We unanimously hold and teach, in accordance with the decree of the Council of Nicaea, that there is one divine essence, which is called and which is truly God, and that there are three persons in this one divine essence, equal in power and alike eternal: God the Father, God the Son, God the Holy Spirit. All three are one divine essence, eternal, without division, without end, of infinite power, wisdom, and goodness, one creator and preserver of all things visible and invisible. The word "person" is to be understood as the Fathers employed the term in this connection, not as a part or a property of another but as that which exists of itself.

Therefore all the heresies which are contrary to this article are rejected. Among these are the heresy of the Manichaeans, who assert that there are two gods, one good and one evil; also that of the Valentinians, Arians, Eunomians, Mohammedans, and others like them; also that of the Samosateanes, old and new, who hold that there is only one person and sophistically assert that the other two, the Word and the Holy Spirit, are not necessarily distinct persons but that the Word signifies a physical word or voice and that the Holy Spirit is a movement induced in creatures.

It is also taught among us that since the fall of Adam all men who are born according to the course of nature are conceived and born in sin. That is, all men are full of evil lust and inclinations from their mother's wombs and are unable by nature to have true fear of God and true faith in God. Moreover, this inborn sickness and hereditary sin is truly sin and condemns to the eternal wrath of God all those who are not born again through Baptism and the Holy Spirit.

Rejected in this connection are the Pleagians and others who deny that original sin is sin, for they hold that natural man is made righteous by his own powers, thus disparaging the sufferings and merit of Christ.

It is also taught among us that God the Son became man, born of the virgin Mary, and that the two natures, divine and human, are so inseparably united in one person that there is one Christ, true God and true man, who was truly born, suffered, was crucified, died, and was buried in order to be a sacrifice not only for original sin but also for all other sins and to propitiate God's wrath. The same Christ also descended into hell, truly rose from the dead on the third day, ascended into heaven, and sits on the right hand of God, that he may eternally rule and have dominion over all creatures, that through the Holy Spirit he may sanctify, purify, strengthen, and comfort all who believe in him, that he may bestow on them life and every grace and blessing, and that he may protect and defend them against the devil and against sin. The same Lord Christ will return openly to judge the living and the dead, as stated in the Apostles' Creed.

It is also taught among us that we cannot obtain forgiveness of sin and righteousness before God by our own merits, works, or satisfactions, but that we receive forgiveness of sin and become righteous before God by grace, for Christ's sake, through faith, when we believe that Christ suffered for us and that for his sake our sin is forgiven and righteousness and eternal life are given to us. For God will regard and reckon this faith as righteousness, as Paul says in Romans 3:21-26 and 4:5.

To obtain such faith God instituted the office of the ministry, that is, provided the Gospel and the sacraments. Through these, as through means, he gives the Holy Spirit, who works faith, when and where he pleases, in those who hear the Gospel. And the Gospel teaches that we have a gracious God, not by our own merits but by the merit of Christ, when we believe this.

Condemned are the Anabaptists and others who teach that the Holy Spirit comes to us through our own preparations, thoughts, and works without the external word of the Gospel.

It is also taught among us that such faith should produce good fruits and good works and that we must do all such good works as God has commanded, but we should do them for God's sake and not place our trust in them as if thereby to merit favor before God. For we receive forgiveness of sin and righteousness through faith in Christ, as Christ himself says, "So you also, when you have done all that is commanded you, say, 'We are unworthy servants'" (Luke 17:10). The Fathers also teach thus, for Ambrose says, "It is ordained of God that whoever believes in Christ shall be saved, and he shall have forgiveness of sins, not through works but through faith alone, without merit."

VII. THE CHURCH

It is also taught among us that one holy Christian church will be and remain forever. This is the assembly of all believers among whom the Gospel is preached in its purity and the holy sacraments are administered according to the Gospel. For it is sufficient for the true unity of the Christian church that the Gospel be preached in conformity with a pure understanding of it and that the sacraments be administered in accordance with the divine Word. It is not necessary for the true unity of the Christian church that ceremonies, instituted by men, should be observed uniformly in all places. It is as Paul says in Eph. 4:4-5, "There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism."

VIII. WHAT THE CHURCH IS

Again, although the Christian church, properly speaking, is nothing else than the assembly of all believers and saints, yet because in this life many false Christians, hypocrites, and even open sinners remain among the godly, the sacraments are efficacious even if the priests who administer them are wicked men, for as Christ himself indicated, "The Pharisees sit on Moses' seat" [Mat 23:2). Accordingly the Donatists and all others who hold contrary views are condemned.

It is taught among us that Baptism is necessary and that grace is offered through it. Children, too, should be baptized, for in Baptism they are committed to God and become acceptable to him. On this count the Anabaptists who teach that infant Baptism is not right are rejected.

It is taught among us that the true body and blood of Christ are really present in the Supper of our Lord under the form of bread and wine and are there distributed and received. The contrary doctrine is therefore rejected.

XI. CONFESSION

It is taught among us that private absolution should be retained and not allowed to fall into disuse. However, in confession it is not necessary to enumerate all trespasses and sins, for this is impossible. Psa 19:12, "Who can discern his errors ?"

XII. REPENTANCE

It is taught among us that those who sin after Baptism receive forgiveness of sin whenever they come to repentance, and absolution should not be denied them by the church. Properly speaking, true repentance is nothing else than to have contrition and sorrow, or terror, on account of sin, and yet at the same time to believe the Gospel and absolution (namely, that sin has been forgiven and grace has been obtained through Christ), and this faith will comfort the heart and again set it at rest. Amendment of life and the forsaking of sin should then follow, for these must be the fruits of repentance, as John says, "Bear fruit that befits repentance" (Mat 2:8).

XIII. THE USE OF THE SACRAMENTS

It is taught among us that the sacraments were instituted not only to be signs by which people might be identified outwardly as Christians, but that they are signs and testimonies of God's will toward us for the purpose of awakening and strengthening our faith. For this reason they require faith, and they are rightly used when they are received in faith and for the purpose of strengthening faith.

XIV. ORDER IN THE CHURCH

It is taught among us that nobody should publicly teach or preach or administer the sacraments in the church without a regular call.

XV. CHURCH USAGES

XVI. CIVIL GOVERNMENT

It is taught among us that all government in the world and all established rule and laws were instituted and ordained by God for the sake of good order, and that Christians may without sin occupy civil offices or serve as princes and judges, render decisions and pass sentence according to imperial and other existing laws, punish evildoers with the sword, engage in just wars, serve as soldiers, buy and sell, take required oaths, possess property, be married, etc.

XVII. [THE RETURN OF CHRIST TO JUDGEMENT]

It is also taught among us that our Lord Jesus Christ will return on the last day for judgement and will raise up all the dead, to give eternal life and everlasting joy to believers and the elect but to condemn ungodly men and the devil to hell and eternal punishment.

Rejected, therefore, are the Anabaptists who teach that the devil and condemned men will not suffer eternal pain and torment.

It is also taught among us that man possesses some measure of freedom of the will which enables him to live and outwardly honorable life and to make choices among the things that reason comprehends. But without the grace, help, and activity of the Holy Spirit man is not capable of making himself acceptable to God, of fearing God and believing in God with his whole heart, or of expelling inborn evil lusts from his heart. This is accomplished by the Holy Spirit, who is given through the Word of God, for Paul says in 1 Cor. 2:14, "Natural man does not receive the gifts of the Spirit of God."

XIX. THE CAUSE OF SIN

It is taught among us that although almighty God has created and still preserves nature, yet sin is caused in all wicked men and despisers of God by the perverted will. This is the will of the devil and of all ungodly men; as soon as God withdraws his support, the will turns away from God to evil. It is as Christ says in John 8:44, "When the devil lies, he speaks according to his own nature."

Our teachers have been falsely accused of forbidding good works. Their writings on the Ten Commandments, and other writings as well, show that they have given good and profitable accounts and instructions concerning true Christian estates & works. About these little was taught in former times, when for the most part sermons were concerned with childish and useless works like rosaries, the cult of the saints, monasticism, pilgrimages, appointed fasts, holy days, brotherhoods, etc. Our opponents no longer praise these useless works so highly as they once did, and they have also learned to speak now of faith, about which they did not preach at all in former times. They do not teach now that we become righteous before God by our works alone, but they add faith in Christ & say that faith and works make us righteous before God. This teaching may offer a little more comfort than the teaching that we are to rely solely on our works.

Since the teaching about faith, which is the chief article in the Christian life, has been neglected so long (as all must admit) while nothing but works was preached everywhere, our people have been instructed as follows:

We begin by teaching that our works cannot reconcile us with God or obtain grace for us, for this happens only through faith, that is, when we believe that our sins are forgiven for Christ's sake, who alone is the mediator who reconciles the Father. Whoever imagines that he can accomplish this by works, or that he can merit grace, despises Christ and seeks his own way to God, contrary to the Gospel.

That no new interpretation is here introduced can be demonstrated from Augustine, who discusses this question thoroughly & teaches the same thing, namely, that we obtain grace and are justified before God through faith in Christ and not through works. His whole book, De spiritu et litera, proves this.

In former times this comfort was not heard in preaching, but poor consciences were driven to rely on their own efforts, and all sorts of works undertaken. Some were driven by their conscience into monasteries in the hope that there they might merit grace through monastic life. Others devised other works for the purpose of earning grace & making satisfaction for sins. Many of them discovered that they did not obtain peace by such means.

It was therefore necessary to preach this doctrine about faith in Christ and diligently to apply it in order that men may know that the grace of God is appropriated without merits, through faith alone.

Instruction is also given among us to show that the faith here spoken of is not that possessed by the devil and the ungodly, who also believe the history of Christ's suffering and his resurrection from the dead, but we mean such true faith as believes that we receive grace and forgiveness of sin through Christ.

Whoever knows that in Christ he has a gracious God, truly knows God, calls upon him, and is not, like the heathen, without God. For the devil and the ungodly do not believe this article concerning the forgiveness of sin, and so they are at enmity with God, cannot call upon him, and have no hope of receiving good from him. Therefore, as has just been indicated, the Scriptures speak of faith but do not mean by it such knowledge as the devil and ungodly men possess. Heb 11:1 teaches about faith in such a way as to make it clear that faith is not merely a knowledge of historical events, but is a confidence in God and in the fulfillment of his promises. Augustine also reminds us that we should understand the word "faith" in the Scriptures to mean confidence in God, assurance that God is gracious to us, and not merely such a knowledge of historical events as the devil also possesses.

It is also taught among us that good works should and must be done, not that we are to rely on them to earn grace but that we may do God's will and glorify him. it is always faith alone that apprehends grace and forgiveness of sin. When through faith the Holy Spirit is given, the heart is moved to do good works. Before that, when it is without the Holy Spirit, the heart is too weak. Moreover, it is in the power of the devil, who drives poor human beings into many sins. We see this in the philosophers who undertook to lead honorable and blameless lives; they failed to accomplish this, and instead fell into many great and open sins. This is what happens when a man is without true faith and the Holy Spirit and governs himself by his own human strength alone.

Consequently this teaching concerning faith is not to be accused of forbidding good works but is rather to be praised for teaching that good works are to be done and for offering help as to how they may be done. For without faith and without Christ human nature and human strength are much too weak to do good works, call upon God, have patience in suffering, love one's neighbor, diligently engage in callings which are commanded, render obedience, avoid evil lusts, etc. Such great and genuine works cannot be done without the help of Christ, as he himself says in John 15:5, "Apart from me you can do nothing."

XXI THE CULT OF SAINTS

It is also taught among us that saints should be kept in remembrance so that our faith may be strengthened when we see what grace they received and how they were sustained by faith. Moreover, their good works are to be an example for us, each of us in his own calling. So His Imperial Majesty may in salutary and godly fashion imitate the example of David in making war on the Turk, for both are incumbents of a royal office which demands the defense and protection of their subjects.

However, it cannot be proved from the Scriptures that we are to invoke saints or seek help from them. "For there is one mediator between God and men, Christ Jesus" (1 Tim. 2:5), who is the only savior, the only high priest, advocate, and intercessor before God (Rom. 8:34). He alone has promised to hear our prayers. Moreover, according to the Scriptures, the highest form of divine service is sincerely to seek and call upon this same Jesus Christ in every time of need. "If anyone sins, we have an advocate with the Father, Jesus Christ the righteous" (I John 2:1).

This is just about a summary of the doctrines that are preached and taught in our churches for proper Christian instruction, the consolation of consciences, and the amendment of believers. Certainly we should not wish to put our own souls and consciences in grave peril before God by misusing his name or Word, nor should we wish to bequeath to our children and posterity any other teaching than that which agrees with the pure Word of God and Christian truth. Since this teaching is grounded clearly on the Holy Scriptures and is not contrary or opposed to that of the universal Christian church, or even of the Roman church (in so far as the latter's teaching is reflected in the writings of the Fathers), we think that our opponents cannot disagree with us in the articles set forth above. Therefore, those who presume to reject, avoid, and separate from our churches as if our teaching were heretical, act in an unkind and hasty fashion, contrary to all Christian unity and love, and do so without any solid basis of divine command or Scripture. The dispute and dissension are concerned chiefly with various traditions and abuses. Since, then, there is nothing unfounded or defective in the principal articles and since this our confession is seen to be godly and Christian, the bishops should in all fairness act more leniently, even if there were some defect among us in regard to traditions, although we hope to offer firm grounds and reasons why we have changed certain traditions and abuses.

XXII. BOTH KINDS IN THE SACRAMENT

(At the time of this writing only the bread was distributed to the laity although the church had distributed both bread and wine to the laity until the thirteenth century)

"the division of the Sacrament is contrary to the institution of Christ" pg 51 L12.2

XXIII.THE MARRIAGE OF PRIESTS

Among all people, both of high and of low degree, there has been loud complaint throughout the world concerning the flagrant immorality and the dissolute life of priests who were not able to remain continent and who went so far as to engage in abominable vices. In order to avoid such unbecoming offense, adultery, and other lechery, some of our priests have entered the married state. [1-3]

It can be demonstrated from history and the writings of the Fathers that it was customary for priests and deacons to marry in the Christian church of former times. Paul therefore said in 1 Tim 3:2, "A bishop must be above reproach, married only once." It was only 400 years ago that the priests in Germany were compelled by force to take the vows of celibacy. [10-12]

Many devout and intelligent people in high station have expressed similar opinions and the misgiving that such enforced celibacy and such prohibition of marriage (which God himself instituted and left free to man) never produced any good but rather gave occasion for many great and evil vices and much scandal. [13]

In 1 Tim 4:1,3 the apostle Paul call the teaching that forbids marriage a doctrine of the devil. [22]

However, just as no human law can alter or abolish a command of God, neither can any vow alter a command of God. St. Cyprian therefore offered the counsel that women who were unable to keep their vows of chastity should marry. He wrote in his eleventh letter, "If they are unwilling or unable to keep their chastity, it is better for them to marry than to fall into the fire through their lusts, and they should see to it that they do not give their brothers and sisters occasion for offense." [24-25]

XXIV. THE MASS

Meanwhile no conspicuous changes have been made in the public ceremonies of the Mass, except that in certain places German hymns are sung in addition to the Latin responses for the instruction and exercise of the people. After all, the chief purpose of all ceremonies is to teach the people what they need to know about Christ. [3]

Before our time, however, the Mass came to be misused in many ways, as is well known, by turning it into a sort of fair, by buying and selling it, and by observing it in almost all churches for a monetary consideration. Such abuses were often condemned by learned and devout men even before our time. [10-11]

At the same time, the abominable error was condemned according to which it was taught that our Lord Christ had by his death made satisfaction only for original sin, and had instituted the Mass as a sacrifice for other sins. This transformed the Mass into a sacrifice for the living and the dead, a sacrifice by means of which sin was taken away and God was reconciled. [21-22]

...Scriptures show in many places that there is no sacrifice for original sin, or for any other sin, except the one death of Christ. For it is written in the Epistle to the Hebrews that Christ offered himself once and by this offering made satisfaction for all sin. (Heb 9:28; 10:10,14) [[26-27]

...St Paul taught that we obtain grace before God through faith and not through works. Manifestly contrary to this teaching is the misuse of the Mass by those who think that grace is obtained through the performance of this work... [29]

... the holy sacrament was not instituted to make provision for a sacrifice for sin- for the sacrifice has already taken place - but to awaken our faith and comfort our consciences when we perceive that through the sacrament grace and forgiveness of sin are promised us by Christ. [30]

XXV. CONFESSION

Confession has not been abolished by the preachers on our side. The custom has been retained among us of not administering the sacrament to those who have not previously been examined and absolved. At the same time the people are carefully instructed concerning the consolation of the Word of absolution so that they may esteem absolution as a great and precious thing. It is not the voice or word of the man who speaks it, but it is the Word of God, who forgives sin, for it is spoken in God's stead and by God's command. [1-4]

Concerning confession we teach that no one should be compelled to recount sins in detail, for this is impossible. As the psalmist says, "Who can discern his errors ?" Jeremiah also says, "The heart is desperately corrupt; who can understand it ?" [7-8]

... the preachers on our side diligently teach that confession is to be retained for the sake of absolution (which is the chief and most important part), for the consolation of terrified consciences, and also for other reasons.

XXVI. THE DISTINCTION OF FOODS

In former times men taught, preached, and wrote that distinctions among foods and similar traditions which had been instituted by men serve to earn grace and make satisfaction for sin.

... the grace of Christ and the teaching concerning faith are thereby obscured.... [4]

... such traditions have also obscured the commands of God, for these traditions were exalted far above God's commands. [8]

... such traditions have turned out to be a grievous burden to consciences, for it was not possible to keep all the traditions, and yet the people were of the opinion that they were a necessary service of God. Gerson writes that many fell into despair on this account, and some even committed suicide, because they had not heard anything of the consolation of the grace of Christ. [12-13]

The Gospel demands that the teaching about faith should and must be emphasized in the church, but this teaching cannot be understood if it is supposed that grace is earned through self-chosen works. [20]

It is therefore taught that grace cannot be earned, God cannot be reconciled, and sin cannot be atoned for by observing the said human traditions. Accordingly they should not be made into a necessary service of God. [22]

They also teach (our teachers) that everybody is under obligation to conduct himself, with reference to such bodily exercise as fasting and other discipline, so that he does not give occasion to sin, but not as if he earned grace by such works. [33]

... it is not the purpose of mortification to merit grace but to keep the body in such a condition that one can perform the duties required by one's calling. [38-39]

We on our part also retain many ceremonies and traditions (such as the liturgy of the Mass and various canticles, festivals, and the like) which serve to preserve order in the church. At the same time, however, the people are instructed that such outward forms of service do not make us righteous before God and that they are to be observed without burdening consciences, which is to say that it is not a sin to omit them if this is done without causing scandal. [40-41]

In discussing monastic vows it is necessary to begin by considering what opinions have hitherto been held concerning them, what kind of life was lived in the monasteries, and how many of the daily observances in them were contrary not only to the Word of God but also to papal canons. In the days of St. Augustine monastic life was voluntary. Later, when true discipline and doctrine had become corrupted, monastic vows were invented, and the attempt was made to restore discipline by means of these vows as if in a well-conceived prison. [1-2]

It was claimed that monastic vows were equal to Baptism, and that by monastic life one could earn forgiveness of sin and justification before God. [11]

They also claimed that more merit could be obtained by monastic life than by all other states of life instituted by God... [14]

Furthermore, those who were thus ensnared and inveigled into a monastery learned little about Christ. Formerly the monasteries had conducted schools of Holy Scripture and other branches of learning which are profitable to the Christian church, so that pastors and bishops were taken from monasteries. But now the picture is changed. [[15]

Although God's command concerning marriage frees and releases many from monastic vows, our teachers offer still more reasons why monastic vows are null and void. For all service of God that is chosen and instituted by men to obtain righteousness and God's grace without the command and authority of God is opposed to God and the holy Gospel and contrary to God's command. [36]

One cannot deny that the monks have taught and preached that they were justified and earned forgiveness of sins by their vows and their monastic life and observances. In fact, they have invented a still more indecent and absurd claim, namely, that they could apply their good works to others. [44-45]

Besides, the commands of God and true and proper service of God are obscured when people are told that monks alone are in a state of perfection. For this is Christian perfection: that we fear God honestly with our whole hearts, and yet have sincere confidence, faith, and trust that for Christ's sake we have a gracious, merciful God; that we may and should ask and pray God for those things of which we have need, and confidently expect help from him in every affliction connected with our particular calling and station in life; and that meanwhile we do good works for others and diligently attend to our calling. True perfection and right service of God consist of these things and not of mendicancy or wearing a black or gray cowl, etc. [49-50]

... one is to serve God by observing the commands God has given and not by keeping the commands invented by men. [57]

Many & various things have been written in former times about the power of bishops, and some have improperly confused the power of bishops with the temporal sword. Out of this careless confusion many serious wars, tumults, and uprisings have resulted because the bishops, under pretext of the power given them by Christ, have not only introduced new forms of worship & burdened consciences with reserved cases & violent use of the ban, but have also presumed to set up & depose kings & emperors according to their pleasure. [1-2]

Our teachers assert that according to the Gospel the power of keys or the power of bishops is a power & command of God to preach the Gospel, to forgive and retain sins, and to administer and distribute the sacraments. [5]

Temporal authority is concerned with matters altogether different from the Gospel. Temporal power does not protect the soul, but with the sword and physical penalties it protects body and goods from the power of others. [11]

Therefore, the two authorities, the spiritual and the temporal, are not to be mingled or confused, for the spiritual power has its commission to preach the Gospel and administer the sacraments. [12]

Thus our teachers distinguish the two authorities and the functions of the two powers, directing that both be held in honor as the highest gifts of God. [18]

... bishops do not have power to institute or establish anything contrary to the Gospel... [34]

... bishops or pastors may make regulations so that everything in the churches is done in good order, but not as a means of obtaining God's grace or making satisfaction for sins, nor in order to bind men's consciences by considering these things necessary services of God and counting it a sin to omit their observance even when this is done without offense.[53]

It is proper for the Christian assembly to keep such ordinances for the sake of love and peace, to be obedient to the bishops and parish ministers in such matters, and to observe the regulations in such a way that one does not give offense to another and so that there may be no disorder or unbecoming conduct in the church. [55]