The Apology of the Augsburg Confession

Article XV (VIII) Human Traditions in the Church

[1] In Article XV, the adversaries accept the first part, in which we say that ecclesiastical rites are to be kept that can be observed without sin and are beneficial in the Church for peace and good order. They completely condemn the second part, in which we say that human traditions (set up to reconcile God, to merit grace, and make satisfactions for sins) are contrary to the Gospel. [2] In the Confession itself, we spoke long enough about traditions such as the distinction of meats. Yet certain things should be briefly reviewed here.

[3] We supposed that the adversaries would defend human traditions on other grounds. Yet we did not think that this would happen, that they would condemn this article: We do not merit the forgiveness of sins or grace by celebrating human traditions. Since this article has been condemned, we have an easy and straightforward case. [4] The adversaries are now openly Judaizing [Acts 15:1]; they are openly hindering the Gospel by the doctrines of demons (1 Timothy 4:1). For Scripture calls traditions doctrines of demons when it is taught that religious rites serve to merit the forgiveness of sins and grace. For they are then clouding over the Gospel, Christ’s benefit, and the righteousness of faith. [5] The Gospel teaches that through faith we receive freely, for Christ’s sake, the forgiveness of sins and are reconciled to God. The adversaries, on the other hand, appoint another mediator: these traditions. By these they want to gain forgiveness of sins; by these they want to reconcile God’s anger. But Christ clearly says, “In vain do they worship Me, teaching as doctrines the commandments of men” (Matthew 15:9).

[6] We have already discussed at length that people are justified through faith when they believe that they have a reconciled God, not because of our works, but freely, for Christ’s sake. It is certain that this is the doctrine of the Gospel because Paul clearly teaches, “By grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works” (Ephesians 2:8–9). [7] Now these men say that people merit the forgiveness of sins by these human celebrations. What else is this than to appoint another justifier, a mediator other than Christ? [8] Paul says to the Galatians, “You are severed from Christ, you who would be justified by the law” (5:4). This means, if you hold that by obeying the Law you merit righteousness before God, Christ will benefit you nothing. Why do they need Christ who hold that they are righteous by their obeying the Law? [9] God has presented Christ with the promise that, because of this Mediator, and not because of our righteousness, He wishes to be gracious to us. But these men hold that God is reconciled and gracious because of the traditions, not because of Christ. Therefore, they take the honor of Mediator away from Christ. [10] So far as this matter is concerned, there is not any difference between our traditions and Moses’ ceremonies. Paul condemns Moses’ ceremonies [Galatians 3:10–12], just as he condemns traditions, because they were regarded as works that merit righteousness before God. So the office of Christ and the righteousness of faith were clouded over. With the Law and traditions removed, he argues that the forgiveness of sins has been promised not because of our works, but freely, because of Christ, if only we receive it through faith. For the promise is not received except through faith. [11] Since we receive the forgiveness of sins through faith, since we have a merciful God for Christ’s sake by faith, it is an error and sin to declare that we merit the forgiveness of sins because of these observances. [12] If anyone should say that we do not merit the forgiveness of sins, but that those who have already been justified by these traditions merit grace, Paul again replies, “Christ [is] then a servant of sin” (Galatians 2:17). The same would be true if we were to hold that, after justification, we were not counted righteous for Christ’s sake, but we should first, by other observances, merit that we are counted righteous. Likewise, “Even with a man-made covenant, no one annuls it or adds to it once it has been ratified” (Galatians 3:15). We should not add to God’s covenant, for God promises that He will be merciful to us for Christ’s sake. Nor should we add that we must first get such merit in order to be regarded as accepted and righteous through these observances.

[13] Why do we need a long discussion? No tradition was set up by the Holy Fathers for the purpose of meriting the forgiveness of sins, or righteousness. Rather, they were instituted for the sake of good order in the Church and for the sake of peace. [14] When anyone wants to set up certain works to merit the forgiveness of sins, or righteousness, how will he know that these works please God since there is no testimony of God’s Word? How, without God’s command and Word, will he make people certain of God’s will? Doesn’t God forbid people everywhere in the Prophets from setting up peculiar rites of worship without His commandment? In Ezekiel it is written, “Do not walk in the statutes of your fathers, nor keep their rules, nor defile yourselves with their idols. I am the Lord your God; walk in My statutes, and be careful to obey My rules” (20:18–19). [15] If people are allowed to set up religious rites, and through these rites merit grace, the religious rites of all the pagans will have to be approved. The rites instituted by Jeroboam (1 Kings 12:26–33) and by others, apart from the Law, will have to be approved. What difference does it make? If we have been allowed to institute religious rites that help merit grace, or righteousness, why were the pagans and the Israelites not allowed the same? [16] The religious rites of the pagans and the Israelites were rejected for the very reason that they believed they merited forgiveness of sins and righteousness by these rites. Yet they did not know the righteousness of faith. [17] Finally, where are we made certain that rites instituted by men justify without God’s command, since nothing can be affirmed of God’s will without His Word? What if God does not approve these services? How, therefore, do the adversaries affirm that they justify? Without God’s Word and testimony, this cannot be affirmed. Paul says, “Whatever does not proceed from faith is sin” (Romans 14:23). Since these services have no testimony of God’s Word, conscience must doubt if they please God.

[18] Why do we need words on a subject so clear? If the adversaries defend these human services as meriting justification, grace, and the forgiveness of sins, they simply set up the kingdom of Antichrist. The kingdom of Antichrist is a new service of God, devised by human authority rejecting Christ [2 Thessalonians 2:3–4], just as the kingdom of Muhammad has services and works through which it wishes to be justified before God. It does not hold that people are freely justified before God through faith, for Christ’s sake. So the papacy will also be a part of the kingdom of Antichrist if it defends human services as justifying in this way. For honor is taken away from Christ when they teach that we are not justified freely through faith, for Christ’s sake, but by such services. This is especially true when they teach that such services are not only useful for justification, but are also necessary, as they maintain in Article VII. There they condemn us for saying that for true unity of the Church it is not necessary that rites instituted by human beings should be alike everywhere. [19] Daniel 11:38 indicates that new human services will be the very form and basic principle of the kingdom of Antichrist. He says this, “He shall honor the god of fortresses instead of these. A god whom his fathers did not know he shall honor with gold and silver, with precious stones.” Here Daniel describes new services, because he says that the fathers were ignorant of the god that shall be worshiped. [20] Although the Holy Fathers themselves had both rites and traditions, they did not maintain that these are useful or necessary for justification. They did not cloud over Christ’s glory and office, but taught that we are justified by faith for Christ’s sake, and not for the sake of these human services. [21] The Fathers celebrated human rites for the body’s benefit. For example, by such rites the people would know what time they should gather so that, for the sake of example, all things might be done in order and properly in the churches [1 Corinthians 14:40] and that the common people might receive a sort of training. Distinctions of times and the variety of rites help in reminding the common people. The Fathers maintained the rites for these reasons. We also conclude it is proper for these reasons to keep traditions ‹good customs›. We are greatly surprised that the adversaries argue for another design of traditions, that they may merit the forgiveness of sins, grace, or justification. What else is this than to honor God with gold and silver, with precious stones ‹as Daniel 11:38 says›, that is, to hold that God becomes reconciled by a variety in clothing, ornaments, and by similar rites, which are countless in human traditions?

[22] Paul writes to the Colossians that traditions have “an appearance of wisdom” (2:23). Indeed, they have. Good order is very fitting in the Church, and is for this reason necessary. Human reason, because it does not understand the righteousness of faith, naturally imagines that such works justify people because they reconcile God. Among the Israelites the common people thought this, and by this opinion increased such ceremonies. [23] Among us ceremonies have grown in the monasteries. [24] Human reason also thinks this about bodily exercises, such as fasts. Although the purpose of these bodily exercises is to hold the flesh in check, reason falsely adds that they are services that justify. As Thomas writes, “Fasting avails for the extinguishing and the prevention of guilt.” These are Thomas’s words. The look of wisdom and righteousness in such works tricks people. The examples of the saints are added. When people want to imitate these, they imitate, for the most part, the outward exercises. They do not imitate their faith.

[25] After this look of wisdom and righteousness has deceived people, then countless evils follow. The Gospel about the righteousness of faith in Christ is clouded over, and empty confidence in such works succeeds. Then God’s commandments are clouded over. These human works assume the title of a perfect and spiritual life. They are preferred more than the works of God’s commandments (works of one’s own calling, the administration of the state, the management of a family, married life, and the bringing up of children). [26] Compared with those ceremonies, the latter are judged to be ungodly, so that they are exercised by many with doubting consciences. For it is known that many have left the administration of the state and married life to welcome these human ceremonies as better and holier.

[27] Nor is this enough. When the belief has possessed minds that such ceremonies are necessary for justification, consciences are in miserable anxiety because they cannot exactly perform all ceremonies. How many are there who could list all these ceremonies? There are immense books, indeed, whole libraries, containing not a syllable about Christ, about faith in Christ, about the good works of one’s own calling. They only collect the traditions and interpretations by which they are sometimes made quite strict and sometimes relaxed. [28] How that most excellent man Gerson is tortured while he searches for the steps and extent of the rules! Yet, he is not able to fix mitigation (epieikeian) in a definite grade. Meanwhile, he deeply regrets the dangers to godly consciences that this strict interpretation of the traditions produces.

[29] Against this look of wisdom and righteousness in human rites, which tricks people, let us strengthen ourselves by God’s Word. Let us know, first of all, that these rites neither merit the forgiveness of sins or justification before God, nor are they necessary for justification. [30] We have mentioned some testimonies above. Paul is full of them. To the Colossians he clearly says:

Here he welcomes both Moses’ Law and human traditions at the same time, so that the adversaries may not dodge these testimonies, according to their custom, on the ground that Paul speaks only about Moses’ Law. He clearly testifies here that he is speaking of human traditions. However, the adversaries do not see what they are saying. If the Gospel says that Moses’ ceremonies—which were divinely instituted—do not justify, how much less do human traditions justify!

[31] Neither do the bishops have the power to institute services, as though they justified, or were necessary for justification. Yes, the apostles say, “Why are you putting God to the test by placing a yoke” (Acts 15:10), and so forth, where Peter declares this effort to burden the Church a great sin. Paul forbids the Galatians, “Do not submit again to a yoke of slavery” (5:1). [32] Therefore, it is the will of the apostles that this freedom remain in the Church, that no services of the Law or of traditions be considered necessary (just as ceremonies were necessary for a time in the Law), lest the righteousness of faith be clouded over. This would be the case if people judged that these services merited justification or are necessary for justification. [33] Many seek various mitigations (epieikeias) in traditions to heal consciences. Yet they do not find any sure steps by which to free consciences from these chains. [34] Just as Alexander solved the Gordian knot once for all by cutting it with his sword when he could not disentangle it, so the apostles free consciences from traditions once for all, especially if they are taught to merit justification. The apostles drive us to oppose this doctrine by teaching and examples. They drive us to teach that traditions do not justify, that they are not necessary for justification, and that no one should invent or receive traditions with the opinion that they merit justification. [35] Then, even if anyone should celebrate them, let them be celebrated as civil customs without superstition, just as soldiers are clothed in one way and scholars in another without superstition. [36] The apostles violate traditions and are excused by Christ. The example was shown to the Pharisees that these services do not benefit. [37] If our people neglect some traditions that are of little help, they are now excused well enough, when these are required as though they merit justification. For such an opinion regarding traditions is ungodly.

[38] We cheerfully maintain the old traditions made in the Church for the sake of usefulness and peace. We interpret them in a more moderate way and reject the opinion that holds they justify. [39] Our enemies falsely accuse us of setting aside good ordinances and Church discipline. We can truly declare that the public form of the churches is more fitting with us than with the adversaries. If anyone will consider it in the right way, we conform to the canons more closely than the adversaries. [40] Among the adversaries, unwilling celebrants, and those hired for pay, and very frequently only for pay, celebrate the Masses. They sing psalms, not that they may learn or pray, but for the sake of the service (as though this work were a service) or, at least, for the sake of reward. Among us many use the Lord’s Supper every Lord’s Day. They do so after they have been first instructed, examined, and absolved. The children sing psalms in order that they may learn. The people also sing so that they may either learn or pray. [41] Among the adversaries there is no catechizing of the children whatever, about which even the canons give commands. Among us the pastors and ministers of the churches are encouraged publicly to instruct and hear the youth. This ceremony produces the best fruit. [42] Among the adversaries, in many regions, no sermons are delivered during the entire year, except during Lent. Yet the chief service of God is to preach the Gospel. When the adversaries do preach, they speak of human traditions, of the worship of saints and similar trifles, which the people justly hate. Therefore, they are immediately deserted in the beginning, after the reading of the Gospel text. A few better ones begin now to speak of good works; but about the righteousness of faith, faith in Christ, and the comfort of consciences, they say nothing. Indeed, this most wholesome part of the Gospel they rail at with their reproaches. [43] On the contrary, in our churches all the sermons are filled with such topics as these: repentance; the fear of God; faith in Christ, the righteousness of faith, the comfort of consciences by faith; the exercises of faith; prayer, what its nature should be, and that we should be fully confident that it is powerful, that it is heard; the cross; the authority of officials and all civil ordinances; the distinction between the kingdom of Christ, or the spiritual kingdom, and political affairs; marriage; the education and instruction of children; chastity; all the offices of love. [44] From this condition of the churches it may be determined that we earnestly keep Church discipline, godly ceremonies, and good Church customs.

[45] We teach this about the putting to death of the flesh and discipline of the body. Just as the Confession states, a true and not a false putting to death [mortification] happens through the cross and troubles, by which God exercises us. In them we must obey God’s will, as Paul says, “Present your bodies as a living sacrifice” (Romans 12:1). They are the spiritual exercises of fear and faith. [46] In addition to this putting to death, which happens through the cross, there is also a necessary, voluntary exercise. Christ says, “But watch yourselves lest your hearts be weighed down with dissipation” (Luke 21:34). And Paul says, “I discipline my body and keep it under control” (1 Corinthians 9:27), and so on. [47] These exercises are to be accepted not because they are services that justify, but because they are assumed to control the flesh, should overindulgence overpower us, and make us secure and unconcerned. This results in people indulging and obeying the tendencies of the flesh. This effort [at mortification] should be constant because it has God’s permanent command. [48] The required order of certain meats and times does nothing toward controlling the flesh. For it is more overflowing and costly than other feasts. Not even the adversaries obey the order given in the canons.

[49] This topic about traditions contains many and difficult controversial questions. We have actually experienced that traditions are truly traps of consciences. When traditions are required as necessary, they torture in terrible ways the conscience, leaving out any ceremony. The repeal of ceremonies has its own evils and its own questions. [50] But we have an easy and plain case because the adversaries condemn us for teaching that human traditions do not merit the forgiveness of sins. Likewise, the adversaries require universal traditions, as they call them, as necessary for justification. Here we have Paul as a constant champion, who argues everywhere that these ceremonies neither justify nor are they necessary additions to the righteousness of faith. [51] Still, we teach that freedom should be so controlled that the inexperienced may not be offended and, because of freedom’s abuse [Romans 14: 13–23], may not become more opposed to the true doctrine of the Gospel. Nothing in customary rites should be changed without a reasonable cause. So to nurture unity, old customs that can be kept without sin or great inconvenience should be kept. [52] In this very assembly we have shown well enough that for love’s sake we do not refuse to keep adiaphora with others, even though they may be burdensome. We have judged that such public unity, which could indeed be produced without offending consciences, should be preferred. We shall speak about this entire subject later, when we present on vows and Church authority.