n -r or - f 1 4-V* • THE AUGSBURG CONFESSION, THE FORMULA OF GOVERNMENT AND DISCIPLINE, AND THE CONSTITUTION OF THE GENERAL SYNOD OF THE GELICAL LUTHERAN.. CHOR^mN UNITED STATES'"OF AMERICA OF AMER] fT’P 3 OF PHILADELPHIA: THE LUTHERAN PUBLICATION SOCIETY 1913 Copyright, 1913, BY The Lutheran Publication Society ' 10 **. THE AUGSBURG CONFESSION* DELIVERED TO THE EMPEROR CHARLES V., AT THE DIET OF AUGSBURG, A. D. 1530. [This Translation is made from the Latin Editio Princeps, of 1530-31, the authority of which, equally with that of the German Editio Princeps, surpasses all other known Editions. It has been carefully prepared by a Joint Committee of The General Synod, The General Council, The United Synod of the South, and The Joint Synod of Ohio, as a Common Standard of The Augsburg Confes¬ sion in English. The words in brackets are inserted from the German Editio Princeps.] PREFACE. Most Invincible Emperor, Caesar Augustus, most Clem¬ ent Lord: Inasmuch as Your Imperial Majesty has summoned a Diet of the Empire here at Augsburg to deliberate con¬ cerning measures against the Turk, that most atrocious, hereditary and ancient enemy of the Christian name and religion, in what way effectually to withstand his furor and assaults by strong and lasting military provision; and then also concerning dissensions in the matter of our holy *With the Evangelical Lutheran Church of the Fathers, the General Synod receives and holds the Canonical Scriptures of the Old and New Testaments as the Word of God and the only in¬ fallible rule of faith and practice; and it receives and holds the Un¬ altered Augsburg Confession as a correct exhibition of the faith and doctrine of our Church as founded upon the Word. [Consti¬ tution of the General Synod of the Evangelical Lutheran Church in the United States as adopted in 1913. See Arts. II and III.] 4 AUGSBURG CONFESSION religion and Christian Faith, that in this matter of religion the opinions and judgments of parties might be heard in each other’s presence, and considered and weighed among ourselves in charity, leniency and mutual kindness, to the end that the things in the Scriptures which on either side have been differently interpreted or misunderstood, being corrected and laid aside, these matters may be set¬ tled and brought back to one perfect truth and Christian concord, that for the future one pure and true religion may be embraced and maintained by us, that as we all serve and do battle under one Christ, so we may be able also to live in unity and concord in the one Christian Church. And inasmuch as we, the undersigned Electors 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 come to Augsburg, and, what we do not mean to say as boasting, we were among the first to be here. Since then Your Imperial Majesty caused to be proposed to the Electors, Princes and other Estates of the Empire, also here at Augsburg at the very beginning of this Diet, among other things, that, by virtue of the Imperial Edict, the several Estates of the Empire should present their opinions and judgments in the German and Latin lan¬ guages, after due deliberation, answer was given to Your Imperial Majesty, on the ensuing Wednesday, that on the next Friday the Articles of our Confession for our part would be presented. Wherefore, 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 AUGSBURG CONFESSION 5 churches. And if the other Electors, Princes and Estates of the Empire will present similar writings, to wit, in Latin and German, according to the said Imperial propo¬ sition, giving their opinions in this matter of religion, here before Your Imperial Majesty, our most clement Lord, we, with the Princes and friends aforesaid, are pre¬ pared to confer amicably concerning all possible ways and means, as far as may be honorably done, that we may come together, 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; for as we all serve and do battle under one Christ, we ought to confess the one Christ, and so, after the tenor of Your Imperial Majesty’s Edict, everything be conducted according to the truth of God, which, with most fervent prayers, we entreat of God. But, with regard to the other Electors, Princes and Estates, if they hold that this treatment of the matter of religion after the manner which Your Imperial Majesty has so wisely brought forward, namely with such mutual presentation of writings and calm conferring together among ourselves, should not proceed, or be unfruitful in results; we, at least, leave behind the clear testimony that we decline or refuse nothing whatever, allowed of God and a good conscience, which may tend to bring about Christian concord; as also Your Imperial Majesty and 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 perceive and more and more understand from this our Confession. 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 A. D., 1526, 6 AUGSBURG CONFESSION according to the form of Your Imperial instruction and commission given and prescribed, 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, as the same was publicly set forth at greater length over a year ago at the last Diet which met at Spires. 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 Com¬ missioners, caused this, among other things, to be pro¬ claimed: that Your Imperial Majesty had known of and pondered the resolution of Your Majesty’s Representative in the Empire, and of the President and Imperial Counsel¬ lors, and the Legates from other Estates convened at Ratis- bon, concerning the calling of a Council, and that this also was adjudged by Your Imperial Majesty to be of ad¬ vantage; and because the matters to be adjusted between Your Imperial Majesty and the Roman Pontiff were near¬ ing agreement and Christian reconciliation, Your Imperial Majesty did not doubt that the Roman Pontiff could be induced to hold a General Council; therefore Your Im¬ perial Majesty himself signified that he would endeavor to secure the Chief Pontiff’s consent together with Your Imperial Majesty to convene such General Council, and that letters to that effect would be publicly issued with all possible expedition. In the event, therefore, that the differences between us and the other parties in the matter of religion cannot be amicably and in charity settled here before Your Imperial Majesty, we offer this in all obedience, abundantly pre- AUGSBURG CONFESSION 7 prepared to join issue and to defend the cause in such a gen¬ eral, 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. To this General Council, and at the same time to Your Imperial Majesty, we have made appeal in this greatest and gravest of matters even before this, in due manner and form of law. To this ap¬ peal, both to Your Imperial Majesty and to a Council, we still adhere, neither do we intend, nor would it be pos¬ sible 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, can be amicably and charitably settled and brought to Christian concord, of which this also is our solemn and public testimony. CHIEF ARTICLES OF FAITH Article I Our Churches, with common consent, do teach, that the decree of the Council of Niaea concerning the Unity of the Divine Essence and concerning the Three Persons, 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; and yet that there are three Persons, of the same essence and power, who also are co-eternal, the Father, the Son and the Holy Ghost. 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. They condemn all heresies which have sprung up against 8 AUGSBURG CONFESSION this article, as the Manichaeans who assumed two principles [gods], one Good, and the other Evil; also the Valentini- ans, Arians, Eunomians, Mohammedans, and all such. 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” [Ghost], signifies motion created in things. Article; II Also they teach, that since the Fall of Adam, all men begotten according to nature, are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; 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. They condemn the Pelagians and others, who deny that the vice of origin 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 III Also they teach, that the Word, that is, the Son of God, did take man’s nature in the womb of the blessed Virgin Mary, so that there are Two Natures, the divine and the human, inseparably conjoined in one Person, one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, dead and buried, that he might reconcile the Father unto us, and be a sacrifice, not only for original guilt, but for all actual sins of men. He also descended into Hell, and truly rose again the third day; afterward he ascended into Heaven, that he might sit AUGSBURG CONFESSION 9 on the right hand of the Father, and forever reign, and have dominion over all creatures, 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. The same Christ shall openly come again to judge the quick and the dead, etc., according to the Apostles’ Creed. Article; IV Also they teach, that men cannot be Justified before God by their own strength, merits or works, 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, hath made satisfaction for our sins. This faith God imputes for righteousness in his sight, Rom. 3 and 4. Article; V That we may obtain this faith, the Office of Teaching the Gospel and administering the sacraments was instituted. For, through the Word and sacraments as through instru¬ ments, the Holy Ghost is given, who worketh faith where and when it pleaseth God in them that hear the Gospel, to wit, that God, not for our own merits, but for Christ’s sake, justifieth those who believe that they are received into favor for Christ’s sake. They condemn the Anabaptists and others, who think that the Holy Ghost cometh to men without the external Word, through their own preparations and works. • Article VI Also they teach, that this Faith is bound to bring forth Good Fruits, and that it is necessary to do good works 10 AUGSBURG CONFESSION commanded by God, because of God’s will, but not that we should rely on those works to merit justification before God. For remission of sins and justification are appre¬ hended by faith, as also the voice of Christ attests: “When ye shall have done all these things, say: We are unprofit¬ able servants” [Luke 17 : 10]. 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 VII Also they teach, that One holy Church is to continue for ever. The Church is the congregation of saints, in which the Gospel is rightly taught and the sacraments rightly administered. 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. Nor is it neces¬ sary that human traditions, rites, or ceremonies, instituted by men, should be everywhere alike. As Paul says: “One faith, one baptism, one God and Father of all,” etc. [Eph. 4 : 5 > 6 ]. Article VIII 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 t'he Sacraments, which are administered by evil men; according to the saying of Christ: “The Scribes and the Pharisees sit in Moses’ seat,” etc. [Matt. 23 .*2], Both the Sacraments and Word are effectual by reason of the institution and commandment of Christ, notwithstanding they be administered by evil men. They condemn the Donatists, and such like, who denied it to be lawful to use the ministry of evil men in the AUGSBURG CONFESSION 11 Church, and who thought the ministry of evil men to be unprofitable and of none effect. Article IX Of Baptism, they teach, that it is necessary to salvation, and that through Baptism is offered the grace of God; and that children are to be baptized, who, being offered to God through Baptism, are received into His grace. They condemn the Anabaptists, who allow not the bap¬ tism of children, and say that children are saved without baptism. Article: X Of thei Supper of the Lord, they teach, that the Body and Blood of Christ are truly present, and are distributed to those who eat in the Supper of the Lord; and they dis¬ approve of those that teach otherwise. Article XI 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. For it is im¬ possible, according to the Psalm: “Who can understand his errors?” [Ps. 19 : 12]. Article XII Of Repentance, they teach, that for those that have fallen after Baptism, there is remission of sins whenever they are converted; and that the Church ought to impart absolution to those thus returning to repentance. Now Repentance consists properly of these two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which, born of the Gospel, or of absolution, believes that, for 12 AUGSBURG CONFESSION Christ’s sake, sin's are forgiven, comforts the conscience, and delivers it from terrors. Then good works are bound to follow, which are the fruits of repentance. They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost. Also those who contend that some may attain to such perfection in this life that they cannot sin. The Novatians also are con¬ demned, who would not absolve such as had fallen after Baptism, though they returned to repentance. They also are rejected who do not teach that remission of sins com- - eth through faith, but command us to merit grade through satisfactions of our own. Article XIII Of the Use of the Sacraments, they teach, that the Sac¬ raments 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, 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. They therefore condemn those who teach that the Sacra¬ ments justify by the outward act, and do not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required. Article XIV Of Ecclesiastical Order, they teach, that no one should publicly teach in the Church or administer the Sacraments, unless he be regularly called. Article XV Of Rites and Usages in the Church, they teach, that those ought to be observed which may be observed with- AUGSBURG CONFESSION 13 out sin, and which are profitable unto tranquillity and good order in the Church, as particularly holydays, festivals, and the like. Nevertheless, concerning such things, let men be ad¬ monished that consciences are not to be burdened, as though such observance were necessary to salvation. 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. 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 XVI Of Civil Affairs, they teach, that lawful civil ordinances are good works of God, and that it is right for Christians to bear civil office, to sit as judges, to determine 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, to be given in marriage. They condemn the Anabaptists who forbid these civil offices to Christians. They condemn also those who do not place the perfection of the Gospel in the fear of God and in faith, but in forsaking civil offices; for the Gospel teaches an eternal righteousness of the heart. Meanwhile, it does not destroy the State or the family, but especially requires their preservation as ordinances of God, and in such ordinances the exercise of charity. Therefore, Chris¬ tians are necessarily bound to obey their own magistrates and laws, save only when commanded to sin, for then they ought to obey God rather than men [Acts 5 :29]. 14 AUGSBURG CONFESSION Article XVII Also they teach, that, at the Consummation of the World, Christ shall appear for judgment, and shall raise up all the dead; he shall give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils he shall condemn to be tormented without end. They condemn the Anabaptists who think that there will be an end to the punishments of condemned men and devils. They condemn also others, who are now spread¬ ing certain Jewish opinions that, before the resurrection of the dead, the godly shall take possession of the king¬ dom of the world, the ungodly being everywhere sup¬ pressed [exterminated]. Article XVIII Of the Freedom of the Will, they teach, that man’s will has some liberty for the attainment of civil righteousness, and for the choice of things subject to reason. Neverthe¬ less, 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 [i Cor. 2 : 14] ; but this righteousness is wrought in the heart when the Holy Ghost is received through the Word. These things are said in as many words by Augus¬ tine in his Hypognosticon, book iii.: “We grant that all men have a certain freedom of will in judging according to [natural] reason; not such freedom, however, whereby it is capable, without God, either to begin, or much less to complete aught in things pertaining to God, but only in works of this life, whether good or evil. ‘Good,’ I call those works which spring from the good in Nature, that is, to have a will to labor in the field, to eat and drink, to have a friend, to clothe oneself, to build a house, to marry, AUGSBURG CONFESSION 15 to keep cattle, to learn divers useful arts, or whatsoever good pertains to this life, none of which things are with¬ out dependence on the providence of God; yea, of Him and through Him they are and have their beginning. ‘Evil/ I call such works as to have a will to worship an idol, to commit murder,” etc. 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 com¬ mandments of God as touching “the substance of the act.” For, although nature is able in some sort to do the out¬ ward work (for it is able to keep the hands from theft and murder), yet it cannot work the inward motions, such as the fear of God, trust in God, chastity, patience, etc. Articcr XIX Of the Cause of Sin, they teach, that although God doth 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, turn itself from God, as Christ says [John 8 :44] : “When he speaketh a lie, he speaketh of his own.” Article; XX Our teachers are falsely accused of forbidding Good Works. For their published writings on the Ten Com¬ mandments, 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. 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 16 AUGSBURG CONFESSION such like. Since our adversaries have been admonished of these things, they are now unlearning them, and do not preach these unprofitable works as heretofore. Besides, they begin to mention faith, of which there was hereto¬ fore marvellous silence. 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. This doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine. 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 right¬ eousness of faith, while only the doctrine of works was treated in the churches, our teachers have instructed the churches concerning faith as follows: 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 [i Tim. 2 : 5], in order that the Father may be reconciled through Him. 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 Fife” [John 14 :6]. This doctrine concerning faith is everywhere treated by Paul [Eph. 2:8]: “By grace are ye saved through faith; and that not of yourselves; it is the gift of God, not of works,” etc. And lest any one should craftily say that a new interpre¬ tation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers. For Augus- AUGSBURG CONFESSION 17 tine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. 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 be¬ come of little value, neither would the pre-eminence of man’s works be superseded by the mercy of God, if justi¬ fication, which is wrought through grace, were due to merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer.” But although this doctrine is despised by the inex¬ perienced, nevertheless God-fearing and anxious con¬ sciences find by experience that it brings the greatest consolation, because consciences cannot be pacified through any works, but only by faith, when they are sure that, for Christ’s sake, they have a gracious God. As Paul teaches [Rom. s : i] : “Being justified by faith, we have peace with God.” This whole doctrine is to be referred to that conflict of the terrified conscience; neither can it be under¬ stood apart from that conflict. Therefore, inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but the civil righteousness of natural reason. Pleretofore consciences were plagued with the doctrine of works, nor did they hear any consolation from the Gospel. Some persons were driven by conscience into the desert, into monasteries, hoping there to merit grace by a monastic life. Some also devised other works whereby to merit grace and make satisfaction for sins. 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 appre¬ hended by faith in Christ. 18 AUGSBURG CONFESSION Men are also admonished that here the term “faith” doth not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signiheth a faith which believes, not merely the history, but also the effect of the history—namely, this article of the forgiveness of sins, to wit, that we have grace, righteousness, and for¬ giveness of sins, through Christ. Now he that knoweth that he has a Father reconciled to him through Christ, since he truly knows God, knows also that God careth for him, and calls upon God; in a word, he is not without God, as the heathen. For devils and the ungodly are not able to believe this article of the forgiveness of sins. Hence, they hate God as an enemy; call not upon Him; and expect no good from Him. 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 un¬ godly, but for confidence which consoles and encourages the terrified mind. Furthermore, it is taught on our part, that it is neces¬ sary to do good works, not that we should trust to merit grace by them, but because it is the will of God. It is only by faith that forgiveness of sins and grace are appre¬ hended. And because through faith the Holy Ghost is re¬ ceived, hearts are renewed and endowed with new affec¬ tions, so as to be able to bring forth good works. For Ambrose says: “Faith is the mother of a good will and right doing.” 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. Besides, they are in the power of the devil, who impels men to divers sins, to ungodly opinions, to open crimes. This we may see in the philosophers, who, although they endeavored to live an honest life, could not succeed, but were defiled with many AUGSBURG CONFESSION 19 open crimes. Such is the feebleness of man, when he is without faith and without the Holy Ghost, and governs himself only by human strength. 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. For without faith human nature can in no wise do the works of the First or the Second Commandment. Without faith it does not call upon God, nor expect anything from Him, nor bear the cross; but seeks and trusts in man’s help. And thus, when there is no faith and trust in God, all manner of lusts and human devices rule in the heart. Wherefore Christ said [John 15 : 5] : “Without me ye can do nothing,” and the Church sings: “Without Thy power divine In man there nothing is, Naught but what is harmful." Article XXI 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. But the Scripture teaches not the invocation of saints, or to ask help of saints, since it sets before us Christ, as the only Mediator, Propitiation, High-Priest and Intercessor. He is to be prayed to, and hath promised that he will hear our prayer; and this worship he approves above all, to wit, that in all afflictions he be called upon [1 John 2:1]: “If any man sin, we have an Advocate with the Father,” etc. 20 AUGSBURG CONFESSION 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. The disagreement, however, is on certain Abuses, which have crept into the Church without rightful authority. And even in these, if there were some differ¬ ence, there should be proper lenity on the part of bishops to bear with us by reason of the Confession which we have now drawn up; because even the Canons are not so severe as to demand the same rites everywhere, neither at any time have the rites of all churches been the same; although, among us, in large part, the ancient rites are dili¬ gently observed. For it is a false and malicious charge that all the ceremonies, all the things instituted of old, are abolished in our churches. But it has been a common complaint that some Abuses were connected with the ordi¬ nary rites. These, inasmuch as they could not be approved with a good conscience, have been to some extent cor¬ rected. ARTICLES, IN WHICH ARE REVIEWED THE ABUSES WHICH HAVE BEEN CORRECTED Inasmuch then as our churches dissent in no article of the Faith from the Church Catholic, but omit some Abuses which are new, and which have been erroneously accepted by fault 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 also what were the reasons, in order that the people be not compelled to observe those abuses against their conscience. Nor should Your Imperial Majesty believe those, who, in AUGSBURG CONFESSION 21 order to excite the hatred of men against our part, dis¬ seminate strange slanders among our people. 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. 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. Furthermore, the truth cannot be gathered from common rumors, or the revilings of our enemies. But it can readily be judged that nothing would serve better to maintain the dignity of worship, and to nourish reverence and pious devotion among the people, than that the ceremonies be rightly ob¬ served in the churches. Article XXII To the laity are given Both Kinds in the Sacrament of the Ford’s Supper, because this usage has the command¬ ment of the Ford [in Matt. 26 : 27] : “Drink ye all of it;” where Christ has manifestly commanded concerning the cup that all should drink; and lest any man should craftily say that this refers only to priests, Paul [in 1 Cor. 11 : 27] recites an example from which it appears that the whole congregation did use both kinds. And this usage has long remained in the Church, nor is it known when, or by whose authority, it was changed; although Cardinal Cusa- nus mentions the time when it was approved. Cyprian in some places testifies that the Blood was given to the people. The same is testified by Jerome, who says: “The priests administer the Eucharist, and distribute the Blood of Christ to the people.” Indeed Pope Gelasius commands that the sacrament be not divided ( Dist. ii., De Conse- cratione, Cap. Comperimus). Only custom, not so ancient, has it otherwise. But it is evident that any custom intro- 22 AUGSBURG CONFESSION duced against the commandments of God, is not to be allowed, as the Canons witness ( Dist . iii., Cap. Veriiate, and the following chapters). But this custom has been re¬ ceived, not only against the Scripture, but also against the old Canons and example of the Church. Therefore if any preferred to use both kinds of the sacrament, they ought not to have been compelled with offence to their consciences to do otherwise. And because the division of the sacrament does not agree with the ordinance of Christ, we are accustomed to omit the procession, which hitherto has been in use. Article XXIII There has been common complaint concerning the Ex¬ amples of Priests, who were not chaste. For that reason also, Pope Pius is reported to have said that there were certain reasons why marriage was taken away from priests, but that there were far weightier ones why it ought to be given back; for so Platina writes. Since, therefore, our priests were desirous to avoid these open scandals, they married wives, and taught that it was lawful for them to contract matrimony. First, because Paul says [i Cor. 7:2]: “To avoid fornication, let every man have his own wife.” Also [9] : “It is better to marry, than to burn.” Secondly, Christ says [Matt. 19 : 11]: “All men cannot receive this saying;” where he teaches that not all men are fit to lead a single life; for God created man for procreation [Gen. 1 128]. Nor is it in man’s power, with¬ out a singular gift and work of God, to alter this creation. Therefore those that are not fit to lead a single life, ought to contract matrimony. For no man’s law, no vow, can annul the commandment and ordinance of God. For these reasons the priests teach that it is lawful for them to marry wives. It is also evident that in the ancient Church, AUGSBURG CONFESSION 23 priests were married men. For Paul says [i Tim. 3 : 2] that a bishop should be the husband of one wife. And in Germany, four hundred years ago, for the first time, the priests were violently compelled to lead a single life, who indeed offered such resistance that the Archbishop of Mayence, when about to publish the Pope’s decree con¬ cerning this matter, was almost killed in the tumult raised by the enraged priests. And so harsh was the dealing in the matter, that not only were marriages forbidden for the time to come, but also existing marriages were torn asunder, contrary to all laws, divine and human, contrary even to the Canons themselves, made not only by the Popes, but by most celebrated Councils. Seeing, also, that, as the world is ageing, man’s nature is gradually growing weaker, it is well to guard that no more vices steal into Germany. Furthermore, God or¬ dained marriage to be a help against human infirmity. The Canons themselves say that the old rigor ought now and then, in the latter times, to be relaxed because of the weak¬ ness of men; which it is to be devoutly wished were done also in this matter. And it is to be expected that the churches shall at length lack pastors, if marriage should be any longer forbidden. But while the commandment of God is in force, while the custom of the Church is well known, while impure celibacy causes many scandals, adulteries, and other crimes deserving the punishments of the just magistrates, yet it is a marvellous thing that in nothing is more.cruelty ex¬ ercised than against the marriage of priests. God has given commandment to honor marriage. By the laws of all well-ordered commonwealths, even among the heathen, marriage is most highly honored. But now men, and also priests, are cruelly put to death, contrary to the intent of the Canons, for 110 other cause than marriage. Paul [in 24 AUGSBURG CONFESSION I Tim. 4 : 3] calls that a doctrine of devils, which forbids marriage. This may now be readily understood when the law against marriage is maintained by such penalties. But as no law of man can annul the commandment of God, so neither can it be done by any vow. Accordingly Cyprian also advises that women who do not keep the chastity they have promised should marry. His words are these [Book I., Epistle xi.] : “But if they be unwilling or unable to persevere, it is better for them to marry than to fall into the fire by their lusts; at least, they should give no offence to their brethren and sisters.” And even the Canons show some leniency toward those who' have taken vows before the proper age, as heretofore has gen¬ erally been the case. Article XXIV Falsely are our churches accused of Abolishing the Mass; for the Mass is retained on our part, and celebrated with the highest reverence. All the usual ceremonies are also preserved, save that the parts sung in Latin are in¬ terspersed here and there with German hymns, which have been added to teach the people For ceremonies are needed to this end alone, that the unlearned be taught. And not only has Paul commanded to use in the Church a language understood by the people [1 Cor. 14 : 2, 9], but it has also been so ordained by man’s law. The people are accustomed to partake of the Sacrament together, if any be fit for it, and this also increases the reverence and devotion of public worship. For none are admitted, except they be first proved. The people are also advised concerning the dignity and use of the sacra¬ ment, how great consolation it brings anxious consciences, that they may learn to believe God, and to expect and AUGSBURG CONFESSION 25 ask of Him all that is good. This worship pleases God; such use of the sacrament nourishes true devotion toward God. It does not, therefore, appear that the Mass is more devoutly celebrated among our adversaries, than among us. But it is evident that for a long time, it has been the public and most grievous complaint of all good men, that Masses have been basely profaned and applied to purposes of lucre. For it is unknown how far this abuse obtains in all the churches, by what manner of men Masses are said only for fees or stipends, and how many celebrate them contrary to the Canons. But Paul severely threatens those who deal unworthily with the Eucharist, when he says [i Cor. n : 27] : “Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.” When, therefore, our priests were admonished concerning this sin, Private Masses were discontinued among us, as scarcely any Pri¬ vate Masses were celebrated except for lucre’s sake. Neither were the bishops ignorant of these abuses, and if they had corrected them in time, there would now be less dissension. Heretofore, by their own negligence, they suffered many corruptions to creep into the Church. Now, when it is too late, they begin to complain of the troubles of the Church, seeing that this disturbance has been occasioned simply by those abuses, which were so manifest that they could be borne no longer. Great dis¬ sensions have arisen concerning the Mass, concerning the Sacrament. Perhaps the world is being punished for such long-continued profanations of the Mass as have been tolerated in the churches for so many centuries, by the very men who were both able and in duty bound to cor¬ rect them. For, in the Ten Commandments, it is written (Exodus 20), “The Lord will not hold him guiltless that taketh Plis name in vain.” But since the world began. 26 AUGSBURG CONFESSION nothing that God ever ordained seems to have been so abused for filthy lucre as the Mass. There was also added the opinion which infinitely in¬ creased Private Masses, namely, that Christ, by His pas¬ sion, had made satisfaction for original sin, and instituted the Mass wherein an offering should be made for daily sins, venial and mortal. From this has arisen the common opinion that the Mass taketh away the sins of the living and the dead, by the outward act. Then they began to dispute whether one Mass said for many were worth as much as special Masses for individuals, and this brought forth that infinite multitude of Masses. Concerning these opinions our teachers have given warning, that they de¬ part from the Holy Scriptures and diminish the glory of the passion of Christ. For Christ’s passion was an obla¬ tion and satisfaction, not for original guilt only, but also for all sins, as it is written to the Hebrews (io : io), “We are sanctified through the offering of Jesus Christ, once for all.” Also, io : 14: “By one offering he hath per¬ fected forever them that are sanctified.” Scripture also teaches that we are justified before God through faith in Christ, when we believe that our sins are forgiven for Christ’s sake. Now if the Mass take away the sins of the living and the dead by the outward act, justification comes of the work of Masses, and not of faith, which Scripture does not allow. But Christ commands us [Luke 22 : 19], “This do in remembrance of me;” therefore the Mass was instituted that the faith of those who use the Sacraments should remember what benefits it receives through Christ, and cheer and comfort the anxious conscience. For, to remem¬ ber Christ, is to remember his benefits, and to realize that they are truly offered unto us. Nor is it enough only to remember the history, for this the Jews and the ungodly AUGSBURG CONFESSION 27 also can remember. Wherefore the Mass is to be used to this end, that there the Sacrament [Communion] may be administered to them that have need of consolation; as Ambrose says: “Because I always sin, I am always bound to take the medicine.” Now forasmuch as the Mass is such a giving of the Sacrament, we hold one communion every holyday, and also other days, when any desire the Sacrament it is given to such as ask for it. And this custom is not new in the Church; for the Fathers before Gregory make no men¬ tion of any private Mass, but of the common Mass [the Communion] they speak very much. Chrysostom says that the priest stands daily at the altar, inviting some to the Communion and keeping back others. And it appears from the ancient Canons, that some one celebrated the Mass from whom all the other presbyters and deacons received the Body of the Ford; for thus the words of the Nicene Canon say: “Let the deacons, according to their order, receive the Holy Communion after the presbyters, from the bishop or from a presbyter.” And Paul [i Cor. ii : 33] commands concerning the Communion: “Tarry one for another,” so that there may be a common partici¬ pation. Forasmuch, therefore, as the Mass with us has the ex¬ ample of the Church, taken from the Scripture and the Fathers, we are confident that it cannot be disapproved, especially since the public ceremonies are retained for the most part, like those hitherto in use; only the number of Masses differs, which, because of very great and manifest abuses, doubtless might be profitably reduced. For in olden times, even in churches most frequented, the Mass was not celebrated every day, as the Tripartite History (Book 9, chapt. 33) testifies: “Again in Alexandria, every Wednesday and Friday, the Scriptures are read, and the 28 AUGSBURG CONFESSION doctors expound them, and all things are done except only the celebration of the Eucharist.” Article XXV Confession in our churches is not abolished; for it is not usual to give the Body of the Lord, except to them that have been previously examined and absolved. And the people are most carefully taught concerning the faith and assurance of absolution, about which, before this time, there was profound silence. Our people are taught that they should highly prize the absolution, as being the voice of God, and pronounced by His command. The power of the Keys is commended, and we show what great consolation it brings to anxious consciences; that God requires faith to believe such absolution as a voice sounding from Heaven, and that such faith in Christ truly obtains and receives the forgiveness of sins. Aforetime, satisfactions were immoderately extolled; of faith and the merit of Christ, and the righteousness of faith, no mention was made; wherefore, on this point, our churches are by no means to be blamed. For this even our adversaries must needs concede to us, that the doctrine concerning repentance has been most diligently treated and laid open by our teachers. But the Confession, they teach, that an enumeration of sins is not necessary, and that consciences be not bur¬ dened with anxiety to enumerate all sins, for it is impos¬ sible to recount all sins, as the Psalm testifies [19 : 13] : “Who can understand his errors?” Also Jeremiah [17 : 9] : “The heart is deceitful, who can know it?” But if no sins were forgiven, except those that are recounted, consciences could never find peace; for very many sins they neither see, nor can remember. The ancient writers also testify that an enumeration is AUGSBURG CONFESSION 29 not necessary. For, in the Decrees, Chrysostom is quoted, who thus says: “I say not to thee, that thou shouldest disclose thyself in public, nor that thou accuse thyself before others, but I would have thee obey the prophet who says: ‘Disclose thy way before God.’ Therefore con¬ fess thy sins before God, the true Judge, with prayer. Tell thine errors, not with the tongue, but with the memory of thy conscience.” And the gloss (“Of Repentance,” Distinct, v, Cap. Consideret ) admits that Confession is of human right only. Nevertheless, on account of the great benefit of absolution, and because it is otherwise useful to the conscience, Confession is retained among us. Article XXVI It has been the general persuasion, not of the people alone, but also of such as teach in the churches, that mak¬ ing Distinctions of Meats, and like traditions of men, are works profitable to merit grace, and able to make satis¬ factions for sins. And that the world so thought, appears from this, that new ceremonies, new orders, new holydays, and new fastings were daily instituted, and the teachers in the churches did exact these works as a service neces¬ sary to merit grace, and did greatly terrify men’s con¬ sciences, if they should omit any of these things. From this persuasion concerning traditions, much detriment has resulted in the Church. First, the doctrine of grace and of the righteousness of faith has been obscured by it, which is the chief part of the Gospel, and ought to stand out, as the most promi¬ nent in the Church, that the merit of Christ may be well known, and that faith, which believes that sins are for¬ given for Christ’s sake, may be exalted far above works. Wherefore Paul also lays the greatest stress on this article, putting aside the law and human traditions, in order to 30 AUGSBURG CONFESSION show that the righteousness of the Christian is another than such works, to wit, the faith which believes that sins are freely forgiven for Christ’s sake. But this doctrine of Paul has been almost wholly smothered by traditions, which have produced an opinion that, by making distinc¬ tions in meats and like services, we must merit grace and righteousness. In treating of repentance, there was no mention made of faith; all that was done was to set forth those words of satisfaction, and in these all repentance seemed to consist. Secondly, these traditions have obscured the command¬ ments of God; because traditions were placed far above the commandments of God. Christianity was thought to consist wholly in the observance of certain holydays, fasts and vestures. These observances had won for themselves the exalted title of being the spiritual life and the perfect life. Meanwhile the commandments of God, according to each one’s calling, were without honor, namely, that the father brought up his family, that the mother bore children, that the Prince governed the Commonwealth,— these were accounted works that were worldly and im¬ perfect, and far below those glittering observances. And this error greatly tormented devout consciences, which grieved that they were bound by an imperfect state of life, as in marriage, in the office of magistrate, or in other civil ministrations; on the other hand, they admired the monks and such like, and falsely imagined that the observances of such men were more acceptable to God. Thirdly, traditions brought great danger to consciences; for it was impossible to keep all traditions, and yet men judged these observances to be necessary acts of worship. Gerson writes that many fell into despair, and that some even took their own lives, because they felt that they were not able to satisfy the traditions; and meanwhile, they AUGSBURG CONFESSION 31 heard not the consolation of the righteousness of faith and grace. We see that the summists and theologians gather the traditions together, and seek mitigations whereby to ease consciences, and yet they do not succeed in releasing them, but sometimes entangle consciences even more. And, with the gathering of these traditions, the schools and sermons have been so much occupied that they have had no leisure to touch upon Scripture, and to seek the more profitable doctrine of faith, of the cross, of hope, of the dignity of civil affairs, of consolation of sorely tried consciences. Hence Gerson, and some other theologians, have griev¬ ously complained, that by these strivings concerning tradi¬ tions, they were prevented from giving attention to a better kind of doctrine. Augustine also forbids that men’s con¬ sciences should be burdened with such observances, and prudently advises Januarius, that he must know that they are to be observed as things indifferent; for these are his words. Wherefore our teachers must not be looked upon as having taken up this matter rashly, or from hatred of the bishops, as some falsely suspect. There was great need to warn the churches of these errors, which had arisen from misunderstanding the traditions. For the Gospel compels us to insist in the churches upon the doctrine of grace, and of the righteousness of faith; which, however, cannot be understood, if men think that they merit grace by ob¬ servances of their own choice. Thus, therefore, they have taught, that by the obser¬ vance of human traditions we cannot merit grace, or be justified; and hence we must not think such observances necessary acts of worship. They add hereunto testimonies of Scripture. Christ [Matt. 15 13], defends the Apostles who had not ob- 32 AUGSBURG CONFESSION served the usual tradition, which however, seemed to per¬ tain to a matter not unlawful, but indifferent, and to have a certain affinity with the purifications of the law, and says [9] : “In vain do they worship me with the command¬ ments of men.” He, therefore, does not exact an un¬ profitable service. Shortly after, he adds [ 11 ] : “Not that which goeth into the mouth, defileth a man.” So also Paul [Rom. 14 : 17] : “The Kingdom of God is not meat and drink.” Col. [2 : 16] : “Ret no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the Sabbath day;” also [v. 20, sq.] : “If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, touch not, taste not, handle not?” And Peter says [Acts 15 : 10] : “Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers, nor we were able to bear; but we believe that through the grace of the Lord Jesus Christ, we shall be saved, even as they.” Here Peter forbids to burden the consciences with many rites, either of Moses, or of others. And in 1 Tim. [4 : 1, 3], Paul calls the prohibition of meats a doctrine of devils; for it is against the Gospel to institute or to do such works that by them we may merit grace, or as though Christianity could not exist without such service of God. Here our adversaries cast up that our teachers are op¬ posed to discipline and mortification of the flesh, as Jovin- ian. But the contrary may be learned from the writings of our teachers. For they have always taught concerning the cross, that it behooves Christians to bear afflictions. This is the true, earnest and unfeigned mortification, to wit, to be exercised with divers afflictions, and to be cruci¬ fied with Christ. Moreover, they teach, that every Christian ought to ex- AUGSBURG CONFESSION ercise and subdue himself with bodily restraints and labors, that neither plenty nor slothfulness tempt him to sin, but not that we may merit grace or make satisfaction for sins by such exercises. And such external discipline ought to be urged at all times, not only on a few and set days. So Christ commands [Luke 21 : 34] : “Take heed, lest your hearts be overcharged with surfeitingalso [Matt. 17 :2i] : “This kind goeth not out but by prayer and fasting.” Paul also says [1 Cor. 9 :27] : “I keep under my body and bring it into subjection.” Here he clearly shows that he was keeping under his body, not to merit forgiveness of sins by that discipline, but to have his body in subjection and fitted for spiritual things, and for the discharge of duty according to his calling. Therefore, we do not condemn fasting, but the traditions which pre¬ scribe certain days and certain meats, with peril of con¬ science, as though works of such kinds were a necessary service. Nevertheless, very many traditions are kept on our part, which conduce to good order in the Church, as the Order of Lessons in the Mass, and the chief holydays. But, at the same time, men are warned that such ob¬ servances do not justify before God, and that, in such things, it should not be made sin, if they be omitted with¬ out scandal. Such liberty in human rites was not unknown to the Fathers. For in the East they kept Easter at another time than at Rome, and when, on account of this diversity, the Romans accused the Eastern Church of schism, they were admonished by others that such usages need not be alike everywhere. And Irenseus says: “Diver¬ sity concerning fasting does not destroy the harmony of faith.” As also Pope Gregory intimates in Dist. xii., that such diversity does not violate the unity of the Church. And in the Triparite History, Book 9, many examples of 34 AUGSBURG CONFESSION dissimilar rites are gathered, and the following statement is made: “It was not the mind of the Apostles to enact rules concerning holydays, but to preach godliness and a holy life.” Article: XXVII What is taught, on our part, concerning Monastic Vows, will be better understood, if it be remembered what has been the state of the monasteries, and how many things were daily done in those very monasteries, contrary to the Canons. In Augustine’s time, they were free associa¬ tions. Afterward, when discipline w T as corrupted, vows were everywhere added for the purpose of restoring dis¬ cipline, as in a carefully planned prison. Gradually, many other observances were added besides vows. And these fetters were laid upon many before the lawful age, con¬ trary to the Canons. Many also entered into this kind of life through ignorance, being unable to judge their own strength, though they were of sufficient age. Being thus ensnared, they were compelled to remain, even though some could have been freed by the provision of the Canons. And this was more the case in convents of women than of monks, although more consideration should have been shown the weaker sex. This rigor displeased many good men before this time, who saw that young men and maidens were thrown into convents for a living, and what unfortunate results came of this procedure, and what scan¬ dals were created, what snares were cast, upon consciences! They were grieved that the authority of the Canons in so momentous a matter was utterly despised and set aside. To these evils, was added an opinion concerning vows, which, it is well known, in former times, displeased even those monks who were more thoughtful. They taught that vows were equal to Baptism; they taught that, by this AUGSBURG CONFESSION 35 kind of life, they merited forgiveness of sins and justifi¬ cation before God. Yea, they added that the monastic life not only merited righteousness before God, but even greater things, because it kept not only the precepts, but also the so-called “evangelical counsels.” Thus they made men believe that the profession of monasticism was far better than Baptism, and that the monastic life was more meritorious than that of magis¬ trates, than the life of pastors and such like, who serve their calling in accordance with God’s commands, without any man-made services. None of these things can be denied; for they appear in their own books. What then came to pass in the monasteries? Aforetime, they were schools of Theology and other branches, profit¬ able to the Church ; and thence pastors and bishops were obtained. Now it is another thing. It is needless to re¬ hearse what is known to all. Aforetime they came to¬ gether to learn; now they feign that it is a kind of life instituted to merit grace and righteousness; yea, they preach that it is a state of perfection, and they put it far above all other kinds of life ordained of God. These things we have rehearsed without odious exag¬ geration, to the end that the doctrine of our teachers, on this point, might be better understood. First, concerning such as contract matrimony, they teach, on our part, that it is lawful for all men who are not fitted for single life to contract matrimony, because vows cannot annul the ordinance and commandment of God. But the command¬ ment of God is [i Cor. 7:2]: “To avoid fornication, let every man have his own wife.” Nor is it the command¬ ment only, but also the creation and ordinance of God, which forces those to marry who are not excepted by a singular work of God, according to the text [Gen. 2 : 18] : “It is not good that the man should be alone.” Therefore 36 AUGSBURG CONFESSION they do not sin who obey this commandment and ordinance of God. What objection can be raised to this? Let men extol the obligation of a vow as much as they list, yet shall they not bring to pass that the vow annuls the command¬ ment of God. The Canons teach that the right of the superior is excepted in every vow; much less, therefore, are these vows of force which are against the command¬ ments of God. Now if the obligation of vows could not be changed for any cause whatever, the Roman Pontiffs could never have given dispensation; for it is not lawful for man to annul an obligation which is altogether divine. But the Roman Pontiffs have prudently judged that leniency is to be observed in this obligation, and therefore we read that many times they have dispensed from vows. The case of the King of Aragon who was called back from the monastery is well known, and there are also examples in our own times. In the second place, Why do our adversaries exaggerate the obligation or effect of a vow, when, at the same time, they have not a word to say of the nature of the vow itself, that it ought to be in a thing possible, free, and chosen spontaneously and deliberately. But it is not known to what extent perpetual chastity is in the power of man. And how few are there who have taken the vow spontaneously and deliberately! Young men and maidens, before they are able to judge, are persuaded, and some¬ times even compelled, to take the vow. Wherefore it is not fair to insist so rigorously on the obligation, since it is granted by all that it is against the nature of a vow to take it without spontaneous and deliberate action. Many canonical laws rescind vows made before the age of fifteen; for before that age, there does not seem suffi¬ cient judgment in a person to decide concerning a perpetual AUGSBURG CONFESSION 37 life. Another Canon, granting even more liberty to the weakness of man, adds a few years, and forbids a vow to be made before the age of eighteen. But whether we fol¬ lowed the one or the other, the most part have an excuse for leaving the monasteries, because most of them have taken the vows before they reached these ages. But, finally, even though the violation of a vow might be rebuked, yet it seems not forthwith to follow that the marriages of such persons ought to be dissolved. For Augustine denies that they ought to be dissolved (xxvii. Quaest. I., Cap. Nuptiarum ) ; and his authority is not lightly to be esteemed, although other men afterwards thought otherwise. But although it appears that God’s command concerning marriage delivers many from their vows, yet our teachers introduce also another argument concerning vows, to show that they are void. For every service of God, ordained and chosen of men without the commandment of God to merit justification and grace, is wicked; as Christ says [Matt. 15 :9] : “In vain they do worship me with the commandments of men.” And Paul teaches everywhere that righteousness is not to be sought by our own ob¬ servances and acts of worship, devised by men, but that it comes by faith to those who believe that they are received by God into grace for Christ’s sake. But it is evident that monks have taught that services of man’s making satisfy for sins and merit grace and justi¬ fication. What else is this but to detract from the glory of Christ and to obscure and deny the righteousness of faith? It follows, therefore, that the vows thus com¬ monly taken, have been wicked services, and, consequently, are void. For a wicked vow, taken against the command¬ ment of God, is not valid; for (as the Canon says) no vow ought to bind men to wickedness. 38 AUGSBURG CONFESSION Paul says [Gal. 5:4]: “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” They, therefore, who want to be justified by their vows, are made void of Christ and fall from grace. For such as ascribe justification to vows, ascribe to their own works that which properly belongs to the glory of Christ. But it is undeniable that the monks have taught that, by their vows and observances, they were justified, and merited forgiveness of sins, yea, they invented still greater absurdities, saying that they could give others a share in their works. If any one should be inclined to enlarge on these things with evil intent, how many things could he bring together, whereof even the monks are now ashamed! Over and above this, they per¬ suaded men that services of man’s making were a state of Christian perfection. And is not this assigning justifi¬ cation to works? It is no light offence in the Church to set forth to the people a service devised by men, without the commandment of God, and to teach that such service justifies men. For the righteousness of faith in Christ, which chiefly ought to be in the Church, is obscured, when this wonderful worshipping of angels, with its show of poverty, humility and chastity, is cast before the eyes of men. Furthermore, the precepts of God and the true service of God are obscured when men hear that only monks are in a state of perfection. For Christian perfection is to fear God from the heart, again to conceive great faith, and to trust that, for Christ’s sake, we have a gracious God, to ask of God, and assuredly to expect his aid in all things that, according to our calling, are to be borne; and mean¬ while, to be diligent in outward good works, and to serve our calling. In these things consist the true perfection and the true service of God. It does not consist in the un- AUGSBURG CONFESSION 39 married life, or in begging, or in vile apparel. But the people conceive many pernicious opinions from the false commendations of monastic life. They hear unmarried life praised above measure; therefore they lead their mar¬ ried life with offence to their consciences. They hear that only beggars are perfect; therefore they keep their pos¬ sessions and do business with offence to their consciences. They hear that it is an evangelical counsel not to avenge ; therefore some in private life are not afraid to take re¬ venge, for they hear that it is but a counsel, and not a commandment; while others judge that the Christian can¬ not properly hold a civil office, or be a magistrate. There are on record examples of men who, forsaking marriage and the administration of the Commonwealth, have hid themselves in monasteries. This they called flee¬ ing from the world, and seeking a kind of life which should be more pleasing to God. Neither did they see that God ought to be served in those commandments which he himself has given, and not in commandments devised by men A good and perfect kind of life is that which has for it the commandment of God. It is neces¬ sary to admonish men of these things. And before these times, Gerson rebuked this error concerning perfection, and testified that, in his day, it was a new saying that the monastic life is a state of perfection. So many wicked opinions are inherent in the vows, such as that they justify, that they constitute Christian perfec¬ tion, that they keep the counsels and commandments, that they have works of supererogation. All these things, since they are false and empty, make vows null and void. Article XXVIII There has been great controversy concerning the Power of Bishops, in which some have awkwardly confounded 40 AUGSBURG CONFESSION the power of the Church and the power of the sword. And from this confusion very great wars and tumults have re¬ sulted, while the Pontiffs, emboldened by the power of the Keys, not only have instituted new services and bur¬ dened consciences with reservation of cases, but have also undertaken to transfer the kingdoms of this world, and to take the Empire from the Emperor. These wrongs have long since been rebuked in the Church by learned and godly men. Therefore, our teachers, for the com¬ forting of men’s consciences, were constrained to show the difference between the power of the Church and the power of the sword, and taught that both of them, because of God’s commandment, are to be held in reverence and honor, as among the chief blessings of God on earth. But this is their opinion, that the power of the Keys, or the power of the bishops, according to the Gospel, is a power or commandment of God, to preach the Gospel, to remit and retain sins, and to administer sacraments. For with that commandment, Christ sends forth his Apostles [John 20 : 21 sqq] : "As my Father hath sent me, even so send I you. Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.” Mark [16 : 15] : “Go, preach the Gospel to every creature.” This power is exercised only by teaching or preaching the Gospel and administering the sacraments, according to the calling, either to many or to individuals. For thereby are granted, not bodily, but eternal things, as eternal right¬ eousness, the Holy Ghost, eternal life. These things cannot come but by the ministry of the Word and the sacraments. As Paul says [Rom. 1 : 16] : “The Gospel is the power of God unto salvation to every one that be- lieveth.” Therefore, since the power of the Church grants eternal things, and is exercised only by the ministry of the AUGSBURG CONFESSION 41 Word, it does not interfere with civil government; no more than the art of singing interferes with civil govern¬ ment. For civil government deals with other things than does the Gospel; the civil rulers defend not souls, but bodies and bodily things against manifest injuries, and restrain men with the sword and bodily punishments in order to preserve civil justice and peace. Therefore the power of the Church and the civil power must not be confounded. The power of the Church has its own commission, to teach the Gospel and to admin¬ ister the sacraments. Let it not break into the office of another; let it not transfer the kingdoms of this world; let it not abrogate the laws of civil rulers; let it not abolish lawful obedience; let it not interfere with judgments con¬ cerning civil ordinances or contracts; let it not prescribe laws to civil rulers concerning the form of the Common¬ wealth. As Christ says [John 18 : 36] : “My kingdom is not of this world;” also [Luke 12 : 14] : “Who made me a judge or a divider over you?” Paul also says [Phil. 3 : 20] : “Our citizenship is in Heaven;” [2 Cor. 10 : 4] : “The weapons of our warfare are not carnal; but mighty through God to the casting down of imaginations.” After this manner, our teachers discriminate between the duties of both these powers, and command that both be honored and acknowledged as gifts and blessings of God. If bishops have any power of the sword, that power they have, not as bishops, by the commission of the Gospel, but by human law, having received it of Kings and Emperors, for the civil administration of what is theirs. This, however, is another office than the ministry of the Gospel. When, therefore, a question arises concerning the juris¬ diction of bishops, civil authority must be distinguished from ecclesiastical jurisdiction. Again, according to the 42 AUGSBURG CONFESSION Gospel, or, as they say, according to Divine Law, to the bishops as bishops, that is, to those to whom has been committed the ministry of the Word and the sacraments, no jurisdiction belongs, except to forgive sins, to discern doctrine, to reject doctrines contrary to the Gospel, and to exclude from the communion of the Church wicked men, whose wickedness is known, and this without human force, simply by the Word. Herein the congregations are bound by Divine Law to obey them, according to Luke io : 16: “He that heareth you, heareth me.” But when they teach or ordain anything against the Gospel, then the congregations have a commandment of God prohibiting obedience [Matt. 7 : 15] : “Beware of false prophets;” Gal. [1 :8] : “Though an angel from heaven preach any other Gospel let him be accursed;” • 2 Cor. [13 : 8] : “We can do nothing against the truth; but for the truth.” Also [v. 10] : “The power which the Lord hath given me to edification, and not to destruction.” So, also, the Canonical Laws command (II. Q. vii., Cap. Sacer- dotes and Cap. Oves). And Augustine (Contra Petiliani Bpistolam ) : “Not even to Catholic bishops must we sub¬ mit, if they chance to err, or hold anything contrary to the Canonical Scriptures of God.” If they have any other power or jurisdiction, in hearing and judging certain cases, as of matrimony or of tithes, they have it by human law. But where the ordinaries fail, princes are bound, even against their will, to dispense jus¬ tice to their subjects, for the maintenance of peace. Moreover, it is disputed whether bishops or pastors have the right to introduce ceremonies in the Church, and to make laws concerning meats, holydays and degrees, that is, orders of ministers, etc. They that claim this right for the bishops, refer to this testimony [John 16 : 12, 13] : “I have yet many things to say unto you, but ye cannot AUGSBURG CONFESSION 43 bear them now.—Howbeit when he, the Spirit of truth is come, he will guide you into all truth.” They also refer to the example of the Apostles, who commanded to abstain from blood and from things strangled [Acts 15 : 29]. They refer to the Sabbath Day, as having been changed into the Lord’s Day, contrary to the Decalogue, as it seems. Neither is there any example whereof they make more than con¬ cerning the changing of the Sabbath Day. Great, say they, is the power of the Church, since it has dispensed with one of the Ten Commandments! But, concerning this question, it is taught on our part (as has been shown above), that bishops have no power to decree anything against the Gospel. The canonical laws teach the same thing ( Dist . ix.). Now it is against Script¬ ure to establish or require the observance of any traditions, to the end that, by such observance, we may make satis¬ faction for sins, or merit grace and righteousness. For the glory of Christ’s merit is dishonored when, by such observances, we undertake to merit justification. But it is manifest that, by such belief, traditions have almost infinitely multiplied in the Church, the doctrine concerning Faith and the righteousness of faith being meanwhile suppressed. For gradually more holydays were made, fasts appointed, new ceremonies and services in honor of saints instituted; because the authors of such things thought that, by these works, they were meriting grace. Thus, in times past, the Penitential Canons increased, whereof we still see some traces in the satisfactions. Again, the authors of traditions do contrary to the com¬ mand of God when they find matters of sin in foods, in days, and like things, and burden the Church with bondage of the law, as if there ought to be among Christians, in order to merit justification, a service like the Levitical, the arrangement of which God has committed to the Apos- 44 AUGSBURG CONFESSION ties and bishops. For thus some of them write; and the Pontiffs in some measure seem to be misled by the exam¬ ple of the Law of Moses. Hence are such burdens, as that they make it mortal sin, even without offence to others, to do manual labor on holydays, to omit Canonical Hours, that certain foods defile the conscience, that fastings are works which appease God, that sin in a reserved case cannot be forgiven but by the authority of him who re¬ served it; whereas the Canons themselves speak only of * the reserving of the ecclesiastical penalty, and not of the reserving of the guilt. Whence have the bishops the right to lay these tradi¬ tions upon the Church for the ensnaring of consciences, when Peter [Acts 15 : ic] forbids to put a yoke upon the neck of the disciples, and Paul says [2 Cor. 13 : 10] that the power given him was to edification, not to destruction? Why, therefore, do they increase sins by these traditions? But there are clear testimonies which prohibit the mak¬ ing of such traditions, as though they merited grace or were necessary to salvation. Paul says [Col. 2 : 16] : “Let i/no man judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the Sabbath days;” v. 20, 23: “If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (touch not; taste not; handle not, which all are to perish with the using) ; after the com¬ mandments and doctrines of men? which things have in¬ deed a show of wisdom.” Also in Tit. [1 : 14] he openly forbids traditions: “Not giving heed to Jewish fables and commandments of men, that turn from the truth.” And Christ [Matt. 15 : 14] says of those who require traditions: “Let them alone; they be blind leaders of the blind;” and he rebukes such services [v. 13] : “Every plant which my Heavenly Father hath not planted, shall be plucked up.” AUGSBURG CONFESSION 45 If bishops have the right to burden churches with in¬ finite traditions, and to ensnare consciences, why does Scripture so often prohibit to make and to listen to tradi¬ tions? Why does it call them “doctrines of devils” [i Tim. 4:1]? Did the Holy Ghost in vain forewarn of these things ? Since, therefore, ordinances instituted as things neces¬ sary, or with an opinion of meriting grace, are contrary to the Gospel, it follows that it is not lawful for any bishop to institute or exact such services. For it is neces¬ sary that the doctrine of Christian liberty be preserved in the churches, namely, that the bondage of the Law is not necessary to justification, as it is written in the Epistle to the Galatians [5 : 1] : “Be not entangled again with the yoke of bondage.” It is necessary that the chief article of the Gospel be preserved, to wit, that we obtain grace freely by faith in Christ, and not for certain observances or acts of worship devised by men. What then are we to think of the Sunday and like rites in the house of God? To this we answer, that it is lawful for bishops or pastors to make ordinances that things be done orderly in the Church, not that thereby we should merit grace or make satisfaction for sins, or that con¬ sciences be bound to judge them necessary services, and to think that it is a sin to break them without offence to others. So Paul ordains [1 Cor. 11 :5], that women should cover their heads in the congregation [1 Cor. 14 : 30], that interpreters of Scripture be heard in order in the church, etc. It is proper that the churches should keep such ordi¬ nances for the sake of charity and tranquillity, so far that one do not offend another, that all things be done in the churches in order, and without confusion; but so that consciences be not burdened to think that they be neces- 46 AUGSBURG CONFESSION sary to salvation, or to judge that they sin when they break them without offence to others; as no one will say that a woman sins who goes out in public with her head uncov¬ ered, provided only that no offence be given. Of this kind, is the observance of the Lord’s Day, Easter, Pentecost, and like holydays and rites. For those who judge that, by the authority of the Church, the observance of the Lord’s Day instead of the Sabbath Day was or¬ dained as a thing necessary, do greatly err. Scripture has abrogated the Sabbath Day; for it teaches that, since the Gospel has been revealed, all the ceremonies of Moses can be omitted. And yet, because it was necessary to ap¬ point a certain day, that the people might know when they ought to come together, it appears that the Church [the Apostles] designated the Lord’s Day for this purpose; and this day seems to have been chosen all the more for this additional reason, that men might have an example of Christian liberty, and might know that the keeping neither of the Sabbath, nor of any other day, is necessary. There are monstrous disputations concerning the chang¬ ing of the law, the ceremonies of the new law, the chang¬ ing of the Sabbath Day, which all have sprung from the false belief that there must needs be in the Church a service like to the Levitical, and that Christ had given commission to the Apostles and bishops to devise new ceremonies as necessary to salvation. These errors crept into the Church when the righteousness of faith was not clearly enough taught. Some dispute that the keeping of the Lord’s Day is not indeed of divine right; but in a manner so. They prescribe concerning holydays, how far it is lawful to work. What else, are such disputations but snares of consciences? For although they endeavor to modify the traditions, yet the equity can never be perceived as long as the opinion remains that they are necessary, which must needs remain AUGSBURG CONFESSION 47 where the righteousness of faith and Christian liberty are disregarded. The Apostles commanded to abstain from blood. Who doth now observe it? And yet they that do it not, sin not; for not even the Apostles themselves wanted to bur¬ den consciences with such bondage; but they forbade it for a time, to avoid offence. For, in any decree, we must consider what is the perpetual aim of the Gospel. Scarcely any Canons are kept with exactness, and, from day to day. many go out of use even with those who are the most zealous advocates of traditions. Neither can due regard be paid to consciences unless this equity be observed, that we know that the Canons are kept without holding them to be necessary, and that no harm is done consciences, even though traditions go out of use. But the bishops might easily retain the lawful obedi¬ ence of the people, if they would not insist upon the ob¬ servance of such traditions as cannot be kept with a good conscience. Now they command celibacy; they admit none, unless they swear that they will not teach the pure doctrine of the Gospel. The churches do not ask that the bishops should restore concord at the expense of their honor; which, nevertheless, it would be proper for good pastors to do. They ask only that they would release un¬ just burdens which are new and have been received con¬ trary to the custom of the Church Catholic. It may be that there were plausible reasons for some of these ordi¬ nances ; and yet they are not adapted to later times. It is also evident that some were adapted through erroneous conceptions. Therefore it would be befitting the clemency of the Pontiffs to mitigate them now; because such a modi¬ fication does not shake the unity of the Church. For many human traditions have been changed in process of time, as the Canons themselves show. But if it be impossible to 48 AUGSBURG CONFESSION obtain a mitigation of such observances as cannot be kept without sin, we are bound to follow the Apostolic rule [Acts 5 :2g], which commands us to obey God rather than men. Peter [i Pet. 5 :3] forbids bishops to be lords, and to rule over the churches. Now it is not our design to wrest the government from the bishops, but this one thing is asked, namely, that they allow the Gospel to be purely taught, and that they relax some few observances which cannot be kept without sin. But if they make no concession, it is for them to see how they shall give ac¬ count to God for having, by their obstinacy, caused a schism. Conclusion These are the Chief Articles which seem to be in con¬ troversy. For although we might have spoken of more Abuses, yet, to avoid undue length, we have set forth the chief points, from which the rest may be readily judged. There have been great complaints concerning indulgences, v ' pilgrimages, and the abuses of excommunication. The parishes have been vexed in many ways by the dealers in indulgences. There were endless contentions between the pastors and the monks concerning the parochial rites, con¬ fessions, burials, sermons on extraordinary occasions, and innumerable other things. Things of this sort we have passed over, so that the chief points in this matter, having been briefly set forth, might be the most readily under¬ stood. Nor has anything been here said or adduced to the reproach of any one. Only those things have been recounted, whereof we thought that it was necessary to speak, so that it might be understood that, in doctrine and ceremonies, nothing has been received on our part, against Scripture or the Church Catholic, since it is manifest that we have taken most diligent care that no new and ungodly doctrine should creep into our churches. AUGSBURG CONFESSION 49 The above articles we desire to present in accordance with the edict of Your Imperial Majesty, so that our Con¬ fession should therein be exhibited, and a summary of the doctrine of our teachers might be discerned. If anything further be desired, we are ready, God willing, to present ampler information according to the Scriptures. John, Duke of Saxony, Elector. George, Margrave of Brandenburg. Ernest, Duke of Euneburg. Philip, Landgrave of Hesse. John Frederick, Duke of Saxony. Francis, Duke of Euneburg. WoeEgang, Prince of Anhalt. Senate and Magistracy of Nuremburg. Senate of Reutlingen. FORMULA FOR THE GOVERNMENT AND DISCIPLINE OF THE EVANGELICAL LUTHERAN CHURCH (Revised in 1888) CHAPTER I Preliminary Principles Section i. We believe that from an examination of the works of nature and the course of events, we may derive evidence of the existence of God and the prominent truths of natural religion.* Sec. 2. But that the evidence of natural religion is not such as to accord us a satisfactory knowledge of the nature of God and our relation to him; nor its influence sufficient to urge us to duty;f and that, therefore, a farther revela¬ tion from God is necessary. Sec. 3. We believe that such a revelation God has given, at sundry times and in divers manners, unto the fathers, and in later days by his Divine Son Jesus Christ, and his inspired servants; $ that this revelation is contained in the books known in Protestant Christendom as the Old § and New Testaments, and that every individual is bound to re¬ ceive this as his infallible rule of faith and practice, and to be governed by it. || * Rom. i. 20. t Acts iv. 12; Rom. iii. j, 2. J Heb. i. 1, 2. § 2 Tim. iii. 16. I! John v. 39; Acts xv. 11; John xiv. 16, 17. 50 ‘ J FORMULA OF GOVERNMENT 51 Sec. 4. We hold that liberty of conscience and the free exercise of private judgment in matters of religion, are natural and inalienable rights of men, of which no govern¬ ment, civil or ecclesiastical, can deprive us.* Sec. 5. As order is necessary to the prosperity of every associate body, and as Jesus Christ has left no entire, specific form of Government and Discipline for His Church, it is the duty of every individual church to adopt such regulations as appear to them most consistent with the spirit and precepts of the New Testament, and best calculated to subserve the interests of the Church of Christ. Sec 6. And as men exercising the right of private judg¬ ment agree in the opinion that Christianity requires a social connection among its professors; and as experience proves that men will differ in some of their views of doc¬ trine and discipline; and as too much difference of opinion would be prejudicial to the objects of such an association, therefore reason dictates that those holding similar views of faith and practice should associate together; that it is their duty to require for admission to church membership among them, or for induction into the sacred office, and for continuance in either, such terms as they deem most accordant with the precepts and spirit of the Bible. Sec. 7. Upon the broad basis of these principles was the Evangelical Lutheran Church founded, immediately after the Reformation. Adhering to the same principles, the Church in America is governed by three Judicatories: the Council of each individual church; the District Synods, consisting of the clergy and lay delegates from a par¬ ticular district of country, and one General Synod, formed by representatives from all the different Synods of the Lutheran Church, receiving and holding the word of God * Rom. ii. 13, 15, and others; Dan. vi. 1, 23; Acts iv. 19. 52 FORMULA OF GOVERNMENT as contained in the canonical Scriptures of the Old and New Testaments as the only infallible rule of faith and practice, and the Augsburg Confession as a correct exhi¬ bition of the fundamental doctrines of the divine word, and of the faith of our Church founded upon that word. CHAPTER II Of the Church PART I.—OE THE INVISIBLE CHURCH Section i. The true or invisible Church of Christ is the collective body of all * those of every religious denomina¬ tion in the world, who are in a state of grace.f Sec. 2. The true Church of Christ is a spiritual X society, consisting of members whose qualifications § are spirit¬ ual, and who are associated for spiritual purposes. || Sec. 3. It is a catholic or universal society; its mem¬ bers not being confined to any particular nation or religious denomination. PART II.—OF THE EXTERNAL OR VISIBLE CHURCH Section i. The visible Church is the collective body of those who profess the Christian religion; consisting of all those who have been admitted to membership by baptism,** and have not been deprived of it by excommunication. Sec. 2. Of this church our Lord and Saviour Jesus Christ is the true and only head; ff having neither aban¬ doned his church nor appointed any vicar in his stead. * Eph. iv. 1, 7. t Matt. vii. 21; xii. 50; Acts x. 35. $ John xviii. 36. § John iv. 13. || Eph. iv. 12; i Thess. v. 11. H 1 Cor. i. 2; John x. 16; Rom. xii. 4; Eph iv. 4, 6. ** Matt, xxviii. 19. ft Eph. v. 23, 24; Eph. 1, 22. FORMULA OF GOVERNMENT 53 Sec. 3. As the spirit of Christianity leads its possessors to social intercourse* with each other, and as such fel¬ lowship is essential to the accomplishment of the object of the Christian Church; therefore, believers, living near together, have from the time of the apostles f formed themselves into Christian congregations. Sec. 4. It is the duty of every such church to have the word and sacraments administered in their purity; $ to give an adequate and just support to the pastor or pastors who minister unto them; to provide for the perpetuation of a faithful ministry able to teach, § and to endeavor to propagate the gospel to the ends of the earth. || Sec. 5. It is the duty of the church to watch over the purity and faithfulness of her members. Sec. 6. The jurisdiction of the church is purely spirit¬ ual; it ought to have no connection with the civil govern¬ ment,** neither ought its decisions be enforced by the arm of civil power. Sec. 7. The power of the church is purely declarative, whether exercised by an individual church council, or by any other ecclesiastical judicatory; i. e., the Bible is their juridical code, and their decisions are valid, only because founded on Scripture. Sec. 8 . The visible church is not an association to which we may belong or not at our option, but it is the duty of every one who has an opportunity to be a faithful mem¬ ber of it.ff * John xiii. 34, 35; Eph. iv. 3; v. 19. t Acts ii. 41; 1 Thess. ii. 14; Gal. i. 22. + 1 Tim. iv. 6; vi. 3, 5; Gal. i. 8, 9. § Tit. i. 5; 2 Tim. ii. 2. j| Matt, xxvii. 19, 20. U I Cor. V. 7, 13. ** John xviii. 26. ft Matt, xxviii. 19; xi. 28, 29. 54 FORMULA OF GOVERNMENT CHAPTER III Of the Officers of the Church of pastors Section i. Our Lord and Saviour himself instituted the clerical office in the New Testament Church, and made it of perpetual standing.* * * § The persons filling this office are in Scripture designated by different names, as bishop, presbyter or elder, etc.,f indicative of the duties of the of¬ fice. All these are by divine right of equal rank,,$ and their duties are principally these: to expound the word of God, to conduct the public worship of God, § to administer the sacraments, to participate in the government of the church, || and to admonish men of their duties A as well as by all proper means, public and private, to edify the church of Christ. Sec. 2. Those other officers who were endowed with miraculous gifts, and whose instrumentality Christ used in first forming the church, were extraordinary and of temporary standing. Sec. 3. Pastors are amenable for their conduct to the Synod to which they belong; and that Synod is the tri¬ bunal which has the entire jurisdiction over them; except¬ ing in those cases where a regular appeal is obtained to the General Synod, agreeably to Article IV., Section 8, of the Constitution of the General Synod. Sec. 4. No minister shall knowingly grant to a member * Matt, xxviii. 19, 20; 2 Tim. ii. 2; Tit. i. 5. t 2 Cor. iv. 1; Eph. ix. 11. t Luke xxii. 25, 26; Acts xv. 17, compared with 28. § Eph. iv. 11, 12; Acts viii. 28, 31; 1 Pet. v. 1, 2. || Matt, xxviii. 19; 1 Cor. xi. 23; iv. 1. Tf Acts vi. 2, 6. FORMULA OF GOVERNMENT 55 of another congregation any privileges of the church, which would be denied to said member by his own pastor. Sec. 5. It is the sacred duty of every minister so to con¬ duct himself, that his life shall present to his congregation an example of true Christian propriety of deportment: And should any minister of our church be guilty of an open vice (which may God in mercy prevent!), it shall be the duty of the Church Council earnestly to exhort him several times to reformation; and if this should prove in¬ effectual, or if the case be such as to bring disgrace upon the church, to report him to the President of the Synod. OF EEDERS AND DEACONS Sec. 6. The other officers of the church are Elders and Deacons, who are elected by the members of the church as their agents to perform some of the dirties originally devolving on themselves. The principal duties of Elders are to aid the pastor or pastors in administering the gov¬ ernment and discipline of the church; to endeavor to pre¬ serve peace and harmony among its members; to visit the Sabbath and other congregational schools, and to promote the religious education of the children of the church; to visit the sick and afflicted, and aid in the performance of such other duties as are incumbent on the Church Council. The duties of the Deacons’ office are principally these: To lead an exemplary life, as commanded in the Script¬ ures;* to minister unto the poor,f extending to their wants and distributing faithfully amongst them the col¬ lections which may be made for their use; to assist the pastor in the administration of the Eucharist; to attend and render all necessary service at stated worship; to see that their minister receives a just and adequate support, * 1 Tim. viii. 13, and others. t Acts vi. 2, 6. 56 FORMULA OF GOVERNMENT according to the commands of our Lord; to administer the temporal concerns of the church, and to aid in the per¬ formance of such other duties as are incumbent on the Church Council. Both these officers are elected by the members of the church, and it is their duty to feel the deepest interest in the advancement of piety among them, and to exert their utmost influence to promote it. Sec. 7. The Elders and Deacons are the representatives of the whole church, and each church shall determine the number of their officers and the term of their duration in office; yet in no case shall they serve less than two years nor more than eight, unless re-elected. And when elected they shall be inducted into their respective offices, accord¬ ing to the form prescribed by the church * Sec. 8. When the corporate powers of the church are vested in the Church Council, trustees are unnecessary. Those congregations, however, which have been in the habit of having Trustees, may, if they deem it expedient, still retain them, and continue to them such privileges as they may deem expedient. CHAPTER IV Of the Church Councie Section i. The Church Council is the lowest judicatory of the church, consisting of the pastor, or pastors, and all the elders and deacons of a particular church. Sec. 2. The pastor, together with half the other existing members of the Church Council, and, in the necessary ab¬ sence of the pastor, two-thirds of the remaining members of the Council, shall constitute a quorum. Sec. 3. But no business connected with the government or discipline of the church shall be transacted without the * Vide “Liturgy,” etc. FORMULA OF GOVERNMENT 57 presence of the minister, unless his absence is unavoidable or voluntary, or the church be vacant. And when present, the pastor shall be ex-officio chairman. Sec. 4. The Church Council * shall have the superin¬ tendence of all the temporal concerns of the church, and shall see that they are administered with wisdom, faithful¬ ness and justice. They shall also elect from the members of the Council or the congregation a deputy to represent them at the annual synodical meeting. Sec. 5. It shall be the duty of the Council to admit to membership adults who shall make application, and whom, on mature examination, they shall judge to be possessed of the qualifications hereafter specified.f They shall be obedient subjects of divine grace—that is, they must sat¬ isfy the Church Council that they have sincerely repented of their sins, and truly believe in the Cord Jesus Christ. Also, to admit to the communion of the church all those who were admitted to church membership in their infancy, and whom, on like examination, they shall judge possessed of the above mentioned qualifications. No one shall be considered a fit subject for confirmation who has not pre¬ viously attended a course of religious lectures delivered by the pastor, on the most important doctrines and princi¬ ples of religion, unless the pastor shall be satisfied that the applicant’s attainments are adequate without this attend¬ ance. And when adults are admitted to membership, their baptism shall, if possible, be performed publicly before the church; and when members who were baptized in their infancy are admitted to full communion, they shall in the same public manner confirm their baptismal vows accord¬ ing to the form of confirmation customary in the church. Sec. 6. It shall be the duty of the pastor, or the Church * 1 Thess. v. 12, 13. t Mark xvi. 16; John iii. 5; Acts viii. 15; xvi. 14, 15. 58 FORMULA OF GOVERNMENT Council, to keep a complete list of all the communing mem¬ bers, the record of which shall be the property of the church. Sec. 7. If any member of the Church Council shall con¬ duct himself in a manner unworthy of his office, he may be accused before the Council, and if found guilty, his case shall be referred to the whole church for decision. Sec. 8. It shall be the duty of the Council to administer the discipline of the church on all those whose conduct is inconsistent with their Christian profession, or who enter¬ tain fundamental errors.* To this end they shall have power to cite any of their church members to appear be¬ fore them, and to endeavor to obtain other witnesses, when the case may require it. It shall further be the duty of the Council, when any member offends, first privately to ad¬ monish him, or, if necessary, to call him to an account; and if these measures prove ineffectual, to suspend or excommunicate him, that is, to debar him from the privi¬ leges peculiar to church membership, according to the pre¬ cepts of the New Testament laid down in this formula. It shall also be their duty to restore f those subjects of sus¬ pension or excommunication, to all the privileges of the church, who shall manifest sincere repentance. Every act of excommunication or restoration may be published to the church, if deemed necessary by the majority of the Council. Sec. 9. The Church Council may at any time be con¬ vened by the minister; and it shall be his duty to call a meeting when requested by two members of the Council, or by one-fourth of the electors of the church, or when directed by the Synod. Sec. 10. It shall be the duty of the Church Council to watch over the religious education of the children of the * 1 Cor. v. 7, 13. t 2 Cor. ii. 7; Gal. vi. 1. FORMULA OF GOVERNMENT 59 church, and to see that they be occasionally collected, for the purpose of being taught the Catechism of the Church, and instructed in the duties and principles of the Christian religion. Sec. ii. The Church Council shall keep a record of their proceedings, of all the baptisms, and of persons ad¬ mitted to sacramental communion; an abstract of which shall be annually sent to the Synod for inspection. Sec. 12. In all cases of appeal from the decisions of the Church Council, the Council shall take no further meas¬ ures grounded on their decision until the sentence has been reviewed by the Synod. But if the decision appealed from be a sentence of suspension or excommunication, it shall immediately take effect and continue in force until reversed by the Synod. And in every case of appeal, the Church Council shall send a detailed and correct account of the proceedings in the case, and of the charges and evidence on both sides. Sec. 13. Any vacant pastoral district may also send a delegate to the Synod as their representative. CHAPTER V Oe Church Members Section i. The members of any particular church are all those members of the visible (see Chap. 2, Sec. 1) church, who are associated together under some form of Christian government and discipline, for divine worship, and the better attainment of the objects for which the Church of Christ was instituted. Sec. 2. Every church member is amenable to the Council, and must appear before them when cited, and submit to the discipline of the church regularly administered.* * Tit. iii. 10; Matt, xviii. 17, 18. 60 FORMULA OF GOVERNMENT Sec. 3. It is the duty of every church member to lead a Christian life; that is, to perform all the duties required of him or her in Scripture. Thus it is the duty of adults to perform all the Christian duties; to attend the public worship of God,* * * § and to partake of the Lord’s supper f whenever an opportunity is afforded. It is the duty of parents to educate their children in the nurture and ad¬ monition of the Lord, $ to teach them the doctrines of the church, and to subject them to the ordinances of the same. § Sec. 4. Any member being dissatisfied with the decision of the Church Council relative to himself may appeal to the Synod. But, in every case the applicant shall give notice to the Church Council of his intention, either im¬ mediately or within two weeks of the time when the sen¬ tence was made known to him, and shall specify to them the reasons of his dissatisfaction and the ground of his ap¬ peal. Sec. 5. It is recommended that when a member of one of our churches moves into the bounds of another, and wishes to be admitted to the privileges of the church, he shall bring with him a certificate of good standing from his former pastor; and, until he hand in his certificate, he re¬ mains responsible to the church from which he came. Sec. 6. It is recommended, as accordant with the prin¬ ciples of the New Testament, that the members of the church ought not to prosecute each other before a civil tribunal, until they have first made an attempt to settle their point of difference through the mediation of their Christian brethren. * Heb. x. 15; Col. iii. 16; Acts ii. 46; Matt, xviii. 20; Exod. xx. 8; Ps. lxxxiy. 2, 9, 11. t 1 Cor. xi. 25. § Eph. vi. 4; 2 Tim. iii. 14, 15. t Eph. vi. 4. FORMULA OF GOVERNMENT 61 CHAPTER VI Of Elections Section i. All congregational elections must be pub¬ lished by the Church Council to the congregation, at least two weeks before the election. Sec. 2. The Council may publish a congregational meet¬ ing for any lawful purpose when they shall deem it neces¬ sary ; and they shall be compelled so to do, when requested by one-third of the lawful electors of the church. Sec. 3. The electors of any particular church in our con¬ nection, are all those who are in full communion with the same; who submit to its government and discipline regu¬ larly administered; who contribute according to their abil¬ ity and engagements to all its necessary expenditures, and who have communed, unless providentially prevented, with¬ in one year preceding an election. Sec. 4. At all elections for elders or deacons, no person may be elected to either of said offices, who is not a mem¬ ber in full communion with said church. Sec. 5. When an election is held in a vacant congre¬ gation for a pastor, two-thirds of all the electors present shall be necessary to an election; and if the votes were not unanimous, it is recommended that the presiding officer shall invite the minority to concur in the decision. He shall give the minister a certificate, signed by himself, of his election. This certificate, with a statement of the sup¬ port* which they promise him, shall be a legal call to the pastor therein specified. Sec. 6. At elections for members of the Church Council, the existing Council shall nominate twice as many persons as are to be elected, and the church may nominate half as * 1 Tim. v. 8; x Cor. ix. 14; Luke x. 7. * 62 FORMULA OF GOVERNMENT many more, if they deem it necessary, from whom the officers may be chosen. Sec. 7. If, from any cause, a vacancy occurs in the Council in the interval between the stated elections, it shall be filled without delay by a special election, and the person thus elected shall serve until the regular expiration of the time of the member in whose place he was elected. CHAPTER VII Of Prayer Meetings, etc. Section i. As prayer is one of the most necessary duties of a Christian,* and as prayer meetings have been of the utmost importance and usefulness, it is, therefore, most earnestly recommended to the different churches in our connection, to establish and promote them among our members. These meetings may be held in the church, school-house, or in private houses, and their object is the spiritual edification of the persons present; but the utmost precaution must ever be observed that God, who is a spirit, be worshipped in spirit and in truth; that they be charac¬ terized by that solemnity and decorum which ought ever to attend divine worship, and that no disorder be tolerated, or anything that is calculated to interrupt the devotions of those who are convened, or prevent their giving the full¬ est attention to him who is engaged in leading the meet¬ ing; in short, that, according to the injunction of the apos¬ tle, all things be done “decently and in order.” Sec. 2. It is solemnly recommended to all church-mem¬ bers, and more especially to the members of the Council, to make daily worship in their families a sacred duty.f Sec. 3. It is expedient that no person be permitted to *1 Thess. v. 17; Luke xvii. 1; Col. iv. 2. t Acts i. 44; Eph. vi. 3; Acts x. 12; Jer. x. 25. FORMULA OF GOVERNMENT 63 preach in any of the churches in our connection, except by consent of the pastor and Council of said church, and, in the absence of the pastor, by permission of the Council. CHAPTER VIII Of Synod Section i. It was found necessary and profitable in the primitive church to have an occasional meeting of different individual churches, for the purpose of consultation and mutual encouragement, in preserving their purity and pro¬ moting their welfare.* This apostolic custom is retained in the Lutheran Church under the name of Conference, Synod and General Synod. Sec. 2. A Synod consists of all ministers and licensed candidates within a certain district, and one lay delegate from each pastoral charge located within such district. Sec. 3. It shall be the duty of each Synod to see that the rules of government and discipline prescribed in this For¬ mula are observed by all the congregations and ministers within their bounds, to receive appeals from decisions of church councils, and of Special Conferences, when regu¬ larly brought before them, and review and reverse or con¬ firm the decisions to which they refer; to examine and de¬ cide on all charges against ministers and licentiates, that of heterodoxy alone excepted; to form and change ministerial districts; to attend to any business relating to their churches, which is regularly brought before them; to pro¬ vide supplies for destitute congregations, and to devise and execute all suitable measures for the promotion of piety and the general prosperity of the church, not other¬ wise disposed of in this Formula. Sec. 4. To this end the Synod and Ministerium shall * Acts xv. 2, 6, 22, 23; Acts xxi. 15, 17. 18. 64 FORMULA OF GOVERNMENT have power to cite any church members within their bounds to appear before them; and to endeavor to obtain other witnesses, when the case may require it. Sec. 5. If any congregation, hitherto in connection with a Synod, should refuse to observe the resolutions of said Synod, or the provisions of this Formula, it shall be ex¬ cluded from connection with said Synod during the time of its refusal; nor shall any other Synod, nor any Luth¬ eran minister or licentiate, take charge of it without special permission of the President. Sec. 6. Any congregation may become connected with the Synod within whose bounds it is situated, by acceding to the provisions of this Formula, and making some an¬ nual contribution towards defraying the necessary expenses of said Synod. For this purpose an annual collection ought to be held in each congregation. Sec. 7. At least one meeting of each Synod shall be held every year, at such time and place as may have been deter¬ mined on. Sec. 8. No minister or licentiate shall be absent from the meeting of the Synod without the most urgent necessity. In case of his absence, he shall, if possible, send to the Synod a written apology for his absence. Voluntary ministerial engagements shall not be regarded as a sufficient excuse. Any minister or licentiate violating the provisions of this section, shall be called to account by the President at- the next meeting. Sec. 9 These written apologies, as well as all other letters and papers intended for the Synod or Ministerium, ought to be addressed to the President. Sec. 10. The minister of the place in which the Synod is held, with the church council, shall endeavor to provide for the entertainment of the ministers, candidates, and lay dele¬ gates, by Christian friends. FORMULA OF GOVERNMENT 65 Sec. ii. All the members of the Synod shall endeavor to assemble on the evening preceding the day appointed. Sec. 12. Divine worship shall be celebrated, during the meeting of the Synod, as often as may be convenient, and consistent with the business of the Synod. Sec. 13. Ministers in good standing in other Synods, or in any sister churches, who may happen to be present, or who appear as delegates from said bodies, may be received as advisory members, but cannot vote in any decisions of the Synod. CHAPTER IX Officers of the Synod Section I. The officers of Synod shall be a President, Secretary or Secretaries, and Treasurer, who shall be elected by a majority of votes present, either annually, or at such stated times as may be determined by each Synod. The President and Secretaries shall be ordained ministers, the Treasurer may be either a minister or a layman. PRESIDENT Sec. 2. He shall deliver a discourse at the opening of each annual meeting of Synod, or appoint a substitute; and shall, in connection with the pastor of the church, have direction of the religious exercises during Synod, and the appointment of individuals to preach; unless Synod shall appoint a special committee on religious exercises, and of which he and the pastor shall be members. Sec. 3. He shall preside at all meetings of the Synod, decide questions of order, subject to an appeal to Synod, and discharge all the duties usually devolving on the pre¬ siding officer of such a body. Sec. 4. He shall appoint all committees not specially named or elected by Synod. 66 FORMULA OF GOVERNMENT Sec. 5. He shall, after the Synod is duly constituted by enrolling the names of the members, present a written re¬ port of all his official acts during the Synodical year, and may present such additional statements and recommenda¬ tions as in his judgment should claim the attention of Synod. This report shall be dealt with as other papers be¬ longing to Synod. Sec. 6. He shall give advice to members of Synod and congregations when requested, or when in his judgment such advice is needed. Sec. 7. Should he remove from the bounds of the Synod, depart this life, resign, or become disqualified for the dis¬ charge of his duties, the Secretary shall succeed him, and discharge the duties of the office until the next meeting of Synod. Sec. 8. He shall, with the Secretary, subscribe all offi¬ cial documents of the Synod. Sec. 9. He shall perform the ceremony of ordination, assisted by the Secretary and the ministers, and give to ap¬ proved candidates letters of license, which, as well as cer¬ tificates of ordination, he is to subscribe with his official signature. SECRETARY Sec. 10. He shall keep a faithful and accurate record of all the proceedings of Synod, carefully preserve all the papers, the seal, etc., of the Synod, subject to its direction, and shall do all the official writing not otherwise provided for. Sec. 11. He shall give notice (either by circular or in the church papers) of the time and place of the Synodical meeting, at least four weeks previous to the time appointed. Sec. 12. He shall keep a register of the names of all the ministers and licentiates, arranged according to their age FORMULA OF GOVERNMENT 67 in office, and also of the congregations, whether vacant or not, connected with the Synod. Sec. 13. If the business should render it necessary, the President may appoint an Assistant Secretary, whose office shall expire at the close of the meeting of Synod. Sec. 14. Should he remove from the bounds of the Synod, depart this life, or become disqualified for the dis¬ charge of his duties, the President shall require the ar¬ chives, seal, and any other property of Synod, to be deliv¬ ered to him, and shall appoint a Secretary to act until the meeting of Synod. treasurer Sec. 15. He shall take charge of the moneys belonging to Synod, and shall keep them subject to its order. Sec. 16. He shall keep, and present at each annual meet¬ ing of Synod, a detailed and faithful account of the state of the Treasury. If the Synod desires it, he shall give a bond for the faithful performance of the duties of his office. Sec. 17. Should he remove out of the bounds of the Synod, depart this life, resign, or become disqualified for the discharge of his duties, the President shall take charge of all the moneys, certificates, bonds, etc., belonging to Synod, and retain them until a Treasurer is elected at the next meeting of Synod. CHAPTER X Other Members of a Synod Section i. No minister or licentiate shall interfere with the congregation of another, by preaching or performing other ministerial duties in them, except by the request or consent of the latter, or, in his absence, without invitation from the Church Council. 68 FORMULA OF GOVERNMENT Sec. 2. Any minister or licentiate, in good standing, who removes into the bounds of another Synod, shall, on appli¬ cation to the President, receive a certificate of honorable dismission, and such a certificate shall be required by the Synod of those applying for admission into it. Sec. 3. Any Lutheran minister, presenting to the Presi¬ dent of Synod an honorable dismission from another Evangelical Lutheran Synod, shall by him be received, and his name enrolled among the members of Synod. But if objection be made to his reception, at the opening of Synod, the case shall go over until after the Synod is or¬ ganized. Sec. 4. Any minister resigning his charge shall give due notice thereof to the President, and a like notice shall be given by any minister taking charge of congregations be¬ longing to Synods. Sec. 5. A licentiate shall have power to perform all ministerial acts during the time specified in his license. Sec. 6. Licentiates shall have the same rights and privi¬ leges in Synod as ordained ministers, except to hold office. Sec. 7. A licentiate shall have liberty to visit vacant con¬ gregations and to take charge of them, either on their in¬ vitation or by direction of the President of Synod. Sec. 8. A licentiate, after he has taken a charge, shall not leave it, without the sanction of the Synod, or of the President. Sec. 9. No church in this Synod shall enact anything in the form of Constitution and By-laws in conflict with the Constitution of Synod or Formula of Government. Lay Delegates Sec. 10. Each lay delegate, entitled to a seat by this Con¬ stitution, shall have equal rights with the ministers in all business belonging to the Synod; that is, may take part in FORMULA OF GOVERNMENT 69 the debates, offer resolutions, and vote on all Synodical questions. CHAPTER XI Order of Business 1. The President shall open the first session of Synod with appropriate religious services, and every session there¬ after shall be opened and closed with prayer. In the ab¬ sence of the President, the Secretary shall conduct the opening exercises, and in the absence of both, the oldest acting minister present. 2. Calling the roll of ministers and licentiates by the Secretary, and noting the absentees. 3. Reception of lay delegates, who shall exhibit their certificates of appointment and be registered. 4. Applications for membership from other Lutheran Synods received. If objection be made to an applicant, the case shall be deferred until after Synod is fully organized. 5. Reading the President’s annual report. 6. Election of officers for the ensuing year. 7. Delegates from other Synods, or members from other bodies, received. 8. Minutes of the last Synod read or referred to a com¬ mittee. 9. All papers intended for the Synod may be handed in, and verbal notice given of any important business intended to be brought before Synod. 10. The papers may be taken up and discussed, or re¬ ferred to appropriate committees, who can report at any time when ready. Reports of special and standing com¬ mittees shall have preference. 11. Presentation of Parochial Reports according to the rules of Synod. 12. Treasurer’s report. 70 FORMULA OF GOVERNMENT 13. Education and Missionary business. This may be at¬ tended to by Synod as a whole, or committees may be charged with it, who shall report to Synod. 14. Vacant congregations inquired into, and provision made for them. 15. Promiscuous business. 16. Election of delegates to General Synod, and of trustees or directors in any institution in which Synod is represented. All elections shall be by ballot. 17. Appointment of delegates to other Synods, or other ecclesiastical bodies. 18. Choice of time and place of meeting. 19. Adjournment of Synod to time and place of next meeting. Synods shall be closed with appropriate religious exercises. CHAPTER XII Process Against a Minister Section i. As the honor and success of the Gospel de¬ pend very much on the character of its ministers, Synod ought to guard with the utmost care and impartiality the conduct of its members. Sec. 2. All Christians should be very cautious in giving credit or circulation to an evil report of any member of the church, and especially of a minister of the Gospel. If any member knows a minister to be guilty of a private censurable fault, he should warn him in private; if this prove fruitless, he should apply to the Church Council, who shall proceed as specified in Chap. III., Sec. 5, of For¬ mula of Government. Sec. 3. If accusation be lodged according to Chap. III., Sec. 5, with the President within two months of the next Synodical meeting, he shall defer the matter to said meet- FORMULA OF GOVERNMENT 71 ing; yet if the charge be one of gross immorality, or circu¬ lating fundamental error in doctrine, he shall immediately direct the accused to suspend all his ministerial duties until his case is decided. If such accusation be lodged with the President at an earlier date, he shall, if the charge be one of gross immorality, or circulating fundamental error in doctrine, immediately appoint a committee of five ordained ministers of the Synod, to meet without unnecessary delay at a suitable place, and institute a formal investigation of the case, according to the principles of this Formula. The chairman of the committee shall give at least ten days’ notice, to all parties concerned, of the time and place of meeting. Sec. 4. If the Synod is divided into Conference districts, the President may, at his discretion, intrust the matter to Conference, and notify the members to meet and proceed as above. Sec. 5. Any three members of the committee, or a majority of the Conference thus meeting, shall have power to proceed and hold a fair and impartial investigation of the case, and to take all such necessary measures as may be just and proper to determine the guilt or innocence of the accused. Sec. 6. If the accused confess, and the matter be such as gross immorality, or circulating fundamental error, he shall be immediately suspended from the exercise of the office until the meeting of Synod. Sec. 7. If a minister accused of gross offences, being duly notified, refuse to attend the investigation, he shall be immediately suspended from office. Sec. 8. If the accused deny the charge, and yet, on ex¬ amination of the evidence, be found guilty, the committee or Conference shall nevertheless proceed to pass sentence on him. 72 FORMULA OF GOVERNMENT Sec. 9. The highest punishment which can be inflicted by a committee or special Conference, appointed as above specified, is suspension from clerical functions; and this sentence is to be reported at the next meeting of Synod, and remain in force until reversed by the Synod. Sec. io. Any minister intending to appeal from the de¬ cision of a committee or Conference, shall give notice of it to the chairman of the committee or Conference, within three weeks of the time when the decision was made, that both parties may be prepared for a new trial. Sec. ii. Conferences, not specially convened for the pur¬ pose, may attend to any charges of importance against a minister within their bounds, if all the parties concerned are prepared and willing to proceed. Sec. 12. If at any time the accusation be lodged with the President, according to Chap. III., Sec. 5, for a less of¬ fence than those specified in Sec. 3 of this Article, he shall take no other steps in the case than to write to the ac¬ cused and accusers, exhorting them to mutual forbearance, and referring them to the next Synod. Sec. 13. If accusation against a minister be made imme¬ diately to the Synod, and the Synod believe itself in pos¬ session of all the evidence necessary to a just decision, the case may be immediately examined and sentence passed, provided the accused shall have had fifteen days’ notice, together with a written specification of the charges brought against him; and this whether he shall be present at Synod or not. But if the necessary evidence be not before Synod, and the offence be such as specified in Sec. 3, then it shall be entrusted to a committee or Conference, to proceed as above specified. Sec. 14. If a minister be found guilty of gross im¬ morality or circulating fundamental error in doctrine, his sentence of suspension shall not be removed until he shall FORMULA OF GOVERNMENT 73 give satisfactory evidence of penitence and reformation, and his restoration shall be by the same judicatory which suspended him, or at its recommendation. Sec. 15. If the common report of a minister’s guilt of any of the charges above specified, be such as seriously to injure the cause of religion, and his own church do not proceed against him, it shall be the duty of any other minister or layman, having obtained two other signatures of credible men, to report the case to the President CHAPTER XIII Vacant Congregations Section i. Vacant congregations which cannot be im¬ mediately supplied with a minister, are advised to assemble on the Lord’s day, to elect some member of the church, of suitable capacities and character, to conduct the exer¬ cises, and engage in the worship of God, as recommended in Chap. VII., Sec. 1. Sec. 2. It is also recommended that at these meetings a portion of the Scriptures, of the prayers contained in the Liturgy, and of some selected sermon, such as are ap¬ proved by the President of the Synod, be read. CHAPTER XIV Conferences Section i. The Synod may divide itself into Confer¬ ence districts for the purpose of holding Conference meet¬ ings. Sec. 2. The chief object of such meetings shall be the preaching of the Word, mutual consultation and encour¬ agement in the work of the Lord, and seeking in every proper way to advance the interest of religion among the churches. 74 FORMULA OF GOVERNMENT Sec. 3. Conferences may attend to any business referred to them by Synod or by congregations, which does not specially belong to Synod itself. Sec. 4. The records of the proceedings of Conferences shall be submitted to Synod for examination and review. CHAPTER XV Ministerium Section i. The Ministerium is composed of the or¬ dained ministers of Synod, and shall have charge of the examination of candidates, licensure and ordination of ministers, reception of ministers from other ecclesiastical bodies, and the examination and decision of charges of heresy against any of its own members. Sec. 2. The officers of Synod shall be officers of the Ministerium, and shall attend to the duties of such offices. Sec. 3. A meeting of the Ministerium may be called at any time during the convention of Synod, by the President, and he shall call one when requested by three members. Sec. 4. A special meeting of the Ministerium may be called by the President when requested in writing by one- third of the ordained ministers of Synod, stating the ob¬ ject of the meeting. Of such meeting notice must be given, by circular or letter, fifteen days previous. Sec. 5. The examination of candidates for licensure may be conducted before the whole Ministerium, or in private by a committee appointed for that purpose, as the Ministe¬ rium may decide. Sec. 6. The examination shall embrace, at least, the following subjects, viz.: Personal piety and motives for seeking the office of the ministry, the original languages (Hebrew and Greek) of the inspired Scriptures, Theology, FORMULA OF GOVERNMENT 75 Church History, Pastoral Theology, Homiletics and Church Government. Sec. 7. In all cases of licensure or ordination, a vote of two-thirds of the members present shall be necessary; and the same shall be required for the reception of a minister applying for admission from another denomination, after having undergone such examination as may be deemed necessary by the Ministerium, or in such Synod where the Ministerium does not exist, by the Synod. Sec. 8. The ceremony of Licensure and Ordination shall be performed according to the forms prescribed in the Liturgy of the General Synod, and the ordination may be either at the time of the meeting of the assembled Minis¬ terium, or in the church to which the individual is called, by a committee appointed by the Ministerium for the pur¬ pose. Sec. 9. All licenses shall extend to the time of the next annual meeting of the Ministerium, and shall be renewed as a matter of course, unless satisfactory reasons are known to the Ministerium, which render a renewal inex¬ pedient. And if for any reason no meeting be held at the appointed time, the licenses granted by said Ministerium shall remain in force until revoked. Sec. 10. Licentiates shall keep a journal of their minis¬ terial acts, which, with a few sermons of their own com¬ position, shall be submitted to the Ministerium for inspec¬ tion. Sec. 11. The following shall be the order of business in the Ministerium: 1. Opening with prayer, or prayer with other suitable religious exercises. 2. Calling of the roll. 3. Communication by the President of any business which he may have to report. 76 CONSTITUTION OF THE 4. Presentation of the licenses, journals, and sermons of the licentiates. 5. Application of candidates for examination, if not al¬ ready examined by a committee; and also the application for the reception of ministers from other denominations. 6 . Hearing of reports from the examining committee, or from committees on journals and sermons of licentiates, or from any other committee appointed by the Ministe- rium. 7. Promiscuous business relating to the ministry. 8. Adjournment with suitable religious exercises. Sec. 12. All business not specifically intrusted in this Formula to the Ministerium shall belong to the Synod. Sec. 13. In the installation of a pastor, the ceremony of installation shall take place in the church to which he is called, and shall be conducted according to the form pre¬ scribed in the Liturgy of the General Synod. Sec. 14. In all cases where District Synods have not made provision for a Ministerium, all the powers and duties prescribed in this article shall devolve on the Synod. CONSTITUTION OF THE GENERAL SYNOD Adopted at Washington, D. C., in 1869, and Amended at Atchison, Kan., 1913 PREAMBLE Jesus Christ, the Supreme Head of His Church, having prescribed no entire specific directory for its government and discipline, and every section of His Church being left GENERAL SYNOD 77 at liberty to make such regulations, additional to those found in the Scriptures, as are in harmony with the word of God, and best adapted to its situation and circum¬ stances ; therefore, relying upon God our Father, in the name of our Lord Jesus Christ, under the guidance and direction of the Holy Spirit in the word of God, for the promotion of the practice of brotherly love, to the further¬ ance of Christian concord, to the firm establishment and continuance of the unity of the Spirit in the bond of peace, and for the accomplishment of the grand design for which the Church of Christ was established on earth,—We, the Evangelical Lutheran Synods connected with the General Synod, for ourselves and our successors, do adopt the fol¬ lowing CONSTITUTION Article I name The name, style, and title of this body shall be, “The General Synod of the Evangelical Lutheran Church in the United States of America." Article II doctrinal basis With the Evangelical Lutheran Church of the Fathers, the General Synod receives and holds the Canonical Script¬ ures of the Old and New Testaments as the Word of God and the only infallible rule of faith and practice; and it receives and holds the Unaltered Augsburg Confession as a correct exhibition of the faith and doctrine of our Church as founded upon the Word. 78 CONSTITUTION OF THE Article III THE SECONDARY SYMBOLS While the General Synod regards the Augsburg Con¬ fession as a sufficient and altogether adequate doctrinal basis for the co-operation of Lutheran Synods, it also recognizes the Apology of the Augsburg Confession, the Smalkald Articles, the Small Catechism of Luther, the Large Catechism of Luther, and the Formula of Concord as expositions of Lutheran doctrine of great historical and interpretative value, and especially commends the Small Catechism as a book of instruction. Article IV DELEGATES AND SYNODS Section i. The General Synod shall consist of the Cler¬ ical and Lay Delegates from the several District Synods of the Evangelical Lutheran Church in the United States which are now connected with it, or may hereafter join themselves thereunto, and who shall be duly acknowledged as members thereof, in the following ratio, namely: Each Evangelical Lutheran Synod may send one dele¬ gate for every ten ministers it contains, and for a remaining major fraction of that number, of the rank of an ordained minister, and an equal number of laymen. Each Synod at present connected with this body shall be entitled to at least one clerical and one lay delegate. Sec. 2. Each delegate appearing in the General Synod according to this ratio shall enjoy equal rights and priv¬ ileges in the transaction of its business. Each Synod may choose its delegates in such a manner as to it may seem proper, and shall pay the traveling expenses of the same to and from the General Synod, unless the General Synod shall otherwise provide. GENERAL SYNOD 79 Sec. 3. Any properly organized Lutheran Synod may be received into the General Synod at any meeting, provided it shall have adopted this Constitution with its Doctrinal Basis as set forth in Article II. Sec*. 4. Should the delegates of any District Synod with¬ draw from the sessions of the General Synod without the consent of a majority of the members of the body, and such withdrawal be sanctioned by their Synod; or should any Synod, without being excused by the General Synod, decline sending delegates, such Synod shall be considered as having severed its connection with the General Synod, and its delegates can only be again received as those of a newly-applying Synod. ArticeE V OFFICERS Section i. The delegates to the General Synod shall, at each meeting, choose by ballot, from among their number, a President and Secretary; and from among their own number or elsewhere, a Treasurer. These officers shall continue in office until the next meeting of the Synod, and until others are chosen in their stead. The same person is at all times re-eligible as Secretary or Treasurer; but no one may be elected President except an ordained min¬ ister, nor more than twice in succession. Sec. 2. The President shall act as chairman of the Synod, and may take part in the discussions and vote as any other member, but shall not originate motions. He shall subscribe all letters, written advices, resolutions, and proceedings of the Synod. In extraordinary cases, and by request of any one or more of the acknowledged Synods, or by a respectable number of the ministers or churches connected with the General Synod, he may convene the delegates of the General Synod in special session. In case 80 CONSTITUTION OF TIIE the business of the Secretary becomes too burdensome for one person to execute, he shall, with the concurrence of the Secretary, appoint an Assistant Secretary, and make known to him what portion of labor he is to undertake. Sec. 3. The Secretary shall keep a journal of the pro¬ ceedings, write, attest, and take care of all the documents and writings, publish the time and place of the meeting of the Synod in the papers of the Church, at least two months beforehand, and, in case of a special meeting, he shall give written notice thereof to the President of each of the Dis¬ trict Synods immediately upon the issue of the call for such special meeting. Sec. 4. The Treasurer shall receive and disburse all moneys of the Synod, and shall keep a faithful account of the same, which must be submitted at each meeting of the General Synod. At its pleasure he may also be required to give bond and security for the faithful performance of his trust. He shall put out moneys only in pursuance of a resolution of Synod, or upon an order of the President, attested by the Secretary. Sec. 5. Should any officer of the Synod, in the interme¬ diate time of the assembling of the body, depart this life, resign his office, or become incapable of executing the same, then the remaining officers shall appoint some capa¬ ble and faithful man in his place until the next meeting of the General Synod. ArTiceE VI POWERS The General Synod, as the highest Ecclesiastical Coun¬ cil of the Evangelical Lutheran Churches connected with it through their District Synods, shall have the control of all those interests of the Church which are of a general GENERAL SYNOD 81 chaiacter. The powers more specifically entrusted to the General Synod are chiefly the following: Section i. The General Synod, shall examine the pro¬ ceedings of the District Synods belonging to it, in order that it may obtain a knowledge of the existing state of the Church; and it may publish the statistics of the Church and reports on the state of religion, with such plans and recommendations for the promotion of the kingdom of Christ at home and abroad, as it may deem proper. The District Synods shall, therefore, transmit to it, regularly, several copies of the proceedings of their annual conven¬ tions. Sec. 2. The General Synod shall be charged with the duty of providing the books or writings to be used in the public worship of the Church, and in the catechetical in¬ struction of the young, such as Liturgies, Hymn-books, and Catechisms; and no District Synod shall, without the sanc¬ tion of the General Synod, publish or recommend books of this kind, other than those furnished by the General Synod. Sec. 3. The General Synod, as the representative body of all of the Synods connected therewith, shall make pro¬ vision for the general missionary and benevolent opera¬ tions of the Church, such as Home and Foreign Missions, Church Extension, providing a church literature, founding and maintaining institutions for the support of poor and disabled ministers and their widows and orphans, and other general benevolent and charitable institutions. It shall use all its power and means to unite, foster, and make efficient these operations of the Church. Sec. 4. To accomplish these ends, the General Synod shall, whenever deemed practical and expedient, create and perpetuate such Boards of Managers as it may consider necessary efficiently to carry forward these operations of 82 CONSTITUTION OF THE the Church, and to determine the number of members of each, and the time of their continuance in office, and to assign to each Board its appropriate work and duties. These Boards shall always be subject to and under the control of the General Synod. Sec. 5. Each Board thus created, acting under the con¬ trol and by the authority of the General Synod, shall make the regulations necessary for the management of its own affairs, shall appoint its own officers, shall keep full and correct minutes of its proceedings, and shall make report of the same at each meeting of the General Synod. For the greater security of the funds and property which may at any time be entrusted to these Boards, any one or all of them shall, at the request of the General Synod, obtain acts of incorporation, and the Treasurers of the same shall give suitable bonds for the faithful performance of their duties. Sec. 6. The General Synod may also institute and create a treasury for the efficient advancement of its purposes. Sec. 7. The General Synod shall also advise the adop¬ tion of such rules and regulations among the several Synods as may prevent unpleasant and unfriendly collisions that might otherwise arise out of any difference of opinion existing among them, or from any other causes; and it shall apply all its powers, prayers, and means for the pre¬ vention of schisms among us; it shall be sedulously and in¬ cessantly regardful of the circumstances of the times, and of every casual rise and progress of unity of sentiment, among Christians in general, in order that the blessed opportunities to promote concord and unity, and the inter¬ ests of the Redeemer’s kingdom, may not pass by neglected and unavailing. Sec. 8. The General Synod may give advice or opinion, when complaints shall be brought before them by whole GENERAL SYNOD 83 Synods, Ministeriums, Congregations, or individual min¬ isters or laymen, concerning doctrine or discipline. They shall, however, be extremely careful that the consciences of ministers of the Gospel be not burdened with human inventions, laws, or devices, and that no one be oppressed by reason of difference of opinion on non-fundamental doctrines. Sec. 9. If differences of Synods be referred, the votes thereon shall be taken by Synods, and the referring Synod shall have no vote. ARTICLE VII ORDER OF BUSINESS. QUORUM. MEETINGS The order of business shall be regulated by the By-Laws and Standing Rules, except as follows: Section i. A majority of the delegates from a majority of the Synods attached to the General Synod appearing with proper credentials shall constitute a quorum for the transaction of business. Sec. 2. The General Synod shall appoint, by ballot, the time and place of the next Convention; observing at all times, however, that one meeting, at least, be held every two years. ARTICLE VIII BY-EAWS. AMENDMENTS Section i. The General Synod may make whatever By- Laws it may deem necessary, provided only that they do not contradict the spirit of this Constitution. Sec. 2. No alteration of this Constitution shall be made, except by the consent of two-thirds of the Synods attached to the General Synod. An exact copy of the intended 84 CONSTITUTION OF THE GENERAL SYNOD alterations must be sent by the Secretary to the Presidents of District Synods in connection with this body, with the request that they submit them to their respective Synods for decision. And if, at the subsequent meeting of the General Synod, it shall appear from their minutes that two- thirds of the District Synods are in favor of the altera¬ tions, they shall be declared adopted.