The Smalcald Articles .........................................................................................................................................1

Dr. Martin Luther .....................................................................................................................................1

Preface of Dr. Martin Luther. .................................................................................................................1

THE FIRST PART ...................................................................................................................................3

THE SECOND PART.............................................................................................................................3

THE THIRD PART OF THE ARTICLES..............................................................................................9

Since Pope Paul III convoked a Council last year, to assemble at Mantua about Whitsuntide, and afterwards

transferred it from Mantua, so that it is not yet known where he will or can fix it, and we on our part either

had to expect that we would be summoned also to the Council or [to fear that we would] be condemned

unsummoned, I was directed to compile and collect the articles of our doctrine [in order that it might be

plain] in case of deliberation as to what and how far we would be both willing and able to yield to the Papists,

I have accordingly compiled these articles and presented them to our side. They have also been accepted and

unanimously confessed by our side, and it has been resolved that, in case the Pope with his adherents should

ever be so bold as seriously and in good faith, without lying and cheating, to hold a truly free [legitimate]

Christian Council (as, indeed, he would be in duty bound to do), they be publicly delivered in order to set

But though the Romish court is so dreadfully afraid of a free Christian Council, and shuns the light so

shamefully, that it has [entirely] removed, even from those who are on its side, the hope that it will ever

permit a free Council, much less that it will itself hold one, whereat, as is just, they [many Papists] are greatly

offended and have no little trouble on that account [are disgusted with this negligence of the Pope], since they

notice thereby that the Pope would rather see all Christendom perish and all souls damned than suffer either

himself or his adherents to be reformed even a little, and his [their] tyranny to be limited, nevertheless I have

determined meanwhile to publish these articles in plain print, so that, should I die before there would be a

Council (as I fully expect and hope, because the knaves who flee the light and shun the day take such

wretched pains to delay and hinder the Council), those who live and remain after me may have my testimony

and confession to produce, in addition to the Confession which I have issued previously, whereby up to this

For what shall I say? How shall I complain? I am still living, writing, preaching, and lecturing daily; [and] yet

there are found such spiteful men, not only among the adversaries, but also false brethren that profess to be

on our side, as dare to cite my writings and doctrine directly against myself, and let me look on and listen,

although they know well that I teach otherwise, and as wish to adorn their venom with my labor, and under

my name to [deceive and] mislead the poor people. [Good God!] Alas! what first will happen when I am

Indeed, I ought to reply to everything while I am still living. But, again, how can I alone stop all the mouths

of the devil? especially of those (as they all are poisoned) who will not hear or notice what we write, but

solely exercise themselves with all diligence how they may most shamefully pervert and corrupt our word in

every letter. These I let the devil answer, or at last Gods wrath, as they deserve. I often think of the good

Gerson who doubts whether anything good should be [written and] published. If it is not done, many souls

are neglected who could be delivered: but if it is done, the devil is there with malignant, villainous tongues

without number which envenom and pervert everything, so that nevertheless the fruit [the usefulness of the

writings] is prevented. Yet what they gain thereby is manifest. For while they have lied so shamefully against

us and by means of lies wished to retain the people, God has constantly advanced His work, and been making

their following ever smaller and ours greater, and by their lies has caused and still causes them to be brought

I must tell a story. There was a doctor sent here to Wittenberg from France, who said publicly before us that

his king was sure and more than sure, that among us there is no church, no magistrate, no married life, but all

live promiscuously as cattle, and each one does as he pleases. Imagine now, how will those who by their

writings have instilled such gross lies into the king and other countries as the pure truth, look at us on that day

before the judgmentseat of Christ? Christ, the Lord and Judge of us all, knows well that they lie and have

[always] lied, His sentence they in turn, must hear; that I know certainly. God convert to repentance those

who can be converted! Regarding the rest it will be said, Woe, and, alas! eternally.

But to return to the subject. I verily desire to see a truly Christian Council [assembled some time], in order

that many matters and persons might be helped. Not that we need It, for our churches are now, through God's

grace, so enlightened and equipped with the pure Word and right use of the Sacraments, with knowledge of

the various callings and of right works, that we on our part ask for no Council, and on such points have

nothing better to hope or expect from a Council. But we see in the bishoprics everywhere so many parishes

vacant and desolate that one's heart would break, and yet neither the bishops nor canons care how the poor

people live or die, for whom nevertheless Christ has died, and who are not permitted to hear Him speak with

them as the true Shepherd with His sheep. This causes me to shudder and fear that at some time He may send

a council of angels upon Germany utterly destroying us, like Sodom and Gomorrah, because we so wantonly

Besides such necessary ecclesiastical affairs, there would be also in the political estate innumerable matters

of great importance to improve. There is the disagreement between the princes and the states; usury and

avarice have burst in like a flood, and have become lawful [are defended with a show of right]; wantonness,

lewdness, extravagance in dress, gluttony, gambling, idle display, with all kinds of bad habits and

wickedness, insubordination of subjects, of domestics and laborers of every trade, also the exactions [and

most exorbitant selling prices] of the peasants (and who can enumerate all?) have so increased that they

cannot be rectified by ten Councils and twenty Diets. If such chief matters of the spiritual and worldly estates

as are contrary to God would be considered in the Council, they would have all hands so full that the child's

play and absurdity of long gowns [official insignia], large tonsures, broad cinctures [or sashes], bishops' or

cardinals' hats or maces, and like jugglery would in the mean time be forgotten. If we first had performed

God's command and order in the spiritual and secular estate we would find time enough to reform food,

clothing, tonsures, and surplices. But if we want to swallow such camels, and, instead, strain at gnats, let the

beams stand and judge the motes, we also might indeed be satisfied with the Council.

Therefore I have presented few articles; for we have without this so many commands of God to observe in the

Church, the state and the family that we can never fulfil them. What, then, is the use, or what does it profit

that many decrees and statutes thereon are made in the Council, especially when these chief matters

commanded of God are neither regarded nor observed? Just as though He were bound to honor our jugglery

as a reward of our treading His solemn commandments under foot. But our sins weigh upon us and cause

God not to be gracious to us; for we do not repent, and, besides, wish to defend every abomination.

O Lord Jesus Christ, do Thou Thyself convoke a Council, and deliver Thy servants by Thy glorious advent!

The Pope and his adherents are done for; they will have none of Thee. Do Thou, then, help us, who are poor

and needy, who sigh to Thee, and beseech Thee earnestly, according to the grace which Thou hast given us,

through Thy Holy Ghost who liveth and reigneth with Thee and the Father, blessed forever. Amen.

I. That Father, Son, and Holy Ghost, three distinct persons in one divine essence and nature, are one God,

II. That the Father is begotten of no one; the Son of the Father; the Holy Ghost proceeds from Father and Son.

IV. That the Son became man in this manner, that He was conceived, without the cooperation of man, by the

Holy Ghost, and was born of the pure, holy [and always] Virgin Mary. Afterwards He suffered, died, was

buried, descended to hell, rose from the dead, ascended to heaven, sits at the right hand of God, will come to

judge the quick and the dead, etc. as the Creed of the Apostles, as well as that of St. Athanasius, and the

Concerning these articles there is no contention or dispute, since we on both sides confess them. Therefore it

Treats of the Articles which Refer to the Office and Work of Jesus Christ, or Our Redemption.

That Jesus Christ, our God and Lord, died for our sins, and was raised again for our justification, Rom. 4, 25.

And He alone is the Lamb of God which taketh away the sins of the world, John 1, 29; and God has laid upon

Likewise: All have sinned and are justified without merit [freely, and without their own works or merits] by

His grace, through the redemption that is in Christ Jesus, in His blood, Rom. 3, 23 f.

Now, since it is necessary to believe this, and it cannot be otherwise acquired or apprehended by any work,

law, or merit, it is clear and certain that this faith alone justifies us as St. Paul says, Rom. 3, 28: For we

conclude that a man is justified by faith, without the deeds of the Law. Likewise v. 26: That He might be just,

Of this article nothing can be yielded or surrendered [nor can anything be granted or permitted contrary to the

same], even though heaven and earth, and whatever will not abide, should sink to ruin. For there is none other

name under heaven, given among men whereby we must be saved, says Peter, Acts 4, 12. And with His

stripes we are healed, Is. 53, 5. And upon this article all things depend which we teach and practice in

opposition to the Pope, the devil, and the [whole] world. Therefore, we must be sure concerning this doctrine,

and not doubt; for otherwise all is lost, and the Pope and devil and all things gain the victory and suit over us.

That the Mass in the Papacy must be the greatest and most horrible abomination, as it directly and powerfully

conflicts with this chief article, and yet above and before all other popish idolatries it has been the chief and

most specious. For it has been held that this sacrifice or work of the Mass, even though it be rendered by a

wicked [and abandoned] scoundrel, frees men from sins, both in this life and also in purgatory, while only the

Lamb of God shall and must do this, as has been said above. Of this article nothing is to be surrendered or

If, perchance, there were reasonable Papists we might speak moderately and in a friendly way, thus: first,

why they so rigidly uphold the Mass. For it is but a pure invention of men, and has not been commanded by

God; and every invention of man we may [safely] discard, as Christ declares, Matt. 15, 9: In vain do they

Secondly. It is an unnecessary thing, which can be omitted without sin and danger.

Thirdly. The Sacrament can be received in a better and more blessed way [more acceptable to God], (yea, the

only blessed way), according to the institution of Christ. Why, then, do they drive the world to woe and

[extreme] misery on account of a fictitious, unnecessary matter, which can be well obtained in another and

Let [care be taken that] it be publicly preached to the people that the Mass as men's twaddle [commentitious

affair or human figment] can be omitted without sin, and that no one will be condemned who does not

observe it, but that he can be saved in a better way without the Mass. I wager [Thus it will come to pass] that

the Mass will then collapse of itself, not only among the insane [rude] common people, but also among all

pious, Christian, reasonable, Godfearing hearts; and that the more, when they would hear that the Mass is a

[very] dangerous thing, fabricated and invented without the will and Word of God.

Fourthly. Since such innumerable and unspeakable abuses have arisen in the whole world from the buying

and selling of masses, the Mass should by right be relinquished, if for no other purpose than to prevent

abuses, even though in itself it had something advantageous and good. How much more ought we to

relinquish it, so as to prevent [escape] forever these horrible abuses, since it is altogether unnecessary,

useless, and dangerous, and we can obtain everything by a more necessary, profitable, and certain way

Fifthly. But since the Mass is nothing else and can be nothing else (as the Canon and all books declare), than

a work of men (even of wicked scoundrels), by which one attempts to reconcile himself and others to God,

and to obtain and merit the remission of sins and grace (for thus the Mass is observed when it is observed at

the very best; otherwise what purpose would it serve ?), for this very reason it must and should [certainly] be

condemned and rejected. For this directly conflicts with the chief article, which says that it is not a wicked or

a godly hireling of the Mass with his own work, but the Lamb of God and the Son of God, that taketh away

But if any one should advance the pretext that as an act of devotion he wishes to administer the Sacrament, or

Communion, to himself, he is not in earnest [he would commit a great mistake, and would not be speaking

seriously and sincerely]. For if he wishes to commune in sincerity, the surest and best way for him is in the

Sacrament administered according to Christ's institution. But that one administer communion to himself is a

human notion, uncertain, unnecessary, yea, even prohibited. And he does not know what he is doing, because

without the Word of God he obeys a false human opinion and invention. So, too, it is not right (even though

the matter were otherwise correct) for one to use the common Sacrament of [belonging to] the Church

according to his own private devotion, and without God s Word and apart from the communion of the Church

This article concerning the Mass will be the whole business of the Council. [The Council will perspire most

over, and be occupied with this article concerning the Mass.] For if it were [although it would be] possible for

them to concede to us all the other articles, yet they could not concede this. As Campegius said at Augsburg

that he would be torn to pieces before he would relinquish the Mass, so, by the help of God, I, too, would

suffer myself to be reduced to ashes before I would allow a hireling of the Mass, be he good or bad, to be

made equal to Christ Jesus, my Lord and Savior, or to be exalted above Him. Thus we are and remain

eternally separated and opposed to one another. They feel well enough that when the Mass falls, the Papacy

lies in ruins. Before they will permit this to occur, they will put us all to death if they can.

In addition to all this, this dragon's tail, [I mean] the Mass, has begotten a numerous verminbrood of

First, purgatory. Here they carried their trade into purgatory by masses for souls, and vigils, and weekly,

monthly, and yearly celebrations of obsequies, and finally by the Common Week and All Souls Day, by

soulbaths so that the Mass is used almost alone for the dead, although Christ has instituted the Sacrament

alone for the living. Therefore purgatory, and every solemnity, rite, and commerce connected with it, is to be

regarded as nothing but a specter of the devil. For it conflicts with the chief article [which teaches] that only

Christ, and not the works of men, are to help [set free] souls. Not to mention the fact that nothing has been

[divinely] commanded or enjoined upon us concerning the dead. Therefore all this may be safely omitted,

The Papists quote here Augustine and some of the Fathers who are said to have written concerning purgatory,

and they think that we do not understand for what purpose and to what end they spoke as they did. St.

Augustine does not write that there is a purgatory nor has he a testimony of Scripture to constrain him

thereto, but he leaves it in doubt whether there is one, and says that his mother asked to be remembered at the

altar or Sacrament. Now, all this is indeed nothing but the devotion of men, and that, too, of individuals, and

Our Papists, however, cite such statements [opinions] of men in order that men should believe in their

horrible, blasphemous, and cursed traffic in masses for souls in purgatory [or in sacrifices for the dead and

oblations], etc. But they will never prove these things from Augustine. Now, when they have abolished the

traffic in masses for purgatory, of which Augustine never dreamt, we will then discuss with them whether the

expressions of Augustine without Scripture [being without the warrant of the Word] are to be admitted, and

whether the dead should be remembered at the Eucharist. For it will not do to frame articles of faith from the

works or words of the holy Fathers; otherwise their kind of fare, of garments, of house, etc., would have to

become an article of faith, as was done with relies. [We have, however, another rule, namely] The rule is: The

Word of God shall establish articles of faith, and no one else, not even an angel.

Secondly. From this it has followed that evil spirits have perpetrated much knavery [exercised their malice]

by appearing as the souls of the departed, and with unspeakable [horrible] lies and tricks demanded masses,

vigils, pilgrimages, and other alms. All of which we had to receive as articles of faith, and to live accordingly;

and the Pope confirmed these things, as also the Mass and all other abominations. Here, too, there is no

Thirdly. [Hence arose] the pilgrimages. Here, too, masses, the remission of sins and the grace of God were

sought, for the Mass controlled everything. Now it is indeed certain that such pilgrimages, without the Word

of God, have not been commanded us, neither are they necessary, since we can have these things [the soul

can be cared for] in a better way, and can omit these pilgrimages without any sin and danger. Why therefore

do they leave at home [desert] their own parish [their called ministers, their parishes], the Word of God,

wives, children, etc., who are ordained and [attention to whom is necessary and has been] commanded, and

run after these unnecessary, uncertain, pernicious willo'thewisps of the devil [and errors]? Unless the

devil was riding [made insane] the Pope, causing him to praise and establish these practices, whereby the

people again and again revolted from Christ to their own works, and became idolaters, which is worst of all;

moreover, it is neither necessary nor commanded, but is senseless and doubtful, and besides harmful. Hence

here, too, there can be no yielding or surrendering [to yield or concede anything here is not lawful], etc. And

let this be preached, that such pilgrimages are not necessary, but dangerous; and then see what will become of

Fourthly. Fraternities [or societies], in which cloisters, chapters, vicars have assigned and communicated (by

a legal contract and sale) all masses and good works, etc., both for the living and the dead. This is not only

altogether a human bauble, without the Word of God, entirely unnecessary and not commanded, but also

contrary to the chief article, Of Redemption. Therefore it is in no way to be tolerated.

Fifthly. The relics, in which there are found so many falsehoods and tomfooleries concerning the bones of

dogs and horses, that even the devil has laughed at such rascalities, ought long ago to have been condemned,

even though there were some good in them; and so much the more because they are without the Word of

God; being neither commanded nor counseled, they are an entirely unnecessary and useless thing. But the

worst is that [they have imagined that] these relics had to work indulgence and the forgiveness of sins [and

Sixthly. Here belong the precious indulgences granted (but only for money) both to the living and the dead,

by which the miserable [sacrilegious and accursed] Judas, or Pope, has sold the merit of Christ, together with

the superfluous merits of all saints and of the entire Church, etc. All these things [and every single one of

them] are not to be borne, and are not only without the Word of God, without necessity, not commanded, but

are against the chief article. For the merit of Christ is [apprehended and] obtained not by our works or pence,

but from grace through faith, without money and merit; and is offered [and presented] not through the power

The invocation of saints is also one of the abuses of Antichrist conflicting with the chief article, and destroys

the knowledge of Christ. Neither is it commanded nor counseled, nor has it any example [or testimony] in

Scripture, and even though it were a precious thing, as it is not [while, on the contrary, it is a most harmful

thing], in Christ we have everything a thousandfold better [and surer, so that we are not in need of calling

And although the angels in heaven pray for us (as Christ Himself also does), as also do the saints on earth,

and perhaps also in heaven, yet it does not follow thence that we should invoke and adore the angels and

saints, and fast, hold festivals, celebrate Mass in their honor, make offerings, and establish churches, altars,

divine worship, and in still other ways serve them, and regard them as helpers in need [as patrons and

intercessors], and divide among them all kinds of help, and ascribe to each one a particular form of

assistance, as the Papists teach and do. For this is idolatry, and such honor belongs alone to God. For as a

Christian and saint upon earth you can pray for me, not only in one, but in many necessities. But for this

reason I am not obliged to adore and invoke you, and celebrate festivals, fast, make oblations, hold masses

for your honor [and worship], and put my faith in you for my salvation. I can in other ways indeed honor,

love, and thank you in Christ. If now such idolatrous honor were withdrawn from angels and departed saints,

the remaining honor would be without harm and would quickly be forgotten. For when advantage and

assistance, both bodily and spiritual, are no more to be expected, the saints will not be troubled [the worship

of the saints will soon vanish], neither in their graves nor in heaven. For without a reward or out of pure love

no one will much remember, or esteem, or honor them [bestow on them divine honor].

In short, the Mass itself and anything that proceeds from it, and anything that is attached to it, we cannot

tolerate, but must condemn, in order that we may retain the holy Sacrament pure and certain, according to the

That chapters and cloisters [colleges of canons and communistic dwellings], which were formerly founded

with the good intention [of our forefathers] to educate learned men and chaste [and modest] women, ought

again to be turned to such use, in order that pastors, preachers, and other ministers of the churches may be

had, and likewise other necessary persons [fitted] for [the political administration of] the secular government

[or for the commonwealth] in cities and countries, and welleducated, maidens for mothers and

If they will not serve this purpose, it is better that they be abandoned or razed, rather than [continued and],

with their blasphemous services invented by men, regarded as something better than the ordinary Christian

life and the offices and callings ordained by God. For all this also is contrary to the first chief article

concerning the redemption made through Jesus Christ. Add to this that (like all other human inventions) these

have neither been commanded; they are needless and useless, and, besides, afford occasion for dangerous and

vain labor [dangerous annoyances and fruitless worship], such services as the prophets call Aven, i.e., pain

That the Pope is not, according to divine law or according to the Word of God the head of all Christendom

(for this [name] belongs to One only, whose name is Jesus Christ), but is only the bishop and pastor of the

Church at Rome, and of those who voluntarily or through a human creature (that is, a political magistrate)

have attached themselves to him, to be Christians, not under him as a lord, but with him as brethren

[colleagues] and comrades, as the ancient councils and the age of St. Cyprian show.

But today none of the bishops dare to address the Pope as brother as was done at that time [in the age of

Cyprian]; but they must call him most gracious lord, even though they be kings or emperors. This [Such

arrogance] we will not, cannot, must not take upon our conscience [with a good conscience approve]. Let

Hence it follows that all things which the Pope, from a power so false, mischievous, blasphemous, and

arrogant, has done and undertaken. have been and still are purely diabolical affairs and transactions (with the

exception of such things as pertain to the secular government, where God often permits much good to be

effected for a people, even through a tyrant and [faithless] scoundrel) for the ruin of the entire holy [catholic

or] Christian Church (so far as it is in his power) and for the destruction of the first and chief article

For all his bulls and books are extant, in which he roars like a lion (as the angel in Rev. 12 depicts him,

[crying out] that no Christian can be saved unless he obeys him and is subject to him in all things that he

wishes, that he says, and that he does. All of which amounts to nothing less than saying: Although you

believe in Christ, and have in Him [alone] everything that is necessary to salvation, yet it is nothing and all in

vain unless you regard [have and worship] me as your god, and be subject and obedient to me. And yet it is

manifest that the holy Church has been without the Pope for at least more than five hundred years, and that

even to the present day the churches of the Greeks and of many other languages neither have been nor are yet

under the Pope. Besides, as often remarked, it is a human figment which is not commanded, and is

unnecessary and useless; for the holy Christian [or catholic] Church can exist very well without such a head,

and it would certainly have remained better [purer, and its career would have been more prosperous] if such a

head had not been raised up by the devil. And the Papacy is also of no use in the Church, because it exercises

no Christian office; and therefore it is necessary for the Church to continue and to exist without the Pope.

And supposing that the Pope would yield this point, so as not to be supreme by divine right or from Gods

command, but that we must have [there must be elected] a [certain] head, to whom all the rest adhere [as their

support] in order that the [concord and] unity of Christians may be preserved against sects and heretics, and

that such a head were chosen by men, and that it were placed within the choice and power of men to change

or remove this head, just as the Council of Constance adopted nearly this course with reference to the Popes,

deposing three and electing a fourth; supposing, I say, that the Pope and See at Rome would yield and accept

this (which, nevertheless, is impossible; for thus he would have to suffer his entire realm and estate to be

overthrown and destroyed, with all his rights and books, a thing which, to speak in few words, he cannot do),

nevertheless, even in this way Christianity would not be helped, but many more sects would arise than before.

For since men would have to be subject to this head, not from God's command, but from their personal good

pleasure, it would easily and in a short time be despised, and at last retain no member; neither would it have

to be forever confined to Rome or any other place, but it might be wherever and in whatever church God

would grant a man fit for the [taking upon him such a great] office. Oh, the complicated and confused state of

Therefore the Church can never be better governed and preserved than if we all live under one head, Christ,

and all the bishops equal in office (although they be unequal in gifts), be diligently joined in unity of

doctrine, faith, Sacraments, prayer, and works of love, etc., as St. Jerome writes that the priests at Alexandria

together and in common governed the churches, as did also the apostles, and afterwards all bishops

This teaching shows forcefully that the Pope is the very Antichrist, who has exalted himself above, and

opposed himself against Christ because he will not permit Christians to be saved without his power, which,

nevertheless, is nothing, and is neither ordained nor commanded by God. This is, properly speaking to exalt

himself above all that is called God as Paul says, 2 Thess. 2, 4. Even the Turks or the Tartars, great enemies

of Christians as they are, do not do this, but they allow whoever wishes to believe in Christ, and take bodily

The Pope, however, prohibits this faith, saying that to be saved a person must obey him. This we are

unwilling to do, even though on this account we must die in God s name. This all proceeds from the fact that

the Pope has wished to be called the supreme head of the Christian Church by divine right. Accordingly he

had to make himself equal and superior to Christ, and had to cause himself to be proclaimed the head and

then the lord of the Church, and finally of the whole world, and simply God on earth, until he has dared to

issue commands even to the angels in heaven. And when we distinguish the Pope s teaching from, or measure

and hold it against, Holy Scripture, it is found [it appears plainly] that the Pope s teaching, where it is best,

has been taken from the imperial and heathen law and treats of political matters and decisions or rights, as the

Decretals show; furthermore, it teaches of ceremonies concerning churches, garments, food, persons and

[similar] puerile, theatrical and comical things without measure, but in all these things nothing at all of Christ,

faith, and the commandments of God. Lastly, it is nothing else than the devil himself, because above and

against God he urges [and disseminates] his [papal] falsehoods concerning masses, purgatory, the monastic

life, one's own works and [fictitious] divine worship (for this is the very Papacy [upon each of which the

Papacy is altogether founded and is standing]), and condemns, murders and tortures all Christians who do not

exalt and honor these abominations [of the Pope] above all things. Therefore, just as little as we can worship

the devil himself as Lord and God, we can endure his apostle, the Pope, or Antichrist, in his rule as head or

lord. For to lie and to kill, and to destroy body and soul eternally, that is wherein his papal government really

In these four articles they will have enough to condemn in the Council. For they cannot and will not concede

us even the least point in one of these articles. Of this we should be certain, and animate ourselves with [be

forewarned and made firm in] the hope that Christ, our Lord, has attacked His adversary, and he will press

For in the Council we will stand not before the Emperor or the political magistrate, as at Augsburg (where the

Emperor published a most gracious edict, and caused matters to be heard kindly [and dispassionately]), but

[we will appear] before the Pope and devil himself, who intends to listen to nothing, but merely [when the

case has been publicly announced] to condemn, to murder and to force us to idolatry. Therefore we ought not

here to kiss his feet, or to say: Thou art my gracious lord, but as the angel in Zechariah 3, 2 said to Satan: The

Concerning the following articles we may [will be able to] treat with learned and reasonable men, or among

ourselves. The Pope and his [the Papal] government do not care much about these. For with them conscience

Here we must confess, as Paul says in Rom. 5, 11, that sin originated [and entered the world] from one man

Adam, by whose disobedience all men were made sinners, [and] subject to death and the devil. This is called

The fruits of this sin are afterwards the evil deeds which are forbidden in the Ten Commandments, such as

[distrust] unbelief, false faith, idolatry, to be without the fear of God, presumption [recklessness], despair,

blindness [or complete loss of sight], and, in short not to know or regard God; furthermore to lie, to swear by

[to abuse] God's name [to swear falsely], not to pray, not to call upon God, not to regard [to despise or

neglect] God's Word, to be disobedient to parents, to murder, to be unchaste, to steal, to deceive, etc.

This hereditary sin is so deep and [horrible] a corruption of nature that no reason can understand it, but it

must be [learned and] believed from the revelation of Scriptures, Ps. 51, 5; Rom. 6, 12 ff.; Ex. 33, 3; Gen. 3,

7 ff. Hence, it is nothing but error and blindness in regard to this article what the scholastic doctors have

That since the fall of Adam the natural powers of man have remained entire and incorrupt, and that man by

Again that man has a free will to do good and omit evil, and, conversely, to omit good and do evil.

Again, that man by his natural powers can observe and keep [do] all the commands of God.

Again, that, by his natural powers, man can love God above all things and his neighbor as himself.

Again, if he wishes to go to the Sacrament, there is no need of a good intention to do good, but it is sufficient

if he has not a wicked purpose to commit sin; so entirely good is his nature and so efficacious the Sacrament.

[Again,] that it is not founded upon Scripture that for a good work the Holy Ghost with His grace is

Such and many similar things have arisen from want of understanding and ignorance as regards both this sin

and Christ, our Savior and they are truly heathen dogmas, which we cannot endure. For if this teaching were

right [approved], then Christ has died in vain, since there is in man no defect nor sin for which he should have

died; or He would have died only for the body, not for the soul, inasmuch as the soul is [entirely] sound, and

Here we hold that the Law was given by God, first, to restrain sin by threats and the dread of punishment, and

by the promise and offer of grace and benefit. But all this miscarried on account of the wickedness which sin

has wrought in man. For thereby a part [some] were rendered worse, those, namely, who are hostile to [hate]

the Law, because it forbids what they like to do, and enjoins what they do not like to do. Therefore, wherever

they can escape [if they were not restrained by] punishment, they [would] do more against the Law than

before. These, then, are the rude and wicked [unbridled and secure] men, who do evil wherever they [notice

The rest become blind and arrogant [are smitten with arrogance and blindness], and [insolently] conceive the

opinion that they observe and can observe the Law by their own powers, as has been said above concerning

the scholastic theologians; thence come the hypocrites and [selfrighteous or] false saints.

But the chief office or force of the Law is that it reveal original sin with all its fruits, and show man how very

low his nature has fallen, and has become [fundamentally and] utterly corrupted; as the Law must tell man

that he has no God nor regards [cares for] God, and worships other gods, a matter which before and without

the Law he would not have believed. In this way he becomes terrified, is humbled, desponds, despairs, and

anxiously desires aid, but sees no escape; he begins to be an enemy of [enraged at] God, and to murmur, etc.

This is what Paul says, Rom. 4, 15: The Law worketh wrath. And Rom. 5, 20: Sin is increased by the Law.

This office [of the Law] the New Testament retains and urges, as St. Paul, Rom. 1, 18 does, saying: The

wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. Again, 3, 19: All

the world is guilty before God. No man is righteous before Him. And Christ says, John 16, 8: The Holy Ghost

This, then, is the thunderbolt of God by which He strikes in a heap [hurls to the ground] both manifest sinners

and false saints [hypocrites], and suffers no one to be in the right [declares no one righteous], but drives them

all together to terror and despair. This is the hammer, as Jeremiah says, 23, 29: Is not My Word like a

hammer that breaketh the rock in pieces? This is not activa contritio or manufactured repentance, but passiva

contritio [torture of conscience], true sorrow of heart, suffering and sensation of death.

This, then, is what it means to begin true repentance; and here man must hear such a sentence as this: You are

all of no account, whether you be manifest sinners or saints [in your own opinion]; you all must become

different and do otherwise than you now are and are doing [no matter what sort of people you are], whether

you are as great, wise, powerful, and holy as you may. Here no one is [righteous, holy], godly, etc.

But to this office the New Testament immediately adds the consolatory promise of grace through the Gospel,

which must be believed, as Christ declares, Mark 1,15: Repent and believe the Gospel, i.e., become different

and do otherwise, and believe My promise. And John, preceding Him, is called a preacher of repentance,

however, for the remission of sins, i.e., John was to accuse all, and convict them of being sinners, that they

might know what they were before God, and might acknowledge that they were lost men, and might thus be

prepared for the Lord, to receive grace, and to expect and accept from Him the remission of sins. Thus also

Christ Himself says, Luke 24, 47: Repentance and remission of sins must be preached in My name among all

But whenever the Law alone, without the Gospel being added exercises this its office there is [nothing else

than] death and hell, and man must despair, like Saul and Judas; as St. Paul, Rom. 7, 10, says: Through sin

the Law killeth. On the other hand, the Gospel brings consolation and remission not only in one way, but

through the word and Sacraments, and the like, as we shall hear afterward in order that [thus] there is with the

Lord plenteous redemption, as Ps. 130, 7 says against the dreadful captivity of sin.

However, we must now contrast the false repentance of the sophists with true repentance, in order that both

It was impossible that they should teach correctly concerning repentance, since they did not [rightly] know

the real sins [the real sin]. For, as has been shown above, they do not believe aright concerning original sin,

but say that the natural powers of man have remained [entirely] unimpaired and incorrupt; that reason can

teach aright, and the will can in accordance therewith do aright [perform those things which are taught], that

God certainly bestows His grace when a man does as much as is in him, according to his free will.

It had to follow thence [from this dogma] that they did [must do] penance only for actual sins such as wicked

thoughts to which a person yields (for wicked emotion [concupiscence, vicious feelings, and inclinations],

lust and improper dispositions [according to them] are not sins ), and for wicked words and wicked deeds,

And of such repentance they fix three parts contrition, confession, and satisfaction, with this [magnificent]

consolation and promise added: If man truly repent, [feel remorse,] confess, render satisfaction, he thereby

would have merited forgiveness, and paid for his sins before God [atoned for his sins and obtained a plenary

redemption]. Thus in repentance they instructed men to repose confidence in their own works. Hence the

expression originated, which was employed in the pulpit when public absolution was announced to the

people: Prolong O God, my life, until I shall make satisfaction for my sins and amend my life.

There was here [profound silence and] no mention of Christ nor faith; but men hoped by their own works to

overcome and blot out sins before God. And with this intention we became priests and monks, that we might

As to contrition, this is the way it was done: Since no one could remember all his sins (especially as

committed through an entire year), they inserted this provision, namely, that if an unknown sin should be

remembered later [if the remembrance of a concealed sin should perhaps return], this also must be repented

of and confessed etc. Meanwhile they were [the person was] commended to the grace of God.

Moreover, since no one could know how great the contrition ought to be in order to be sufficient before God,

they gave this consolation: He who could not have contrition, at least ought to have attrition, which I may call

half a contrition or the beginning of contrition, for they have themselves understood neither of these terms

nor do they understand them now, as little as I. Such attrition was reckoned as contrition when a person went

And when it happened that any one said that he could not have contrition nor lament his sins (as might have

occurred in illicit love or the desire for revenge, etc.), they asked whether he did not wish or desire to have

contrition [lament]. When one would reply Yes (for who, save the devil himself, would here say No?), they

accepted this as contrition, and forgave him his sins on account of this good work of his [which they adorned

Here we see how blind reason, in matters pertaining to God, gropes about, and, according to its own

imagination, seeks for consolation in its own works, and cannot think of [entirely forgets] Christ and faith.

But if it be [clearly] viewed in the light, this contrition is a manufactured and fictitious thought [or

imagination], derived from man's own powers, without faith and without the knowledge of Christ. And in it

the poor sinner, when he reflected upon his own lust and desire for revenge, would sometimes [perhaps] have

laughed rather than wept [either laughed or wept, rather than to think of something else], except such as

either had been truly struck by [the lightning of] the Law, or had been vainly vexed by the devil with a

sorrowful spirit. Otherwise [with the exception of these persons] such contrition was certainly mere

hypocrisy, and did not mortify the lust for sins [flames of sin]; for they had to grieve, while they would rather

As regards confession, the procedure was this: Every one had [was enjoined] to enumerate all his sins (which

is an impossible thing). This was a great torment. From such as he had forgotten [But if any one had forgotten

some sins] he would be absolved on the condition that, if they would occur to him, he must still confess them.

In this way he could never know whether he had made a sufficiently pure confession [perfectly and

correctly], or when confessing would ever have an end. Yet he was pointed to his own works, and comforted

thus: The more fully [sincerely and frankly] one confesses, and the more he humiliates himself and debases

himself before the priest, the sooner and better he renders satisfaction for his sins; for such humility certainly

Here, too, there was no faith nor Christ, and the virtue of the absolution was not declared to him, but upon his

enumeration of sins and his selfabasement depended his consolation. What torture, rascality, and idolatry

As to satisfaction, this is by far the most involved [perplexing] part of all. For no man could know how much

to render for a single sin, not to say how much for all. Here they have resorted to the device of imposing a

small satisfaction, which could indeed be rendered, as five Paternosters, a day's fast, etc.; for the rest [that

Here, too, there was nothing but anguish and [extreme] misery. [For] some thought that they would never get

out of purgatory, because, according to the old canons seven years' repentance is required for a single mortal

sin. Nevertheless, confidence was placed upon our work of satisfaction, and if the satisfaction could have

been perfect, confidence would have been placed in it entirely, and neither faith nor Christ would have been

of use. But this confidence was impossible. For although any one had done penance in that way for a hundred

years, he would still not have known whether he had finished his penance. That meant forever to do penance

Here now the Holy See at Rome, coming to the aid of the poor Church, invented indulgences, whereby it

forgave and remitted [expiation or] satisfaction, first, for a single instance, for seven years, for a hundred

years and distributed them among the cardinals and bishops, so that one could grant indulgence for a hundred

years and another for a hundred days. But he reserved to himself alone the power to remit the entire

Now, since this began to yield money, and the traffic in bulls became profitable he devised the golden jubilee

year [a truly goldbearing year], and fixed it at Rome. He called this the remission of all punishment and guilt.

Then the people came running, because every one would fain have been freed from this grievous, unbearable

burden. This meant to find [dig up] and raise the treasures of the earth. Immediately the Pope pressed still

further, and multiplied the golden years one upon another. But the more he devoured money, the wider grew

Later, therefore, he issued them [those golden years of his] by his legates [everywhere] to the countries, until

all churches and houses were full of the Golden Year. At last he also made an inroad into purgatory among

the dead, first, by founding masses and vigils, afterwards, by indulgences and the Golden Year, and finally

But all this, too, was of no avail. For although the Pope taught men to depend upon, and trust in, these

indulgences [for salvation], yet he rendered the [whole] matter again uncertain. For in his bulls he declares:

Whoever would share in the indulgences or a Golden Year must be contrite, and have confessed, and pay

money. Now, we have heard above that this contrition and confession are with them uncertain and hypocrisy.

Likewise, also no one knew what soul was in purgatory, and if some were therein, no one knew which had

properly repented and confessed. Thus he took the precious money [the Pope snatched up the holy pence],

and comforted them meanwhile with [led them to confidence in] his power and indulgence, and [then again

If, now [although], there were some who did not believe [acknowledge] themselves guilty of such actual sins

in [committed by] thoughts, words, and works, as I, and such as I, in monasteries and chapters [fraternities

or colleges of priests], wished to be monks and priests, and by fasting, watching, praying, saying Mass,

coarse garments, and hard beds, etc., fought against [strove to resist] evil thoughts, and in full earnest and

with force wanted to be holy, and yet the hereditary, inborn evil sometimes did in sleep what it is wont to do

(as also St. Augustine and Jerome among others confess), still each one held the other in esteem, so that

some, according to our teaching, were regarded as holy, without sin and full of good works, so much so that

with this mind we would communicate and sell our good works to others, as being superfluous to us for

heaven. This is indeed true, and seals, letters, and instances [that this happened] are at hand.

[When there were such, I say] These did not need repentance. For of what would they repent, since they had

not indulged wicked thoughts? What would they confess [concerning words not uttered], since they had

avoided words? For what should they render satisfaction, since they were so guiltless of any deed that they

could even sell their superfluous righteousness to other poor sinners? Such saints were also the Pharisees and

Here comes the fiery angel, St. John [Rev. 10], the true preacher of [true] repentance, and with one

[thunderclap and] bolt hurls both [those selling and those buying works] on one heap, and says: Repent! Matt.

3, 2. Now, the former [the poor wretches] imagine: Why, we have repented! The latter [the rest] say: We need

no repentance. John says: Repent ye, both of you, for ye are false penitents; so are these [the rest] false saints

[or hypocrites], and all of you on either side need the forgiveness of sins, because neither of you know what

true sin is not to say anything about your duty to repent of it and shun it. For no one of you is good; you are

full of unbelief, stupidity, and ignorance of God and God's will. For here He is present of whose fulness have

all we received, and grace for grace, John 1, 16, and without Him no man can be just before God. Therefore,

if you wish to repent, repent aright your penance will not accomplish anything [is nothing]. And you

hypocrites, who do not need repentance, you serpents' brood, who has assured you that you will escape the

In the same way Paul also preaches, Rom. 3, 1012: There is none righteous, there is none that

understandeth, there is none that seeketh after God, there is none that doeth good, no not one; they are all

gone out of the way; they are together become unprofitable. And Acts 17, 30: God now commandeth all men

everywhere to repent. "All men," he says; no one excepted who is a man. This repentance teaches us to

discern sin, namely, that we are altogether lost, and that there is nothing good in us from head to foot [both

This repentance is not piecemeal [partial] and beggarly [fragmentary], like that which does penance for actual

sins, nor is it uncertain like that. For it does not debate what is or is not sin, but hurls everything on a heap,

and says: All in us is nothing but sin [affirms that, with respect to us, all is simply sin (and there is nothing in

us that is not sin and guilt)]. What is the use of [For why do we wish] investigating, dividing, or

distinguishing a long time? For this reason, too, this contrition is not [doubtful or] uncertain. For there is

nothing left with which we can think of any good thing to pay for sin, but there is only a sure despairing

concerning all that we are, think, speak, or do [all hope must be cast aside in respect of everything], etc.

In like manner confession, too, cannot be false, uncertain, or piecemeal [mutilated or fragmentary]. For he

who confesses that all in him is nothing but sin comprehends all sins excludes none, forgets none. Neither can

the satisfaction be uncertain, because it is not our uncertain, sinful work, but it is the suffering and blood of

Of this repentance John preaches, and afterwards Christ in the Gospel, and we also. By this [preaching of]

repentance we dash to the ground the Pope and everything that is built upon our good works. For all is built

upon a rotten and vain foundation, which is called a good work or law, even though no good work is there,

but only wicked works, and no one does the Law (as Christ, John 7, 19, says), but all transgress it. Therefore

the building [that is raised upon it] is nothing but falsehood and hypocrisy, even [in the part] where it is most

And in Christians this repentance continues until death, because, through the entire life it contends with sin

remaining in the flesh, as Paul, Rom. 7, 1425, [shows] testifies that he wars with the law in his members,

etc.; and that, not by his own powers, but by the gift of the Holy Ghost that follows the remission of sins.

This gift daily cleanses and sweeps out the remaining sins, and works so as to render man truly pure and holy.

The Pope, the theologians, the jurists, and every other man know nothing of this [from their own reason], but

it is a doctrine from heaven, revealed through the Gospel, and must suffer to be called heresy by the godless

On the other hand, if certain sectarists would arise, some of whom are perhaps already extant, and in the time

of the insurrection [of the peasants] came to my own view, holding that all those who had once received the

Spirit or the forgiveness of sins, or had become believers, even though they should afterwards sin, would still

remain in the faith, and such sin would not harm them, and [hence] crying thus: "Do whatever you please; if

you believe, it all amounts to nothing; faith blots out all sins," etc. they say, besides, that if any one sins

after he has received faith and the Spirit, he never truly had the Spirit and faith: I have had before me [seen

and heard] many such insane men, and I fear that in some such a devil is still remaining [hiding and

It is, accordingly, necessary to know and to teach that when holy men, still having and feeling original sin,

also daily repenting of and striving with it, happen to fall into manifest sins, as David into adultery, murder,

and blasphemy, that then faith and the Holy Ghost has departed from them [they cast out faith and the Holy

Ghost]. For the Holy Ghost does not permit sin to have dominion, to gain the upper hand so as to be

accomplished, but represses and restrains it so that it must not do what it wishes. But if it does what it wishes,

the Holy Ghost and faith are [certainly] not present. For St. John says, 1 Ep. 3, 9: Whosoever is born of God

doth not commit sin,... and he cannot sin. And yet it is also the truth when the same St. John says, 1 Ep. 1, 8:

We will now return to the Gospel, which not merely in one way gives us counsel and aid against sin; for God

is superabundantly rich [and liberal] in His grace [and goodness]. First, through the spoken Word by which

the forgiveness of sins is preached [He commands to be preached] in the whole world; which is the peculiar

office of the Gospel. Secondly, through Baptism. Thirdly, through the holy Sacrament of the Altar. Fourthly,

through the power of the keys, and also through the mutual conversation and consolation of brethren, Matt.

Baptism is nothing else than the Word of God in the water, commanded by His institution, or, as Paul says, a

washing in the Word; as also Augustine says: Let the Word come to the element, and it becomes a Sacrament.

And for this reason we do not hold with Thomas and the monastic preachers [or Dominicans] who forget the

Word (God's institution) and say that God has imparted to the water a spiritual power, which through the

water washes away sin. Nor [do we agree] with Scotus and the Barefooted monks [Minorites or Franciscan

monks], who teach that, by the assistance of the divine will, Baptism washes away sins, and that this ablution

occurs only through the will of God, and by no means through the Word or water. Of the baptism of children

we hold that children ought to be baptized. For they belong to the promised redemption made through Christ,

and the Church should administer it [Baptism and the announcement of that promise] to them.

Of the Sacrament of the Altar we hold that bread and wine in the Supper are the true body and blood of

Christ, and are given and received not only by the godly, but also by wicked Christians.

And that not only one form is to be given. [For] we do not need that high art [specious wisdom] which is to

teach us that under the one form there is as much as under both, as the sophists and the Council of Constance

teach. For even if it were true that there is as much under one as under both, yet the one form only is not the

entire ordinance and institution [made] ordained and commanded by Christ. And we especially condemn and

in God's name execrate those who not only omit both forms but also quite autocratically [tyrannically]

prohibit, condemn, and blaspheme them as heresy, and so exalt themselves against and above Christ, our

As regards transubstantiation, we care nothing about the sophistical subtlety by which they teach that bread

and wine leave or lose their own natural substance, and that there remain only the appearance and color of

bread, and not true bread. For it is in perfect agreement with Holy Scriptures that there is, and remains, bread,

as Paul himself calls it, 1 Cor. 10, 16: The bread which we break. And 1 Cor. 11, 28: Let him so eat of that

The keys are an office and power given by Christ to the Church for binding and loosing sin, not only the

gross and wellknown sins, but also the subtle, hidden, which are known only to God, as it is written in Ps.

19, 13: Who can understand his errors? And in Rom. 7, 25 St. Paul himself complains that with the flesh he

serves the law of sin. For it is not in our power, but belongs to God alone, to judge which, how great, and

how many the sins are, as it is written in Ps. 143, 2: Enter not into judgment with Thy servant; for in Thy

sight shall no man living be justified. And Paul, 1 Cor. 4, 4, says: For I know nothing by myself; yet am I not

Since Absolution or the Power of the Keys is also an aid and consolation against sin and a bad conscience,

ordained by Christ [Himself] in the Gospel, Confession or Absolution ought by no means to be abolished in

the Church, especially on account of [tender and] timid consciences and on account of the untrained [and

capricious] young people, in order that they may be examined, and instructed in the Christian doctrine.

But the enumeration of sins ought to be free to every one, as to what he wishes to enumerate or not to

enumerate. For as long as we are in the flesh, we shall not lie when we say: "I am a poor man [I acknowledge

that I am a miserable sinner], full of sin." Rom. 7, 23: I see another law in my members, etc. For since private

absolution originates in the Office of the Keys, it should not be despised [neglected], but greatly and highly

esteemed [of the greatest worth], as [also] all other offices of the Christian Church.

And in those things which concern the spoken, outward Word, we must firmly hold that God grants His Spirit

or grace to no one, except through or with the preceding outward Word, in order that we may [thus] be

protected against the enthusiasts, i.e., spirits who boast that they have the Spirit without and before the Word,

and accordingly judge Scripture or the spoken Word, and explain and stretch it at their pleasure, as Muenzer

did, and many still do at the present day, who wish to be acute judges between the Spirit and the letter, and

yet know not what they say or declare. For [indeed] the Papacy also is nothing but sheer enthusiasm, by

which the Pope boasts that all rights exist in the shrine of his heart, and whatever he decides and commands

with [in] his church is spirit and right, even though it is above and contrary to Scripture and the spoken Word.

All this is the old devil and old serpent, who also converted Adam and Eve into enthusiasts, and led them

from the outward Word of God to spiritualizing and selfconceit, and nevertheless he accomplished this

through other outward words. Just as also our enthusiasts [at the present day] condemn the outward Word,

and nevertheless they themselves are not silent, but they fill the world with their pratings and writings, as

though, indeed, the Spirit could not come through the writings and spoken word of the apostles, but [first]

through their writings and words he must come. Why [then] do not they also omit their own sermons and

writings, until the Spirit Himself come to men, without their writings and before them, as they boast that Me

has come into them without the preaching of the Scriptures? But of these matters there is not time now to

For even those who believe before Baptism, or become believing in Baptism, believe through the preceding

outward Word, as the adults, who have come to reason, must first have heard: He that believeth and is

baptized shall be saved, even though they are at first unbelieving, and receive the Spirit and Baptism ten

years afterwards. Cornelius, Acts 10, 1 ff., had heard long before among the Jews of the coming Messiah,

through whom he was righteous before God, and in such faith his prayers and alms were acceptable to God

(as Luke calls him devout and Godfearing), and without such preceding Word and hearing could not have

believed or been righteous. But St. Peter had to reveal to him that the Messiah (in whom, as one that was to

come, he had hitherto believed) now had come, lest his faith concerning the coming Messiah hold him

captive among the hardened and unbelieving Jews, but know that he was now to be saved by the present

In a word, enthusiasm inheres in Adam and his children from the beginning [from the first fall] to the end of

the world, [its poison] having been implanted and infused into them by the old dragon, and is the origin,

power [life], and strength of all heresy, especially of that of the Papacy and Mahomet. Therefore we ought

and must constantly maintain this point, that God does not wish to deal with us otherwise than through the

spoken Word and the Sacraments. It is the devil himself whatsoever is extolled as Spirit without the Word

and Sacraments. For God wished to appear even to Moses through the burning bush and spoken Word; and

no prophet neither Elijah nor Elisha, received the Spirit without the Ten Commandments [or spoken Word].

Neither was John the Baptist conceived without the preceding word of Gabriel, nor did he leap in his mother's

womb without the voice of Mary. And Peter says, 2. Ep. 1, 21: The prophecy came not by the will of man;

but holy men of God spake as they were moved by the Holy Ghost. Without the outward Word, however,

they were not holy, much less would the Holy Ghost have moved them to speak when they still were unholy

[or profane]; for they were holy, says he, since the Holy Ghost spake through them.

The greater excommunication, as the Pope calls it, we regard only as a civil penalty, and it does not concern

us ministers of the Church. But the lesser, that is, the true Christian excommunication, consists in this, that

manifest and obstinate sinners are not admitted to the Sacrament and other communion of the Church until

they amend their lives and avoid sin. And ministers ought not to mingle secular punishments with this

If the bishops would be true bishops [would rightly discharge their office], and would devote themselves to

the Church and the Gospel, it might be granted to them for the sake of love and unity, but not from necessity,

to ordain and confirm us and our preachers; omitting, however, all comedies and spectacular display

[deceptions, absurdities, and appearances] of unchristian [heathenish] parade and pomp. But because they

neither are, nor wish to be, true bishops, but worldly lords and princes, who will neither preach, nor teach, nor

baptize, nor administer the Lord's Supper, nor perform any work or office of the Church, and, moreover,

persecute and condemn those who discharge these functions, having been called to do so, the Church ought

not on their account to remain without ministers [to be forsaken by or deprived of ministers].

Therefore, as the ancient examples of the Church and the Fathers teach us, we ourselves will and ought to

ordain suitable persons to this office; and, even according to their own laws, they have not the right to forbid

or prevent us. For their laws say that those ordained even by heretics should be declared [truly] ordained and

stay ordained [and that such ordination must not be changed], as St. Jerome writes of the Church at

Alexandria, that at first it was governed in common by priests and preachers, without bishops.

To prohibit marriage, and to burden the divine order of priests with perpetual celibacy, they have had neither

authority nor right [they have done out of malice, without any honest reason], but have acted like

antichristian, tyrannical, desperate scoundrels [have performed the work of antichrist, of tyrants and the worst

knaves], and have thereby caused all kinds of horrible, abominable, innumerable sins of unchastity [depraved

lusts], in which they still wallow. Now, as little as we or they have been given the power to make a woman

out of a man or a man out of a woman, or to nullify either sex, so little have they had the power to [sunder

and] separate such creatures of God, or to forbid them from living [and cohabiting] honestly in marriage with

one another. Therefore we are unwilling to assent to their abominable celibacy, nor will we [even] tolerate it,

but we wish to have marriage free as God has instituted [and ordained] it, and we wish neither to rescind nor

hinder His work; for Paul says, 1 Tim. 4, 1 ff., that this [prohibition of marriage] is a doctrine of devils.

We do not concede to them that they are the Church, and [in truth] they are not [the Church]; nor will we

listen to those things which, under the name of Church, they enjoin or forbid. For, thank God, [today] a

child seven years old knows what the Church is, namely, the holy believers and lambs who hear the voice of

their Shepherd. For the children pray thus: I believe in one holy [catholic or] Christian Church. This holiness

does not consist in albs, tonsures, long gowns, and other of their ceremonies devised by them beyond Holy

What I have hitherto and constantly taught concerning this I know not how to change in the least, namely,

that by faith, as St. Peter says, we acquire a new and clean heart, and God will and does account us entirely

righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet been

And such faith, renewal, and forgiveness of sins is followed by good works. And what there is still sinful or

imperfect also in them shall not be accounted as sin or defect, even [and that, too] for Christ's sake; but the

entire man, both as to his person and his works, is to be called and to be righteous and holy from pure grace

and mercy, shed upon us [unfolded] and spread over us in Christ. Therefore we cannot boast of many merits

and works, if they are viewed apart from grace and mercy, but as it is written, 1 Cor. 1, 31: He that glorieth,

let him glory in the Lord, namely, that he has a gracious God. For thus all is well. We say, besides, that if

As monastic vows directly conflict with the first chief article, they must be absolutely abolished. For it is of

them that Christ says, Matt. 24, 5. 23 ff.: I am Christ, etc. For he who makes a vow to live as a monk believes

that he will enter upon a mode of life holier than ordinary Christians lead, and wishes to earn heaven by his

own works not only for himself, but also for others; this is to deny Christ. And they boast from their St.

Thomas that a monastic vow is equal to Baptism. This is blasphemy [against God].

The declaration of the Papists that human traditions serve for the remission of sins, or merit salvation, is

[altogether] unchristian and condemned, as Christ says Matt. 15, 9: In vain they do worship Me, teaching for

doctrines the commandments of men. Again, Titus 1, 14: That turn from the truth. Again, when they declare

that it is a mortal sin if one breaks these ordinances [does not keep these statutes], this, too, is not right.

These are the articles on which I must stand, and, God willing, shall stand even to my death; and I do not

know how to change or to yield anything in them. If any one wishes to yield anything, let him do it at the

Lastly, there still remains the Pope's bag of impostures concerning foolish and childish articles, as, the

dedication of churches, the baptism of bells, the baptism of the altarstone, and the inviting of sponsors to

these rites, who would make donations towards them. Such baptizing is a reproach and mockery of Holy

Baptism, hence should not be tolerated. Furthermore, concerning the consecration of waxtapers,

palmbranches, cakes, oats, [herbs,] spices, etc., which indeed, cannot be called consecrations, but are sheer

mockery and fraud. And such deceptions there are without number, which we commend for adoration to their

god and to themselves, until they weary of it. We will [ought to] have nothing to do with them.