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omnesque Dociores wetimari etjudicari qporteat, nuttam omnino aliam esse, quam Prophetica et Apostolica scripta cum Yeteris, turn Novi Testamenti, sicut scriptum est (Psa. cxix. 105): lLucerna pedibus meis verbum tuum, et lumen semitis meis? Et Divus Paulus inquit (Gal. i. 8): 'Etiamsi Angelus de codo aliud prtzdicet Evangelium, anathema sit?
Jleliqua vero sive Patrum sive Neotericorum scripta, quocunque veniant nomine, sacris Uteris nequaquam sunt cequiparanda, sed universa ittis ita subjicienda sunt, ut alia ratione non recipiantur, nisi testium loco, qui doceant, quod etiam post Apostolorum tempora, et in quibus partibus orbis doctrina ilia Prophetarum et Apostolorum sincerior conservata sit.1
II. Et quia statim post Apostolorum tempora, imo etiam cum adhuc superstites essent, falsi doctores et hmretici exorti sunt, contra quos in primitiva Ecclesia Symbola sunt composita, id est, breves et categories Confessiones, qua) unanimem Catholicce Christiana, jidei Consensum et Confessionem Orthodoxo
and judged, is no other whatever than the prophetic and apostolic writings both of the Old and of the New Testament, as it is written (Psalm cxix. 105): 'Thy word is a lamp unto my feet, and a light unto my path.' And St Paul saith (Gal. i. 8):'Though an angel from heaven preach any other gospel unto you, let him be accursed.5
But other writings, whether of the fathera or of the moderns, with whatever name they come, are in nowise to be equalled to the Holy Scriptures, but are all to be esteemed inferior to them, so that they be not otherwise received than in the rank of witnesses, to show what doctrine was taught after the Apostles' times also, and in what parts of the world that more sound doctrine of the Prophets and Apostles has been preserved.
II. And inasmuch as immediately after the times of the Apostles, nay, even while they were yet alive, false teachers and heretics arose, against whom in the primitive Church symbols were composed, that is to say, brief and explicit confessions, which contained the unanimous consent of the Catholic Christian faith, and the confession rum et verve Ecdesiot complectebantur (ut sunt Symbolum ApoStolicum, Nioienum, et Atiianasiasra) : profitemur publice, nos Ma amplecti, et rejicimus omnes hcereses, omniuque dogmata, quae contra iUorum sententiam unquam in Ecclesiam Dei sunt invecta.
1 'Alt Zeugen, welcher Gestalt nach der Apostel Zeit und an welchen Orten tolche Lehre der Prophelen und Apostel cr halt in worden.'
III. Quod vero ad schismata in negotiis jidei attinet, quo; in nostra tempora inciderunt, judicamus, unanimem Consensum et Declarationem Christiana} nostra Jidei et Confessionis, in primis contra Papatum, et hujus falsos ac idolatricos cultus et 8uperstitiones, et alias sectas, esse nostri temporis Symbolum, Augustanam Mam primam, et non mutatam Confessionem, qua Imperatori Carolo V. Augustas anno XXX. in magnis Imperii Comitiis exhibita est; similiter et Apologiam [derselben ApoloGie]; et Abticulos Smaloaldicos anno XXXVJ I. conscriptos [ab
TIKU.N SO ZU SciIMALKALDEN AnilO
37 gestellet], etprcecipuorum T/ieologorum illius temporis subscriptions comprobatos.
Et quia hcec religionis causa etiam ad Laicos, quos vocant, spectat, eorumque perpetua salus agitur: profitemur publico, nos etiam amplecti Minoeem et Ma
JOREM D. LfTHEBI Cateohi8m08
of the orthodox and true Chnrch (such as are the Apostles', the NiCENE,and the Athan Asian Creeds): we publicly profess that we embrace them, and reject all heresies and all dogmas which have ever been brought into the Church of God contrary to their decision.
III. And as concerns the schisms in matters of faith, which have come to pass in our times, we judge the unanimous consent and declaration of our Christian faith, especially against the papacy and its idolatrous rites and superstitions, and against other sects, to be the Symbol of our own age, called The First, Unaltered AugsBurg Confession, which in the year 1530 was exhibited to the Emperor Charles the Fifth at the Diet of the Empire; and likewise the Apology [of the Augsburg Confession]; and the Smalcald Articles drawn up in the year 1537, and approved by the subscription of the principal divines of that time. , ■
And inasmuch as this matter of religion appertains also to the laity, as they are called, and their eternal salvation is at stake, we publicly profess that we ako receive Db. Luther's Smaller and Larger [zu dem Kleinen und Grossen Katechismo Doctor Ltjthers], ut ii Tomis Lutheri sunt inserti: quod eos quasi Laicorum Biblia [Laienbibel] esse censea?nus,in quibus omnia ilia breviter comprehendnntur, quce in Sacra Scriptura fusius tractantur, et quorum cognitio homini Christian/) ad aternam salutem est necessaria.
Ad has rationes, pauh ante momtratas, omnis doctrina in religionis negotio conformanda est, et, si quid Us contrarium esse deprehenditur, id rejiciendum atque damnandum est: quippe quod cum unanimi fidei nostra! declaratione pugnet.
Hoc modo luculentum discrimen inter sacras Veteris et Novi Testamenti litems, et omnia aliorum scripta retinetur: et sola Sacra Scriptura judex, norma et regula [der einige Itichter, Hegel und Hichtschnur] agnoscitur, ad quam, ceu ad Lydium lapidem [als dem einigen Probierstein], omnia dogmata exigenda sunt et judicanda, an pia, an impia, an vera, an vero falsa sint.
Catera autem Symbola, et alia scripta, quorum paulo ante tnentionem fecimus, non obtinent autoritatem judicis; hoec enim dignitas solis sacris Uteris debetur: sed duntaxat pro religione
Catechisms as they are included in Luther's works, because we judge them to be, as it were, the Bible of the laity, in which all those things are briefly comprehended which in the Holy Scripture are treated more at length, and the knowledge of which is necessary to a Christian man for his eternal salvation.
To these principles, as 6et forth a little above, every religious doctrine ought to be conformed; and, if any thing is discovered to be contrary to them, that is to be rejected and condemned, as being at variance with the unanimous declaration of our faith.
In this way a clear distinction is retained between the sacred Scriptures of the Old and New Testaments, and all other writings; and Holy Scripture alone is acknowledged as the [only] judge, norm, and rule, according to which, as by the [only] touchstone, all doctrines are to be examined and judged, as to whether they be godly or ungodly, true or false.
But the other symbols and other writings, of which we made mention a little while ago, do not possess the authority of a judge—for this dignity belongs to Holy Scrip ture alone; but merely give testinostra testimonium dicunt eamque explicant, ac ostendunt, quomodo singulis temporibus sacrm literal in articulis controversis in Ecclesia Dei a Doctoribus, qui turn vixerunt, inteUectce et explicates, fuerint, et quibus rationibus dogmata cum Sacra Scriptura pugnantia rejecta et condemnata sint.
DE PECCATO ORIGINI8.
An peccatum originate sit proprie et absque omni discrimine ipsa hominis corrupti natura, substantia et essentia, aut certe principalis et prastantissima pars ipsius substantial; utpote ipsa rationalis anima in summo mo gradu et in summis ipsius viribus considerata? An vero inter hominis substantiam, naturam, essentiam, corpus et animam, etiam post lapsum humani generis, et inter originate peccatum aliquod sit discrimen, ita, nt aliud sit ipsa natura, et aliud ipsum peccatum originis, quod in natura corrupta harret, et naturam etiam depravat?
mony to our religion, and Bet it forth to 6how in what manner from time to time the Holy Scriptures have been understood and explained in the Church of God by the doctors who then lived, as respects controverted articles, and by what arguments, dogmas at variance with the Holy Scriptures have been rejected and condemned.
CONCERNING ORIGINAL 6IN.
Whether Original Sin is properly and without any distinction the very nature, substance, and essence of corrupt man, or at the least the principal and pre-eminent part of his substance, namely, the rational soul itself, considered in its highest degree and in its chief powers? Or whether between the substance, nature, essence, body, and soul of man, even after the fall of mankind on the one hand, and Original Sin on the other, there be some distinction, so that the nature itself is one thing, and Original Sin another thing, which adheres in the corrupt nature, and also corrupts the nature?
Sincera doctrina, fides et confessio, cum superiore norma et compendiosa declaration consentient.
I. Credimus, docemus et confitemur, quod sit aliquod discrimen inter ipsam hominis naturam, non tantum, quemadmodum initio a Deo purus, et sanctus, et absque peccato homo conditus est, verum etiam, qualem jam post lapsum naturam illam habernus, discrimen, inquam, inter ipsam naturam, qua: etiam post lapsum est permanetque Dei creatura, et inter peccatum originis, et quod tanta sit ilia natural etpeccati originalis differentia, quanta est inter opus Dei, et inter opus Diaboli.
II. Credimus, docemus et confitemur, quod summo studio hoc discrimen sit conservandum,propterea quod illud dogma, nullum videlicet inter naturam hominis corrupti et inter peccatum originis esse discrimen, cum prmcipuis Fidei nostra} articulis (de creatione, de redemtione, de sanctificatione et resurrectione carnis nostras) pugnet, neque salvis hisce articulis stare possit.
Deus enim non modo Adami et Ilevce corpus et animam ante lapsum, verum etiam corpora et animas nostras post lapsum creavit; etsi haw jam sunt cor
The pure doctrine, faith and confession, agreeing with our above-stated norm and compendious declaration.
I. We believe, teach, and confess that there is a distinction between the nature of man itself, not only as man was created of God in the beginning pure and holy and free from sin, but also as we now possess it after our nature has fallen; a distinction, namely, between the nature itself, which even after the fall is and remains God's creature, and Original Sin; and that this difference between nature and Original Sin is as great as between the work of God and the work of the devil.
II. We believe, teach, and confess that this distinction should be maintained with the greatest care, because the dogma that there is no distinction between the nature of fallen man and Original Sin is inconsistent with the chief articles of our faith (of Creation, of Redemption, of Sanctification, and the Resurrection of our flesh), and can not be maintained except by impugning these articles.
For God not only created the body and soul of Adam and Eve before the fall, but has also created our bodies and souls since the fall, although these are now corrupt.