[Second Part]
A Thorough, Pure, Correct, and Final
REPETITION AND DECLARATION
of Some Articles of the Augsburg Confession
about Which, for Some Time, There Has Been Controversy
among Some Theologians Who Subscribe to Them,
Decided and Settled according to the Analogy of God—s
Word and the Summary Contents of Our Christian
Doctrine.
The Formula of Concord
[1] By the Almighty’s special grace and mercy, the teaching about the chief articles of our Christian religion (which under the papacy had been horribly clouded by human teachings and ordinances) had been explained and purified again from God’s Word by Dr. Luther, of blessed and holy memory. The papistic errors, abuses, and idolatries had been rebuked by him. [2] Nevertheless, this pure reformation was regarded by its opponents as a new teaching. It was violently (though without foundation) charged with being entirely against God’s Word and the Christian ordinances. In addition, the Reformation was burdened by unsupportable slanders and accusations. [3] The Christian electors, princes, and estates ‹of the Empire› at that time had embraced the pure doctrine of the Holy Gospel. They also had their churches reformed in a Christian manner according to God’s Word. At the great Diet of Augsburg in the year 1530 they had a Christian Confession prepared from God’s Word and delivered to Emperor Charles V. In this way they clearly and plainly made their Christian C onfession about what was being held and taught in the Christian evangelical churches on the chief articles. They focused especially on the articles in controversy between themselves and the papists. Although this Confession was received with disfavor by their opponents, still, thank God, it remains unrefuted and undefeated to this day.
[4] To this Christian Augsburg Confession, so thoroughly grounded in God’s Word, we here pledge ourselves ‹publicly and solemnly› again from our inmost hearts. We abide by its simple, clear, and unadulterated meaning as the words convey it. We regard this Confession as a pure Christian symbol. At the present time, this Confession ought to be found alongside God’s Word among true Christians ‹which pious hearts ought to receive next to the matchless authority [of God’s Word]›. They should act just as in former times when certain great controversies had arisen in God’s Church. Symbols and Confessions were proposed, to which the pure teachers and hearers at that time pledged themselves with heart and mouth. [5] We intend also, by the Almighty’s grace, to abide faithfully by this Christian Confession (mentioned several times before) until our death just as it was delivered in the year 1530 to Emperor Charles V. Whether in this writing or in any other, it is our plan not to withdraw in the least from that oft-cited Confession, nor to propose another or new Confession.
[6] The Christian doctrine of this Confession has for the most part remained unchallenged, except for what has been challenged by the papists. Yet it cannot be denied that some theologians have departed from some great and important articles of this Confession. Either they have not understood the true meaning of the other articles, or they have not continued steadfastly in them. Occasionally some even tried to attach a foreign meaning to this Confession. At the same time they wanted to be regarded as followers of the Augsburg Confession (and to help themselves and make their boast about it). [7] Serious and harmful divisions have arisen in the pure evangelical churches from this. The same thing happened during the lives of the holy apostles among those who wanted to be called Christians and boasted of Christ’s doctrine—horrible errors likewise arose. Some sought to be justified and saved by the works of the Law (Acts 15:1–29). Others denied the resurrection of the dead (1 Corinthians 15:12). Still others did not believe that Christ was true and eternal God. The holy apostles had to attack these teachings forcefully in their sermons and writings [Galatians 1:8]. They did this although such fundamental errors and severe controversies could not happen at that time without offense both to unbelievers and to those weak in the faith. [8] In a similar way our opponents today, the papists, rejoice over the divisions that have arisen among us. They rejoice in the unchristian and vain hope that these disagreements might finally cause the downfall of the pure doctrine. Meanwhile, those who are weak in faith are ‹greatly› offended ‹and disturbed›. Some of them doubt whether, amid such disagreements, the pure doctrine is with us. Still others do not know with whom to side regarding the articles in controversy. [9] For the controversies that have happened are not (as some would regard them) mere misunderstandings or disputes about words ‹as are apt to occur›, with one side failing to grasp the meaning of the other well enough and the difficulty lying in a few words that are not of great importance. The controversial subjects are important and great. They are of such a nature that the opinion of the party in error cannot be tolerated in God’s Church, much less be excused or defended.
[10] Necessity requires us to explain these disputed articles according to God’s Word and approved writings. Everyone who has Christian understanding can notice which opinion about the controversial matters agrees with God’s Word and the Christian Augsburg Confession, and which does not. Then sincere Christians who have the truth at heart may guard and protect themselves ‹flee and avoid› against the errors and corruptions that have arisen.