Julius Wellhausen - "Prolegomena to the History of Israel"

Woodrow Wilson - "When a Man Comes to Himself"

John Lothrop Motley - "History of the United Netherlands, 1608(a)"

Leon Kuperman - "Korean English Dictionary"

New Philadelphia Book Publisher Highlights Local Talent
Book and Publishing News from Publishers Newswire(tm)

Looking for Child to be on Cover of a New Book, 'The Model Child'
PHILADELPHIA, Pa. -- The Philadelphia literary world will celebrate the launch of two new players today, April 10th: Kay Square Press, a new publishing company focused on Philadelphia-area artists, their stories, and their art; and Kay Square's first release, 'With the Rich and Mighty: Emlen Etting of Philadelphia' (ISBN: 978-0-9815129-0-7), a critical biography by Kenneth C. Kaleta.

FlatSigned Press Alleges Don Imus Remarks Damage Legacy of President Gerald R. Ford
NEW YORK, N.Y. -- Nathan Yungerberg, an accomplished model scout and professional child photographer is launching a nation-wide casting call to find the cover model for his highly anticipated book release, 'The Model Child: A Parents Guide to the Child Modeling Industry' (ISBN: 978-0-9817018-0-6).

Books: The Apology of the Augsburg Confession

P >> Philip Melanchthon >> The Apology of the Augsburg Confession







Part 13


Article X: _Of the Holy Supper._

The Tenth Article has been approved, in which we confess that we
believe, that in the Lord's Supper the body and blood of Christ are
truly and substantially present, and are truly tendered, with those
things which are seen, bread and wine to those who receive the
Sacrament. This belief we constantly defend as the subject has been
carefully examined and considered. For since Paul says, 1 Cor. 10,
16, that the bread is the communion of the Lord's body, etc., it
would follow, if the Lord's body were not truly present, that the
bread is not a communion of the body, but only of the spirit of
Christ. And we have ascertained that not only the Roman Church
affirms the bodily presence of Christ, but the Greek Church also both
now believes, and formerly believed, the same. For the canon of the
Mass among them testifies to this, in which the priest clearly prays
that the bread may be changed and become the very body of Christ.
And Vulgarius, who seems to us to be not a silly writer, says
distinctly that bread is not a mere figure, but is truly changed into
flesh. And there is a long exposition of Cyril on John 15, in which
he teaches that Christ is corporeally offered us in the Supper. For
he says thus: Nevertheless, we do not deny that we are joined
spiritually to Christ by true faith and sincere love. But that we
have no mode of connection with Him, according to the flesh, this
indeed we entirely deny. And this, we say, is altogether foreign to
the divine Scriptures. For who has doubted that Christ is in this
manner a vine, and we the branches, deriving thence life for
ourselves? Hear Paul saying 1 Cor. 10, 17; Rom. 12, 5; Gal. 3, 28:
We are all one body in Christ; although we are many, we are,
nevertheless, one in Him; for we are all partakers of that one bread.
Does he perhaps think that the virtue of the mystical benediction is
unknown to us? Since this is in us, does it not also, by the
communication of Christ's flesh, cause Christ to dwell in us bodily?
And a little after: Whence we must consider that Christ is in us not
only according to the habit, which we call love, but also by natural
participation, etc. We have cited these testimonies, not to undertake
a discussion here concerning this subject, for His Imperial Majesty
does not disapprove of this article, but in order that all who may
read them may the more clearly perceive that we defend the doctrine
received in the entire Church, that in the Lord's Supper the body and
blood of Christ are truly and substantially present, and are truly
tendered with those things which are seen, bread and wine. And we
speak of the presence of the living Christ [living body]; for we know
that death hath no more dominion over Him, Rom. 6, 9.




Part 14


Article XI: _Of Confession._

The Eleventh Article, Of Retaining Absolutism in the Church, is
approved. But they add a correction in reference to confession,
namely, that the regulation headed, _Omnis Utriusque_, be observed,
and that both annual confession be made, and, although all sins
cannot be enumerated, nevertheless diligence be employed in order
that they be recollected, and those which can be recalled be
recounted. Concerning this entire article, we will speak at greater
length after a while, when we will explain our entire opinion
concerning repentance. It is well known that we have so elucidated
and extolled [that we have preached, written, and taught in a manner
so Christian, correct, and pure] the benefit of absolution and the
power of the keys that many distressed consciences have derived
consolation from our doctrine, after they heard that it is the
command of God, nay, rather the very voice of the Gospel, that we
should believe the absolution, and regard it as certain that the
remission of sins is freely granted us for Christ's sake, and that we
should believe that by this faith we are truly reconciled to God [as
though we heard a voice from heaven]. This belief has encouraged
many godly minds, and, in the beginning, brought Luther the highest
commendation from all good men, since it shows consciences sure and
firm consolation because previously the entire power of absolution
[entire necessary doctrine of repentance] had been kept suppressed by
doctrines concerning works, since the sophists and monks taught
nothing of faith and free remission [but pointed men to their own
works, from which nothing but despair enters alarmed consciences].

But with respect to the time, certainly most men in our churches use
the Sacraments, absolution and the Lord's Supper, frequently in a
year. And those who teach of the worth and fruits of the Sacraments
speak in such a manner as to invite the people to use the Sacraments
frequently. For concerning this subject there are many things extant
written by our theologians in such a manner that the adversaries, if
they are good men, will undoubtedly approve and praise them.
Excommunication is also pronounced against the openly wicked [those
who live in manifest vices, fornication, adultery, etc.] and the
despisers of the Sacraments. These things are thus done both
according to the Gospel and according to the old canons. But a fixed
time is not prescribed, because all are not ready in like manner at
the same time. Yea, if all are to come at the same time, they cannot
be heard and instructed in order [so diligently]. And the old canons
and Fathers do not appoint a fixed time. The canon speaks only thus:
If any enter the Church and be found never to commune, let them be
admonished that, if they do not commune, they come to repentance. If
they commune [if they wish to be regarded as Christians], let them
not be expelled; if they fail to do so, let them be excommunicated.
Christ [Paul] says, I Cor. 11, 29, that those who eat unworthily eat
judgment to themselves. The pastors, accordingly, do not compel
those who are not qualified to use the Sacraments.

Concerning the enumeration of sins in confession, men are taught in
such a way as not to ensnare their consciences. Although it is of
advantage to accustom inexperienced men to enumerate some things
[which worry them], in order that they may be the more readily taught,
yet we are now discussing what is necessary according to divine Law.
Therefore, the adversaries ought not to cite for us the regulation
_Omnis Utriusque_, which is not unknown to us, but they ought to show
from the divine Law that an enumeration of sins is necessary for
obtaining their remission. The entire Church, throughout all Europe,
knows what sort of snares this point of the regulation, which
commands that all sins be confessed, has east upon consciences.
Neither has the text by itself as much disadvantage as was afterwards
added by the Summists, who collect the circumstances of the sins.
What labyrinths were there! How great a torture for the best minds!
For the licentious and profane were in no way moved by these
instruments of terror. Afterwards what tragedies [what jealousy and
hatred] did the questions concerning one's own priest excite among
the pastors and brethren [monks of various orders], who then were by
no means brethren when they were warring concerning jurisdiction of
confessions! [for all brotherliness, all friendship, ceased, when the
question was concerning authority and confessor's fees.] We,
therefore, believe that, according to divine Law, the enumeration of
sins is not necessary. This also is pleasing to Panormitanus and
very many other learned jurisconsults. Nor do we wish to impose
necessity upon the consciences of our people by the regulation _Omnis
Utriusque_, of which we judge, just as of other human traditions,
that they are not acts of worship necessary for justification. And
this regulation commands an impossible matter, that we should confess
all sins. It is evident, however, that most sins we neither remember
nor understand [nor do we indeed even see the greatest sins],
according to Ps. 19, 13: Who can understand his errors?

If the pastors are good men, they will know how far it is of
advantage to examine [the young and otherwise] inexperienced persons
but we do not wish to sanction the torture [the tyranny of
consciences] of the Summists, which notwithstanding would have been
less intolerable if they had added one word concerning faith, which
comforts and encourages consciences. Now, concerning this faith
which obtains the remission of sins, there is not a syllable in so
great a mass of regulations, glosses, summaries, books of confession.
Christ is nowhere read there. [Nobody will there read a word by
which he could learn to know Christ, or what Christ is.] Only the
lists of sins are read [to the end of gathering and accumulating sins,
and this would be of some value if they understood those sins which
God regards as such]. And the greater part is occupied with sins
against human traditions, and this is most vain. This doctrine has
forced to despair many godly minds, which were not able to find rest,
because they believed that by divine Law an enumeration was necessary,
and yet they experienced that it was impossible. But other faults
of no less moment inhere in the doctrine of the adversaries
concerning repentance, which we will now recount.




Part 15


Article XII (V): _Of Repentance._

In the Twelfth Article they approve of the first part, in which we
set forth that such as have fallen after baptism may obtain remission
of sins at whatever time, and as often as they are converted. They
condemn the second part, in which we say that the parts of repentance
are contrition and faith [a penitent, contrite heart, and faith,
namely that I receive the forgiveness of sins through Christ]. [Hear,
now, what it is that the adversaries deny.] They [without shame]
deny that faith is the second part of repentance. What are we to do
here, O Charles, thou most invincible Emperor? The very voice of the
Gospel is this, that by faith we obtain the remission of sins. [This
word is not our word but the voice and word of Jesus Christ, our
Savior.] This voice of the Gospel these writers of the _Confutation_
condemn. We, therefore, can in no way assent to the _Confutation_.
We cannot condemn the voice of the Gospel, so salutary and abounding
in consolation. What else is the denial that by faith we obtain
remission of sins than to treat the blood and death of Christ with
scorn? We therefore beseech thee, O Charles most invincible Emperor,
patiently and diligently to hear and examine this most important
subject, which contains the chief topic of the Gospel, and the true
knowledge of Christ, and the true worship of God [these great, most
exalted and important matters which concern our own souls and
consciences yea, also the entire faith of Christians, the entire
Gospel, the knowledge of Christ, and what is highest and greatest,
not only in this perishable, but also in the future life: the
everlasting welfare or perdition of us all before God]. For all good
men will ascertain that especially on this subject we have taught
things that are true, godly, salutary, and necessary for the whole
Church of Christ [things of the greatest significance to all pious
hearts in the entire Christian Church on which their whole salvation
and welfare depends, and without instruction on which there can be or
remain no ministry, no Christian Church]. They will ascertain from
the writings of our theologians that very much light has been added
to the Gospel, and many pernicious errors have been corrected, by
which, through the opinions of the scholastics and canonists, the
doctrine of repentance was previously covered.

Before we come to the defense of our position, we must say this first:
All good men of all ranks, and also of the theological rank
undoubtedly confess that before the writings of Luther appeared, the
doctrine of repentance was very much confused. The books of the
Sententiaries are extant, in which there are innumerable questions
which no theologians were ever able to explain satisfactorily. The
people were able neither to comprehend the sum of the matter, nor to
see what things especially were required in repentance, where peace
of conscience was to be sought for. Let any one of the adversaries
come and tell us when remission of sins takes place. O good God,
what darkness there is! They doubt whether it is in attrition or in
contrition that remission of sins occurs. And if it occurs on
account of contrition, what need is there of absolution, what does
the power of the keys effect, if sins have been already remitted?
Here, indeed, they also labor much more, and wickedly detract from
the power of the keys. Some dream that by the power of the keys
guilt is not remitted, but that eternal punishments are changed into
temporal. Thus the most salutary power would be the ministry, not of
life and the Spirit, but only of wrath and punishments. Others,
namely, the more cautious imagine that by the power of the keys sins
are remitted before the Church and not before God. This also is a
pernicious error. For if the power of the keys does not console us
before God, what, then, will pacify the conscience? Still more
involved is what follows. They teach that by contrition we merit
grace. In reference to which, if any one should ask why Saul and
Judas and similar persons, who were dreadfully contrite, did not
obtain grace, the answer was to be taken from faith and according to
the Gospel, that Judas did not believe, that he did not support
himself by the Gospel and promise of Christ. For faith shows the
distinction between the contrition of Judas and of Peter. But the
adversaries take their answer from the Law, that Judas did not love
God, but feared the punishments. [Is not this teaching uncertain and
improper things concerning repentance?] When, however, will a
terrified conscience, especially in those serious, true, and great
terrors which are described in the psalms and the prophets, and which
those certainly taste who are truly converted, be able to decide
whether it fears God for His own sake [out of love it fears God, as
its God], or is fleeing from eternal punishments? [These people may
not have experienced much of these anxieties, because they juggle
words and make distinctions according to their dreams. But in the
heart when the test is applied, the matter turns out quite
differently, and the conscience cannot be set at rest with paltry
syllables and words.] These great emotions can be distinguished in
letters and terms; they are not thus separated in fact, as these
sweet sophists dream. Here we appeal to the judgments of all good
and wise men [who also desire to know the truth]. They undoubtedly
will confess that these discussions in the writings of the
adversaries are very confused and intricate. And nevertheless the
most important subject is at stake, the chief topic of the Gospel,
the remission of sins. This entire doctrine concerning these
questions which we have reviewed, is, in the writings of the
adversaries, full of errors and hypocrisy, and obscures the benefit
of Christ, the power of the keys, and the righteousness of faith [to
inexpressible injury of conscience].

These things occur in the first act. What when they come to
confession? What a work there is in the endless enumeration of sins
which is nevertheless, in great part, devoted to those against human
traditions! And in order that good minds may by this means be the
more tortured, they falsely assert that this enumeration is of divine
right. And while they demand this enumeration under the pretext of
divine right, in the mean time they speak coldly concerning
absolution which is truly of divine right. They falsely assert that
the Sacrament itself confers grace _ex opere operato_ without a good
disposition on the part of the one using it; no mention is made of
faith apprehending the absolution and consoling the conscience. This
is truly what is generally called _apienai pro tohn mustehriohn_
departing before the mysteries. [Such people are called genuine Jews.]

The third act [of this play] remains, concerning satisfactions. But
this contains the most confused discussions. They imagine that
eternal punishments are commuted to the punishments of purgatory, and
teach that a part of these is remitted by the power of the keys, and
that a part is to be redeemed by means of satisfactions. They add
further that satisfactions ought to be works of supererogation, and
they make these consist of most foolish observances, such as
pilgrimages, rosaries, or similar observances which do not have the
command of God. Then, just as they redeem purgatory by means of
satisfactions, so a scheme of redeeming satisfactions which was most
abundant in revenue [which became quite a profitable, lucrative
business and a grand fair] was devised. For they sell [without
shame] indulgences which they interpret as remissions of
satisfactions. And this revenue [this trafficking, this fair,
conducted so shamelessly] is not only from the living, but is much
more ample from the dead. Nor do they redeem the satisfactions of
the dead only by indulgences, but also by the sacrifice of the Mass.
In a word, the subject of satisfactions is infinite. Among these
scandals (for we cannot enumerate all things) and doctrines of devils
lies buried the doctrine of the righteousness of faith in Christ and
the benefit of Christ. Wherefore, all good men understand that the
doctrine of the sophists and canonists concerning repentance has been
censured for a useful and godly purpose. For the following dogmas
are clearly false, and foreign not only to Holy Scripture, but also
to the Church Fathers:-I. That from the divine covenant we merit
grace by good works wrought without grace.

II. That by attrition we merit grace.

III. That for the blotting out of sin the mere detestation of the
crime is sufficient.

IV. That on account of contrition, and not by faith in Christ, we
obtain remission of sins.

V. That the power of the keys avails for the remission of sins, not
before God, but before the Church.

VI. That by the power of the keys sins are not remitted before God,
but that the power of the keys has been instituted to commute eternal
to temporal punishments, to impose upon consciences certain
satisfactions, to institute new acts of worship, and to obligate
consciences to such satisfactions and acts of worship.

VII. That according to divine right the enumeration of offenses in
confession, concerning which the adversaries teach, is necessary.

VIII. That canonical satisfactions are necessary for redeeming the
punishment of purgatory, or they profit as a compensation for the
blotting out of guilt. For thus uninformed persons understand it.
[For, although in the schools satisfactions are made to apply only to
the punishment, everybody thinks that remission of guilt is thereby
merited.]

IX. That the reception of the sacrament of repentance _ex opere
operato_, without a good disposition on the part of the one using it,
i.e., without faith in Christ, obtains grace.

X. That by the power of the keys our souls are freed from purgatory
through indulgences

XI. That in the reservation of cases not only canonical punishment,
but the guilt also, ought to be reserved in reference to one who is
truly converted.

In order, therefore, to deliver pious consciences from these
labyrinths of the sophists, we have ascribed to repentance [or
conversion] these two parts, namely, contrition and faith. If any
one desires to add a third namely, fruits worthy of repentance, i.e.,
a change of the entire life and character for the better [good works
which shall and must follow conversion], we will not make any
opposition. From contrition we separate those idle and infinite
discussions, as to when we grieve from love of God, and when from
fear of punishment. [For these are nothing but mere words and a
useless babbling of persons who have never experienced the state of
mind of a terrified conscience.] But we say that contrition is the
true terror of conscience, which feels that God is angry with sin,
and which grieves that it has sinned. And this contrition takes
place in this manner when sins are censured by the Word of God,
because the sum of the preaching of the Gospel is this, namely, to
convict of sin, and to offer for Christ's sake the remission of sins
and righteousness, and the Holy Ghost, and eternal life, and that as
regenerate men we should do good works. Thus Christ comprises the
sum of the Gospel when He says in the last chapter of Luke, v. 74:
That repentance and remission of sins should be preached in My name
among all nations. And of these terrors Scripture speaks, as Ps. 38,
4. 8: For mine iniquities are gone over mine head, as a heavy burden
they are too heavy for me...I am feeble and sore broken; I have
roared by reason of the disquietness of My heart. And Ps. 6, 2. 3:
Have mercy upon me, O Lord; for I am weak; O Lord, heal me; for my
bones are vexed. My soul is also sore vexed; but Thou, O Lord how
long! And Is. 38, 10.13: I said in the cutting off of my days, I
shall go to the gates of the grave: I am deprived of the residue of
my years....I reckoned till morning that, as a lion, so will He break
all my bones. [Again, v. 14: Mine eyes fail with looking upward; 0
Lord, I am oppressed.] In these terrors, conscience feels the wrath
of God against sin, which is unknown to secure men walking according
to the flesh [as the sophists and their like]. It sees the turpitude
of sin, and seriously grieves that it has sinned; meanwhile it also
flees from the dreadful wrath of God, because human nature, unless
sustained by the Word of God, cannot endure it. Thus Paul says, Gal.
2, 19: I through the Law am dead to the Law, For the Law only accuses
and terrifies consciences. In these terrors our adversaries say
nothing of faith, they present only the Word, which convicts of sin.
When this is taught alone, it is the doctrine of the Law, not of the
Gospel. By these griefs and terrors, they say, men merit grace,
provided they love God. But how will men love God in true terrors
when they feel the terrible and inexpressible wrath of God What else
than despair do those teach who in these terrors, display only the
Law?

We therefore add as the second part of repentance, Of Faith in Christ,
that in these terrors the Gospel concerning Christ ought to be set
forth to consciences, in which Gospel the remission of sins is freely
promised concerning Christ. Therefore, they ought to believe that
for Christ's sake sins are freely remitted to them. This faith
cheers, sustains, and quickens the contrite, according to Rom. 5, 1:
Being justified by faith, we have peace with God. This faith obtains
the remission of sins. This faith justifies before God, as the same
passage testifies: Being justified by faith. This faith shows the
distinction between the contrition of Judas and Peter, of Saul and of
David. The contrition of Judas or Saul is of no avail, for the
reason that to this there is not added this faith which apprehends
the remission of sins, bestowed as a gift for Christ's sake.
Accordingly, the contrition of David or Peter avails because to it
there is added faith, which apprehends the remission of sins granted
for Christ's sake. Neither is love present before reconciliation has
been made by faith. For without Christ the Law [God's Law or the
First Commandment] is not performed, according to [Eph. 2, 18; 3,12]
Rom. 5, 2: By Christ we have access to God. And this faith grows
gradually and throughout the entire life, struggles with sin [is
tested by various temptations] in order to overcome sin and death.
But love follows faith, as we have said above. And thus filial fear
can be clearly defined as such anxiety as has been connected with
faith, i.e., where faith consoles and sustains the anxious heart. It
is servile fear when faith does not sustain the anxious heart [fear
without faith, where there is nothing but wrath and doubt].

Moreover, the power of the keys administers and presents the Gospel
through absolution, which [proclaims peace to me and] is the true
voice of the Gospel. Thus we also comprise absolution when we speak
of faith, because faith cometh by hearing, as Paul says Rom. 10, 17.
For when the Gospel is heard and the absolution [i.e., the promise of
divine grace] is heard, the conscience is encouraged and receives
consolation. And because God truly quickens through the Word, the
keys truly remit sins before God [here on earth sins are truly
canceled in such a manner that they are canceled also before God in
heaven] according to Luke 10,10: He that heareth you heareth Me
Wherefore the voice of the one absolving must be believed not
otherwise than we would believe a voice from heaven. And absolution
[that blessed word of comfort] properly can be called a sacrament of
repentance, as also the more learned scholastic theologians speak.
Meanwhile this faith is nourished in a manifold way in temptations,
through the declarations of the Gospel [the hearing of sermons,
reading] and the use of the Sacraments. For these are [seals and]
signs of [the covenant and grace in] the New Testament, i.e., signs
of [propitiation and] the remission of sins. They offer, therefore,
the remission of sins, as the words of the Lord's Supper clearly
testify, Matt. 26, 26. 28: This is My body, which is given for you.
This is the cup of the New Testament, etc. Thus faith is conceived
and strengthened through absolution, through the hearing of the
Gospel, through the use of the Sacraments, so that it may not succumb
while it struggles with the terrors of sin and death. This method of
repentance is plain and clear, and increases the worth of the power
of the keys and of the Sacraments, and illumines the benefit of
Christ, and teaches us to avail ourselves of Christ as Mediator and
Propitiator.