Part 1 (1/2)
The Confutatio Pontificia.
by Anonymous.
CONFUTATIO PONTIFICIA, AUGUST 3, 1530
As His Wors.h.i.+pful Imperial Majesty received several days since a Confession of Faith presented by the Elector the duke of Saxony and several princes and two cities, to which their names were affixed, with his characteristic zeal for the glory of G.o.d, the salvation of souls, Christian harmony and the public peace, he not only himself read the Confession, but also, in order that in a matter of such moment he might proceed the more thoroughly and seasonably, he referred the aforesaid Confession to several learned, mature, approved and honorable men of different nations for their inspection and examination, and earnestly directed and enjoined them to praise and approve what in the Confession was said aright and in accord with Catholic doctrine, but, on the other hand, to note that wherein it differed from the Catholic Church, and, together with their reply, to present and explain their judgment on each topic. This commission was executed aright and according to order. For those learned men with all care and diligence examined the aforesaid Confession, and committed to writing what they thought on each topic, and thus presented a reply to His Imperial Majesty. This reply His Wors.h.i.+pful Imperial Majesty, as becomes a Christian emperor, most accurately read and gave to the other electors, princes and estates of the Roman Empire for their perusal and examination, which they also approved as orthodox and in every respect harmonious with the Gospel and Holy Scripture. For this reason, after a conference with the electors, princes and states above named, in order that all dissension concerning this our orthodox holy faith and religion may be removed, His Imperial Majesty has directed that a declaration be made at present as follows:
In reference to the matters presented to His Imperial Majesty by the Elector of Saxony and some princes and states of the Holy Roman Empire, on the subject and concerning causes pertaining to the Christian orthodox faith, the following Christian reply can be given:
Part I.
To Article I.
Especially when in the first article they confess the unity of the divine essence in three persons according to the decree of the Council of Nice, their Confession must be accepted, since it agrees in all respects with the rule of faith and the Roman Church. For the Council of Nice, convened under the Emperor Constantine the Great, has always been regarded inviolable, whereat three hundred and eighteen bishops eminent and venerable for holiness of life, martyrdom and learning, after investigating and diligently examining the Holy Scriptures, set forth this article which they here confess concerning the unity of the essence and the trinity of persons. So too their condemnation of all heresies arising contrary to this article must be accepted--viz. the Manichaeans, Arians, Eunomians, Valentinians, Samosatanes, for the Holy Catholic Church has condemned these of old.
To Article II.
In the second article we approve their Confession, in common with the Catholic Church, that the fault of origin is truly sin, condemning and bringing eternal death upon those who are not born again by baptism and the Holy Ghost. For in this they properly condemn the Pelagians, both modern and ancient, who have been long since condemned by the Church.
But the declaration of the article, that Original Sin is that men are born without the fear of G.o.d and without trust in G.o.d, is to be entirely rejected, since it is manifest to every Christian that to be without the fear of G.o.d and without trust in G.o.d is rather the actual guilt of an adult than the offence of a recently-born infant, which does not possess as yet the full use of reason, as the Lord says ”Your children which had no knowledge between good and evil,” Deut 1:39. Moreover, the declaration is also rejected whereby they call the fault of origin concupiscence, if they mean thereby that concupiscence is a sin that remains sin in a child even after baptism. For the Apostolic See has already condemned two articles of Martin Luther concerning sin remaining in a child after baptism, and concerning the fomes of sin hindering a soul from entering the kingdom of heaven. But if, according to the opinion of St Augustine, they call the vice of origin concupiscence, which in baptism ceases to be sin, this ought to be accepted, since indeed according to the declaration of St. Paul, we are all born children of wrath (Eph. 2:3), and in Adam we all have sinned (Rom.5:12).
To Article III.
In the third article there is nothing to offend, since the entire Confession agrees with the Apostles' Creed and the right rule of faith--viz. the Son of G.o.d became incarnate, a.s.sumed human nature into the unity of his person, was born of the Virgin Mary, truly suffered was crucified, died, descended to h.e.l.l, rose again on the third day, ascended to heaven, and sat down at the right hand of the Father.
To Article IV
In the fourth article the condemnation of the Pelagians, who thought that man can merit eternal life by his own powers without the grace of G.o.d, is accepted as Catholic and in accordance with the ancient councils, for the Holy Scriptures expressly testify to this. John the Baptist says: ”A man can receive nothing, except it be given him from heaven,” John 3:27 ”Every good gift and every perfect gift is from above, and comes down from the Father of lights,” James 1:17. Therefore ”our sufficiency is of G.o.d,” 2 Cor 3:5. And Christ says: ”No man can come to me, Except the Father, which hath sent me, draw him,” John 6:44 And Paul: ”What hast thou that thou didst not receive?” I Cor 4:7. For if any one should intend to disapprove of the merits that men acquire by the a.s.sistance of divine grace, he would agree with the Manichaeans rather than with the Catholic Church. For it is entirely contrary to holy Scripture to deny that our works are meritorious. For St. Paul says ”I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day,” 2 Tim.
4:7 & 8. And to the Corinthians he wrote ”We must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad,”
2 Cor. 5:10. For where there are wages there is merit. The Lord said to Abraham: ”Fear not, Abraham, I am thy s.h.i.+eld and thy exceeding great reward,” Gen 15:l. And Isaiah says: ”Behold, his reward is with him, and his work before him,” Isa. 40:10; and, chapter 58:7, 8: ”Deal they bread to the hungry, and thy righteousness shall go before thee; the glory of the Lord shall go before thee; the glory of the Lord shall gather thee up.” So too the Lord to Cain: ”If thou doest well shalt thou not be accepted?” Gen. 4:7. So the parable in the Gospel declares that we have been hired for the Lord's vineyard, who agrees with us for a penny a day, and says: ”Call the laborers and give them their hire,” Matt 20:8.
So Paul, knowing the mysteries of G.o.d, says: ”Every man shall receive his own reward, according to his own labor,” I Cor. 3:8. 6.
Nevertheless, all Catholics confess that our works of themselves have no merit, but that G.o.d's grace makes them worthy of eternal life. Thus St.
John says: ”They shall walk with me in white; for they are worthy,” Rev.
3:4. And St Paul says to the Colossians, 1:12: ”Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light.”
To Article V.
In the fifth article the statement that the Holy Ghost is given by the Word and sacraments, as by instruments, is approved. For thus it is written, Acts 10:44: ”While Peter yet spoke these words, the Holy Ghost fell on all them which heard the word.” And John 1:33: ”The same is He which baptizeth with the Holy Ghost.” The mention, however, that they here make of faith is approved so far as not Faith alone, which some incorrectly teach, but faith which worketh by love, is understood, as the apostle teaches aright in Gal 5:3. For in baptism there is an infusion, not of faith alone, but also, at the same time, of hope and love, as Pope Alexander declares in the canon Majores concerning baptism and its effect; which John the Baptist also taught long before, saying, Luke 3:16: ”He shall baptize you with the Holy Ghost and with fire.”
To Article VI.