The Smalcald Articles

And in those things which concern the spoken, outward Word, we must firmly hold that God grants His Spirit or grace to no one, except through or with the preceding outward Word, in order that we may [thus] be protected against the enthusiasts, i.e., spirits who boast that they have the Spirit without and before the Word, and accordingly judge Scripture or the spoken Word, and explain and stretch it at their pleasure, as Muenzer did, and many still do at the present day, who wish to be acute judges between the Spirit and the letter, and yet know not what they say or declare. For [indeed] the Papacy also is nothing but sheer enthusiasm, by which the Pope boasts that all rights exist in the shrine of his heart, and whatever he decides and commands with [in] his church is spirit and right, even though it is above and contrary to Scripture and the spoken Word.

All this is the old devil and old serpent, who also converted Adam and Eve into enthusiasts, and led them from the outward Word of God to spiritualizing and self-conceit, and nevertheless he accomplished this through other outward words. Just as also our enthusiasts [at the present day] condemn the outward Word, and nevertheless they themselves are not silent, but they fill the world with their pratings and writings, as though, indeed, the Spirit could not come through the writings and spoken word of the apostles, but [first] through their writings and words he must come. Why [then] do not they also omit their own sermons and writings, until the Spirit Himself come to men, without their writings and before them, as they boast that Me has come into them without the preaching of the Scriptures? But of these matters there is not time now to dispute at greater length; we have elsewhere sufficiently urged this subject.

For even those who believe before Baptism, or become believing in Baptism, believe through the preceding outward Word, as the adults, who have come to reason, must first have heard: He that believeth and is baptized shall be saved, even though they are at first unbelieving, and receive the Spirit and Baptism ten years afterwards. Cornelius, Acts 10, 1 ff., had heard long before among the Jews of the coming Messiah, through whom he was righteous before God, and in such faith his prayers and alms were acceptable to God (as Luke calls him devout and God-fearing), and without such preceding Word and hearing could not have believed or been righteous. But St. Peter had to reveal to him that the Messiah (in whom, as one that was to come, he had hitherto believed) now had come, lest his faith concerning the coming Messiah hold him captive among the hardened and unbelieving Jews, but know that he was now to be saved by the present Messiah, and must not, with the [rabble of the] Jews deny nor persecute Him.

In a word, enthusiasm inheres in Adam and his children from the beginning [from the first fall] to the end of the world, [its poison] having been implanted and infused into them by the old dragon, and is the origin, power [life], and strength of all heresy, especially of that of the Papacy and Mahomet. Therefore we ought and must constantly maintain this point, that God does not wish to deal with us otherwise than through the spoken Word and the Sacraments. It is the devil himself whatsoever is extolled as Spirit without the Word and Sacraments. For God wished to appear even to Moses through the burning bush and spoken Word; and no prophet neither Elijah nor Elisha, received the Spirit without the Ten Commandments [or spoken Word]. Neither was John the Baptist conceived without the preceding word of Gabriel, nor did he leap in his mother's womb without the voice of Mary. And Peter says, 2. Ep. 1, 21: The prophecy came not by the will of man; but holy men of God spake as they were moved by the Holy Ghost. Without the outward Word, however, they were not holy, much less would the Holy Ghost have moved them to speak when they still were unholy [or profane]; for they were holy, says he, since the Holy Ghost spake through them.

IX. Of Excommunication.

The greater excommunication, as the Pope calls it, we regard only as a civil penalty, and it does not concern us ministers of the Church. But the lesser, that is, the true Christian excommunication, consists in this, that manifest and obstinate sinners are not admitted to the Sacrament and other communion of the Church until they amend their lives and avoid sin. And ministers ought not to mingle secular punishments with this ecclesiastical punishment, or excommunication.

X. Of Ordination and the Call.

If the bishops would be true bishops [would rightly discharge their office], 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 display [deceptions, absurdities, and appearances] of unchristian [heathenish] parade and pomp. 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 discharge these functions, having been called to do so, the Church ought not on their account to remain without ministers [to be forsaken by or deprived of ministers].

Therefore, as the ancient examples of the Church and the Fathers teach us, we ourselves will and ought to ordain suitable persons to this office; and, even according to their own laws, they have not the right to forbid or prevent us. For their laws say that those ordained even by heretics should be declared [truly] ordained and stay ordained [and that such ordination must not be changed], as St. Jerome writes of the Church at Alexandria, that at first it was governed in common by priests and preachers, without bishops.

XI. Of the Marriage of Priests.

To prohibit marriage, and to burden the divine order of priests with perpetual celibacy, they have had neither authority nor right [they have done out of malice, without any honest reason], but have acted like antichristian, tyrannical, desperate scoundrels [have performed the work of antichrist, of tyrants and the worst knaves], and have thereby caused all kinds of horrible, abominable, innumerable sins of unchastity [depraved lusts], in which they still wallow. Now, as little as we or they have been given the power to make a woman out of a man or a man out of a woman, or to nullify either sex, so little have they had the power to [sunder and] separate such creatures of God, or to forbid them from living [and cohabiting] honestly in marriage with one another. Therefore we are unwilling to assent to their abominable celibacy, nor will we [even] tolerate it, but we wish to have marriage free as God has instituted [and ordained] it, and we wish neither to rescind nor hinder His work; for Paul says, 1 Tim. 4, 1 ff., that this [prohibition of marriage] is a doctrine of devils.

XII. Of the Church.

We do not concede to them that they are the Church, and [in truth] they are not [the Church]; nor will we listen to those things which, under the name of Church, they enjoin or forbid. For, thank God, [to-day] a child seven years old knows what the Church is, namely, the holy believers and lambs who hear the voice of their Shepherd. For the children pray thus: I believe in one holy [catholic or] Christian Church. This holiness does not consist in albs, tonsures, long gowns, and other of their ceremonies devised by them beyond Holy Scripture, but in the Word of God and true faith.

XIII. How One is Justified before God, and of Good Works.

What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St. Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet been altogether removed or become dead, yet He will not punish or remember it.

And such faith, renewal, and forgiveness of sins is followed by good works. And what there is still sinful or imperfect also in them shall not be accounted as sin or defect, even [and that, too] for Christ's sake; but the entire man, both as to his person and his works, is to be called and to be righteous and holy from pure grace and mercy, shed upon us [unfolded] and spread over us in Christ. Therefore we cannot boast of many merits and works, if they are viewed apart from grace and mercy, but as it is written, 1 Cor. 1, 31: He that glorieth, let him glory in the Lord, namely, that he has a gracious God. For thus all is well. We say, besides, that if good works do not follow, faith is false and not true.

XIV. Of Monastic Vows.

As monastic vows directly conflict with the first chief article, they must be absolutely abolished. For it is of them that Christ says, Matt. 24, 5. 23 ff.: I am Christ, etc. For he who makes a vow to live as a monk believes that he will enter upon a mode of life holier than ordinary Christians lead, and wishes to earn heaven by his own works not only for himself, but also for others; this is to deny Christ. And they boast from their St. Thomas that a monastic vow is equal to Baptism. This is blasphemy [against God].

XV. Of Human Traditions.

The declaration of the Papists that human traditions serve for the remission of sins, or merit salvation, is [altogether] unchristian and condemned, as Christ says Matt. 15, 9: In vain they do worship Me, teaching for doctrines the commandments of men. Again, Titus 1, 14: That turn from the truth. Again, when they declare that it is a mortal sin if one breaks these ordinances [does not keep these statutes], this, too, is not right.

These are the articles on which I must stand, and, God willing, shall stand even to my death; and I do not know how to change or to yield anything in them. If any one wishes to yield anything, let him do it at the peril of his conscience.

Lastly, there still remains the Pope's bag of impostures concerning foolish and childish articles, as, the dedication of churches, the baptism of bells, the baptism of the altarstone, and the inviting of sponsors to these rites, who would make donations towards them. Such baptizing is a reproach and mockery of Holy Baptism, hence should not be tolerated. Furthermore, concerning the consecration of wax-tapers, palm-branches, cakes, oats, [herbs,] spices, etc., which indeed, cannot be called consecrations, but are sheer mockery and fraud. And such deceptions there are without number, which we commend for adoration to their god and to themselves, until they weary of it. We will [ought to] have nothing to do with them.

Dr. Martin Luther subscribed.

Dr. Justus Jonas, Rector, subscribed with his own hand.

Dr. John Bugenhagen, Pomeranus, subscribed.

Dr. Caspar Creutziger subscribed.

Nicholas Amsdorf of Magdeburg subscribed.

George Spalatin of Altenburg subscribed.

I, Philip Melanchthon, also regard [approve] the above

articles as right and Christian. But regarding the Pope I hold

that, if he would allow the Gospel, his superiority over the

bishops which he has otherwise, is conceded to him by human

right also by us, for the sake of the peace and general unity

of those Christians who are also under him, and may be under

him hereafter.

John Agricola of Eisleben subscribed.

Gabriel Didymus subscribed.

I, Dr. Urban Rhegius, Superintendent of the churches in the

Duchy of Lueneburg, subscribe in my own name and in the name

of my brethren, and of the Church of Hanover.

I, Stephen Agricola, Minister at Hof, subscribe.

Also I, John Draconites, Professor and Minister at Marburg,

subscribe.

I, Conrad Figenbotz, for the glory of God subscribe that I

have thus believed, and am still preaching and firmly

believing as above.

I, Andrew Osiander of Nuernberg, subscribe.

I, Magister Veit Dieterich, Minister at Nuernberg, subscribe.

I, Erhard Schnepf, Preacher at Stuttgart, subscribe.

Conrad Oettinger, Preacher of Duke Ulrich at Pforzheim.

Simon Schneeweiss, Pastor of the Church at Crailsheim.

I, John Schlagenhaufen, Pastor of the Church at Koethen,

subscribe.

The Reverend Magister George Helt of Forchheim.

The Reverend Magister Adam of Fulda, Preacher in Hesse.

The Reverend Magister Anthony Corvinus, Preacher in Hesse.

I, Doctor John Bugenhagen, Pomeranus, again subscribe in the

name of Magister John Brentz, as on departing from Smalcald he

directed me orally and by a letter, which I have shown to

these brethren who have subscribed.

I, Dionysius Melander, subscribe to the Confession, the

Apology, and the Concordia on the subject of the Eucharist.

Paul Rhodius, Superintendent of Stettin.

Gerard Oemcken, Superintendent of the Church at Minden.

I, Brixius Northanus, Minister of the Church of Christ which

is at Soest, subscribe to the Articles of the Reverend Father

Martin Luther, and confess that hitherto I have thus believed

and taught, and by the Spirit of Christ I shall continue thus

to believe and teach.

Michael Caelius, Preacher at Mansfeld, subscribed.

The Reverend Magister Peter Geltner Preacher at Frankfort,

subscribed.

Wendal Faber, Pastor of Seeburg in Mansfeld.

I, John Aepinus, subscribe.

Likewise, I, John Amsterdam of Bremen.

I, Frederick Myconius, Pastor of the Church at Gotha in

Thuringia, subscribe in my own name and in that of Justus

Menius of Eisenach.

I, Doctor John Lang, Preacher of the Church at Erfurt,

subscribe with my own hand in my own name, and in that of my

other coworkers in the Gospel, namely:

The Reverend Licentiate Ludwig Platz of Melsungen.

The Reverend Magister Sigismund Kirchner,

The Reverend Wolfgang Kiswetter,

The Reverend Melchior Weitmann

The Reverend John Thall.

The Reverend John Kilian.

The Reverend Nicholas Faber.

The Reverend Andrew Menser.

And I, Egidius Mechler, have subscribed with my own hand.