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illas nunc mitigare, quia talis gentleness to mitigate them now; mutatio non labefacit Ecclesiæ for such a change would not overunitatem. Multæ enim tradi- throw the unity of the Church. tiones humanæ tempore mutatæ For many human traditions have sunt, ut ostendunt ipsi Canones. been changed in time, as the CanQuod si non potest impetrari, ons themselves declare. But if it ut relaxentur observationes, quæ can not be obtained that those obsine peccato non possunt præ- servances may be relaxed which stari, oportet nos regulam Apo- can not be kept without sin, then stolicam sequi (Acts v. 29), que must we follow the Apostles' rule, præcipit, Deo magis obedire, which willeth 'to obey God rather quam hominibus.' than men' (Acts v. 29).

Petrus (1 Pet. v. 3) vetat Epi- Peter forbiddeth Bishops to be scopos dominari, et ecclesiis im- lords, and to be imperious over the perare. Nunc non id agitur, churches (1 Pet. v. 3). Now our ut dominatio eripiatur Episco- meaning is not to have rule taken pis, sed hoc unum petitur, ut from the Bishops; but this one thing patiantur Evangelium pure do- only is requested at their hands, that ceri, et relaxent paucas quasdam they would suffer the Gospel to be observationes, quæ sine peccato purely taught, and that they would servari non possunt. Quod si relax a few observances, which can nihil remiserint, ipsi viderint, not be held without sin. But if quomodo Deo rationem reddi- they will remit none, let them look turi sint, quod pertinacia sua how they will give account to God causam schismati præbent [Spal for this, that by their obstinacy they tung und Schisma, das sie doch afford cause of schism [division and billig sollen verhüten helfen]. schism, which it were yet fit they should aid in avoiding].

EPILOGUS.

Hi sunt præcipui articuli, qui videntur habere controversiam. Quanquam enim de pluribus abusibus dici poterat, tamen, ut fugeremus prolixitatem, præcipua complexi sumus, ex quibus cætera facile judicari possunt. Magna querelæ fuerunt de indulgentiis, de peregrinationibus, de abusu excommuni

CONCLUSION.

These are the principal articles which seem to be matters of controversy. For although we might speak of more abuses, yet that we may avoid undue length we have embraced a few, whereby it is easy to judge of the others. Great have been the complaints about indulgences, about pilgrimages, about the abuse of

cationis. Parochiæ multipliciter vexabantur excommunication. The parishes have been per Stationarios. Infinitæ contentiones erant pastoribus cum monachis, de jure parochiali, de confessionibus, de sepulturis, de extraordinariis concionibus, et de aliis innumerabilibus rebus. Hujusmodi negotia prætermisimus, ut illa, quæ sunt in hac causa præcipua, breviter proposita, facilius cognosci possent. Neque hic quicquam ad ullius contumeliam dictum aut collectum est. Tantum ea recitata sunt, quæ videbantur necessario dicenda esse, ut intelligi possit in doetrina ac ceremoniis apud nos nihil esse receptum contra Scripturam aut Ecclesiam Catholicam [gemeiner christlichen Kirchen], quia manifestum est, nos diligentissime cavisse, ne qua nova et impia dogmata in ecclesias nostras serperent [sich einflechte, einreisse und überhand nehme].

Hos articulos supra scriptos voluimus exhibere juxta edictum C. M. in quibus confessio nostra exstaret, et eorum, qui apud nos docent, doctrina summa cerneretur. Si quid in hac confessione desiderabitur, parati sumus latiorem informationem, Deo volente, juxta Scripturas exhibere [der daran Mangel hält, dem ist man ferner Bericht mit Grund göttlicher heiliger Schrift zu thun erbötig].

Cæsareæ Majestatis Vestræ,

fideles et subditi:

JOANNES, Dux Saxoniæ, Elector.
GEORGIUS, Marchio Brandenburgensis.
ERNESTUS, Dux Luneburgensis.
PHILIPPUS, Landgravius Hessorum.
JOANNES FRIDERICUS, Dux Saxoniæ.
FRANCISCUS, Dux Luneburgensis.
VOLFGANGUS, Princeps ab Anhalt.

SENATUS Magistratusque Nurnbergensis.
SENATUS Reutlingensis.

vexed in manifold ways by the stationarii. Endless contentions have arisen between the pastors and the monks about parochial law, about confession, about burials, about sermons on extraordinary occasions, and about other things without number. Things of this sort we pass over, that those which are chief in this matter, being briefly set forth, may more easily be noted. Nor has any thing been here said or adduced for the purpose of casting reproach on any one. Those things only have been enumerated which it seemed necessary to say, that it might be understood that in doctrine and ceremonials among us there is nothing received contrary to Scripture or to the Catholic [Universal Christian] Church, inasmuch as it is manifest that we have diligently taken heed that no new and godless doctrines should creep into our churches.

In accordance with the Edict of His Imperial Majesty, we wish to present these articles above written, in which is our Confession, and in which is seen a summary of the doctrine of those who teach among us. If any thing be lacking in this Confession, we are prepared, God willing, to present ampler information, in accordance with the Scriptures.

Your Imperial Majesty's

most faithful and humble,
JOHN, Duke of Saxony, Elector.
GEORGE, Margrave of Brandenburg.
ERNEST, Duke of Luneburg.
PHILIP, Landgrave of Hesse.

JOHN FREDERICK, Duke of Saxony.
FRANCIS, Duke of Luneburg.

WOLFGANG, Prince of Anhalt.

SENATE and MAGISTRACY of Nuremberg,
SENATE of Reutlingen.

A

LUTHER'S SMALL CATECHISM. A.D. 1529.

[The German text is taken from the third edition, which appeared in Wittenberg, 1531, and was accurately republished by Dr. Schneider, Berlin, 1853. The orthography is modernized, and some words (as Erstes Hauptstück, Gebot) are inserted in parentheses from the later editions. The English translation is more literal than those in use among the Lutheran churches in America. On Luther's Catechisms, see Vol. I. § 43, pp. 245 sqq.]

Dr. Martin Luther's

Dr. Martin Luther's

Enchiridion: Der Kleine Catechismus. Enchiridion, or Small Catechism.

(Das Erste Hauptstück.)

Die Zehn Gebote,

PART I.

THE TEN COMMANDMENTS,

wie sie ein Hausvater seinem Gesinde einfäl- As they should be clearly and simply explained

tiglich fürhalten soll.

Das Erste (Gebot).

Du sollst nicht andere Göt ter haben.

Was ist das? Antwort:

Wir sollen Gott über alle Dinge fürchten, lieben und vertrauen.

Das Zweite (Gebot). Du sollst den Namen deines Gottes nicht unnüglich führen. Was ist das? Antwort:

Wir sollen Gott fürchten und lie ben, daß wir bei seinem Namen nicht fluchen, schwören, zaubern, lügen oder trügen; sondern denselbigen in allen Nö then anrufen, beten, loben und danfen.

Das Dritte (Gebot).
Du sollst den Feiertag heili-

gen.

Was ist das? Antwort:

Wir sollen Gott fürchten und lie

to every household by the head of the family.

THE FIRST COMMANDMENT.

Thou shalt have no other gods.

What does this mean? Answer:

We should fear and love God, and trust in him, above all things.

THE SECOND COMMANDMENT. Thou shalt not take the name of thy God in vain.

What does this mean? Answer:

We should so fear and love God as not to curse, swear, conjure, lie, or deceive, by his name; but call upon it in every time of need, pray, praise, and give thanks.

THE THIRD COMMANDMENT.

Thou shalt keep holy the Sabbath day.

What does this mean? Answer:

We should so fear and love God

ben, daß wir die Predigt und sein Wort as not to despise preaching and his

nicht verachten; sondern dasselbige hei lig halten, gerne hören und lernen.

Das Vierte (Gebot).

Du sollst deinen Vater und deine Mutter ehren.1

Was ist das? Antwort:

Wir sollen Gott fürchten und lieben,

Word, but deem it holy, and willingly hear and learn it.

THE FOURTH COMMANDMENT.

Thou shalt honor thy father and

thy mother.'

What does this mean? Answer:

We should so fear and love God

daß wir unsere Eltern und Herren as not to despise nor provoke our nicht verachten noch erzürnen; sondern parents and rulers, but honor, serve, se in Ehren halten, ihnen dienen, ge- obey, love, and esteem them. horchen, sie lieb und werth haben.

Das Fünfte (Gebot).

Du sollst nicht tödten.

Was ist das? Antwort:

Wir sollen Gott fürchten und lieben,

THE FIFTH COMMANDMENT.

Thou shalt not kill.

What does this mean? Answer:

We should so fear and love God

daß wir unserm Nächsten an seinem as not to do our neighbor any inLeibe keinen Schaden noch Leid thun; jury or harm in his body, but help sondern ihm helfen und fördern in and befriend him in all bodily allen Leibesnöthen.

Das Sechste (Gebot). Du sollst nicht ehebrechen. Was ist das? Antwort:

Wir sollen Gott fürchten und lieben, daß wir keusch und züchtig leben in Worten und Werken, und ein Jeglicher sein Gemahl lieben und ehren.

Das Siebente (Gebot). Du sollst nicht stehlen. Was ist das? Antwort:

Wir sollen Gott fürchten und lieben,

troubles.

THE SIXTH COMMANDMENT.

Thou shalt not commit adultery.

What does this mean? Answer: We should so fear and love God as to be chaste and pure in our words and deeds, and that husband and wife should love and honor each other.

THE SEVENTH COMMANDMENT.
Thou shalt not steal.

What does this mean? Answer:

We should so fear and love God

daß wir unsers Nächsten Geld oder as not to take our neighbor's money

1 In the edition of 1542 the blessing is added: "That thy days may be long upon the land which the Lord thy God giveth thee.'

Gut nicht nehmen, noch mit fälscher or property, nor get it by false ware Waare oder Handel an uns bringen; or dealing, but help him to improve sondern ihm sein Gut und Nahrung and protect his property and livehelfen bessern und behüten. lihood.

Das Achte (Gebot).

Du sollst nicht falsch Zeugniß reden wider deinen Nächsten.

Was ist das? Antwort:

Wir sollen Gott fürchten und lieben, daß wir unsern Nächsten nicht fäl schlich belügen, verrathen, afterreden, oder bösen Leumund machen; sondern sollen ihn entschuldigen und Gutes von ihm reden, und Alles zum Besten kehren.'

Das Neunte (Gebot). Du sollst nicht begehren deines Nächsten Haus.

Was ist das? Antwort:

Wir sollen Gott fürchten und lie ben, daß wir unserm Nächsten nicht mit List nach seinem Erbe oder Hause stehen, und mit einem Schein des Rechts an uns bringen; sondern ihm dasselbige zu behalten förderlich und dienstlich sein.

Das Zehnte (Gebot).

Du sollst nicht begehren deines Nächsten Weib, Knecht, Magd, Vieh, oder was sein ist.

Was ist das? Antwort:

Wir sollen Gott fürchten und lie

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ben, daß wir unserm Nächsten nicht as not to detach, extort, or alienate

1

Or, 'Put the most charitable construction on all his actions.'-Edition of the Lutheran Board of Publications, Philadelphia.

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