In 1545, the Holy Roman Emperor called the Diet of Speyer and announced his intention to seek a "Christian Reformation" to reconcile Catholics and Protestants. He invited the Protestant states to submit drafts outlining their conditions for a unified church.
The Elector of Saxony commissioned his top theologians—Luther, Bugenhagen, Justus Jonas, and specifically Philip Melanchthon—to write an expert theological opinion (Gutachten) detailing what the Protestants could compromise on and where they had to stand firm based on the Augsburg Confession. The result was this Visitation Formula [Visitationsformel], first drafted in German by Melanchthon and then translated into Latin.
It was written at the end of Luther's life, just prior to the Council of Trent. These principles would be followed in the various Church Orders around protestant Europe, especially those authored by Bugenhagen.
A Latin edition is to be found in Corpus Reformatorum and a German critical edition in Evangelical Church Orders of the 16th Century Volume 1. German to English translation by Gemini 3.1 Pro.
Proper Christian church government consists primarily in these five [six] parts:
First, in proper, pure doctrine, which God has given, revealed, and commanded to the church.
Second, in the proper use of the sacraments.
Third, in maintaining the preaching office and obedience to the pastors, as God wishes the ministry of the Gospel to be maintained, and which He powerfully maintains Himself.
Fourth, in maintaining proper discipline, through church courts or spiritual jurisdiction.
Fifth, in maintaining necessary studies and schools.
Sixth, physical protection and reasonable sustenance are necessary.
God created the human race primarily for this work and end, that it should know Him, call upon Him, and eternally praise Him. Therefore, before the fall of Adam and after the fall, He revealed Himself to the human race in certain testimonies, and gave a special doctrine and Word. He bound His true recognition to it, so that those who would teach, learn, accept, and confess this His doctrine and Word should be His church and His people forever, and that otherwise no one should or could be God's people who would not have or follow this Word.
And namely, after the fall, He revealed that He would send His Son, and through Him, and for His sake, give forgiveness of sins, grace, righteousness, and eternal life. He also subsequently sent this His Son Jesus Christ with certain testimonies, and thus the church of God is always founded upon this Savior Christ, and upon the same Word through which the Son is revealed, as it is written in 1 Corinthians 3: "For no one can lay any foundation other than the one already laid, which is Jesus Christ." And Ephesians 2: "You are fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone, in whom the whole building is joined together and rises to become a holy temple in the Lord, in whom you too are being built together to become a dwelling in which God lives by his Spirit."
From these and many other passages, it is clear and certain that only those are God's people who accept, teach, learn, and confess the doctrine given by God through the prophets, through the Lord Christ, and through the apostles. And it is the foremost and highest commandment to hear, accept, and keep pure the doctrine of this Son of God, as the eternal Father spoke from heaven: "This is my beloved Son, with whom I am well pleased; listen to him." And as Psalm 2 says: "Kiss the Son," etc., that is, accept Him heartily and with joy and hear His doctrine, etc. Now whoever will not hear this Son Jesus Christ, and despises, denies, or persecutes the Gospel, entirely or in certain articles, they cannot be God's people; that is public. Therefore, it is first and foremost necessary in the Christian church to maintain the Gospel whole and pure, as God has often commanded, and our Savior Christ says in John 14: "Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them."
Therefore, this should be the first part in a Christian reformation: that the holy Gospel be maintained pure and unadulterated in churches and schools, just as the first and ancient councils were primarily held for the sake of doctrine, as in Acts 15, and the Nicene Council made a praiseworthy creed to maintain the proper, pure understanding of the Son of God.
And although many reformations have subsequently been undertaken in these last times, very little has been dealt with concerning the principal articles of Christian doctrine, even though it is publicly evident that many abuses have crept in, through which the Gospel has been obscured.
However, since some defenders of these abuses gave cause a few years ago to punish the errors, God granted His grace that in these punishments the doctrine of the Gospel was clarified in all necessary articles, of which we handed over a confession to His Imperial Majesty at Augsburg in the year 1530. By God's grace, we intend to abide by this confession, as it reads in its proper understanding, and as it is held and understood in our churches. For we do not doubt at all that this doctrine of our church is certainly the eternal and singular harmonious doctrine of the true catholic church of God given through the prophets, Christ, and the apostles, and is in agreement with the Apostolic and Nicene Creeds, and with the ancient holy councils, and the understanding of the first pure church.
Therefore, we also consider it necessary for the honor of God and proper invocation, for the salvation of many people, for the planting and strengthening of true faith and proper invocation in descendants, that the understanding of the same doctrine, which we confess and teach in our churches, confession, and catechisms, should be preached and held harmoniously in all churches. Namely, concerning all articles of faith, as they are recounted and contained in the Apostolic and Nicene Creeds, and as the same articles are necessarily and properly explained by the ancient holy councils of Nicaea, Constantinople, Ephesus, and Chalcedon. And for the explanation of the articles in the creeds concerning Christ and the high, immeasurable goods which our Savior and Head Christ obtained for us, the articles further mentioned in the confession are necessary for all Christians to know: concerning original sin, grace, faith, good works, and the sacraments.
Namely, that it is certainly true that all humans who are conceived from male seed bring original sin with them, and therefore all humans who are not brought to Christ and born again through baptism remain in the eternal wrath of God and are damned. Item, that one should baptize young children, and that their baptism is right and effective for grace and eternal life. Item, that original sin is the lack of the righteousness that was planted in Adam, which should be in us. And this lack is guilt, and the destruction of human powers, of the understanding, will, and heart, so that the will is not turned to God, and the heart is miserably inclined against God's law; because of this guilt and destruction, the human being is in God's wrath and is damned if he is not redeemed from it through rebirth.
This has certainly always been the doctrine and understanding of the holy catholic church of God, the prophets, apostles, and Christian writers concerning the great damage into which the human race fell through Adam's fall.
But that some attack this article, they do very wrong. For they fight against the public Word of God and strengthen the blindness in humans so that one cannot properly understand sin, grace, and faith. For from this root comes the great doubt in hearts before God; item, that the heart is lazy and cold in fear and love toward God; item, that it is much more inclined to trust in visible things than in God. One must indeed recognize these and other evil inclinations as sin and strive against them, which does not happen if one obscures the article of original sin.
After this follows the article of grace and redemption from sins, namely that we obtain forgiveness of sins, grace, and the Holy Spirit, and are reconciled with God, justified, and made heirs of eternal life, not from the merit of our works, but for the sake of the Savior Christ, through faith in Christ. This article is, by God's grace, richly explained in our churches. And that it is necessary to teach this article purely, as it is taught and understood in our churches, is entirely public. For thus and not otherwise does God teach us concerning the honor of Christ and the forgiveness of sins, as it is written in Acts 10: "All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name." And where this article is not kept pure, much blindness follows; hearts remain in doubt like the heathens, have no certain comfort, flee from God, have no proper invocation, and subsequently invent their own merits, monasticism, and similar works, whereby the doctrine of Christ and faith is obscured much more. And in sum, this article, as it is explained at length in our churches, is the chief doctrine of the Gospel, which no creature in heaven or on earth has the right to alter; rather, it is God's immutable counsel, who out of immeasurable mercy wishes to deliver us from sins and save us through His Son by trusting in this one Savior Jesus Christ.
Thereafter follows the doctrine of good works: that, as faith and trust in Christ receive the forgiveness of sins, God gives His Holy Spirit into the believing heart, and kindles a new light and life in the heart, the fear of God, love, and good intentions according to all of God's commandments. And thus it is God's earnest will that we live in good works, and keep the bestowed grace and forgiveness and not squander it. And since the proper doctrine of good works has been greatly falsified in the whole world, and is still being falsified in many lands: it is highly necessary to instruct the churches properly and unanimously about it, which works God demands, how they please God, even though sin remains in all humans in this miserable life, item, concerning the difference of persons, etc.
Of these high matters, Christian instruction occurs in our churches, which we do not consider unnecessary school disputations. Therefore, we know of nothing to change in it. But if someone considers it a school disputation and thinks they are fables that one can interpret and twist to suit any occasion, and color and smear with words, he will have his judge.
From this article now follow the other articles that speak of the proper, salutary use of the sacraments. And first, concerning baptism, infant baptism is to be earnestly protected and maintained, and it would be useful, to remind those present at the baptism, that baptism be held in the known language everywhere. And it is not necessary to ordain more or longer ceremonies for this than are presently customary.
This would be highly necessary in all churches: to hold the catechism on appointed days to instruct the youth in all necessary articles of Christian doctrine. To this end, confirmation could be established, namely, when a child comes to their years of maturity, to hear their public confession, and to ask whether they wish to remain in this singular divine doctrine and church, and after the confession and promise, to say a prayer with the laying on of hands. This would be a useful ceremony, not merely for show, but much more for maintaining proper doctrine and pure understanding, and serving good discipline.
Although more will be said later about ordination and maintaining the preaching office or ministerium evangelicum, it should be briefly recalled here that this work is to be esteemed highly and greatly. And although God maintains the preaching office, and chooses capable teachers, as it is written in Ephesians 4, the regents are nevertheless obligated to do their work so that one may have preachers and priests, and that they be appointed, examined, accepted, or rejected by learned, God-fearing people at certain places. This work was formerly entrusted to the bishops. Now they have persecuted the divine truth for a long time, and leave the churches in their own territories standing empty, to become desolate and heathen. Therefore, it is necessary to consider how to advise Christendom; and if one wanted to entrust ordination to them, they must first declare themselves regarding the doctrine. For if they remain persecutors of Christian doctrine, and will not ordain without obligating one to false doctrine and the persecution of truth, then one cannot seek ordination from them. But if they wish to accept true doctrine and help maintain it, ordain examinations, and call capable persons, they could do much good. For it is truly of great and notable importance that ordination be properly established. And if the regents considered the great benefit of God founded upon the ministry—namely, that God through this office, and no other, gathers His eternal church, and has commanded us miserable humans to call persons who understand Christian doctrine, through whose voice and service in the preaching office and sacraments He will certainly cooperate and give salvation—then they would have greater diligence to establish ordination properly and stately. The people should also be diligently instructed about this, so that they learn to recognize this benefit of God and esteem it highly, that God certainly wishes to work through this calling and this office, and love the ministry and help maintain it. As indeed we all are obligated to do, each according to his station, as is often commanded, and Christ says: "Whoever rejects you rejects me."
However, ordination has fallen into a great abuse since true doctrine was no longer esteemed, and the error crept in that one must have priests who sacrifice for the people, and the multiplication of this sacrifice is the highest divine worship.
If one now wanted to make unity and earnestly entrust ordination to the bishops, there must first be unity of doctrine, as has been said. In addition, the commands of ordination must be directed toward the preaching office and the administration of the sacraments, not toward other works to sacrifice for the living and the dead.
One should also not burden consciences with the unchristian prohibition of marriage, which has always given cause for great, terrible sins for many people, and from which public heathen unchastity and impudence followed in the priestly estate, of which all those make themselves partakers who help strengthen and maintain this prohibition of marriage.
It is entirely public and undeniable that the monastic teaching on penance is so confused and full of error that not only the people, but also the writers themselves, have not understood it. They have invented a contrition and said that it earns forgiveness; yet no one knows when this contrition is sufficient. They also have terrible errors concerning sins. They do not regard the great internal sins—doubt and all kinds of internal impurity; instead, they have invented their own childish sins out of human traditions, etc.
Thereafter, concerning enumeration, satisfaction, indulgences, they have such gross errors that one could grasp them, and it is evident that they have not spoken a word of the faith and trust by which one obtains forgiveness of sins. And thus, their doctrine of penance is fundamentally a heathen doctrine that leaves the conscience stuck in doubt of forgiveness, or builds upon satisfaction, just as the Quran says what one must do for each sin.
Now the doctrine of penance, of the recognition of sin, of true contrition, and of faith in Christ, and of true amendment, are among the principal parts of Christian doctrine, and it is highly necessary that they be maintained purely. And we should rightly be thankful to God for this great benefit, that God has again let this doctrine shine purely and clearly for His church, so that God-fearing hearts better know what is sin and what is not sin, and recognize their misery and divine wrath more than before, and seek grace and comfort through Christ, and know how they are to obtain forgiveness. Whoever does not highly and worthily esteem this recognition has strayed far from the Christian essence and understanding.
Since all who have understanding know that this very article is taught and explained quite faithfully and purely in our churches, and that it is necessary for all of Christendom that it be maintained purely, we will and can consent to or permit no alteration, no obscuration, and no patchwork on the doctrine of this article.
And although the current new jugglers, who paint new colors over the old errors, ponder and seek to criticize our doctrine, all those with understanding know that this article is taught correctly and salvifically among us in all its parts.
We ourselves are inclined to maintain confession in its proper Christian form, to teach and examine the people in it, item, that the understanding remains and this testimony of the church, that the holy Gospel certainly proclaims the forgiveness of sins, in general and in particular. And if one wanted to undertake a salutary reformation, it would be especially necessary to preach and practice the whole article of penance, as well as the doctrine of confession, private absolution, and faith, in the manner we have now often given thorough and Christian report of it.
But of the ban and of the punishment that should follow the ban, more will be said later under church courts. For now we are still speaking of the Christian use of the sacraments.
As soon as God established ceremonies through Adam and later through Abel, Cain and his successors, and thus henceforth all the godless, perverted the divine ceremonies and established manifold idolatry. Thus it also went in the people of Israel, that the ceremonies ordained by God were perverted, and others, such as Baal and the high places, arose. Now human reason does not see that this perversion or erecting of new worship is a sin, but considers these works as high, great holiness; just as when Israel set up many chapels on all mountains, they thought they were multiplying good works and the foremost worship of God, just as among the wisest heathens in Greece every corner was full of chapels.
People will clearly understand this great sin and this deviation from the singular true invocation in the final judgment and in the future life. But for now, we should know this, that one is obligated to abide by the divine command and Word, and that one should not pervert communion and the mass into other works than as they were ordained by Christ, and as that very order has testimony from the practice and observance of the apostles in the first church. Namely, that the people should come together; for God wills that His church hold public, honorable assemblies, that His Gospel be publicly preached and heard before all creatures, and He and the Savior Christ be publicly praised and called upon, as many passages say: "Peoples and kings shall assemble to serve the Lord" (Ps. 102). In this assembly, for prayer and teaching, something should be sung or read from the divine Scripture, as has always been held in the Christian church. Item, one should also preach a Christian sermon, as Christ commanded at His Supper to proclaim His death and His resurrection and gifts, which is to preach. And the people should be collectively exhorted to prayer, as Christ gave a special promise to such collective prayer. For He wishes to drive and urge us to gladly help maintain these assemblies, to come to them, and collectively take up the common need. Therefore, one should pray during it for the spiritual and secular government, for peace, fruits, and personal needs, spiritual and physical, etc.
At this time, communion should also be held, namely in such a way that after the prayer, the priest speaks the command of Christ earnestly and with devotion, and knows what he is doing, and then distributes the body and blood of Christ to be consumed by himself and others who are admitted to communion, and who have been previously examined and absolved, and do not persist in public vices; who should also have a proper understanding of what this sacrament is, namely the partaking of the true body and blood of Christ, and for what purpose this partaking is done, namely that faith may be awakened and strengthened: because Christ, through this His ordinance, gives us His body and blood, so that He certainly makes us His members; forgives us our sins out of grace for the sake of His death, not because of this our obedience; graciously wishes to hear and govern us, etc. Item, that we here also recognize that we are members of the one Savior Christ, and should show love and goodness toward all members to please our Savior Christ, etc.
This is the ancient and pure form of the mass and communion, as Christ instituted and ordained it, and as it was held by the apostles in the first church; it is also thus held by God's grace in our churches with devotion and Christian reverence. And it is highly necessary that all Christians, and especially the high regents, help to maintain this proper communion and mass, and consider what gruesome abuses have been introduced against it.
First, it is public and undeniable that the vast majority of priests in the whole world become priests and hold mass solely for the sake of sustenance, and remain in ignorance, not knowing for what purpose this work is instituted, and practice the ceremonies like children; many are also in and persist in public vices. Now these are terrible sins and defilements of the divine name against the second commandment and against this saying of Paul to the Corinthians: they make themselves guilty of the body and blood of Christ; item, they eat and drink judgment on themselves. These sins bring eternal damnation and many temporal punishments, wars, and destructions, and all regents, spiritual and secular, are obligated to prevent these gross public defilements of the sacrament as much as possible. That is entirely certain and public.
Secondly, the mass is boasted of, and through this false appearance is thus multiplied in the world, namely that the priest holds a sacrifice by which he earns forgiveness of sins for the living, and redemption from purgatory for the dead, even if the priest lies in public vices. Now it is public that communion or mass is not instituted for the dead. For the text expressly commands that one should remember the death of Christ thereby, etc., which cannot be applied to the dead. It is also public that the living do not obtain forgiveness of sin because of this or another work of other people, but solely for Christ's sake through their own faith, according to the high, salutary doctrine of faith, as the passage says: "The righteous shall live by his faith." Now the world clings to the mass as such a work and merit, and the great lords and others think that if they have seen a mass, they have grace, luck, and salvation, even if they otherwise persist in public sins; and many great causes come together so that the world holds fast to these errors and the abuse of the mass. First, there are many high, wise regents who say one should avoid all alteration, and if the mass were abandoned, the people would have no divine worship, would stay away from the church entirely, would become heathen, etc. Furthermore, custom, profit, and the authority of the priestly estate are great reasons why one holds so fast to the mass. Therefore, we know well that the reformation of communion and the mass is very difficult. But because the aforementioned errors and abuses are so entirely gross and palpable, it is highly necessary that such defilement of the sacrament not be despised. And this alone is the safe way: that one restores the first and ancient use of communion and mass, and drops purchased masses and private masses, but holds on Sundays and other holidays, and on other days if someone desires communion, a Christian, honorable mass, wherein the priest distributes the body and blood of Christ to several examined and absolved persons, as has been said.
Furthermore, this must also be considered. Since the common man now knows this, that it is right and ordained by Christ that one should distribute and consume both kinds of the sacrament: there are many who, with a burdened conscience and in doubt as to whether they do right, receive only the one kind, and there is great complaint about this in many lands, Bavaria, Austria, Jülich, and the Netherlands. Now this doubt hinders proper invocation of God, and makes the heart resentful toward God, and shy away from the sacrament, and final despair often follows. All authorities are obligated to remove this burden from consciences. Therefore, it would be highly necessary to restore both kinds. It is the same with priests in many places. Many know that they do wrong, that they hold private masses or masses for the dead for the sake of custom and out of compulsion, and are nevertheless forced so harshly by the authorities that they hold such masses. The authorities should rightly help these afflicted consciences, according to the rule that no human tradition in the church should be strengthened to the ruin of the conscience and the hindrance of divine invocation, and of proper works commanded by God, as Paul says: "Authority was given to us not for destruction, but for building up," and Christ punishes the Pharisees in Matthew 15, that they hindered divine commandments with their human laws.
Oh God, grant grace that the high potentates also consider these great matters, and think upon this, that idolatry and the defilement of the divine name and of the sacraments be abolished, and comfort be given to the doubt of the godly, and proper recognition and invocation of God, proper divine worship and amendment be established. These matters are not so hidden or subtle that a God-fearing, Christian person cannot judge them, but the truth is clear and easy to understand for him who desires it from the heart.
Furthermore, it is quite public that the persecution against both kinds, as well as against other public truth, is a great sin, which causes God's wrath and terrible plagues, as Christ spoke in Matthew 23: all the righteous blood shed on earth, from Abel down to Zechariah, will come upon the persecutors, etc. Whoever now fears God, and does not want to make himself a partaker in the persecution, and does not want to help strengthen harmful errors and the defilement of the divine name, should rightly help in a proper reformation of this and other articles, and namely in this article work toward the goal that the churches be instructed properly about the sacrament of the body and blood of Christ, what is distributed there, and for what purpose this partaking was instituted and is useful, and that communion be held with proper understanding and faith and with proper discipline, so that the holy sacrament is not thrown to the swine, as it is sadly and terribly seen in the whole world among the great multitude of unlearned and godless priests and monks, who serve only their belly with their mass holding. Item, among the Anabaptists and others who blaspheme the sacraments and say that only bread and wine are distributed there, and that they are only signs by which Christians show their unity among themselves, and are not testimonies of divine gifts toward us; thus obliterating the doctrine of faith, etc.
It is clear from the histories of the ancient church that for three hundred years after the time of the apostles, private masses were not yet customary, and subsequently crept in out of ignorance, and were multiplied out of greed. It would also be good, if God granted grace, for the sake of unity, that a reasonable uniformity of the mass be held with honorable ceremonies, with preceding confession of the communicants, with standing before the altar, so that there is not such disorder as there is in some places, where the priests stand behind the table, etc.
Here we also want to append this article. For it is completely public that the world is full of idolatry with the service of saints. God says clearly in Matthew 4: "Worship the Lord your God," that is, the one who has revealed Himself to you through His Word and testimony, "and serve him only." Now it is known what a refuge to the saints is, just as if they gave temporal or eternal goods, which is public idolatry.
Some, however, want to color and adorn this gruesome heathen custom, and say that one may invoke the saints as intercessors, not as creators or workers of the gifts. To this is a clear answer, that one should not preach, establish, or confirm any invocation in God's people that has no command or example in God's Word. Now it is known that throughout the writings of the prophets and apostles, no command and no example of such invocation is to be found. Item, whatever is not from faith is sin, Romans 14. Now there is no word of God concerning this invocation; therefore, one should not confirm it. Above that, this is true, that knowing human hearts and hearing invocation in all the world belongs solely to the almighty Being. Whoever now invokes the deceased saints gives them this honor and power, that they know hearts and hear invocation in all the world. Thereby, omnipotence is given to them. That is indeed public idolatry. Therefore, all regents, spiritual and secular, are obligated to abolish this error and abuse. What kind of hardness is this, that one still wants to confirm the invocation of saints, when one sees the gruesome abuses before one's eyes, and knows moreover that there is absolutely no word or example in divine Scripture that this invocation is pleasing to God.
From this it does not follow, as some accuse us, that we do not honor or love the saints; item, that we destroy many old festivals. Invocation belongs to God and our Savior Christ, as the almighty Being; but to the saints belongs another honor. And a God-fearing, learned preacher can present much high, useful doctrine from their histories to the people.
First, that from them one learns of the highest grace and the highest work of God, that God has revealed Himself, and given them, namely the prophets and apostles, His Word, and added certain testimonies to it, and through these persons has gathered a church for Himself. One should praise, consider, and give thanks for this benefit if one wanted to speak of saints.
Secondly, in the histories of all saints, the entire church government is to be considered, that He always gathers a church for Himself, calls many, strengthens them, etc.
Thirdly, all kinds of examples of divine grace in them are to be considered; how God forgave David, Peter, Paul, and all others their sins, so He will certainly also forgive us, etc.
Fourthly, how He punished His saints, rescued them, threw them under the cross, and comforted them; from this we should recognize how He governs the saints.
Fifthly, they themselves are also to be praised, that they diligently kept God's gifts, led a chaste life, etc., studied, learned and practiced God's Word, which virtues should be an example and exhortation for us.
Of these parts one can and should speak when one remembers the saints. From this also follows proper reverence and love toward saints in heaven and on earth. What is more beautiful than to see a reasonable person, such as a man like Joseph or David? First, that one recognizes God in them, who revealed Himself through them. Then, that one considers in them how God gathers and governs His church. Thirdly, that one looks upon the beautiful virtues in them with great pleasure and longing. That also brings reverence and love toward saints on earth.
Here the estate of marriage is also remembered, since some count it among the sacraments, and there is no discord about what the estate of marriage is, as everyone knows that by God's grace in our churches necessary Christian and salutary instruction has been given concerning these three estates: namely, the estate of marriage, the church office, and the princely office, concerning which the popes and monks have nevertheless scattered much error in the world. But the dispute now is, to which persons the estate of marriage is to be permitted? Whether marriage is also to be permitted to priests and persons who were in monasteries? This, we say, is a necessary part of the reformation, that the estate of marriage be permitted to the same persons, priests, and cloistered persons, and the old shameful and harmful prohibition be abolished and eradicated; just as St. Paul clearly calls the prohibition of marriage a doctrine of demons.
For it is before our eyes and known in histories that this prohibition has caused great unchastity, despair, and the eternal damnation of many hundreds of thousands of people, for whose eternal misery the regents who made and consented to this prohibition are guilty, and henceforth all those who protect this prohibition are guilty of the present and future sins and ruin. And it is indeed terrible that one wants to maintain this prohibition with murders, as it is known that many priests have been killed solely for the reason that they became married, and from this it can also be seen that this prohibition is from the devil, as Paul says, since one undertakes to maintain it with murders. There are now in Germany over ten thousand married priests, who have as many pious married women and many more little children, many of whom serve God properly and salvifically, call upon and praise God properly, and will come to eternal salvation, and remain eternal members of Christ. To lay hands on such members of Christ and cause bloodshed would be utterly terrible.
The common need of the churches is also further to be considered. For if one does not abolish the prohibition of marriage, the churches will not have pastors and preachers. For God-fearing people now flee the priestly estate for this reason, that they do not want to burden their conscience with this prohibition and the sins it brings with it; as it is known that praiseworthy princes, counts, and nobles have left their canonries so that they would not live in unchastity, and the same is done by many of lower rank, yet God-fearing persons and good minds. Above all this, it is indeed terrible that one would rather have unmarried, frivolous, unchaste, unlearned priests, than married, God-fearing, learned persons.
What further is to be considered for the maintenance of the estate of marriage in proper Christian discipline is to be entrusted to the spiritual courts, if the same were properly established.
Up to here we have spoken of Christian doctrine and of the sacraments, which parts are first and primarily necessary to know and to hold in Christian life and church government, and to faithfully plant and maintain. And since no human and no angel has the power to alter the eternal immutable will of God, which He has revealed in the Gospel, in the doctrine, commandments, and sacraments commanded by Him, we also should not alter anything in it, and erect out of our own wisdom something else that is contrary to the Gospel or uncertain. The devil began this temptation in paradise, and subsequently plagued the heathens, as well as Israel, and Christendom in such a way that they removed God's Word from their eyes, and invented their own thoughts of God. Therefore the most reasonable heathens—Egyptians, Syrians, Chaldeans, Greeks, Romans—established so many kinds of divine worship, and bound their secular governments with them. The true church of God should not do this, but should abide by God's Word, and preserve and maintain the singular eternal understanding of the prophets and apostles, as it is written in Galatians 1: "If an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse." And it is commanded to all humans to learn, maintain, and confess the singular eternal truth, as the eternal Father speaks from heaven of Christ: "Listen to him." Item, Matthew 10: "Whoever acknowledges me before others, I will also acknowledge before my Father in heaven."
Now follows the third part concerning the preaching office or ministerium evangelii, wherein we speak of the persons and of the bishops.
Just as the high, wise regents structure secular kingdoms with the eminence of persons, the order of election and succession, the designation of cities, with laws, courts, execution, protection, and goods, and such structures succeed for some and not for others; as it succeeded for Cyrus, Augustus, and several others, but did not succeed for many, such as Pisistratus, Pompey, and others, because God's will and gift must also be there: so much more in church government have the wise had much great trouble and labor to structure the eminence of persons, election, and succession, and to establish and maintain bishoprics for the good of the churches. But it has turned out very unevenly. For even when they have structured it well, the very bishops and governing persons themselves have become the destroyers of the churches; as one publicly sees, that for many hundreds of years now the bishops and their courts have cared little for Christian doctrine.
God Himself once also structured a bishopric with Aaron; that stood for somewhat over a thousand years, and yet had manifold unfit bishops. Before that, God's Word and church remained for more than two thousand years, although no structured bishopric, bound to certain places and succession, existed at that time. And later in Judaism, prophets and preachers were often awakened by God, who were persecuted by the high bishops. Therefore, a distinction is to be noted between the preaching office, which God has given to the church at all times, and graciously maintains Himself forever and ever, and episcopal eminence, bound to great places and persons and succession. Paul says in Ephesians 4 that the Lord Christ sits at the right hand of His eternal Father, and gives His church gifts, namely prophets, apostles, shepherds, and teachers; and he further adds that Christ sends and maintains these preachers for this reason, that a harmonious, certain doctrine may remain in the church, as it has indeed remained from Adam until this time in the true church, and that the church may not be led away from God's Word, and driven into manifold errors, as the heathens daily invent new divine worship. Here St. Paul clearly witnesses that through Christ the proper preaching office in the church is maintained, namely in this way, that Christ Himself forever and ever awakens proper preachers, who teach His given Gospel purely, and, if it is obscured, make it clear again; and He is powerful with the preaching office, gathers His eternal church to Himself, gives His Holy Spirit, thus maintains His book, preachers, and pupils Himself, as it is written in Isaiah 51: "I have put my words in your mouth and covered you with the shadow of my hand—I who set the heavens in place," etc. And this promise is often repeated for all Christians to their great comfort, that we know that God wishes to maintain His church, doctrine, and preaching office Himself. For if it were built upon human foresight, diligence, power, and protection, it would have a weak foundation, and would soon be entirely eradicated with the cities and kingdoms that are torn apart, just as the ancient heathen religion with its cities and kingdoms was eradicated. But God says in the aforementioned chapter of Isaiah that He wishes to maintain His preaching office and Gospel for His own sake and for His name's sake, and not let it be eradicated. Thus Christ also says in another psalm that He wishes to preach of this Word: "The Lord has said to me, You are my Son," etc. Christ will perform this His preaching forever and ever through Himself and His servants, and will not let it be suppressed.
Let this first be said of the preaching office, that one knows that we confess—as it is also eternal immutable truth—that the preaching office and the administration of the sacraments are necessary, and that the church is bound to them, and that there are no people of God, no elect, without solely being in the multitude where the voice of the Gospel and the sacraments are.
Secondly, this great benefit is further to be recognized and thanked for, that God has commanded the church that she herself should choose persons for the preaching office and the administration of the sacraments, and He wishes to be powerful through the same persons chosen by the church; He awakens many among them, and enlightens them with special gifts for the improvement of the church; as Paul commanded Titus that he should appoint and ordain priests in the cities, and ordination is also mentioned to Timothy. Thus it is known that it was customary that the church, that is, honorable and God-fearing persons of all estates, called and elected bishops.
Thirdly, it is true that to the persons who are called to the preaching office and the administration of the sacraments, and thus execute the high divine work, teach the Gospel properly and administer the sacraments according to divine command (whether they are called bishops, pastors, curates, or pastores), one owes obedience from God's command in all matters that the Gospel commands or forbids, upon avoidance of eternal damnation; according to this saying: "Whoever listens to you listens to me; whoever rejects you rejects me."
Furthermore, one is obligated to be obedient to the same pastors in the church courts, which are to be established with the church, so that the accused should appear, and if he is convicted, should accept the punishment. Thereafter, there are external orders of time and lections, which are made in a proper Christian understanding by the pastors according to the circumstances of each place. In this, the people owe obedience insofar as they do not act offensively against it to the unnecessary disruption of the churches.
And in sum, to the preaching office or ministerio evangelii, through which God works and is with us, one owes proper, hearty reverence with proper humility, and it is the highest divine worship to help maintain this ministry with sustenance, protection, and all goodwill. Therefore, God also promised rich reward to the God-fearing who show good to the ministry; as Christ says: "And if anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward."
This is spoken in general of the preaching office, that is, of all pastors who properly execute their calling, each in his place, in doctrine and the administration of the sacraments.
Beyond this, one speaks further: among these pastors there must nevertheless be an order; they do not all have the same gifts; they cannot all be judges in difficult articles of doctrine; they cannot all ordain and hold courts. And since in this miserable nature all sorts of failings continually occur, there must be some special places and persons where one knows to seek counsel, item, who have oversight over others; and these places must be provided with persons and maintenance so that it is a stable order, as far as human foresight can devise. Therefore, there must be bishops, as a rank above other priests, and they must have established government, and need many persons for ordination, for the instruction of ordinands, for visitation, for courts, to counsel, to write, for embassies, for the synods and councils; as can be seen that Athanasius, Basil, Ambrose, Augustine had much to do to keep their own and foreign churches in true doctrine against all kinds of heretics. For this their work they had to use and send many persons, etc. If now the current form of the episcopate were torn apart, a barbarism and a devastation would follow to which no one could see an end; for the secular authorities and princes are burdened with other matters, and there are few who care for the churches or reflect upon the doctrine.
Answer: We do not gladly see disorder, and wish from our hearts that the bishops and their co-governing persons would do their episcopal office, and we offer obedience on this condition, namely, if they cease the persecution of Christian doctrine, and are not tyrants or murderers of our poor priests, but begin to plant the pure doctrine of the Gospel, and the Christian administration of the sacraments, and help maintain such. The division of this time was indeed first caused by the bishops, who banned us, and murdered our priests, who had done them no evil, but worked usefully and salvifically for them in the church, and without a doubt served many people unto salvation. And if the bishops continue with the persecution of Christian doctrine, as they have done until now, we priests and teachers cannot make any unity with them. What our princes and authorities wish to do, they may consider for themselves. But we who are now in the ministerio evangelii will make no unity with the persecutors, and will commend it to God, who is the righteous judge, and has promised to maintain the ministerium evangelii, which part, and how He wishes to maintain us; as the apostles had to wait upon God, how He would maintain them and the church forever and ever. For as previously said, we know well that the ministerium evangelii is not built upon human will and power, but our Savior Christ wishes to maintain it wondrously, as it is written in Hosea: "I will deliver them—no longer by bow, sword or battle... but by the Lord their God," etc. And in sum, there is no other way to Christian concord and unity than this alone: that the bishops plant proper doctrine and the Christian use of the sacraments, and that we then be subject to them as church prelates, which we offer ourselves to do. More and higher we cannot offer and do with a good conscience and without the violation of divine honor.
From this our offer it is also public that we and all our churches are sufficiently excused when it is laid upon us that we cause disobedience and divisions. To this, our answer is this: that we offer obedience, provided one does not want to force us to the denial of divine truth. And if they pretend that the matters still require cognition, they should also not condemn and persecute us before a proper Christian cognition. But many among them themselves know that our doctrine—in the understanding as it has now been often confessed and explained by us at the diets and otherwise, and to be understood sine calumnia (without slander)—is right and Christian.
Furthermore, if the bishops now wanted to plant Christian doctrine, and unity were thus achieved, those who would henceforth usefully serve Christendom should also appoint their necessary offices. And although some direct the reformation of the bishops to the old canons, a distinction must nevertheless be noted between necessary and God-commanded works—which the times and the alteration of kingdoms should not change—and human traditions, which continually change with time and kingdoms; as all reasonable people know that divine and eternal law is a different thing than human, transient order of indifferent things. As, if the council at Sparta, which still stands today, wanted to re-establish the old laws of Lycurgus, that everyone must farm all fields in common, and distribute the fruits according to the necessity of each head of household: that would be an unnecessary thing and would bring much disruption. But that a council at Sparta keep divine commandments, punish murderers, etc., this is necessary.
Thus in this reformation one knows that all government requires goods and the maintenance of many persons. If there are to be bishops who have oversight over others, they must have goods. And it is indeed true that secular government, and the excess of goods, brings hindrance to spiritual government and studies, and before this present time it was complained by many that prelates of the churches have too much to do with secular government and goods. Nevertheless, because the governments and goods are now so ordered, and God-fearing bishops could use them properly: we leave this order as it is, and desire that nevertheless these bishoprics, lordships, and lands also be brought to true, salutary doctrine and the knowledge of Christ, and that the heathen essence that is now in chapters should not remain so, as it is sadly before our eyes that the canons generally know nothing of Christian doctrine, are impudent, unchaste people, and moreover they entirely despise the ministerium evangelii, which should be their primary work. For initially, the chapters were very chaste, honorable assemblies of the holiest and most learned men on earth, together with their pupils. Thus John the Evangelist, and later Polycarp, and many others, had very beautiful assemblies of the holiest and most learned men around them, and there was nothing more beautiful to see on earth than such colleges. But what form the chapters currently take on the contrary, everyone may consider for themselves. Now there are nevertheless many in chapters who are not Epicureans, but fear God's judgment. We would also gladly serve them unto salvation, and, if God would grant grace, bring these present bishoprics to improvement. For this last age of the world will no longer make schools of Elijah or Elisha out of the cathedral chapters; yet if they wanted to, they could nevertheless serve the churches usefully with the maintenance of necessary offices and goods, for which people are also needed. Being poor is not holiness; being rich is also not sin; having secular lordship is not sin, although it is difficult to bear secular and spiritual government at the same time. Yet a God-fearing bishop could adapt properly to it; like David, Hezekiah, Constantine, Theodosius, and currently many secular lords simultaneously attend to their secular government, and nevertheless have a reasonable oversight over the churches.
St. Paul had nothing to do with imperial matters; he solely attended to his office; but St. Ambrose had to be a mediator between the Emperor Valentinian II and Maximus alongside his office, just as today a pious pastor must hear and mediate many matters between his neighbors. And St. Bernard was a mediator between Emperor Conrad and Emperor Lothair. Such things are not wrong. And one may make canons as strict as one wishes, if the persons are not God-fearing, and despise the ministry, the church is not helped at all by the canons. On the other hand, if the persons are God-fearing, and gladly wish to serve the maintenance of the true ministry, and do not consider the churches as a pigsty, they can do right in the present state of the principalities and goods, and serve the churches according to their measure.
Therefore, this our reformation does not stand upon human commandments, but solely upon the most necessary divine commandments.
First, it is known among them themselves that God commanded the bishops before all things to properly order the preaching office through themselves or others, and to hold proper Christian ceremonies. Therefore, the bishops should ordain God-fearing, learned men in their chapters and lordships who teach properly. They can indeed find prebends for this, if the will is good and Christian, and they should abolish the abuses in ceremonies.
Secondly, they also know that it is God's command that they should hold ordination with proper earnestness, namely with due examination and instruction. The bishops themselves know well that ordination was historically considered the singular, special, and proper work of the bishop, undoubtedly not without reason, not merely for the elevation of the status, but much more so that greater diligence occurs with the examination and with the instruction, so that unfit persons would not be admitted, but only fit ones, as St. Paul says in 1 Timothy 5: "Do not be hasty in the laying on of hands," etc. And if the examination and instruction are held properly, this helps toward understanding and harmony in doctrine.
Thirdly, this is also God's command: to continually have oversight over the pastors and preachers, that they teach and govern properly. To this end, visitation was historically held primarily, and is highly necessary now, namely that the bishops have some God-fearing, learned men from the chapter or elsewhere, who visit the churches in the land or diocese at opportune times, and once again examine and instruct the lesser preachers, and similarly inquire into what the people understand and learn; item, to hold inquiry of the good and evil lives of the pastor and the people. For these two works are the high divine works of the most exalted estate among all creatures: to maintain proper doctrine of God and good morals, which should be the foremost works of the episcopal estate, not baptizing bells and consecrating flatcakes, etc.
Although the bishops now observe the ceremonies of ordination, as well as they hold it, it is nevertheless public that no proper examination, no proper instruction happens there, and they fill the world with unlearned, frivolous, godless priests, for which God punishes the world with gruesome wars and all kinds of plagues.
Furthermore, it is public that absolutely no visitation is held, except what some have recently undertaken to suppress the Gospel.
Fourthly, it is God's command that church courts be held, as Christ taught in Matthew 18, and Paul in 1 Timothy 5: namely, that false doctrine and vices be punished with the ban, and proper doctrine and good discipline be maintained. For the secular authority cares little for doctrine, and shows no earnestness against public unchastity and adultery. But how these courts have been held up to now, and how the ban has been abused, is evident. For that they have not punished unchastity is proven by their lives, and more will be said hereafter of these courts and the ban.
Fifthly, it is highly necessary among many to hold synods, and it is not a small wisdom to note when they are to be held and how they are to be governed. For it is also not good that one often brings hard, proud heads, or scheming people who can make factions and mutiny, to the market. Nevertheless, necessity demands to hold synods at times, to have useful discourse of doctrine or other necessary matters, as the apostles held synods.
Sixthly, the bishops, as overseers of the doctrine, should apply especially good diligence that the universities and particular schools be properly established and provided for. For the universities are now, like the first chapters and colleges in past times, custodes doctrinae (guardians of doctrine), who should preserve Christian doctrine, and should be witnesses of where the doctrine comes from that they distribute to the churches. And it would be highly necessary that spiritual and secular authorities let the studies and discipline of the youth be more entrusted to them, so that the young people would not grow up so wild, but be kept in earnest discipline, which habituates them to Christian exercises. For all these works, God-fearing, learned men belong, whom one could well have if one applied this diligence, that such men whom one could use were chosen for the prelatures and prebends. For how many learned people are currently to be found in the chapters is plain to see, and especially there are few who have a thorough understanding of Christian doctrine; and if one wanted to have honorable men, the estate of marriage would have to be left free to the canons and chapters.
Above all this, if a Christian, salutary reformation were put into practice, it is supremely necessary that the episcopal election henceforth be held in such a way that such bishops be elected whom one not only considers suited for secular government, but also who have a reasonable understanding of Christian doctrine, and do not despise church government, but recognize the proper episcopal offices, and have a good will toward it.
And although the old canons ordained much concerning the election, which persons and estates should have a voice in the election, we nonetheless consider that leaving the election with the chapters, if they would accept Christian doctrine, and whatever further rights the princes have in it, that such should remain unaltered. For if one wanted to bring the election back to the old way, namely that the people or the most prominent of all estates should give their voice, that caused much disruption in past times, and would also breed unrest today. The chapters are also not to be moved to a Christian reformation—which is founded solely upon God's command—through this gentle path, leaving them all their eminences, dignity, goods, administration, and lordships undisturbed, as is easy to observe. For the greater part are hardened people like Pharaoh and the heathens; they are Epicureans full of defiance and unchastity. Thus one will move them to reformation much less if one wanted to bring them back under the old canons, and take away their eminences and lordships, etc. If they wish to remain persecutors of the holy Gospel, as they have been up to now and still are, then we must let God be the judge, and these dealings are in vain. For we should not deny the holy Gospel, and not let the ministerium evangelii fall, and should hope and wait for protection and help from our Savior Christ.
God gave the secular authority, which bears the sword, the command to protect and maintain external honorable discipline according to God's commandments, and to punish with physical coercion all who act against external discipline and against the common peace, and everyone knows what is to be drawn into these courts. Furthermore, God also ordained a court in the church, and since it is meant to be a path to repentance, it does not kill the person with the sword, but punishes with God's Word, and separation or casting out from the church. And according to the Gospel, the work of this court is solely to punish false doctrine and public sins. Beyond this, marriage cases are now also drawn into these church courts, which is not ill-considered. For questions often arise where the judge must advise the conscience, which the secular courts do not heed. But the fact that for many hundreds of years all sorts of debt cases have been drawn into these courts; item, that the popes put the emperors under the ban to elevate their power in Italy and Naples; and that the ban and church court are not used to punish unchastity, adultery, disobedience of the youth against parents, and the despising of Christian doctrine and sacraments—these abuses are to be abolished henceforth. And it is highly necessary to establish and maintain the church courts with earnestness.
And first, all reasonable people know that marriage cases are a great part of human life, and so many and manifold occur that they require their own seat of judgment. Now not every pastor can have so much understanding as to judge such cases; for they are often such complicated cases that even many understanding and learned men can hardly reach a conclusion for themselves. Therefore it is necessary that at several convenient, prominent places, which the people can reach without great expense for travel, certain courts and consistories be ordained in bishoprics and lands, which judge marriage cases Christianly according to the Gospel and those honorable laws which have been considered honorable and pleasing to God in Christendom by God-fearing and understanding Christians since the time of the apostles, so that heathen and Turkish unchastity does not creep in. Item, that the pastors of each place indicate the public offenses in their parishes to the same judges, upon which the consistory shall summon the indicated ones, and hear the case, and punish the guilty. As namely in these cases, which secular authority will not heed: if someone presents false doctrine; if someone despises Christian religion or the sacraments; if someone does not confess and does not commune in a year; item, if someone exercises violence and outrage against the pastor or other church servants; item, if someone keeps an unchaste woman with him; item, if someone is so notorious for adultery that strong presumptions are against him. Item, the usurers; item, young people who exercise public defiance against their parents or others to whom they are entrusted, and will not leave their forbidden gambling and drunkenness.
And these judges shall have the command to pronounce the sententiam excommunicationis (sentence of excommunication), and the judgment shall be publicly announced or posted in the parish where the perpetrator is, and the people shall be exhorted, according to the teaching of Paul, that they will not draw him to baptism and similar Christian associations. And it would be necessary that secular authority, according to the circumstances of the cases, also take the despisers of the ban into its punishment. For the secular authority is obligated to help the church to maintain Christian discipline, as it is written in Romans 13: the secular authority is to honor good works and punish the evil; and Isaiah 49 says, kings will be the nursing fathers of the church, that is, they should show help to the preachers with protection and the ordination of sustenance and the advancement of the Gospel. Yet in all ways the cases should be heard beforehand and judged in an orderly manner, to which hearing not only the priests should be drawn, but also God-fearing learned persons from the secular estates as prominent members of the church. For since our Savior Christ says: "tell it to the church," and gives the command with these words that the church should be the highest judge, it follows that not only one estate, namely the bishops, but also other God-fearing learned ones from all estates are to be set as judges, and should have voces decisivas (decisive votes), as is also still to be found in the Council of Ephesus, where priests and deacons had voces decisivas.
It is completely public that schools are necessary for the maintenance of Christian doctrine and government, and it would be very useful that Christian, understanding bishops had a special oversight over the schools because of many things. First, that Christian doctrine be taught purely and harmoniously by the theologians. Secondly, that the early youth be brought up in the arts and languages, which are necessary for the explanation of Christian doctrine.
Thirdly, that Christian discipline be established in universities, so that the young people do not live in the free, disorderly essence, as is sadly to be seen now in universities, that they live like idle, wanton mercenaries, and the youth are not only not kept to spiritual exercises, but also care little for secular virtue. If such impudent people then come into the governments, who are raised without spiritual exercises, without calling upon God and prayer, and without good morals, what good can follow from that?
Because God wills that His church should be and remain in this life and on this earth forever and ever, although He Himself awakens teachers, and wondrously protects and maintains the believers; He nevertheless gives this His church lodging, so that some kings, princes, cities give the church room, even though many other kings, princes, and cities persecute the churches. Those who are now God-fearing regents, they should let the church be entrusted to them in such a way that above all things on earth they honor the ministerium evangelii, and ordain sustenance for the pastors, and do advancement of the doctrine, as it is written in Isaiah: "Kings will be your nursing fathers." But it has always gone thus in this evil world, that the lordships do not give the church good lodging for long. As, when Joseph was in Egypt, the church had a reasonable external peace for a time. Then came the gruesome Pharaoh, who persecuted them, so that they had to seek another lodging. Thus often thereafter. Therefore punishments and alterations in kingdoms also follow. But in order that among the descendants the ministerium evangelii, proper doctrine, public assemblies in churches may be maintained forever and ever, it is necessary that the secular potentates show their faithful service to the church.
It is public that vows are wrong and bonds of many sins, such as unchastity and false divine worship, and this article belongs in the doctrine, that one instructs the cloistered persons that these invented vows are invalid and rejected by God. Therefore the potentates should also permit that those who intend to separate themselves from the monasteries might do such unhindered. If the potentates now wanted to maintain several monasteries for the discipline of youth as schools, without vows, that would be up to them, etc.
Martinus Luther D.
Johannes Bugenhagen, Pomer D.
Caspar Creutziger D.
Georgius Maior D.
Philippus Melanthon.