the augsburg confession-第4章
按键盘上方向键 ← 或 → 可快速上下翻页,按键盘上的 Enter 键可回到本书目录页,按键盘上方向键 ↑ 可回到本页顶部!
————未阅读完?加入书签已便下次继续阅读!
Way; the Truth; and the Life。 John 14; 6。
This doctrine concerning faith is everywhere treated by Paul;
Eph。 2; 8: By grace are ye saved through faith; and that not
of yourselves; it is the gift of God; not of works; etc。
And lest any one should craftily say that a new interpretation
of Paul has been devised by us; this entire matter is
supported by the testimonies of the Fathers。 For Augustine; in
many volumes; defends grace and the righteousness of faith;
over against the merits of works。 And Ambrose; in his De
Vocatione Gentium; and elsewhere; teaches to like effect。 For
in his De Vocatione Gentium he says as follows: Redemption by
the blood of Christ would become of little value; neither
would the preeminence of man's works be superseded by the
mercy of God; if justification; which is wrought through
grace; were due to the merits going before; so as to be; not
the free gift of a donor; but the reward due to the laborer。
But; although this doctrine is despised by the inexperienced;
nevertheless God…fearing and anxious consciences find by
experience that it brings the greatest consolation; because
consciences cannot be set at rest through any works; but only
by faith; when they take the sure ground that for Christ's
sake they have a reconciled God。 As Paul teaches Rom。 5; 1:
Being justified by faith; we have peace with God。 This whole
doctrine is to be referred to that conflict of the terrified
conscience; neither can it be understood apart from that
conflict。 Therefore inexperienced and profane men judge ill
concerning this matter; who dream that Christian righteousness
is nothing but civil and philosophical righteousness。
Heretofore consciences were plagued with the doctrine of
works; they did not hear the consolation from the Gospel。 Some
persons were driven by conscience into the desert; into
monasteries hoping there to merit grace by a monastic life。
Some also devised other works whereby to merit grace and make
satisfaction for sins。 Hence there was very great need to
treat of; and renew; this doctrine of faith in Christ; to the
end that anxious consciences should not be without consolation
but that they might know that grace and forgiveness of sins
and justification are apprehended by faith in Christ。
Men are also admonished that here the term 〃faith〃 does not
signify merely the knowledge of the history; such as is in the
ungodly and in the devil; but signifies a faith which
believes; not merely the history; but also the effect of the
history namely; this Article: the forgiveness of sins; to
wit; that we have grace; righteousness; and forgiveness of
sins through Christ。
Now he that knows that he has a Father gracious to him through
Christ; truly knows God; he knows also that God cares for him;
and calls upon God; in a word; he is not without God; as the
heathen。 For devils and the ungodly are not able to believe
this Article: the forgiveness of sins。 Hence; they hate God as
an enemy; call not upon Him; and expect no good from Him。
Augustine also admonishes his readers concerning the word
〃faith;〃 and teaches that the term 〃faith〃 is accepted in the
Scriptures not for knowledge such as is in the ungodly but for
confidence which consoles and encourages the terrified mind。
Furthermore; it is taught on our part that it is necessary to
do good works; not that we should trust to merit grace by
them; but because it is the will of God。 It is only by faith
that forgiveness of sins is apprehended; and that; for
nothing。 And because through faith the Holy Ghost is received;
hearts are renewed and endowed with new affections; so as to
be able to bring forth good works。 For Ambrose says: Faith is
the mother of a good will and right doing。 For man's powers
without the Holy Ghost are full of ungodly affections; and are
too weak to do works which are good in God's sight。 Besides;
they are in the power of the devil who impels men to divers
sins; to ungodly opinions; to open crimes。 This we may see in
the philosophers; who; although they endeavored to live an
honest life could not succeed; but were defiled with many open
crimes。 Such is the feebleness of man when he is without faith
and without the Holy Ghost; and governs himself only by human
strength。
Hence it may be readily seen that this doctrine is not to be
charged with prohibiting good works; but rather the more to be
commended; because it shows how we are enabled to do good
works。 For without faith human nature can in no wise do the
works of the First or of the Second Commandment。 Without faith
it does not call upon God; nor expect anything from God; nor
bear the cross; but seeks; and trusts in; man's help。 And
thus; when there is no faith and trust in God all manner of
lusts and human devices rule in the heart。 Wherefore Christ
said; John 16;6: Without Me ye can do nothing; and the Church
sings:
Lacking Thy divine favor;
There is nothing found in man;
Naught in him is harmless。
Article XXI: Of the Worship of the Saints。
Of the Worship of Saints they teach that the memory of saints
may be set before us; that we may follow their faith and good
works; according to our calling; as the Emperor may follow the
example of David in making war to drive away the Turk from his
country; For both are kings。 But the Scripture teaches not the
invocation of saints or to ask help of saints; since it sets
before us the one Christ as the Mediator; Propitiation; High
Priest; and Intercessor。 He is to be prayed to; and has
promised that He will hear our prayer; and this worship He
approves above all; to wit; that in all afflictions He be
called upon; 1 John 2; 1: If any man sin; we have an Advocate
with the Father; etc。
This is about the Sum of our Doctrine; in which; as can be
seen; there is nothing that varies from the Scriptures; or
from the Church Catholic; or from the Church of Rome as known
from its writers。 This being the case; they judge harshly who
insist that our teachers be regarded as heretics。 There is;
however; disagreement on certain Abuses; which have crept into
the Church without rightful authority。 And even in these; if
there were some difference; there should be proper lenity on
the part of bishops to bear with us by reason of the
Confession which we have now reviewed; because even the Canons
are not so severe as to demand the same rites everywhere;
neither; at any time; have the rites of all churches been the
same; although; among us; in large part; the ancient rites are
diligently observed。 For it is a false and malicious charge
that all the ceremonies; all the things instituted of old; are
abolished in our churches。 But it has been a common complaint
that some abuses were connected with the ordinary rites。
These; inasmuch as they could not be approved with a good
conscience; have been to some extent corrected。
ARTICLES IN WHICH ARE REVIEWED
THE ABUSES WHICH HAVE BEEN
CORRECTED。
Inasmuch; then; as our churches dissent in no article of the
faith from the Church Catholic; but only omit some abuses
which are new; and which have been erroneously accepted by the
corruption of the times; contrary to the intent of the Canons;
we pray that Your Imperial Majesty would graciously hear both
what has been changed; and what were the reasons why the
people were not compelled to observe those abuses against
their conscience。 Nor should Your Imperial Majesty believe
those who; in order to excite the hatred of men against our
part; disseminate strange slanders among the people。 Having
thus excited the minds of good men; they have first given
occasion to this controversy; and now endeavor; by the same
arts; to increase the discord。 For Your Imperial Majesty will
undoubtedly find that the form of doctrine and of