Articles VII and VIII (IV) The Church
[1] They have condemned Article VII of our Confession, in which we said that the Church is the congregation of saints. The adversaries have added a long essay stating that the wicked are not to be separated from the Church, since John the Baptist has compared the Church to a threshing floor on which wheat and chaff are heaped together (Matthew 3:12), and Christ has compared it to a net in which there are both good and bad fish (Matthew 13:47). [2] This is a true saying: “There is no remedy against the attacks of the slanderer.” Nothing can be spoken with such care that it can escape ridicule. [3] For this reason we have added Article VIII. Let no one think that we separate the wicked and hypocrites from the outward fellowship of the Church, or that we deny power to Sacraments administered by hypocrites or wicked men. There is no need here of a long defense against this slander. Article VIII is enough to acquit us. For we grant that in this life hypocrites and wicked people have been mingled with the Church, and that they are members of the Church according to the outward fellowship of the signs of the Church, that is, of Word, profession, and Sacraments ( especially if they have not been excommunicated). Neither are the Sacraments powerless because they are administered by wicked men. Yes, we can even be right in using the Sacraments administered by wicked men. [4] For Paul also predicts, “[The antichrist] takes his seat in the temple of God” (2 Thessalonians 2:4). In other words, he will rule and bear office in the Church. [5] But the Church is not only the fellowship of outward objects and rites, as other governments, but at its core, it is a fellowship of faith and of the Holy Spirit in hearts. Yet this fellowship has outward marks so that it can be recognized. These marks are the pure doctrine of the Gospel and the administration of the Sacraments in accordance with the Gospel of Christ. This Church alone is called Christ’s body, which Christ renews, sanctifies, and governs by His Spirit. Paul testifies about this when he says, “And gave Him as head over all things to the Church, which is His body, the fullness of Him who fills all in all” (Ephesians 1:22–23). [6] Those in whom Christ does not act are not the members of Christ. The adversaries admit this too. The wicked are “dead” members of the Church. We wonder why the adversaries have found fault with our description that speaks of living members. [7] Neither have we said anything new. Paul has defined the Church precisely in the same way, that it should be cleansed in order to be holy. He adds the outward marks, the Word and Sacraments. For he says:
Christ loved the Church and gave Himself up for her, that He might sanctify her, having cleansed her by the washing of water with the word, so that He might present the Church to Himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. (Ephesians 5:25–27)
In the Confession, we have presented this sentence almost word for word. The Church is defined by the Third Article of the Creed, which teaches us to believe that there is a holy Catholic Church. [8] The wicked indeed are not a holy Church. The words that follow, namely, “the communion of saints,” seems to be added in order to explain what the Church signifies: the congregation of saints, who have with each other the fellowship of the same Gospel or doctrine and the same Holy Spirit, who renews, sanctifies, and governs their hearts.
[9] This article has been presented for a necessary reason. We see the infinite dangers that threaten the destruction of the Church. In the Church itself, the number of the wicked who oppress it is too high to count. Therefore, this article in the Creed shows us these consolations in order that we may not despair, but may know that the Church will remain ‹until the end of the world›. No matter how great the multitude of the wicked is, we may know that the Church still exists and Christ provides those gifts He has promised to the Church—to forgive sins, to hear prayer, to give the Holy Spirit. [10] It says Church catholic, in order that we may not understand the Church to be an outward government of certain nations. Rather, the Church is people scattered throughout the whole world. They agree about the Gospel and have the same Christ, the same Holy Spirit, and the same Sacraments, whether they have the same or different human traditions. [11] The explanation appearing in the Decrees says, “The Church in its wide sense embraces good and evil.” Likewise, it says that the wicked are in the Church only in name, not in fact. The good are in the Church both in fact and in name. To this effect there are many passages in the Fathers. For Jerome says, “The sinner, therefore, who has been soiled with any blotch cannot be called a member of Christ’s Church, neither can he be said to be subject to Christ.”
[12] Hypocrites and wicked people are members of this true Church according to outward rites ‹titles and offices›. Yet, when the Church is defined, it is necessary to define what is the living body of Christ and what is, in name and in fact, the Church. There are many reasons for this. [13] We should understand what chiefly makes us members—living members—of the Church. If we will define the Church only as an outward political order of the good and wicked, people will not understand that Christ’s kingdom is righteousness of heart and the gift of the Holy Spirit [Romans 14:17]. People will conclude that the Church is only the outward observance of certain forms of worship and rites. [14] Likewise, what difference will there be between the people of the Law and the Church if the Church is only an outward political order? But Paul distinguishes the Church from the people of the Law [Israel] in this way: The Church is a spiritual people. It has not been distinguished from the pagans by civil rites ‹its polity and civil affairs›. Instead, it is God’s true people, reborn by the Holy Spirit. Among the people of the Law [Israel], apart from Christ’s promise, even the earthly seed had promises about bodily things such as government. Even though the wicked among them were called God’s people (because God had separated this earthly seed from other nations by certain outward ordinances and promises), the wicked did not please God [Deuteronomy 7:6–11]. [15] But the Gospel brings not merely the shadow of eternal things, but the eternal things themselves: the Holy Spirit and righteousness. By the Gospel we are righteous before God.
[16] Only those people who receive this promise of the Spirit receive it according to the Gospel. Besides, the Church is Christ’s kingdom, distinguished from the devil’s kingdom. It is certain, however, that the wicked are in the devil’s power and members of his kingdom. Paul teaches this when he says that the devil “is now at work in the sons of disobedience” (Ephesians 2:2). Christ says to the Pharisees, who certainly had outward fellowship with the Church, that is, with the saints among the people of the Law (as officeholders, sacrificers, and teachers), “You are of your father the devil” (John 8:44). Therefore, the Church, which is truly Christ’s kingdom, is properly the congregation of saints. For the wicked are ruled by the devil and are captives of the devil. They are not ruled by the Spirit of Christ.
[17] Why say more when the matter is clear? If the Church, which is truly Christ’s kingdom, is distinguished from the devil’s kingdom, it follows necessarily that the wicked are not the Church, since they are in the devil’s kingdom. It is true that, because Christ’s kingdom has not yet been revealed, the wicked are mixed in with the Church and hold offices. [18] But the wicked are not Christ’s kingdom, even though that revelation has not yet been made. For Christ enlivens His true kingdom by His Spirit, whether it is revealed or is covered by the cross, just as the glorified Christ is the same Christ who was afflicted [John 17:1]. [19] Christ’s parables clearly agree with this. He says, “The good seed is the children of the kingdom. The weeds are the sons of the evil one” (Matthew 13:38). “The field,” He says, “is the world,” not the Church. John the Baptist speaks about the entire Jewish people and says that eventually the true Church will be separated from that people. Therefore, this passage is more against the adversaries than in favor of them, because it shows that the true and spiritual people are to be separated from the earthly people. Christ also speaks of the outward appearance of the Church when He says, “The kingdom of heaven is like a net” (Matthew 13:47), likewise, “ten virgins” (Matthew 25:1). He teaches that the Church has been covered by a lot of evils, so that this stumbling block may not offend the pious, and so that we may know that the Word and Sacraments are powerful even when administered by the wicked. Meanwhile, He teaches that these godless people, although they have fellowship in outward signs, are not Christ’s true kingdom and members. They are members of the devil’s kingdom. [20] We are not dreaming of a Platonic state, as some wickedly charge. But we do say that this Church exists: truly believing and righteous people scattered throughout the whole world. We add the marks: the pure teaching of the Gospel and the Sacraments. This Church is properly the pillar of the truth (1 Timothy 3:15). For it keeps the pure Gospel as Paul says in 1 Corinthians 3:11. The “foundation” is the true knowledge of Christ and faith. There are also many weak persons, who build upon the foundation stubble that will perish (v. 12), holding certain harmful opinions. Nevertheless, because the weak do not overthrow the foundation, they are both forgiven and corrected. [21] The writings of the Holy Fathers declare that sometimes even they built stubble upon the foundation, but that this did not overthrow their faith. But most of those errors do overthrow faith. Our adversaries defend these errors. Among them is their condemnation of the article about the forgiveness of sins, in which we say that the forgiveness of sins is received through faith. Likewise, it is a clear and deadly error when the adversaries teach that people merit the forgiveness of sins by loving God, before grace. This is an example of removing “the foundation,” Christ. Likewise, why do we need faith if the Sacraments justify by the outward act, without a good motive on the part of the one using them? [22] Just as the Church has the promise that it will always have the Holy Spirit, so it also has warnings that there will be wicked teachers and wolves [Acts 20:29]. Yet, the Church in the proper sense has the Holy Spirit. Although wolves and wicked teachers run rampant in the Church, they are not properly Christ’s kingdom. Just as Lyra also testifies when he says:
The Church does not consist of people in power or ecclesiastical or secular dignity, because many princes and archbishops and others of lower rank have been found to have apostatized from the faith. Therefore, the Church consists of those persons in whom there is a true knowledge and confession of faith and truth.
We have said nothing more in our Confession than what Lyra says here.
[23] The adversaries perhaps require that the Church be defined in the following way. To them, the Church is the supreme outward monarchy of the whole world. In this Church the Roman pontiff’s power is unquestioned. No one is allowed to argue against it or criticize it. He sets up articles of faith or abolishes them and abolishes the Scriptures according to his pleasure. He approves worship ceremonies and sacrifices to frame whatever laws he may wish. He dispenses and exempts from whatever laws (divine, canonical, or civil) he may wish. From him, the emperor and all kings receive the power and right to hold their kingdoms according to Christ’s command. It must be understood that this right was transferred from Christ (since the Father subjected all things to Him) to the pope. Therefore, the pope must necessarily be lord of the whole world, of all the kingdoms of the world, of all things private and public. He must have absolute power in earthly and spiritual things and both swords, the spiritual and temporal. [24] Besides, this definition (not of Christ’s Church, but of the papal kingdom) has as its authors not only the canon lawyers, but also Daniel 11:36–39.
[25] Now, if we would define the Church in this way, we would perhaps have fairer judges. For there exist many excessive and wicked writings about the pope of Rome’s power, for which no one has ever been charged. We alone are blamed, because we proclaim Christ’s graciousness, that by faith in Christ we obtain forgiveness of sins, and not by worship ceremonies created by the pope. [26] Furthermore, Christ, the prophets, and the apostles define Christ’s Church very different than the papal kingdom. [27] Neither must we transfer to the popes what belongs to the true Church (as though the popes are pillars of the truth who do not err). How many of the popes care for the Gospel or judge that it is worth being read? Many ‹in Italy and elsewhere› even publicly ridicule all religions. Or, if they approve anything, they approve only things that are in harmony with human reason. They regard the rest like fables and like the tragedies of the poets. [28] According to the Scriptures, we hold that the Church, properly called, is the congregation of saints who truly believe Christ’s Gospel and have the Holy Spirit. We confess that in this life many hypocrites and wicked people are mixed in with these. They have the fellowship in outward signs, are members of the Church according to this fellowship in outward signs, and so hold offices in the Church (preach, administer the Sacraments, and bear the title and name of Christians). However, the fact that the Sacraments are administered by the unworthy does not detract from the Sacraments’ power. Because of the call of the Church, the unworthy still represent the person of Christ and do not represent their own persons, as Christ testifies, “The one who hears you hears Me” (Luke 10:16). (Even Judas was sent to preach.) When they offer God’s Word, when they offer the Sacraments, they offer them in the stead and place of Christ. Those words of Christ teach us not to be offended by the unworthiness of the ministers.
[29] In the Confession, we said clearly enough that we condemn the Donatists and Wycliffites. They thought that people sinned when they received the Sacraments from the unworthy in the Church. These points seem, for the present, to be enough for the defense of our description of the Church. Neither do we see how, when the Church, properly called, is named the body of Christ, it should be described differently than we have described it. For it is clear that the wicked belong to the devil’s kingdom and body. He drives them on and holds them captive. Such things are clearer than the light of noonday. However, if the adversaries continue to pervert them, we will not hesitate to reply at greater length.
[30] The adversaries also condemn the part of Article VII in which we said that “for the true unity of the Church it is enough to agree about the doctrine of the Gospel and the administration of the Sacraments. It is not necessary that human traditions, that is, rites or ceremonies instituted by men, should be the same everywhere.” Here they distinguish between universal and particular rites. They approve our article if it is understood concerning particular rites; they do not approve it concerning universal rites. [31] We do not completely understand what the adversaries mean. We are speaking of true, spiritual unity. Without faith in the heart, or righteousness of heart before God, such unity cannot exist. Similarity of human ceremonies, whether universal or particular, is not necessary. The righteousness of faith is not a righteousness bound to certain traditions. The righteousness of the Law was bound to the Mosaic ceremonies. But righteousness of the heart is a matter that enlivens the heart. Human traditions, whether they are universal or particular, contribute nothing to this new life. Neither are traditions effects of the Holy Spirit, as are self-control, patience, the fear of God, love for one’s neighbor, and the works of love.
[32] The reasons why we presented this article were not small. Clearly many foolish opinions about traditions had crept into the Church. Some thought that human traditions were necessary services for earning justification. Afterward, they argued how God came to be worshiped with such variety, as though these observances were acts of worship and not outward and political ordinances. Such ordinances have no connection with the righteousness of heart or the worship of God. These ordinances vary, according to the circumstances, for certain probable reasons, sometimes in one way, and at other times in another. Likewise, some churches have excommunicated others because of such traditions as the observance of Easter, icons, and the like. So the ignorant have imagined that faith (or the righteousness of the heart before God) cannot exist without these ceremonies. Many foolish writings of the Summists and of others exist on this matter.
[33] We believe that the true unity of the Church is not injured by dissimilar ceremonies instituted by humans, just as the dissimilar length of day and night does not injure the unity of the Church. However, it is pleasing to us that, for the sake of peace, universal ceremonies are kept. We also willingly keep the order of the Mass in the churches, the Lord’s Day, and other more famous festival days. With a very grateful mind we include the beneficial and ancient ordinances, especially since they contain a discipline. This discipline is beneficial for educating and training the people and those who are ignorant ‹the young people›. [34] We are not discussing now whether it is helpful to keep them because of peace or bodily profit. We speak of something else. The question at hand is whether the observances of human traditions are acts of worship necessary for righteousness before God. This is the point to be judged in this controversy. When this is decided, it can be judged later whether it is necessary that human traditions should everywhere be the same for the true unity of the Church. For if human traditions are not acts of worship necessary for righteousness before God, it follows that those not having the traditions received elsewhere can be righteous and the sons of God as well. For example, if the style of German clothing is not worship of God and necessary for righteousness before God, it follows that people can be righteous and God’s sons, and Christ’s Church, even though they use a costume that is not German, but French.
[35] Paul clearly teaches this to the Colossians:
Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ. (2:16–17)
Likewise:
If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations—“Do not handle, Do not taste, Do not touch” (referring to things that all perish as they are used)—according to human precepts and teachings? These have indeed an appearance of wisdom in promoting self-made religion and asceticism. (2:20–23)
[36] The meaning is this: Righteousness of the heart is a spiritual matter, a matter of enlivening hearts. Clearly human traditions do not enliven hearts and are not effects of the Holy Spirit. Such efforts are love for one’s neighbor, self-control, and so on. They are not tools through which God moves hearts to believe, as are the divinely given Word and Sacraments. Rather, traditions are customs that have no connection to the heart. They perish with the using, and we must not believe that they are necessary for righteousness before God. To the same effect Paul says, “For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit” (Romans 14:17). [37] But there is no need to cite many testimonies. For they are everywhere clear in the Scriptures, and we have gathered many of them in the latter articles of our Confession. In this controversy the point to be decided must be repeated, namely, whether human traditions are acts of worship necessary for righteous ness before God. In due course we will discuss this matter more fully.
[38] The adversaries say that universal traditions should be observed because they were supposedly handed down by the apostles. What religious men they are! They wish that the ceremonies received from the apostles be kept. Yet, they do not wish the apostles’ doctrine to be kept. [39] They should judge these rites just as the apostles themselves judge them in their writings. For the apostles did not want us to believe that we are justified through such ceremonies, or that such ceremonies are necessary for righteousness before God. The apostles did not want to put such a burden upon consciences. They did not want to place righteousness and sin in the observance of days, food, and the like. [40] Yes, Paul calls such opinions “teachings of demons” (1 Timothy 4:1). Therefore, the apostles’ will and advice should be taken from their writings. It is not enough to mention their example. The apostles observed certain days, not because this observance was necessary for justification, but in order that the people might know at what time they should gather. They observed also certain other ceremonies and orders of lessons whenever they gathered. The people kept the customs of the Fathers ‹from their Jewish festivals and ceremonies›. As is commonly the case, the apostles adapted to the history of the Gospel certain things, although somewhat changed. Among these things were the Passover and Pentecost. The apostles did this so that not only by teaching, but also through these examples, they might hand down to posterity the memory of the most important subjects. [41] But if these things were handed down as necessary for justification, why, afterward, did the bishops change many things in these very matters? If they were matters of divine right, it was not lawful to change them by human authority. [42] Before the Synod of Nicaea, some observed Easter at one time and others observed it at another time. Neither did this lack of uniformity harm faith. Afterward, the plan was adopted by which our Passover (Easter) did not fall at the same time as that of the Jewish Passover. The apostles had commanded the churches to observe the Passover with the brethren who had been converted from Judaism. Therefore, after the Synod of Nicaea, certain nations held firmly to the custom of observing the Jewish time. The apostles, by this decree, did not wish to put a demand upon the churches, as the words of the decree testify. For it asks no one to be troubled, even though his brothers and sisters, in observing Easter, do not change the time correctly. The words of the decree are found in Epiphanius:
Do not calculate, but celebrate it whenever your brethren of the circumcision do; celebrate it at the same time with them, and even though they may have erred, let not this be a care to you.
Epiphanius writes that these are the words presented in a decree about Easter. The wise reader can easily conclude from the decree that the apostles wished to free the people from the foolish opinion of a fixed time, to help them from being troubled, if a mistake should be made in setting the date. [43] However, some in the East, who followed the teaching of Audians, argued that because of this decree of the apostles, the Passover should be observed with the Jews. In refuting them, Epiphanius praises the decree and says that it contains nothing that departs from the faith or rule of the Church. He blames the Audians because they do not correctly understand the expression. Epiphanius interprets it in the sense in which we interpret it, because the apostles thought it unimportant what time the Passover should be observed. Nevertheless, for harmony’s sake and because prominent brothers and sisters had been converted from the Jews, who observed their custom, the adversaries wished the rest to follow their example. [44] They wisely warned the reader neither to remove the freedom of the Gospel, nor to burden consciences. The apostles thought that consciences should not be troubled, even though there should be an error in setting the date.
[45] Many things like this can be collected from the historical accounts. In them it appears that a lack of uniformity in human observances does not harm the unity of faith. What need is there of discussion? The adversaries do not at all understand what the righteousness of faith is, what Christ’s kingdom is. That is clear when they judge that uniformity of observances in food, days, clothing, and the like (which do not have God’s command) is necessary. [46] Look at these religious men, our adversaries. They require uniform human observances for the unity of the Church. They do this even though they themselves have changed Christ’s ordinance in the use of the Supper, which certainly was a universal ordinance before. If universal ordinances are so necessary, why do they themselves change the ordinance of Christ’s Supper, which is not human, but divine? We will have to speak about this entire controversy a little later.
[47] Article VIII has been approved entirely, in which we confess that hypocrites and wicked persons have been mixed in with the Church and that the Sacraments are powerful even though given by wicked ministers. Ministers act in Christ’s place and do not represent their own persons, according to Luke, “The one who hears you hears Me” (10:16). [48] Ungodly teachers are to be deserted because they no longer act in Christ’s place, but are antichrists. Christ says, “Beware of false prophets” (Matthew 7:15). Paul says, “If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (Galatians 1:9).
[49] Furthermore, Christ has warned us concerning the Church in His parables. When offended by the private sins of priests or people, we should not stir up divisions, as the Donatists have wickedly done. [50] However, concerning those who have stirred up division because they denied that priests are permitted to hold possessions and property, we hold that they are completely rebellious. To hold property is a civil ordinance. It is lawful, however, for Christians to use civil ordinances, just as they use the air, the light, food, and drink. For as this order of the world and fixed movements of the heavenly bodies are truly God’s ordinances and are preserved by God, so lawful governments are truly God’s ordinances, preserved and defended by God against the devil.