a Christian cannot with a good, inviolate conscience hold or discharge the office of
magistrate.
14] 3. That a Christian cannot without injury to conscience use the office of the magistracy against the
wicked in matters as they occur [matters so requiring], nor that subjects may invoke for their protection
and defense the power which the magistrates possess and have received from God.
15] 4. That a Christian cannot with a good conscience take an oath, nor with an oath do homage [promise
fidelity] to the hereditary prince of his country or sovereign.
16] 5. That under the New Testament magistrates cannot, without injury to conscience, inflict capital
punishment upon malefactors.
Articles that Cannot be Tolerated in Domestic Life.
17] 1. That a Christian cannot with a good conscience hold or possess property, but is in duty bound to
devote it to the common treasury.
18] 2. That a Christian cannot with a good conscience be an innkeeper, merchant, or cutler [maker of
arms].
19] 3. That the married may be divorced on account of [diverse] faith, and the one may abandon the other
and be married to another person who is of his faith.
Erroneous Articles of the Schwenkfeldians.
20] 1. That all those have no true knowledge of Christ as reigning King of heaven who regard Christ
according to the flesh as a creature.
21] 2. That the flesh of Christ by His exaltation has assumed all divine properties in such a manner that
Christ as man is in might, power, majesty, and glory altogether, as regards degree and position of essence
equal to the Father and to the Word, so that now there is only one essence, property, will, and glory of
both natures in Christ, and that the flesh of Christ belongs to the essence of the Holy Trinity.
22] 3. That the ministry of the Church [ministry of the Word], the Word preached and heard, is not a
means whereby God the Holy Ghost teaches men, and works in them the saving knowledge of Christ,
conversion, repentance, faith, and new obedience.
23] 4. That the water of Baptism is not a means whereby God the Lord seals the adoption of sons and
works regeneration.
24] 5. That bread and wine in the Holy Supper are not means through and by which Christ distributes His
body and blood.
25] 6. That a Christian who is truly regenerated by God’s Spirit can perfectly observe and fulfil the Law
of God in this life.
Formula of Concord -- Epitome
26] 7. That it is not a true Christian congregation [church] in which no public excommunication [some
formal mode of excommunication] or no regular process of the ban [as it is commonly called] is
observed.
27] 8. That the minister of the church who is not on his part truly renewed, regenerate, righteous, and
godly cannot teach other men with profit or distribute genuine, true Sacraments.
Error of the New Arians.
28] That Christ is not true, essential, natural God, of one eternal, divine essence with God the Father and
the Holy Ghost, but is only adorned with divine majesty inferior to and alongside of God the Father [is so
adorned with divine majesty, with the Father, that He is inferior to the Father].
Error of the Anti-Trinitarians.
29] This is an entirely new sect, not heard of before in Christendom, [composed of those] who believe,
teach, and confess that there is not one only, eternal, divine essence of the Father Son, and Holy Ghost,
but as God the Father, Son, and Holy Ghost are three distinct persons, so each person has its essence
distinct and separate from the other persons of the Godhead; and that nevertheless they are either [some
think] all three of equal power, wisdom, majesty, and glory, just as otherwise three men are distinct and
separate from one another in their essence, or [others think that these three persons and essences are]
unequal with one another in essence and properties, so that the Father alone is properly and truly God.
30] These and similar articles, one and all, with whatever other errors depend upon and follow from
them, we reject and condemn as wrong, false, heretical, contrary to the Word of God, the three Creeds,
the Augsburg Confession and Apology, the Smalcald Articles, and Luther’s Catechisms, against which
all godly Christians of both high and low station are to be on their guard as they love the welfare and
salvation of their souls.
31] That this is the doctrine, faith, and confession of us all, for which we will answer at the last day
before the just Judge, our Lord Jesus Christ, and will neither secretly nor publicly speak or write
anything against it, but that we intend by the grace of God to persevere therein, we have after mature
deliberation testified, in the true fear of God and invocation of His name, by signing with our own hands
[this Epitome].
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Formula of Concord -- Solid Declaration
[PART SECOND.]
Solid Declaration
Thorough, Pure, Correct, and Final [Solid, Plain, and Clear]
REPETITION AND DECLARATION
of Some Articles of the Augsburg Confession
concerning which, for Some Time, there has been Controversy among Some Theologians who
Subscribe Thereto, Decided and Settled according to the Analogy of God’s Word and the
Summary Contents of Our Christian Doctrine.
1] When, by the special grace and mercy of the Almighty, the doctrine concerning the chief articles of
our Christian religion (which under the Papacy had been horribly obscured by human teachings and
ordinances) had been explained and purified again from [in accordance with the direction and analogy
of] God’s Word by Dr. Luther, of blessed and holy memory, and the papistic errors, abuses, and
idolatries had been rebuked; 2] and this pure reformation was nevertheless regarded by its opponents as
[introducing] a new doctrine and was violently (though without foundation) charged with being entirely
contrary to God’s Word and the Christian ordinances, and, in addition, was loaded with [almost endless]
unsupportable calumnies and accusations, 3] the Christian [the most illustrious and in religious piety
most prominent] Electors and Princes, and the Estates [of the Empire] which at that time had embraced
the pure doctrine of the Holy Gospel and had their churches reformed in a Christian manner according to
God’s Word, had a Christian Confession prepared from God’s Word at the great Diet of Augsburg in the
year 1530 and delivered it to the Emperor Charles V. In this they clearly and plainly made their Christian
confession as to what was being held and taught in the Christian evangelical churches concerning the
chief articles, especially those in controversy between them and the Papists; and although this Confession
was received with disfavor by their opponents, still, thank God, it remains to this day unrefuted and
unoverthrown.
4] To this Christian [pious] Augsburg Confession, so thoroughly grounded in God’s Word, we herewith
pledge ourselves again [publicly and solemnly] from our inmost hearts; we abide by its simple, clear, and
unadulterated meaning as the words convey it, and regard the said Confession as a pure Christian
symbol, with which at the present time true Christians ought to be found next to [which pious hearts
ought to receive next to the matchless authority of] God’s Word; just as in former times concerning
certain great controversies that had arisen in the Church of God, symbols and confessions were proposed,
to which the pure teachers and hearers at that time pledged themselves with heart and mouth. 5] We
intend also, by the grace of the Almighty, faithfully to abide until our end by [the doctrine of] this
Christian Confession, mentioned several times, as it was delivered in the year 1530 to the Emperor
Charles V; and it is our purpose, neither in this nor in any other writing, to recede in the least from that
oft-cited Confession, nor to propose another or new confession.
Formula of Concord -- Solid Declaration
6] Now, although the Christian doctrine of this Confession has in great part remained unchallenged (save
what has been done by the Papists), yet it cannot be denied that some theologians have departed from
some great [principal] and important articles of the said Confession, and either have not attained to their
true meaning, or at any rate have not continued steadfastly therein, and occasionally [some] have even
undertaken to attach to it a foreign meaning, while at the same time they wished to be regarded as
adherents of [they professed to embrace] the Augsburg Confession, and to avail themselves and make
their boast of it [for a pretext]. 7] From this, grievous and injurious dissensions have arisen in the pure
evangelical churches; just as even during the lives of the holy apostles among those who wished to be
called Christians, and boasted of Christ’s doctrine, horrible errors arose likewise. For some sought to be
justified and saved by the works of the Law, Acts 15, 1–29, others denied the resurrection of the dead, 1
Cor. 15, 12, and still others did not believe that Christ was true and eternal God. Against these the holy
apostles had to inveigh strenuously in their sermons and writings, although [they were well aware that]
also at that time such fundamental errors and severe controversies could not occur without offense both
to unbelievers and to those weak in the faith. 8] In a similar manner at present our opponents, the Papists,
rejoice at the dissensions that have arisen among us, in the unchristian and vain hope that these discords
might finally cause the suppression of the pure doctrine, while those who are weak in faith are [greatly]
offended [and disturbed], and some of them doubt whether, amid such dissensions, the pure doctrine is
with us, and others do not know with whom to side with respect to the articles in controversy. 9] For the
controversies which have occurred are not, as some would regard them, mere misunderstandings or
disputes concerning words [as are apt to occur], one side not having sufficiently grasped the meaning of
the other, and the difficulty lying thus in a few words which are not of great moment; but here the
subjects of controversy are important and great, and of such a nature that the opinion of the party in error
cannot be tolerated in the Church of God, much less be excused or defended.
10] Necessity, therefore, requires us to explain these controverted articles according to God’s Word and
approved writings, so that every one who has Christian understanding can notice which opinion
concerning the matters in controversy accords with God’s Word and the Christian Augsburg Confession,
and which does not. And sincere Christians who have the truth at heart may guard and protect themselves
against [flee and avoid] the errors and corruptions that have arisen.
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OF THE COMPREHENSIVE SUMMARY, FOUNDATION, RULE, AND
STANDARD
Whereby All Dogmas should be Judged according to God’s Word, and the Controversies that have
Occurred should be Explained and Decided in a Christian Manner.
1] Since for thorough, permanent unity in the Church it is, above all things, necessary that we have a
comprehensive, unanimously approved summary and form wherein is brought together from God’s Word
the common doctrine, reduced to a brief compass, which the churches that are of the true Christian
religion confess, just as the ancient Church always had for this use its fixed symbols; 2] moreover, since
this [comprehensive form of doctrine] should not be based on private writings, but on such books as have
been composed, approved, and received in the name of the churches which pledge themselves to one
doctrine and religion, we have declared to one another with heart and mouth that we will not make or
Formula of Concord -- Solid Declaration
receive a separate or new confession of our faith, but confess the public common writings which always
and everywhere were held and used as such symbols or common confessions in all the churches of the
Augsburg Confession before the dissensions arose among those who accept the Augsburg Confession,
and as long as in all articles there was on all sides a unanimous adherence to [and maintenance and use
of] the pure doctrine of the divine Word, as the sainted Dr. Luther explained it.
3] 1. First [, then, we receive and embrace with our whole heart] the Prophetic and Apostolic Scriptures
of the Old and New Testaments as the pure, clear fountain of Israel, which is the only true standard by
which all teachers and doctrines are to be judged.
4] 2. And since of old the true Christian doctrine, in a pure, sound sense, was collected from God’s Word
into brief articles or chapters against the corruption of heretics, we confess, in the second place, the three
Ecumenical Creeds, namely, the Apostles’, the Nicene, and the Athanasian, as glorious confessions of
the faith, brief, devout, and founded upon God’s Word, in which all the heresies which at that time had
arisen in the Christian Church are clearly and unanswerably refuted.
5] 3. In the third place, since in these last times God, out of especial grace, has brought the truth of His
Word to light again from the darkness of the Papacy through the faithful service of the precious man of
God, Dr. Luther, and since this doctrine has been collected from, and according to, God’s Word into the
articles and chapters of the Augsburg Confession against the corruptions of the Papacy and also of other
sects, we confess also the First, Unaltered Augsburg Confession as our symbol for this time, not because
it was composed by our theologians, but because it has been taken from God’s Word and is founded
firmly and well therein, precisely in the form in which it was committed to writing, in the year 1530, and
presented to the Emperor Charles V at Augsburg by some Christian Electors, Princes, and Estates of the
Roman Empire as a common confession of the reformed churches, whereby our reformed churches are
distinguished from the Papists and other repudiated and condemned sects and heresies, after the custom
and usage of the early Church, whereby succeeding councils, Christian bishops and teachers appealed to
the Nicene Creed, and confessed it [publicly declared that they embraced it].
6] 4. In the fourth place, as regards the proper and true sense of the oft-quoted Augsburg Confession, an
extensive Apology was composed and published in print in 1531, after the presentation of the
Confession, in order that we might explain ourselves at greater length and guard against the [slanders of
the] Papists, and that condemned errors might not steal into the Church of God under the name of the
Augsburg Confession, or dare to seek cover under the same. We unanimously confess this also, because
not only is the said Augsburg Confession explained as much as is necessary and guarded [against the
slanders of the adversaries], hut also proven [confirmed] by clear, irrefutable testimonies of Holy
Scripture.
7] 5. In the fifth place, we also confess the Articles composed, approved, and received at Smalcald in the
large assembly of theologians, in the year 1537, as they were first framed and printed in order to be
delivered in the council at Mantua, or wherever it would be held, in the name of the Estates, Electors, and
Princes, as an explanation of the above-mentioned Augsburg Confession, wherein by God’s grace they
were resolved to abide. In them the doctrine of the Augsburg Confession is repeated, and some articles
are explained at greater length from God’s Word, and, besides, the cause and grounds are indicated, as
far as necessary, why we have abandoned the papistical errors and idolatries, and can have no fellowship
with them, and also why we know, and can think of, no way for coming to any agreement with the Pope
concerning them.
Formula of Concord -- Solid Declaration
8] 6. And now, in the sixth place, because these highly important matters [the business of religion]
concern also the common people and laymen [as they are called], who, inasmuch as they are Christians,
must for their salvation distinguish between pure and false doctrine, we confess also the Small and the
Large Catechisms of Dr. Luther, as they were written by him and incorporated in his works, because they
have been unanimously approved and received by all churches adhering to the Augsburg Confession, and
have been publicly used in churches, schools, and in [private] houses, and, moreover, because the
Christian doctrine from God’s Word is comprised in them in the most correct and simple way, and, in
like manner, is explained, as far as necessary [for simple laymen].
9] In the pure churches and schools these public common writings have been always regarded as the sum
and model of the doctrine which Dr. Luther, of blessed memory, has admirably deduced from God’s
Word, and firmly established against the Papacy and other sects; and to his full explanations in his
doctrinal and polemical writings we wish to appeal, in the manner and as far as Dr. Luther himself in the
Latin preface to his published works has given necessary and Christian admonition concerning his
writings, and has expressly drawn this distinction namely, that the Word of God alone should be and
remain the only standard and rule of doctrine, to which the writings of no man should be regarded as
equal, but to which everything should be subjected.
10] But [this is not to be understood as if] hereby other good, useful, pure books, expositions of the Holy
Scriptures, refutations of errors, explanations of doctrinal articles, are not rejected; for as far as they are
consistent with the above-mentioned type of doctrine, these are regarded as useful expositions and
explanations, and can be used with advantage. But what has thus far been said concerning the summary
of our Christian doctrine is intended to mean only this, that we should have a unanimously accepted,
definite, common form of doctrine, which all our evangelical churches together and in common confess,
from and according to which, because it has been derived from God’s Word, all other writings should be
judged and adjusted as to how far they are to be approved and accepted.
11] For that we embodied the above-mentioned writing, namely, the Augsburg Confession, Apology,
Smalcald Articles, Luther’s Large and Small Catechisms, in the oft-mentioned Sum of our Christian
doctrine, was done for the reason that these have always and everywhere been regarded as the common,
unanimously accepted meaning of our churches, and, moreover, have been subscribed at that time by the
chief and most enlightened theologians, and have held sway in all evangelical churches and schools. 12]
So also, as before mentioned, they were all written and sent forth before the divisions among the
theologians of the Augsburg Confession arose; therefore, since they are held to be impartial, and neither
can nor should be rejected by either part of those who have entered into controversy, and no one who
without guile is an adherent of the Augsburg Confession will complain of these writings, but will
cheerfully accept and tolerate them as witnesses [of the truth], no one can think ill of [blame] us that we
derive from them an explanation and decision of the articles in controversy, 13] and that, as we lay down
God’s Word, the eternal truth, as the foundation, so we introduce and quote also these writings as a
witness of the truth and as the unanimously received correct understanding of our predecessors who have
steadfastly held to the pure doctrine.
Of Articles in Controversy
with Respect to the Antithesis, or Opposite Doctrine.
Formula of Concord -- Solid Declaration
14] Moreover, since for the preservation of pure doctrine and for thorough, permanent, godly unity in the
Church it is necessary, not only that the pure, wholesome doctrine be rightly presented, but also that the
opponents who teach otherwise be reproved, 1 Tim. 3 (2 Tim. 3, 16); Titus 1, 9,—for faithful shepherds,
as Luther says, should do both, namely, feed or nourish the lambs and resist the wolves, so that the sheep
may flee from strange voices, John 10, 12, and may separate the precious from the vile, Jer. 15, 19,—
15] Therefore we have thoroughly and clearly declared ourselves to one another, also regarding these
matters, as follows: that a distinction should and must by all means be observed between unnecessary
and useless wrangling, on the one hand, whereby the Church ought not to be disturbed, since it destroys
more than it builds up, and necessary controversy, on the other hand, as, when such a controversy occurs
as involves the articles of faith or the chief heads of the Christian doctrine, where for the defense of the
truth the false opposite doctrine must be reproved.
16] Now, although the aforesaid writings afford the Christian reader, who delights in and has a love for
the divine truth, clear and correct information concerning each and every controverted article of our
Christian religion, as to what he should regard and receive as right and true according to God’s Word of
the Prophetic and Apostolic Scriptures, and what he should reject, shun, and avoid as false and wrong;
yet, in order that the truth may be preserved the more distinctly and clearly, and be distinguished from all
errors, and that nothing be hidden and concealed under ordinary terms [rather general words and
phrases], we have clearly and expressly declared ourselves to one another concerning the chief and most
important articles taken one by one, which at the present time have come into controversy, so that there
might be a, public, definite testimony, not only for those now living, but also for our posterity, what is
and should remain the unanimous understanding and judgment [decision] of our churches in reference to
the articles in controversy, namely:
17] 1. First, that we reject and condemn all heresies and errors which were rejected and condemned in the
primitive, ancient, orthodox Church, upon the true, firm ground of the holy divine Scriptures.
18] 2. Secondly, we reject and condemn all sects and heresies which are rejected in the writings, just
mentioned, of the comprehensive summary of the Confession of our churches.
19] 3. Thirdly, since within thirty years some divisions arose among some theologians of the Augsburg
Confession on account of the Interim and otherwise, it has been our purpose to state and declare plainly
[categorically], purely, and clearly our faith and confession concerning each and every one of these in
thesis and antithesis, i. e., the true doctrine and its opposite, in order that the foundation of divine truth
might be manifest in all articles, and that all unlawful, doubtful, auspicious, and condemned doctrines,
whereever and in whatever books they may be found, and whoever may have written them, or even now
may be disposed to defend them, might be exposed [distinctly repudiated], 20] so that every one may be
faithfully warned against the errors, which are spread here and there in the writings of some theologians,
and no one be misled in this matter by the reputation [authority] of any man. From this declaration the
Christian reader will inform himself in every emergency, and compare it with the writings enumerated
above, and he will find out exactly that what was confessed in the beginning concerning each article in
the comprehensive summary of our religion and faith, and what was afterward restated at various times,
and is repeated by us in this document, is in no way contradictory, but the simple, immutable, permanent
truth, and that we, therefore, do not change from one doctrine to another, as our adversaries falsely assert,
but earnestly desire to be found loyal to the once delivered Augsburg Confession and its unanimously
accepted Christian sense, and through God’s grace to abide thereby firmly and constantly in opposition to
Formula of Concord -- Solid Declaration
all corruptions which have entered.
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