Article II The Mass
[1] The Mass in the papacy has to be the greatest and most horrible abomination, since it directly and powerfully conflicts with this chief article. Above and before all other popish idolatries the Mass has been the chief and most false. For this sacrifice or work of the Mass is thought to free people from sins, both in this life and also in purgatory. It does so even when offered by a wicked scoundrel. Yet only the Lamb of God can and will do this [John 1:29], as said above. Nothing of this article is to be surrendered or conceded, because the first article does not allow it.
[2] If there were reasonable papists, we might speak moderately and in a friendly way, like this: First, why do they so rigidly uphold the Mass? It is just a purely human invention and has not been commanded by God. Every human invention we may safely discard, as Christ declares, “In vain do they worship Me, teaching as doctrines the commandments of men” [Matthew 15:9].
[3] Second, the Mass is unnecessary and can be omitted without sin and danger.
[4] Third, the Sacrament can be received in a better and more blessed way (indeed, the only blessed way): according to Christ’s institution [Matthew 26:26–28]. Why, then, do they drive the world to woe and misery for something fictitious and unnecessary when it can be had in a different, more blessed way?
[5] One should publicly preach the following to the people: (a) the Mass, as a human invention, can be left out without sin; (b) no one will be condemned who does not observe it; (c) they can be saved in a better way without the Mass. I wager that the Mass will then collapse of itself, not only among the crude common people, but also among all pious, Christian, reasonable, God-fearing hearts. This would happen all the more, when people hear that the Mass is dangerous, fabricated, and invented without God’s will and Word.
[6] Fourth, the Mass should be abandoned because so many unspeakable abuses have arisen in the whole world from the buying and selling of Masses. Even if the Mass in itself had something advantageous and good, it should be abolished for no other reason than to prevent abuses. How much more should we abandon it since it is also completely unnecessary, useless, and dangerous; and since we can have everything by a more necessary, profitable, and certain way without the Mass?
[7] Fifth, the Mass is and can be nothing more than a human work (as Church law and all the books declare, even when it is performed by wicked scoundrels). The attempt is to reconcile oneself and others to God [see 2 Corinthians 5:18–20], and to merit and deserve the forgiveness of sins and grace by the Mass. (This is how the Mass is held at its very best. Otherwise, what purpose would it serve?) This is why it must and should be condemned and rejected. For the Mass directly conflicts with the chief article, which says that it is not someone paid to perform the Mass (whether wicked or godly) who takes away our sins with his work, but the Lamb of God, the Son of God.
[8] If anyone says that he wants to administer the Sacrament to himself as an act of devotion, he cannot be serious. If he sincerely wishes to commune, the surest and best way for him is in the Sacrament administered according to Christ’s institution. To administer Communion to oneself is a human notion. It is uncertain, unnecessary, even prohibited. He does not know what he is doing, because without God’s Word he follows a false human opinion and invention. [9] It is not right (even if otherwise done properly) to use the Sacrament that belongs to the community of the Church for one’s own private devotion. It is wrong to toy with the Sacrament without God’s Word and apart from the community of the Church.
[10] This article about the Mass would completely preoccupy the council. Even if they could concede all the other articles, they could not concede this. Cardinal Campegius said at Augsburg that he would rather be torn to pieces than give up the Mass. So, by God’s help, I, too, would rather be burned to ashes than allow someone paid to perform a Mass—whether he is good or bad—to be made equal to Christ Jesus, my Lord and Savior, or to be exalted above Him. In this, we remain eternally separated and opposed to one another. They know well that when the Mass falls, the papacy lies in ruins. Before they will let this happen, they will, if they can, put us all to death.
[11] In addition to all this, this dragon’s tail [Revelation 12:3–4]—that is, the Mass—has begotten many vermin and a multitude of idolatries.
[12] First, purgatory. They carried their trade into purgatory by selling Masses for the souls of the dead. They started vigils; weekly, monthly, and yearly celebrations of funeral anniversaries; special services for the Common Week and All Souls’ Day; and soul baths. So the Mass is used almost solely for the dead, although Christ has instituted the Sacrament solely for the living. Therefore, purgatory, along with every service, rite, and commerce connected with it, should be regarded as nothing more than the devil’s ghost. For it conflicts with the chief article: only Christ, and not human works, are to help souls [Galatians 5:1]. Besides, God has commanded or assigned us nothing about the dead. Therefore, all this may be safely left out, even if it were not error and idolatry.
[13] The papists quote Augustine and some of the Church Fathers who are said to have written about purgatory. They think we do not understand why they spoke as they did. St. Augustine does not write that there is a purgatory. Nor does he have evidence from Scripture as a basis. Rather, he leaves it in doubt whether purgatory exists. He does say that his mother asked to be remembered at the altar or Sacrament. This is nothing but human devotion, indeed of individuals, and does not establish an article of faith, which is God’s privilege alone.
[14] Our papists, though, cite such human opinions so people will believe in their horrible, blasphemous, and cursed traffic in Masses for souls in purgatory. But they will never prove these things from Augustine. Once they have abolished the traffic in Masses for purgatory, which Augustine never dreamed of, then we can discuss whether to accept what Augustine said beyond Scripture and whether the dead should be remembered at the Eucharist. [15] It will not do to frame articles of faith from the works or words of the holy Fathers. Otherwise, their kind of food, clothing, houses, and such, would have to become an article of faith, as was done with relics. The true rule is this: God’s Word shall establish articles of faith, and no one else, not even an angel can do so [Galatians 1:8].
[16] Second: Following these things, evil spirits have produced many wicked tricks by appearing as the souls of the departed [1 Samuel 28], and with unspeakable lies and tricks demanded Masses, vigils, pilgrimages, and other alms. [17] All of this we were expected to receive as articles of faith and to live accordingly. The pope confirmed these things, as he did the Mass and all other abominations. Here, too, there must be no yielding or surrendering.
[18] Third, pilgrimages. Here, too, the forgiveness of sins and God’s grace were sought, for the Mass controlled everything. Pilgrimages, without God’s Word, have not been commanded. Nor are they necessary, since ‹the soul can be cared for› in a better way. These pilgrimages can be abandoned without any sin and danger. So why do they leave behind their own callings, their parishes, ‹their pastors,› God’s Word, their wives, their children, and such? These are ordained and commanded. Instead, they run after these unnecessary, uncertain, dangerous illusions of the devil. [19] Perhaps the devil had been riding the pope, causing him to praise and establish these practices. By them, the people again and again revolted from Christ to their own works, and, worst of all, became idolaters. Furthermore, pilgrimages are neither necessary nor commanded, but are senseless, doubtful, and harmful. On this, too, there can be no yielding or surrendering. [20] Let it be preached that pilgrimages are not necessary, but dangerous, and then see what will happen to them.
[21] Fourth, monastic societies. Monasteries, foundations, and representatives have assigned and transferred (by a legal contract and sale) all Masses, good works, and such, both for the living and the dead. This is nothing but a human trick, without God’s Word and entirely unnecessary and not commanded. It is also contrary to the chief article on redemption. Therefore, it cannot in any way be tolerated.
[22] Fifth, relics. So many falsehoods and such foolishness are found in the bones of dogs and horses that even the devil has laughed at such swindles. Relics should have been condemned long ago, even if there were some good in them, and all the more because they are without God’s Word. Since they are neither commanded nor counseled, relics are entirely unnecessary and useless. [23] Worst of all, these relics have ‹been imagined to cause› indulgence and the forgiveness of sins. ‹People have revered them› as a good work and service of God, like the Mass and other such practices.
[24] Sixth: Here belong the precious indulgences granted—but only for money—both to the living and the dead. By indulgences, the miserable Judas, or pope, has sold Christ’s merit, along with the extra merits of all saints, of the entire Church, and such things.
All these things are unbearable. They are not only without God’s Word, are unnecessary and not commanded, but are against the chief article. For Christ’s merit is obtained not by our works or pennies, but from grace through faith, without money and merit [Ephesians 2:8–9]. It is offered not through the pope’s power, but through the preaching of God’s Word [1 Corinthians 1:21].
The Invocation of Saints
[25] The invocation of saints is also one of the Antichrist’s abuses that conflicts with the chief article and destroys the knowledge of Christ [Philippians 3:8]. It is neither commanded nor counseled, nor has it any warrant in Scripture. Even if it were a precious thing—which it is not—we have everything a thousand times better in Christ.
[26] The angels in heaven pray for us, as does Christ Himself [Romans 8:34]. So do the saints on earth and perhaps also in heaven [Revelation 6:9–10]. It does not follow, though, that we should invoke and adore the angels and saints [Revelation 22:8–9]. Nor should we fast, hold festivals, celebrate Mass, make offerings, and establish churches, altars, and divine worship in their honor. Nor should we serve them in other ways or regard them as helpers in times of need. Nor should we divide different kinds of help among them, ascribing to each one a particular form of assistance, as the papists teach and do. This is idolatry. Such honor belongs to God alone. [27] As a Christian and saint upon earth, you can pray for me in many necessities. But this does not mean that I have to adore and call upon you. I do not need to celebrate festivals, fast, make sacrifices, or hold Masses for your honor. I do not have to put my faith in you for my salvation. I can honor, love, and thank you in Christ in other ways. [28] If such idolatrous honor were withdrawn from angels and departed saints, the remaining honor would be harmless and quickly forgotten. When advantage and assistance (both bodily and spiritual) are no longer expected, the saints will not be troubled, neither in their graves nor in heaven. No one will much remember or esteem or honor them without a reward or just out of pure love.
[29] In short, we cannot tolerate the Mass or anything that proceeds from it or is attached to it. We have to condemn the Mass in order to keep the holy Sacrament pure and certain, according to Christ’s institution, used and received through faith.