11. Defense: Baptism, Communion, Confession

Article IX: Of Baptism

51] The Ninth Article has been approved, in which we confess that Baptism is necessary to salvation, and that children are to be baptized, and that the baptism of children is not in vain, but is necessary and effectual to salvation. 52] And since the Gospel is taught among us purely and diligently, by God’s favor we receive also from it this fruit, that in our Churches no Anabaptists have arisen [have not gained ground in our Churches], because the people have been fortified by God’s Word against the wicked and seditious faction of these robbers. And as we condemn quite a number of other errors of the Anabaptists, we condemn this also, that they dispute that the baptism of little children is unprofitable. For it is very certain that the promise of salvation pertains also to little children [that the divine promises of grace and of the Holy Ghost belong not alone to the old, but also to children]. It does not, however, pertain to those who are outside of Christ’s Church, where there is neither Word nor Sacraments, because the kingdom of Christ exists only with the Word and Sacraments. Therefore it is necessary to baptize little children, that the promise of salvation may be applied to them, according to Christ’s command,Matthew 28:1-20;Matthew 19:1-30: Baptize all nations. Just as here salvation is offered to all, so Baptism is offered to all, to men, women, children, infants. It clearly follows, therefore, that infants are to be baptized, because with Baptism salvation [the universal grace and treasure of the Gospel] is offered. 53] Secondly, it is manifest that God approves of the baptism of little children. Therefore the Anabaptists, who condemn the baptism of little children, believe wickedly. That God, however, approves of the baptism of little children is shown by this, namely, that God gives the Holy Ghost to those thus baptized [to many who have been baptized in childhood]. For if this baptism would be in vain, the Holy Ghost would be given to none, none would be saved, and finally there would be no Church. [For there have been many holy men in the Church who have not been baptized otherwise.] This reason, even taken alone, can sufficiently establish good and godly minds against the godless and fanatical opinions of the Anabaptists.

Article X: Of the Holy Supper

54] 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 Corinthians 10:1-33;1 Corinthians 16:1-24, 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. 55] 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 56] is truly changed into flesh. And there is a long exposition of Cyril onJohn 15:1-27, 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 Corinthians 10, 17;Romans 12:1-21;Romans 5:1-21; Galatians 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, 57] 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,Romans 6:1-23;Romans 9:1-33.

Article XI: Of Confession

58] The Eleventh Article, Of Retaining Absolution 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. 59] 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].

60] 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 61] 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 62] 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, 1 Corinthians 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.

63] 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. 64] The entire Church, throughout all Europe, knows what sort of snares this point of the regulation, which commands that all sins be confessed, has cast 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. 65] 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 toPsalms 19:1-14;Psalms 13:1-6: Who can understand his errors?

66] 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, 67] 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.