The Apology of the Augsburg Confession

Article XXI (IX) The Invocation of Saints

[1] They absolutely condemn Article XXI because we do not require the invocation of saints. On no other topic do they speak more smoothly or wordily. Yet they are not able to prove anything other than that the saints should be honored, or that living saints pray for others, as though invoking dead saints were necessary for that reason. [2] They cite Cyprian because he asked Cornelius, while he was still alive, to pray for his brothers after his death. By this example they prove the invocation of the dead. They quote also Jerome against Vigilantius. “On this field,” they say, “eleven hundred years ago, Jerome overcame Vigilantius.” So the adversaries triumph, as though the war had already ended. Nor do those asses see that in Jerome, against Vigilantius, there is not a syllable about invocation. He speaks about honors for the saints, not about invocation. [3] Before Gregory, none of the other ancient writers mentioned invocation. Certainly this kind of invocation, and the opinions that the adversaries now teach about the application of merits, are not confirmed by the ancient writers.

[4] Our Confession approves honoring the saints in three ways. The first is thanksgiving. We should thank God because He has shown examples of mercy, because He wishes to save people, and because He has given teachers and other gifts to the Church. These gifts, since they are the greatest, should be amplified. The saints themselves, who have faithfully used these gifts, should be praised just as Christ praises faithful businessmen (Matthew 25:21, 23). [5] The second service is the strengthening of our faith. When we see Peter’s denial forgiven, we also are encouraged to believe all the more that grace truly superabounds over sin (Romans 5:20). [6] The third honor is the imitation, first of faith, then of the other virtues. Everyone should imitate the saints according to his calling. [7] The adversaries do not require these true honors. They argue only about invocation, which, even if it were not dangerous, still is not necessary.

[8] Besides, we also grant that the angels pray for us. For there is a passage in Zechariah 1:12, where an angel prays, “O Lord of hosts, how long will You have no mercy on Jerusalem?” [9] We admit that, just as the saints (when alive) pray for the Church universal in general, so in heaven they pray for the Church in general. However, no passage about the praying of the dead exists in the Scriptures, except the dream taken from the Second Book of Maccabees (15:14).

[10] Furthermore, even if the saints do pray for the Church, that does not mean they should be invoked. Our Confession affirms only this: Scripture does not teach the invocation of the saints, or that we are to ask the saints for aid. Since neither a command nor a promise nor an example can be produced from the Scriptures about the invocation of saints, it makes sense that conscience remains uncertain about this invocation. Since prayer should be made from faith, how do we know that God approves this invocation? Without the testimony of Scripture, how do we know that the saints know about the prayers of each one? [11] Some plainly ascribe divinity to the saints, namely, that they discern the silent thoughts of our minds. They argue about morning and evening knowledge, perhaps because they doubt whether the saints hear us in the morning or the evening. They invent these things, not to honor the saints, but to defend profitable services. [12] The adversaries cannot produce anything against this argument. Since the invocation of saints does not have a testimony from God’s Word, it cannot be affirmed that the saints understand our invocation or, even if they understand it, that God approves it. [13] Therefore, the adversaries should not force us into an uncertain matter, because a prayer without faith is not prayer. For when they cite the Church’s example, it is clear that this is a new custom in the Church. Although the old prayers mention the saints, they do not invoke the saints. This new invocation in the Church is unlike the invocation of individuals.

[14] Further, the adversaries not only require invocation in worshiping the saints, but also apply the merits of the saints to others. They make the saints not only intercessors, but also people who make atonement. This cannot be tolerated. Here honor that belongs to Christ alone is completely transferred to the saints. The adversaries make them mediators and atonement makers. Although they distinguish between mediators of intercession and mediators ‹the Mediator› of redemption, they plainly make the saints mediators of redemption. [15] Without the testimony of Scripture, they declare that the saints are mediators of intercession. This, be it said ever so reverently, still clouds over Christ’s office and transfers to the saints the confidence of mercy belonging to Christ. People imagine that Christ is stricter and the saints more easily appeased. They trust the saints’ mercy rather than Christ’s mercy. They flee from Christ and seek the saints. So they actually make the saints mediators of redemption.

[16] Therefore, we will show that the adversaries truly make the saints not just intercessors, but atonement makers, that is, mediators of redemption. Here we will not describe the abuses of the common people. We are still speaking about the opinions of the doctors. Regarding the rest, even the inexperienced can judge.

[17] In a person who makes atonement, two things are required. First, there should be a Word of God from which we certainly know that God wants to pity, and listen to, those calling upon Him through this atonement maker. There is such a promise about Christ, “Whatever you ask of the Father in My name, He will give it to you” (John 16:23). There is no such promise about the saints. Therefore, consciences cannot be completely confident that we are heard by the invocation of saints. This invocation, therefore, does not spring from faith. [18] We also have the command to call upon Christ:

What commandment, what example, can the adversaries produce from the Scriptures about the invocation of saints? [19] The second requirement for an atonement maker is that his merits are shown to make satisfaction for other people. They are divinely given to others, so that through them, just as by their own merits, other people may be regarded righteous. For example, when any friend pays a debt for a friend, the debtor is freed by the merit of another, as though it were by his own. So Christ’s merits are given to us so that, when we believe in Him, we may be regarded righteous by our confidence in Christ’s merits as though we had merits of our own.

[20] From both of these—the promise and the giving of merits—arises confidence in mercy. Such confidence in the divine promise, and likewise in Christ’s merits, should be promoted when we pray. For we should be truly confident, both that for Christ’s sake we are heard and that by His merits we have a reconciled Father.

[21] Here the adversaries ask us first to invoke the saints, although they have neither God’s promise nor a command nor an example from Scripture. Yet they incite greater confidence in the saints’ mercy than in Christ’s mercy, although Christ asked us to come to Him and not to the saints. [22] Second, they apply the saints’ merits, just as Christ’s merits, to others. They ask us to trust in the saints’ merits as though we were regarded righteous because of their merits, just as we are regarded righteous by Christ’s merits. We are making none of this up. [23] In indulgences, the adversaries say that they apply the saints’ merits. And Gabriel Biel, the interpreter of the canon of the Mass, confidently declares, “According to the order instituted by God, we should betake ourselves to the aid of the saints, in order that we may be saved by their merits and vows.” These are Gabriel’s words. Nevertheless, still more silly things are read here and there in the adversaries’ books and sermons. What is this other than creating people who make atonement? If we must trust that we are saved by their merits, they are made completely equal to Christ.

[24] Where has this arrangement, to which Gabriel refers when he says that we should resort to the aid of the saints, been instituted by God? Let him produce an example or command from the Scriptures. Perhaps they get this arrangement from the courts of kings, where friends must be used as intercessors. But if a king has appointed a certain intercessor, he will not want cases brought to him through others. So, since Christ has been appointed Intercessor and High Priest, why do we seek others?

[25] Here and there this form of Absolution is used:

Here the Absolution is pronounced on the theory that we are reconciled and regarded righteous not only by Christ’s merits, but also by the merits of the other saints. [26] Some of us have seen a doctor of theology dying. A certain theologian, a monk, was enlisted to comfort him. He pressed on the dying man nothing but this prayer, “Mother of grace, protect us from the enemy; receive us in the hour of death.”

[27] Granted, the blessed Mary prays for the Church. Does she receive souls in death? Does she conquer death? Does she make alive? What does Christ do if the blessed Mary does these things? Although she is most worthy of the most plentiful honors, yet she does not want to be made equal to Christ. Instead she wants us to consider and follow her example. [28] The very subject reveals that in public opinion the blessed Virgin has taken over Christ’s place. People have invoked her, have trusted in her mercy, and through her have wished to appease Christ, as though He were not an Atoning Sacrifice, but only a dreadful judge and avenger. [29] We believe, however, we must not trust that the saints’ merits are applied to us, that because of these God is reconciled to us, regards us just, or saves us. For we receive forgiveness of sins only by Christ’s merits when we believe in Him. Of the other saints it has been said, “Each will receive his wages according to his labor” (1 Corinthians 3:8), that is, they cannot mutually give their own merits, one to the other, as the monks sell the merits of their orders. [30] Even Hilary says of the foolish virgins (cf. Matthew 25:1–13):

[31] The adversaries teach us to place confidence in the invocation of saints, although they have neither God’s Word nor the example of Scripture. They apply the saints’ merits on behalf of others in the same way they apply Christ’s merits, and they transfer to the saints the honor belonging only to Christ. Therefore, we cannot accept their opinions about the worship of the saints, nor the practice of invocation. For we know that confidence is to be placed in Christ’s intercession, because this alone has God’s promise. We know that Christ’s merits alone atone for us. Because of His merits we are regarded righteous when we believe in Him, as the text says, “Whoever believes in Him will not be put to shame” (1 Peter 2:6; see also Romans 9:33; Isaiah 28:16). Neither are we to trust that we are regarded righteous by the merits of the blessed Virgin or of the other saints.

[32] The following error persists also among the educated. Each saint has been given a particular duty: Anna gives riches, Sebastian wards off disease, Valentine heals epilepsy, George protects horsemen. These opinions have clearly sprung from pagan examples. Among the Romans, Juno was thought to give wealth, Febris to ward off fever, Castor and Pollux to protect horsemen, and so on. [33] If the invocation of saints were taught with the greatest caution, even such speculation is dangerous. Why defend it when it has no command or testimony from God’s Word? Indeed, it does not even have the testimony of the ancient writers. [34] First, as I have said before, when other mediators are sought in addition to Christ, and confidence is put in others, the entire knowledge of Christ is hindered. The subject shows this. In the beginning, mention of the saints seems to have been permitted. It was viewed as tolerable, as in the ancient prayers. Afterward, invocation followed, and abuses that are unnatural and more than pagan followed invocation. From invocation the next step was to images. These also were worshiped. A force was supposed to exist in them, just as magicians imagine that a force exists in images of the heavenly bodies carved at a particular time. In a certain monastery we have seen a statue of the blessed Virgin. It moved automatically by a trick, seeming to turn away ‹from those who did not make a large offering› or to nod to those making a request.

[35] The incredible stories about the saints, which are taught with great authority in public, go beyond the marvelous tales of the statues and pictures. While being tormented, Barbara asks for the reward that no one invoking her should die without the Eucharist. Standing on one foot, another recited the whole Psalter daily. Some wise man painted Christopher. He did so to illustrate that there should be great strength of mind in those who bear Christ, that is, those who teach or confess the Gospel. It is necessary for them to undergo the greatest dangers. Then the foolish monks taught the people that they should invoke Christopher, as though such a Polyphemus had once existed. [36] The saints performed very great deeds, either useful to the state or providing private examples. Remembering these acts would go far toward strengthening faith and following their example in the administration of affairs. However, no one has searched for these from true stories. Indeed, it is helpful to hear how holy men ruled governments, what disasters and dangers they underwent, how holy men helped kings in great dangers, how they taught the Gospel, what encounters they had with heretics. Examples of mercy help as well, such as when we see Peter forgiven his denial [Mark 16:7], when we see Cyprian forgiven for having been a magician, when we see Augustine, having experienced faith’s power in sickness, steadily affirming that God truly hears believers’ prayers. It was beneficial that these examples, which contain reminders for either faith or fear or the rule of the state, be repeated. [37] But certain silly persons, having knowledge neither of faith nor for governing states, have invented stories sounding like poems. They contain superstitious models for certain prayers, fastings, and additional works for bringing in gain. These are the miracles that have been invented about rosaries and similar ceremonies. There is no need to recite further examples here. For the legends, as they call them, the mirrors of examples, and the rosaries, in which there are very many things not unlike the true stories of Lucian, are still in existence.

[38] The bishops, theologians, and monks praise these freakish and wicked stories because they help them get their daily bread. They do not put up with us. So that Christ’s honor and office may be more evident, we do not require the invocation of saints, and we condemn the abuses in the worship of saints. [39] All good people everywhere greatly wanted the bishops’ authority or the preachers’ diligence to help correct these abuses. Yet in the Confutation our adversaries completely overlook other apparent sins. They do so as though they wish, by receiving the Confutation, to push us to accept even the most scandalous abuses.

[40] The Confutation has been written untruthfully, not only on this topic, but almost everywhere. There is no passage in the Confutation in which they distinguish between apparent abuses and their teachings. Nevertheless, if any of them can think, they confess that many false opinions are contained in the teaching of the Scholastics and canon lawyers. Besides, they keep many abuses that crept into the Church due to the pastors’ ignorance and negligence. [41] For Luther was not the first to complain about public abuses. Long before these times, many educated and excellent men greatly regretted the abuses of the Mass, confidence in monastic observances, services to the saints intended to gain a profit, and the confusion of the doctrine about repentance. The latter should be as clear and plain in the Church as possible. We ourselves have heard that excellent theologians desire moderation in the scholastic teaching. It contains much more for philosophical quarrels than for piety. Nevertheless, the older theologians are generally closer to Scripture than are the recent theologians. Their theology has worsened more and more. Many good men, who at the beginning were friendly to Luther, saw that he was freeing people’s minds from these mazes of most confused and countless discussions held by the scholastic theologians and canon lawyers. They saw that Luther was teaching things beneficial for godliness.

[42] When they wanted us to agree to the Confutation, the adversaries were not honest in overlooking the abuses. If they wanted to help the Church, they should encourage our most excellent emperor to take measures to correct abuses. We see plainly enough that the emperor wants the healing and well establishing of the Church. But the adversaries do not act to help the emperor’s most honorable and most holy will, but they act in every way to crush us. [43] Many signs show that they have little anxiety about the state of the Church. They make no effort to see that the people have a summary of the Church’s teachings. They defend clear abuses by new and unusual cruelty. They continue every day to shed innocent blood. They do not allow suitable teachers in the churches. Good people can easily decide if these things help. In this way they care neither for their own authority nor for the Church. After the good teachers have been killed and sound teaching hindered, fanatical spirits will rise up. The adversaries will not be able to restrain them. They will disturb the Church with godless teachings and will overthrow the entire Church government. We wish very much to keep this government.

[44] Most excellent Emperor Charles, for the sake of Christ’s glory, which doubtlessly you wish to praise and magnify, we beg you not to agree to the violent advice of our adversaries. Rather, we beg you to seek other honorable ways of establishing harmony so that godly consciences are not burdened, that no cruelty is exercised against innocent people (as we have seen before) and that sound teaching is not hindered in the Church. To God above all you owe the duty to preserve sound teaching and hand it down to future generations, to defend those who teach what is right. For God demands this when He honors kings with His own name, calling them gods, saying, “I said, ‘You are gods’” (Psalm 82:6). They should work toward the preservation and growth of divine things, that is, the Gospel of Christ on the earth [Acts 12:24]. As God’s representatives, they should defend the life and safety of the innocent.