35 VII, IX Descent to Hell, X Rites, XI

37] But in hoc genere, that is, in this mode of speaking, it does not follow that what is ascribed to the person is at the same time a property of both natures, but it is distinctively explained what nature it is according to which anything is ascribed to the person. Thus the Son of God was born of the seed of David according to the flesh, Romans 1:3 . Also: Christ was put to death according to the flesh, and hath suffered for us in, or according to, the flesh, 1 Peter 3:18 ; 1 Peter 4:1 . 38] However, since beneath the words, when it is said that what is peculiar to one nature is ascribed to the entire person, secret and open Sacramentarians conceal their pernicious error, by naming indeed the entire person, but understanding thereby nevertheless only the one nature, and entirely excluding the other nature, as though the mere human nature had suffered for us, as Dr. Luther in his Large Confession concerning the Holy Supper has written concerning the alloeosis of Zwingli, we will here set down Luther’s own words, in order that the Church of God may be guarded in the best way against this error. His words are as follows:

39] Zwingli calls that an alloeosis when something is said of the divinity of Christ which really belongs to the humanity, or vice versa. As Luke 24:26 : ’Ought not Christ to have suffered these things, and to enter into His glory?’ Here Zwingli juggles, asserting that [the word] Christ is understood of the human nature. 40] Beware, beware, I say, of the alloeosis! For it is a devil’s mask, for at last it manufactures such a Christ after whom I certainly would not be a Christian; namely, that henceforth Christ should be no more and do no more with His sufferings and life than any other mere saint. For if I believe this[permit myself to be persuaded] that only the human nature has suffered for me, then Christ is to me a poor Savior, then He Himself indeed needs a Savior. In a word, it is unspeakable what the devil seeks by the alloeosis. 41] And shortly afterwards: If the old weather-witch, Dame Reason, the grandmother of the alloeosis, would say, Yea, divinity cannot suffer nor die; you shall reply, That is true; yet, because in Christ divinity and humanity are one person, Scripture, on account of this personal union, ascribes also to divinity everything that happens to the humanity, and vice versa. 42] And it is so in reality; for you must certainly answer this, that the person (meaning Christ) suffers and dies. Now the person is true God; therefore it is rightly said: The Son of God suffers. For although the one part (to speak thus), namely, the divinity, does not suffer, yet the person, which is God, suffers in the other part, namely, in His humanity; for in truth God’s Son has been crucified for us, that is, the person which is God. For the person, the person, I say, was crucified according to the humanity. 43] And again, shortly afterwards: If the alloeosis is to stand as Zwingli teaches it, then Christ will have to be two persons, one divine and one human, because Zwingli applies the passages concerning suffering to the human nature alone, and diverts them entirely from the divinity. For if the works be parted and separated, the person must also be divided, since all the works or sufferings are ascribed not to the natures, but to the person. For it is the person that does and suffers everything, one thing according to one nature, and another according to the other nature, all of which the learned know well. Therefore we regard our Lord Christ as God and man in one person, non confundendo naturas nec dividendo personam, so that we neither confound the natures nor divide the person.

44] Dr. Luther says also in his book Of the Councils and the Church: We Christians must know that if God is not also in the balance, and gives the weight, we sink to the bottom with our scale. By this I mean: If it were not to be said [if these things were not true], God has died for us, but only a man, we would be lost. But if ’God’s death’ and ’God died’ lie in the scale of the balance, then He sinks down, and we rise up as a light, empty scale. But indeed He can also rise again or leap out of the scale; yet He could not sit in the scale unless He became a man like us, so that it could be said: ’God died,’ ’God’s passion,’ ’God’s blood,’ ’God’s death.’ For in His nature God cannot die; but now that God and man are united in one person, it is correctly called God’s death, when the man dies who is one thing or one person with God. Thus far Luther. 45] Hence it is manifest that it is incorrect to say or write that the above-mentioned expressions (God suffered, God died) are only praedicationes verbales (verbal assertions), that is, mere words, and that it is not so in fact. For our simple Christian faith proves that the Son of God, who became man, suffered for us, died for us and redeemed us with His blood.

46] Secondly, as to the execution of the office of Christ, the person does not act and work in, with, through, or according to only one nature, but in, according to, with, and through both natures, or, as the Council of Chalcedon expresses it, one nature operates in communion with the other what is a property of each. 47] Therefore Christ is our Mediator, Redeemer, King, High Priest, Head, Shepherd, etc., not according to one nature only, whether it be the divine or the human, but according to both natures, as this doctrine has been treated more fully in other places.

48] Thirdly, however, it is still a much different thing when the question, declaration, or discussion is, whether the natures in the personal union in Christ have nothing else or nothing more than only their natural, essential properties; for that they have and retain these has been mentioned above. 49] Now, as regards the divine nature in Christ, since in God there is no change, James 1, 17, His divine nature, in its essence and properties, suffered no subtraction nor addition by the incarnation; was not, in or by itself, either diminished or increased thereby.

50 ] But as regards the assumed human nature in the person of Christ, some have indeed wished to contend that even in the personal union with divinity it has nothing else and nothing more than only its natural, essential properties according to which it is in all things like its brethren; and that, on this account, nothing should or could be ascribed to the human nature in Christ which is beyond, or contrary to, its natural properties, even though the testimony of Scripture is to that effect. 51] But that this opinion is false and incorrect is so clear from God’s Word that even their own associates rebuke and reject this error. For the Holy Scriptures, and the ancient Fathers from the Scriptures [in which they were fully trained], testify forcefully that, for the reason and because of the fact that it has been personally united with the divine nature in Christ, the human nature in Christ, when it was glorified and exalted to the right hand of the majesty and power of God, after the form of a servant and humiliation had been laid aside, did receive, apart from, and over and above its natural, essential, permanent properties, also special, high, great, supernatural, inscrutable, ineffable, heavenly prerogativas (prerogatives) and excellences in majesty, glory, power, and might above everything that can be named, not only in this world, but also in that which is to come [Ephesians 1:21 ]; and that, accordingly, in the operations of the office of Christ: the human nature in Christ, in its measure and mode, is equally employed [at the same time], and has also its efficaciam, that is, power and, efficacy, not only from, and according to, its natural, essential attributes, or only so far as their ability extends, but chiefly from, and according to, the majesty, glory, power, and might which it has received through the personal union, glorification, and exaltation. 52] And nowadays even the adversaries can or dare scarcely deny this, except that they dispute and contend that those are only created gifts or finitae qualitates (finite qualities), as in the saints, with which the human nature in Christ is endowed and adorned; and that, according to their [crafty] thoughts or from their own [silly] argumentationes (argumentations) or [fictitious] proofs, they wish to measure and calculate of what the human nature in Christ could or should be capable or incapable without becoming annihilated. 53] But the best, most certain, and surest way in this controversy is this, namely, that what Christ has received according to His assumed human nature through the personal union, glorification, or exaltation, and of what His assumed human nature is capable beyond the natural properties, without becoming annihilated, no one can know better or more thoroughly than the Lord Christ Himself; and He has revealed it in His Word, as much as is needful for us to know of it in this life. Now, everything for which we have in this instance clear, certain testimonies in the Scriptures, we must simply believe, and in no way argue against it, as though the human nature in Christ could not be capable of the same. 54] Now it is indeed correct and true what has been said concerning the created gifts which have been given and imparted to the human nature in Christ, that it possesses them in or of itself. But these do not reach unto the majesty which the Scriptures, and the ancient Fathers from Scripture, ascribe to the assumed human nature in Christ.

55] For to quicken, to have all judgment and all power in heaven and on earth, to have all things in His hands, to have all things in subjection beneath His feet, to cleanse from sin, etc., are not created gifts, but divine, infinite properties; and yet, according to the declaration of Scripture, these have been given and communicated to the man Christ, John 5:27 ; John 6:39 ; Matthew 28:18 ; Daniel 7:14 ; John 3:35 ; John 13:3 ; Matthew 11:27 ; Ephesians 1:22 ; Hebrews 2:8 ; 1 Corinthians 15:27 ; John 1:3 . 56] And that this communication is not to be understood per phrasin aut modum loquendi (as a phrase or mode of speaking), that is, only in words, with respect to the person according to the divine nature alone, but according to the assumed human nature, the three strong, irrefutable arguments and reasons, now following, show:

57] 1. First, there is a unanimously received rule of the entire ancient orthodox Church that what Holy Scripture testifies that Christ received in time He received not according to the divine nature (according to which He has everything from eternity), but the person has received it in time ratione et respectu humanae naturae, that is, as referring, and with respect to, according to the assumed human nature. 58] 2. Secondly, the Scriptures testify clearly, John 5:21 f; John 6:39 f, that the power to quicken and to execute judgment has been given to Christ for the reason that He is the Son of Man, and in as far as He has flesh and blood.

59] 3. Thirdly, the Scriptures speak not merely in general of the Son of Man, but also indicate expressly His assumed human nature, 1 John 1:7 : The blood of Jesus Christ, His Son, cleanseth us from all sin, not only according to the merit [of the blood of Christ] which was once attained on the cross; but in this place John speaks of this, that in the work or act of justification not only the divine nature in Christ, but also His blood per modum efficaciae (by mode of efficacy), that is, actually, cleanses us from all sins. Thus in John 6:48-58 the flesh of Christ is a quickening food; as also the Council of Ephesus concluded from this [statement of the evangelist and apostle] that the flesh of Christ has power to quicken; and as many other glorious testimonies of the ancient orthodox Church concerning this article are cited elsewhere.

60 ] Now, that Christ, according to His human nature, has received this, and that it has been given and communicated to the assumed human nature in Christ, we shall and must believe according to the Scriptures. But, as above said, since the two natures in Christ are united in such a manner that they are not mingled with one another or changed one into the other, and each retains its natural, essential property, so that the properties of one nature never become properties of the other nature, this doctrine must also be rightly explained and diligently guarded against all heresies.

61] While we, then, invent nothing new of ourselves, but receive and repeat the explanations which the ancient orthodox Church has given hereof from the good foundation of Holy Scripture, namely, that this divine power, life, might, majesty, and glory was given to the assumed human nature in Christ, not in such a way as the Father from eternity has communicated to the Son, according to the divine nature, His essence and all divine attributes, whence He is of one essence with the Father and is equal to God (for Christ is equal to the Father only according to the divine nature, while according to the assumed human nature He is beneath God; from which it is manifest that we make no confusionem, exaequationem, abolitionem, that is, no confusion, equalization, or abolition of natures in Christ), so, too, the power to quicken is in the flesh of Christ not in that manner in which it is in His divine nature, namely, as an essential property.

62] Moreover, this communication or impartation has not occurred through an essential or natural infusion of the properties of the divine nature into the human, so that the humanity of Christ would have these by itself and apart from the divine essence, or as though the human nature in Christ had thereby [by this communication] entirely laid aside its natural, essential properties and were now either transformed into divinity, or had, with such communicated properties, in and by itself become equal to the same, or that there should now be for both natures identical or, at any rate, equal natural, essential properties and operations. For these and similar erroneous doctrines were justly rejected and condemned in the ancient approved councils on the basis of Holy Scripture. Nullo enim modo vel facienda vel admittenda est aut conversio aut confusio aut exaequatio sive naturarum in Christo sive essentialium proprietatum. That is: For in no way is conversion, confusion, or equalization of the natures in Christ or of their essential properties to be maintained [made] or admitted. 63] Accordingly, we have never understood the words realis communicatio or communicated realiter, that is, the impartation or communion which occurs in deed and truth, of any physica communicatio vel essentialis transfusio, physical communication or essential transfusion, that is, of an essential, natural communion or effusion, by which the natures would be commingled in their essence, and their essential properties, as some have craftily and wickedly, against their own conscience, perverted these words and phrases in order to make the pure doctrine suspected; but we have only opposed them to verbalis communicatio (verbal communication), that is, to this doctrine, when such persons assert that it is only phrasis and modus loquendi (a phrase and mode of speaking), that is, nothing more than mere words, titles, and names, upon which they have also laid so much stress that they would know of no other communion. Hence, for the true explanation of the majesty of Christ we have used such terms de reali communicatione (of real communion), and wished to indicate by them that this communion has occurred in deed and truth, however, without any confusion of natures and their essential properties. 64] We, therefore, hold and teach, in conformity with the ancient orthodox Church, as it has explained this doctrine from the Scriptures, that the human nature in Christ has received this majesty according to the manner of the personal union, namely, because the entire fulness of the divinity dwells in Christ, not as in other holy men or angels, but bodily, as in its own body, so that it shines forth with all its majesty, power, glory, and efficacy in the assumed human nature, voluntarily when and as He [Christ] wills, and in, with, and through the same manifests, exercises, and executes His divine power, glory, and efficacy, as the soul does in the body and fire in glowing iron (for by means of these illustrations, as was also mentioned above, the entire ancient Church has explained this doctrine). 65] This was concealed and withheld [for the greater part] at the time of the humiliation; but now, after the form of a servant [or exinanition] has been laid aside, it is fully, powerfully, and publicly exercised before all saints, in heaven and on earth; and in the life to come we shall also behold this His glory face to face, John 17:24 . 66] Thus there is and remains in Christ only one divine omnipotence, power, majesty, and glory, which is peculiar to the divine nature alone; but it shines, manifests, and exercises itself fully, yet voluntarily, in, with, and through the assumed, exalted human nature in Christ. Just as in glowing iron there are not two kinds of power to shine and burn [as though the fire had a peculiar, and the iron also a peculiar and separate power of shining and burning], but the power to shine and to burn is a property of the fire; but since the fire is united with the iron, it manifests and exercises this its power to shine and to burn in, with, and through the glowing iron, so that thence and from this union also the glowing iron has the power to shine and to burn without conversion of the essence and of the natural properties of fire and iron.

67] For this reason we understand such testimonies of Scripture as speak of the majesty to which the human nature in Christ is exalted, not in such a way as if the divine majesty, which is peculiar to the divine nature of the Son of God, is in the person of the Son of Man to be ascribed [to Christ] simply and purely according to His divine nature, or that this majesty is to be in the human nature of Christ in such a manner only that from it His human nature should have but the mere title and name per phrasin et modum loquendi (by a phrase and mode of speaking), that is, only in words, but in deed and truth should have no communion whatever with it. 68] For in that way (since God is a spiritual, undivided essence, and therefore present everywhere and in all creatures, and wherever He is, dwelling, however, especially in believers and saints, there He has with Him such majesty of His) it might also be said with truth that in all creatures in whom God is, but especially in believers and saints, in whom He dwells, all the fulness of the Godhead dwells bodily, all treasures of wisdom and knowledge are hid, all power in heaven and earth is given, because the Holy Ghost, who has all power, is given them. 69] In this way, then, no distinction would be made between Christ according to His human nature and other holy men, and thus Christ would be deprived of His majesty, which He has received above all creatures, as a man or according to His human nature. 70] For no other creature, neither man nor angel, can or shall say: All power is given unto me in heaven and in earth, since, although God, with all the fulness of His Godhead, which He has everywhere with Himself, is in the saints, He does not dwell in them bodily, nor is personally united with them as in Christ. For from such personal union it follows that Christ says, even according to His human nature, Matthew 28:18 : All power is given unto Me in heaven and in earth. Also John 13:3 : Jesus knowing that the Father had given all things into His hands. Also Colossians 2:9 : In Him dwelleth all the fulness of the Godhead bodily. Also: Thou crownedst Him with glory and honor, and didst set Him over the works of Thy hands; Thou hast put all things in subjection under His feet. For in that He put all in subjection under Him, He left nothing that is not put under Him, Hebrews 2:7 f ; Psalms 8:6 . He is excepted which did put all things under Him, 1 Corinthians 15:27 . 71] By no means, however, do we believe, teach, and confess such an infusion of the majesty of God and of all its properties into the human nature of Christ by which the divine nature is weakened [by which anything of the divine nature departs], or anything of its own is surrendered to another that it does not retain for itself, or that the human nature in its substance and essence should have received equal majesty, separate or distinct from the nature and essence of the Son of God, as when water, wine, or oil is poured from one vessel into another. For the human nature, as also no other creature, either in heaven or on earth, is capable of the omnipotence of God in such a manner that it would become in itself an almighty essence, or have in and by itself almighty properties; for thereby the human nature in Christ would be denied, and would be entirely converted into the divinity, which is contrary to our Christian faith, as also to the doctrine of all the prophets and apostles.

72] But we believe, teach, and confess that God the Father has so given His Spirit to Christ, His beloved Son, according to the assumed humanity (on account of which He is called also Messias, i.e., the Anointed), that He has not received His gifts by measure as other saints. For upon Christ the Lord, according to His assumed human nature (because, according to His divinity, He is of one essence with the Holy Ghost), rests the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge [and of the fear of the Lord, Colossians 2:3 ; Isaiah 11:2 ; Isaiah 61:1 ], 73] not in such a way that on this account, as a man, He knew and could do only some things, as other saints know and can do by the Spirit of God, who works in them only created gifts, but since Christ, according to His divinity, is the second person in the Holy Trinity, and from Him, as also from the Father, the Holy Ghost proceeds, and thus is and remains His and the Father’s own Spirit to all eternity, not separated from the Son of God, therefore (as the Fathers say) the entire fulness of the Spirit has been communicated by the personal union to Christ according to the flesh, which is personally united with the Son of God. 74] This voluntarily manifests and shows itself, with all its power therein, therewith and thereby [in, with, and through the human nature of Christ], so that He [Christ, according to His human nature] not only knows some things and is ignorant of others, can do some things and is unable to do others, but [according to the assumed human nature] knows and can do all things. For upon Him the Father poured without measure the Spirit of wisdom and power, so that, as man, He has received through this personal union all knowledge and all power in deed and truth. And thus all the treasures of wisdom are hidden in Him, thus all power is given to Him, and He is seated at the right hand of the majesty and power of God. 75] From history it can be learned that at the time of the Emperor Valens there was among the Arians a peculiar sect which was called the Agnoetae, because they imagined that the Son, the Word of the Father, knew indeed all things, but that His assumed human nature is ignorant of many things; against whom also Gregory the Great wrote.

76] On account of this personal union, and the communion resulting from it, which the divine and the human nature have with one another in the person of Christ in deed and truth, there is ascribed to Christ according to the flesh what His flesh, according to its nature and essence, cannot be of itself, and, apart from this union, cannot have, namely, that His flesh is a truly quickening food and His blood a truly quickening drink; as the two hundred Fathers of the Council of Ephesus have testified, carnem Christi esse vivificam seu vivificatricem, that is, that the flesh of Christ is a quickening flesh [or a quickener]. Hence, too, this man only, and no man besides, either in heaven or on earth, can say with truth, Matthew 18:20 : Where two or three are gathered together in My name, there am I in the midst of them. Also Matthew 28:20 : Lo, I am with you alway, even unto the end of the world.

77] And these testimonies we do not understand, as though only the divinity of Christ were present with us in the Christian Church and congregation, and such presence were to concern Christ according to His humanity in no way whatever; for in that manner Peter, Paul, and all the saints in heaven, since divinity which is everywhere present dwells in them, would also be with us on earth, which the Holy Scriptures, however, testify only of Christ, and of no other man besides. 78] But we hold that by these words [the above passages of Scripture] the majesty of the man Christ is declared, which Christ has received, according to His humanity, at the right hand of the majesty and power of God, namely, that also according to His assumed human nature and with the same, He can be, and also is, present where He will, and especially that in His Church and congregation on earth He is present as Mediator, Head, King, and High Priest, not in part, or one-half of Him only, but the entire person of Christ is present, to which both natures belong, the divine and the human; not only according to His divinity, but also according to, and with, His assumed human nature, according to which He is our 79] Brother, and we are flesh of His flesh and bone of His bone. Even as He has instituted His Holy Supper for the certain assurance and confirmation of this, that also according to that nature according to which He has flesh and blood He will be with us, and dwell, work, and be efficacious in us.

80 ] Upon this firm foundation Dr. Luther, of blessed memory, has also written [faithfully and clearly] concerning the majesty of Christ according to His human nature.

81] In the Large Confession concerning the Lord’s Supper he writes thus concerning the person of Christ: Now, since He [Christ] is such a man as is supernaturally one person with God, and apart from this man there is no God, it must follow that also according to the third, supernatural mode He is and can be in every place where God is, and all things are through and through full of Christ, also according to the humanity, not according to the first corporeal, comprehensible mode, but according to the supernatural, divine mode. Vol. 2, Wittenb. Germ., fol. 191. 82] For here you must stand [confess] and say: Wherever Christ according to the divinity is, there He is a natural, divine person, and He is there also naturally and personally, as His conception in His mother’s womb well shows. For if He were to be God’s son, He must, naturally and personally be in His mother’s womb and become man. Now, if He is naturally and personally wherever He is, He must also be man in the same place. For there are not [in Christ] two separate persons, but only one person: wherever it is, there it is the one undivided person; and wherever you can say, Here is God, there you must also say, Then Christ the man is also there. And if you would point out a place where God is, and not the man, the person would already be divided, because I could then say with truth: Here is God who is not man, and who never as yet has become man. 83] However, no such a God for me! For it would follow hence that space and place separated the two natures from one another, and divided the person, and yet even death and all devils could not divide or rend them from one another. 84] And there would remain to me a poor sort of Christ [a Christ of how much value, pray?], who would be a divine and human person at the same time in no more than in only one place, while in all other places He must be only a mere separate God and divine person without humanity. No, friend, wherever you place God, there you must also place with Him humanity; they do not allow themselves to be separated or divided from one another. There has been made [in Christ] one person, and it [the Son of God] does not separate from itself the [assumed] humanity. 85] In the little book concerning the Last Words of David, which Dr. Luther wrote shortly before his death, he says as follows: According to the other, the temporal, human birth, also the eternal power of God has been given Him; however, in time, and not from eternity. For the humanity of Christ has not been from eternity, like the divinity; but, as we reckon and write, Jesus, the Son of Mary, Isaiah 1543 years old this year. But from the instant when divinity and humanity were united in one person, the man, the Son of Mary, is and is called almighty, eternal God, who has eternal might, and has created and sustains all things per communicationem idiomatum for the reason that He is one person with the divinity, and is also true God. Of this He speaks Matthew 11:27 : ’All things are delivered unto Me of My Father’; and Matthew 28:18 : ’All power is given unto Me in heaven and in earth.’ To which Me? To Me, Jesus of Nazareth, the Son of Mary, and born man. From eternity I have it of the Father, before I became man. But when I became man, I received it in time, according to humanity, and kept it concealed until My resurrection and ascension; when it was to be manifested and declared, as St. Paul says, Romans 1:4 : ’He is declared and proved to be a Son of God with power.’ John [John 17:10 ] calls it ’glorified.’ Vol. 5, Wittenb. Germ., fol. 545.

86] Similar testimonies are found in Dr. Luther’s writings, but especially in the book That These Words Still Stand Firm, and in the Large Confession concerning the Holy Supper; to which writings, as well-grounded explanations of the majesty of Christ at the right hand of God, and of His testament, we would be understood as having referred, for the sake of brevity, in this article, as well as in the Holy Supper, as has been heretofore mentioned.

87] Therefore we regard it as a pernicious error when such majesty is denied to Christ according to His humanity. For thereby the very great consolation is taken from Christians which they have in the aforecited promise concerning the presence and dwelling with them of their Head, King, and High Priest, who has promised them that not only His mere divinity would be with them, which to us poor sinners is as a consuming fire to dry stubble, but that He, He, the man who has spoken with them, who has tried all tribulations in His assumed human nature, and who can therefore have sympathy with us, as with men and His brethren,--He will be with us in all our troubles also according to the nature according to which He is our brother and we are flesh of His flesh.

88] Therefore we unanimously reject and condemn, with mouth and heart, all errors not in accordance with the doctrine presented, as contrary to the prophetic and apostolic Scriptures, the pure [received and approved] symbols, and our Christian Augsburg Confession

89] 1. As, when it is believed or taught by any one that on account of the personal union the human nature is mingled with the divine or is changed into it.

90 ] 2. Also, that the human nature in Christ is everywhere present in the same mode as the divinity, as an infinite essence, by essential power and property of its nature.

91] 3. Also, that the human nature in Christ has become equal to and like the divine nature in its substance and essence or in its essential properties.

92] 4. Also, that the humanity of Christ is locally extended in all places of heaven and earth; which is to be ascribed not even to the divinity. But that Christ, by His divine omnipotence can be present with His body, which He has placed at the right hand of the majesty and power of God, wherever He will, especially where He has, in His Word, promised this His presence, as in the Holy Supper, this His omnipotence and wisdom can well accomplish without change or abolition of His true human nature. 93] 5. Also, that the mere human nature of Christ has suffered for us and redeemed us, with which the Son of God is said to have had no communion whatever in suffering.

94] 6. Also, that Christ is present with us on earth in the Word preached and in the right use of the holy Sacraments only according to His divinity, and that this presence of Christ does not in any way pertain to His assumed human nature.

95] 7. Also, that the assumed human nature in Christ has in deed and truth no communion whatever with the divine power, might, wisdom, majesty, and glory, but has in common only the mere title and name. 96] These errors, and all that are contrary and opposed to the [godly and pure] doctrine presented above, we reject and condemn as contrary to the pure Word of God, the Scriptures of the holy prophets and apostles, and our Christian faith and confession. And we admonish all Christians, since in the Holy Scriptures Christ is called a mystery upon which all heretics dash their heads, not to indulge in a presumptuous manner in subtile inquiries, concerning such mysteries, with their reason, but with the venerated apostles simply to believe, to close the eyes of their reason, and bring into captivity their understanding to the obedience of Christ, 2 Corinthians 10:5 , and to take comfort [seek most delightful and sure consolation], and hence to rejoice without ceasing in the fact that our flesh and blood is placed so high at the right hand of the majesty and almighty power of God. Thus we shall assuredly find constant consolation in every adversity, and remain well guarded from pernicious error.

__________ IX. OF THE DESCENT OF CHRIST TO HELL.

1] And since even in the ancient Christian teachers of the Church, as well as in some among our teachers, dissimilar explanations of the article concerning the descent of Christ to hell are found, we abide in like manner by the simplicity of our Christian faith [comprised in the Creed], to which Dr. Luther in his sermon, which was delivered in the castle at Torgau in the year 1533, concerning the descent of Christ to hell, has pointed us, where we confess: I believe in the Lord Christ, God’s Son, our Lord, dead, buried, and descended into hell. For in this [Confession] the burial and descent of Christ to hell are distinguished as different articles; 2] and we simply believe that the entire person, God and man, after the burial descended into hell, conquered the devil, destroyed the power of hell, and took from the devil all his might. 3] We should not, however, trouble ourselves with high and acute thoughts as to how this occurred; for with our reason and our five senses this article can be comprehended as little as the preceding one, how Christ is placed at the right hand of the almighty power and majesty of God; but we are simply to believe it and adhere to the Word [in such mysteries of faith]. Thus we retain the substance [sound doctrine] and [true] consolation that neither hell nor the devil can take captive or injure us and all who believe in Christ.

__________ X. OF CHURCH RITES, Which are [Commonly] Called Adiaphora, or Matters of Indifference.1] Concerning ceremonies and church rites which are neither commanded nor forbidden in God’s Word, but are introduced into the Church with a good intention, for the sake of good order and propriety, or otherwise to maintain Christian discipline, a dissension has likewise arisen among some theologians of the Augsburg Confession: 2] the one side holding that also in time of persecution and in case of confession [when confession of faith is to be made], even though the enemies of the Gospel do not come to an agreement with us in doctrine, yet some ceremonies, abrogated [long since], which in themselves are adiaphora, and neither commanded nor forbidden by God, may, without violence to conscience, be reestablished in compliance with the pressure and demand of the adversaries, and thus in such [things which are of themselves] adiaphora, or matters of indifference, we may indeed come to an agreement [have conformity] with them. 3] But the other side contended that in time of persecution, in case of confession, especially when it is the design of the adversaries, either through force and compulsion, or in an insidious manner, to suppress the pure doctrine, and gradually to introduce again into our churches their false doctrine, this, also in adiaphora, can in no way be done, as has been said, without violence to conscience and prejudice to the divine truth.

4] To explain this controversy, and by God’s grace finally to settle it, we present to the Christian reader this simple statement regarding the matter [in conformity with the Word of God]:

5] Namely, when under the title and pretext of external adiaphora such things are proposed as are in principle contrary to God’s Word (although painted another color), these are not to be regarded as adiaphora, in which one is free to act as he will, but must be avoided as things prohibited by God. In like manner, too, such ceremonies should not be reckoned among the genuine free adiaphora, or matters of indifference, as make a show or feign the appearance, as though our religion and that of the Papists were not far apart, thus to avoid persecution, or as though the latter were not at least highly offensive to us; or when such ceremonies are designed for the purpose, and required and received in this sense, as though by and through them both contrary religions were reconciled and became one body; or when a reentering into the Papacy and a departure from the pure doctrine of the Gospel and true religion should occur or gradually follow therefrom [when there is danger lest we seem to have reentered the Papacy, and to have departed, or to be on the point of departing gradually, from the pure doctrine of the Gospel]. 6] For in this case what Paul writes, 2 Corinthians 6:14 . 17, shall and must obtain: Be ye not unequally yoked together with unbelievers; for what communion hath light with darkness? Wherefore come out from among them and be ye separate, saith the Lord.7] Likewise, when there are useless, foolish displays, that are profitable neither for good order nor Christian discipline, nor evangelical propriety in the Church, these also are not genuine adiaphora, or matters of indifference.

8] But as regards genuine adiaphora, or matters of indifference (as explained before), we believe, teach, and confess that such ceremonies, in and of themselves, are no worship of God, nor any part of it, but must be properly distinguished from such as are, as it is written: In vain they do worship Me, teaching for doctrines the commandments of men, Matthew 15:9 . 9] Therefore we believe, teach, and confess that the congregation of God of every place and every time has, according to its circumstances, the good right, power, and authority [in matters truly adiaphora] to change, to diminish, and to increase them, without thoughtlessness and offense, in an orderly and becoming way, as at any time it may be regarded most profitable, most beneficial, and best for [preserving] good order, [maintaining] Christian discipline [and for eujtaxiva worthy of the profession of the Gospel], and the edification of the Church. Moreover, how we can yield and give way with a good conscience to the weak in faith in such external adiaphora, Paul teaches Romans 14:1-23, and proves it by his example, Acts 16:3 ; Acts 21:26 ; 1 Corinthians 9:19 . 10 ] We believe, teach, and confess also that at the time of confession [when a confession of the heavenly truth is required], when the enemies of God’s Word desire to suppress the pure doctrine of the holy Gospel, the entire congregation of God, yea, every Christian, but especially the ministers of the Word, as the leaders of the congregation of God [as those whom God has appointed to rule His Church], are bound by God’s Word to confess freely and openly the [godly] doctrine, and what belongs to the whole of [pure] religion, not only in words, but also in works and with deeds; and that then, in this case, even in such [things truly and of themselves] adiaphora, they must not yield to the adversaries, or permit these [adiaphora] to be forced upon them by their enemies, whether by violence or cunning, to the detriment of the true worship of God and the introduction and sanction of idolatry. 11] For it is written, Galatians 5:1 : Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not again entangled in the yoke of bondage. Also Galatians 2:4 f : And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage; to whom we gave place by subjection, no, not for an hour, that the truth of the Gospel might continue with you. 12] [Now it is manifest that in that place Paul speaks concerning circumcision, which at that time had become an adiaphoron (1 Corinthians 7:18 f.), and which at other occasions was observed by Paul (however, with Christian and spiritual freedom, Acts 16:3 ). But when the false apostles urged circumcision for establishing their false doctrine, (that the works of the Law were necessary for righteousness and salvation,) and misused it for confirming their error in the minds of men, Paul says that he would not yield even for an hour, in order that the truth of the Gospel might continue unimpaired.] 13] Thus Paul yields and gives way to the weak as to food and [the observance of] times or days, Romans 14:6 . But to the false apostles, who wished to impose these upon the conscience as necessary things, he will yield not even in such things as in themselves are adiaphora, Colossians 2:16 : Let no man therefore judge you in meat, or in drink, or in respect of an holy day. And when Peter and Barnabas yielded somewhat [more than they ought] in such an emergency, Paul openly reproves them as those who in this matter were not walking aright, according to the truth of the Gospel, Galatians 2:11 ff 14] For here it is no longer a question concerning external matters of indifference, which in their nature and essence are and remain of themselves free, and accordingly can admit of no command or prohibition that they be employed or omitted; but it is a question, in the first place, concerning the eminent article of our Christian faith, as the apostle testifies, that the truth of the Gospel might continue, which is obscured and perverted by such compulsion or command, because such adiaphora are then either publicly required for the sanction of false doctrine, superstition, and idolatry, and for the suppression of pure doctrine and Christian liberty, or at least are abused for this purpose by the adversaries, and are thus viewed [and are believed to be restored for this abuse and wicked end].

15] Likewise, the article concerning Christian liberty also is here at stake, which the Holy Ghost through the mouth of the holy apostle so earnestly charged His Church to preserve, as we have just heard. For as soon as this is weakened and the ordinances of men [human traditions] are forced upon the Church with coercion, as though it were wrong and a sin to omit them, the way is already prepared for idolatry, and by this means ordinances of men [human traditions] are afterwards multiplied and regarded as a divine worship, not only equal to the ordinances of God, but are even placed above them.

16] Moreover, by such [untimely] yielding and conformity in external things, where there has not been previously Christian union in doctrine, idolaters are confirmed in their idolatry; on the other hand, the true believers are grieved, offended, and weakened in their faith [their faith is grievously shaken, and made to totter as though by a battering-ram]; both of which every Christian for the sake of his soul’s welfare and salvation is bound to avoid, as it is written: Woe unto the world because of offenses! Also: Whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea [Matthew 18:6-7]. 17] But it is to be especially remembered what Christ says: Whosoever therefore shalt confess Me before men, him will I confess also before My Father which is in heaven, Matthew 10:32 . 18] However, that this has always and everywhere been the faith and confession, concerning such indifferent matters, of the chief teachers of the Augsburg Confession, into whose footsteps we have entered, and in whose Confession we intend by God’s grace to persevere, is shown [most clearly] by the following testimonies drawn from the Smalcald Articles, which were composed and subscribed in the year 1537: From the Smalcald Articles, in the Year 1537, etc.

19] The Smalcald Articles (Of the Church) say concerning this as follows: We do not concede to them(the papal bishops) that they are the Church, and indeed they are not; nor will we listen to those things which, under the name of Church, they enjoin and forbid. For, thank God, [today] a child seven years old knows what the Church is, namely, the saints, believers, and lambs, who hear the voice of their Shepherd. And shortly before (Of Ordination and Vocation): If the bishops would be true bishops, and would devote themselves to the Church and the Gospel, it might be granted to them, for the sake of love and unity, but not from necessity, to ordain and confirm us and our preachers; omitting, however, all comedies and spectacular doings of an unchristian nature and display. But, because they neither are, nor wish to be, true bishops, but worldly lords and princes, who will neither preach, nor teach, nor baptize, nor administer the Lord’s Supper, nor perform any work or office of the Church, and, moreover, persecute and condemn those who, having been called to do so, discharge these functions, the Church ought not on their account to remain without ministers. 20 ] And in the article Of the Papacy, the Smalcald Articles say (475, 14): Therefore, just as little as we can worship the devil himself as Lord and God, we can endure his apostle, the Pope, or Antichrist, in his rule as head or lord. For to lie and to kill and to destroy body and soul eternally, that is wherein his papal government really consists.21] And in the treatise Concerning the Power and Primacy of the Pope, which is appended to the Smalcald Articles, and was also subscribed by the theologians then present with their own hands, are these words: No one is to burden the Church with his own traditions, but here the rule is to be that nobody’s power or authority is to avail more than the Word of God.22] And shortly afterwards (517, 41): This being the case, all Christians ought most diligently to beware of becoming partakers of the godless doctrine, blasphemies, and unjust cruelties of the Pope; but ought to desert and execrate the Pope with his members, or adherents, as the kingdom of Antichrist, just as Christ has commanded (Matthew 7:15 ): ’Beware of false prophets.’ And Paul commands us to avoid false teachers and execrate them as an abomination. And in 2 Corinthians 6:14 he says: ’Be ye not unequally yoked together with unbelievers; for what communion hath light with darkness?’ 23] It is a grave matter wanting to separate one’s self from so many lands and nations, and to profess a separate doctrine; but here stands God’s command, that every one should beware and not agree with those who maintain false doctrine, or who think of supporting it by means of cruelty. 24] So Dr. Luther, too, has amply instructed the Church of God in a special treatise concerning what should be thought of ceremonies in general, and especially of adiaphora, Vol. 3, Jena, p. 523; as was also done in 1530, and can be seen in Tom. 3, Jena, German.

25] From this explanation every one can understand what every Christian congregation and every Christian man, especially in time of confession [when a confession of faith should be made], and, most of all, preachers, are to do or to leave undone, without injury to conscience, with respect to adiaphora, in order that God may not be angered [provoked to just indignation], love may not be injured, the enemies of God’s Word be not strengthened, nor the weak in faith offended.

26] 1. Therefore we reject and condemn as wrong when the ordinances of men in themselves are regarded as a service or part of the service of God.

27] 2. We reject and condemn also as wrong when these ordinances are by coercion forced upon the congregation of God as necessary.

28] 3. We reject and condemn also as wrong the opinion of those who hold (what tends to the detriment of the truth) that at a time of persecution we may comply with the enemies of the holy Gospel in [restoring] such adiaphora, or come to an agreement with them.

29] 4. We likewise regard it as a sin that deserves to be rebuked when in time of persecution anything is done either in indifferent matters or in doctrine, and in what otherwise pertains to religion, for the sake of the enemies of the Gospel, in word and act, contrary and opposed to the Christian confession. 30 ] 5. We reject and condemn also [the madness] when these adiaphora are abrogated in such a manner as though it were not free to the congregation [church] of God at any time and place to employ one or more in Christian liberty, according to its circumstances, as may be most useful to the Church. 31] Thus [According to this doctrine] the churches will not condemn one another because of dissimilarity of ceremonies when, in Christian liberty, one has less or more of them, provided they are otherwise agreed with one another in the doctrine and all its articles, also in the right use of the holy Sacraments, according to the well-known saying: Dissonantia ieiunii non dissolvit consonantiam fidei; ’Disagreement in fasting does not destroy agreement in the faith.’

__________ XI. OF GOD’S ETERNAL FOREKNOWLEDGE [PREDESTINATION] AND ELECTION.

1] Although among the theologians of the Augsburg Confession there has not occurred as yet any public dissension whatever concerning the eternal election of the children of God that has caused offense, and has become wide-spread, yet since this article has been brought into very painful controversy in other places, and even among our theologians there has been some agitation concerning it; moreover, since the same expressions were not always employed concerning it by the theologians; therefore, in order, by the aid of divine grace, to prevent disagreement and separation on its account in the future among our successors, we, as much as in us lies, have desired also to present an explanation of the same here, so that every one may know what is our unanimous doctrine, faith, and confession also concerning this article. 2] For the doctrine concerning this article, if taught from, and according to, the pattern of the divine Word [and analogy of God’s Word and of faith], neither can nor should be regarded as useless or unnecessary, much less as offensive or injurious, because the Holy Scriptures not only in but one place and incidentally, but in many places, thoroughly treat and urge [explain] the same. 3] Moreover, we should not neglect or reject the doctrine of the divine Word on account of abuse or misunderstanding, but precisely on that account, in order to avert all abuse and misunderstanding, the true meaning should and must be explained from the foundation of the Scriptures; and the plain sum and substance [of the heavenly doctrine] concerning this article, accordingly, consists in the following points: 4] First, the distinction between the eternal foreknowledge of God and the eternal election of His children to eternal salvation, is carefully to be observed. For praescientia vel praevisio (foreknowledge or prevision), that is, that God sees and knows everything before it happens, which is called God’s foreknowledge [prescience], extends over all creatures, good and bad; namely, that He foresees and foreknows everything that is or will be, that is occurring or will occur, whether it be good or bad, since before God all things, whether they be past or future, are manifest and present. Thus it is written, Matthew 10:29 : Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father. And Psalms 139:16 : Thine eyes did see my substance, yet being imperfect; and in Thy book all my members were written, which in continuance were fashioned, when as yet there were none of them. Also Isaiah 37:28 : I know thy abode, and thy going out, and thy coming in, and thy rage against Me.5] The eternal election of God, however, vel praedestinatio (or predestination), that is, God’s ordination to salvation, does not extend at once over the godly and the wicked, but only over the children of God, who were elected and ordained to eternal life before the foundation of the world was laid, as Paul says, Ephesians 1:4 . 5 : He hath chosen us in Him, having predestinated us unto the adoption of children by Jesus Christ.6] The foreknowledge of God (praescientia) foresees and foreknows also that which is evil; however, not in such a manner as though it were God’s gracious will that it should happen; but all that the perverse, wicked will of the devil and of men wills and desires to undertake and do, God sees and knows before; and His praescientia, that is, foreknowledge, observes its order also in wicked acts or works, inasmuch as a limit and measure is fixed by God to the evil which God does not will, how far it should go, and how long it should last, when and how He will hinder and punish it; for all of this God the Lord so overrules that it must redound to the glory of the divine name and to the salvation of His elect, and the godless, on that account, must be put to confusion.