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The Augsburg Confession, also known as the Augustan Confession or the Augustana from its Latin name, Confessio Augustana, is the primary confession of faith of the Lutheran Church and one of the most important documents of the Protestant Reformation. The Augsburg Confession was written in both German and Latin and was presented by a number of German rulers and free-cities at the Diet of Augsburg on 25 June 1530.
The Holy Roman Emperor, Charles V, had called on the Princes and Free Territories in Germany to explain their religious convictions in an attempt to restore religious and political unity in the Holy Roman Empire and rally support against the Ottoman invasion in the 16th-century Siege of Vienna. It is the fourth document contained in the Lutheran Book of Concord .
Philipp Melanchthon, Martin Luther, and Justus Jonas had already drafted a statement of their theological views in the Articles of Schwabach in 1529, [1] when on 21 January 1530, Emperor Charles V issued letters from Bologna, inviting the Imperial Diet to meet in Augsburg on 8 April for the purpose of discussing and deciding various important questions. Although the writ of invitation was couched in very peaceful language, it was received with suspicion by some of the Protestants. Landgrave Philip of Hesse hesitated to attend the diet, but the Elector John of Saxony, who received the writ 11 March, on 14 March directed Martin Luther, Justus Jonas, Johannes Bugenhagen and Philipp Melanchthon to meet in Torgau, where he was, and present a summary of the Lutheran faith to be laid before the Holy Roman Emperor at the diet. [2]
This summary has received the name of the "Torgau Articles". On 3 April, the elector and reformers started from Torgau, and reached Coburg on 23 April. There, Luther was left behind because he was an outlaw according to the Diet of Worms. The rest reached Augsburg on 2 May. On the journey, Melanchthon worked on a larger draft based on the Torgau articles, and sent this to Luther at Coburg on 11 May, who approved it. Several alterations were suggested to Melanchthon in his conferences with Jonas, the Saxon chancellor Christian Beyer, the conciliatory Christopher von Stadion, bishop of Augsburg, and the imperial secretary Alfonso de Valdes. [2]
On 23 June, the final form of the text was adopted in the presence of the Elector John of Saxony, the Landgrave Philip of Hesse, the Margrave George of Brandenburg, the Dukes Ernest and Francis of Lüneburg, the representatives of Nuremberg and Reutlingen, and other counselors, besides twelve theologians. After the reading, the confession was signed by the Elector John of Saxony, Margrave George of Brandenburg, Duke Ernest of Lüneburg, the Landgrave Philip of Hesse, the Prince Wolfgang of Anhalt, the representatives of Nuremberg and Reutlingen, and probably also the electoral prince John Frederick and Duke Francis of Lüneburg. [2]
During the diet, the cities of Weißenburg in Bayern, Heilbronn, Kempten, and Windesheim also expressed their concurrence with the confession. The emperor had ordered the confession to be presented to him at the next session, 24 June. When the Protestant princes asked that it be read in public, their petition was refused, and efforts were made to prevent the public reading of the document altogether. The Protestant princes declared that they would not part with the confession until its reading should be allowed. [2]
The 25th was then fixed for the day of its presentation. In order to exclude the people, the little chapel of the episcopal palace was appointed in place of the spacious city hall, where the meetings of the diet were held. The two Saxon chancellors Christian Beyer and Gregor Brück, the former with the plain German copy, the other in traditional Latin language, against the wish of the emperor stepped into the middle of the assembly. The reading of the German version of the text by Christian Beyer lasted two hours and was so distinct that every word could be heard outside. The reading being over, the copies were handed to the emperor. The German copy he gave to the imperial chancellor, the Elector of Mainz. The Latin copy he took away. Neither of the copies is now extant. [2]
The first official publication ( Editio princeps ) was edited by Philipp Melanchthon, a professor at the University of Wittenberg and a close colleague and friend of Martin Luther.
The Augsburg Confession consists of 28 articles presented by Lutheran princes and representatives of "free cities" at the Diet of Augsburg that set forward what the Lutherans believed, taught and confessed in positive (theses) and negative (antitheses) statements. The theses are 21 Chief Articles of Faith describing the normative principles of Christian faith held by the Lutherans; the antitheses are seven statements describing what they viewed as abuses of the Christian faith present in the Roman Catholic church.
Article | Title | Description |
---|---|---|
I | God | Christians believe in the Triune God and reject other interpretations regarding the nature of God. |
II | Original Sin | The nature of man is sinful, described as being without fear of God, without trust of God and with concupiscence. Sin is redeemed through Baptism and the Holy Spirit. |
III | The Son of God | The incarnation, that is, the union of the fully human with the fully divine in the person of Jesus. Jesus Christ alone brings about the reconciliation of humanity with God. |
IV | Justification By Faith | Man cannot be justified before God through our own abilities; we are wholly reliant on Jesus Christ for reconciliation with God. (This is often described as the one article by which the "Lutheran church stands or falls".) |
V | The Office of Preaching | To ensure that the gospel of Jesus Christ is proclaimed throughout the world, Christ has established His office of the holy ministry. |
VI | Of The New Obedience | Good deeds of Christians are the fruits of faith and salvation, not a price paid for them. |
VII | Of The Church | There is one holy Christian church, and it is found wherever the gospel is preached in its truth and purity and the sacraments are administered according to the gospel. |
VIII | What The Church Is | Despite what hypocrisy may exist in the church (and among men), the Word and the Sacraments are always valid because they are instituted by Christ, no matter what the sins may be of the one who administers them. |
IX | Of Baptism | Baptism is necessary, and that through Baptism is offered the grace of God. Children are baptized as an offering to them of God's grace. |
X | Of the Lord's Supper | Christ's body and blood are truly present and are distributed to communicants. They reject those that teach otherwise. |
XI | Of Confession | Private absolution should remain in the church, though a believer does not need to enumerate all of his sins as it is impossible for a man to enumerate all of the sins for which he should be forgiven. |
XII | Of Repentance | Repentance comes in two parts: in contrition for sins committed according to the Law and through faith offered through the Gospel. A believer can never be free from sin, nor live outside of the grace of God. |
XIII | Of the Use of the Sacraments | The Sacraments (Baptism and the Eucharist) are physical manifestations of God's Word and His commitment to us. The Sacraments are never just physical elements, but have God's word and promises bound to them. |
XIV | Of Ecclesiastical Order | Only those who are "properly called" may publicly preach or administer the Sacraments. |
XV | Of Ecclesiastical Usages | Church holidays, calendars and festivals are useful for religious observance, but that observance and ritual is not necessary for salvation. Human traditions (such as observances, fasts, distinctions in eating meats) that are taught as a way to "merit" grace work in opposition to the Gospel. |
XVI | Of Civil Affairs | Secular governments and vocations are considered to be part of God's natural orders; Christians are free to serve in government and the military and to engage in the business and vocations of the world. Laws are to be followed unless they are commandments to sin. |
XVII | Of Christ's Return to Judgment | Christ will return to raise the dead and judge the world; the godly will be given everlasting joy, and the ungodly will be "tormented without end". This article rejects notions of a millennial kingdom before the resurrection of the dead. |
XVIII | Of Free Will | Men have, to some extent, free will in the realm of "civil righteousness" (or "things subject to reason"), but that we do not have free will in "spiritual righteousness". In other words, we have no free choice when it comes to salvation. Faith is not the work of men, but of the Holy Spirit. |
XIX | Of the Cause of Sin | Sin is caused not by God but by "the will of the wicked", turning away from God. |
XX | Of Good Works | Justification by faith does not somehow condemn good works; faith causes them to do good works as a sign of our justification (or salvation), not a requirement for salvation. |
XXI | Of the Worship of the Saints | Saints are kept, not as saviors or intercessors to God, but rather as examples and inspirations to our own faith and life. |
Article | Title | Description |
---|---|---|
XXII | Of Both Kinds In The Sacrament (Eucharist) | It is proper to offer communicants the consecrated bread and wine, not just the bread. |
XXIII | Of the Marriage of Priests | Lutherans permit their clergy to enter the institution of marriage, for the reasons that the early Church bishops were married, that God blesses marriage as an order of creation, and because marriage and procreation is the natural outlet for human sexual desire. |
XXIV | Of the Mass | Lutherans retain the practice of the Mass, but only as a public gathering for the purposes of community worship and the receiving of the Eucharist. Lutherans reject the practice of using the Mass as a "work" for both salvation and worldly (monetary) gain. |
XXV | Of Confession | Lutherans uphold the need for confession and absolution, but reject the notion that Confession should induce guilt or anxiety to the Christian. Absolution is offered for all sin, not just sins that can be recounted in a confession, as it is impossible for a man to know all of his transgressions. |
XXVI | Of the Distinction of Meats | Human traditions that hold fasting and special observances with dietary restrictions as a means of gaining the favor of God are contrary to the gospel. While fasting and other practices are useful spiritual practices, they do not justify man nor offer salvation. |
XXVII | Of Monastic Vows | Man cannot achieve purity in community or isolation from the rest of the world, and perfection cannot be attained by any vow taken or actions of man alone. |
XXVIII | Of Ecclesiastical Power | The only power given to priests or bishops is the power offered through Scripture to preach, teach and administer the sacraments. The powers given to the clergy in issues of government or the military are granted and respected only through civil means; they are not civil rulers of governments and the military by divine right. |
"That in doctrine and ceremonies nothing has been received on our part against Scripture or the Church Catholic." Signatures of several secular leaders in Saxony.
The Augsburg Confession became the primary confessional document for the Lutheran movement, even without the contribution of Martin Luther. Following the public reading of the Augsburg Confession in June 1530, the expected response by Charles V and the Vatican representatives at the Diet of Augsburg was not immediately forthcoming. Following debate between the court of Charles V and the Vatican representatives, the official response known as the Pontifical Confutation of the Augsburg Confession was produced to the Diet, though the document was so poorly prepared that the document was never published for widespread distribution, nor presented to the Lutherans at the Diet.
In September, Charles V declared the response to be sufficient and gave the Lutheran princes until 15 April 1531 to respond to the demands of the Confutation. In response, Philip Melanchthon wrote a lengthy and sustained argument both supporting the Augsburg Confession and refuting the arguments made in the Confutation. This document became known as the Apology of the Augsburg Confession and was soon translated into German and was widely distributed and read throughout Germany.
The Lutheran princes at the diet concurrently agreed to a military alliance in the event of action by Charles V known as the Schmalkaldic League. By 1535, the League admitted any city or state to the alliance that gave official assent to the Augsburg Confession and the Apology. Significantly, the Confession was translated into English in 1536, and King Henry VIII was given opportunity to sign the confession and join the league, but theological and political disputes would prevent the English church from joining.
The English translation of the Augsburg Confession and German Lutheran theologians would influence the composition of the first of the Anglican articles of faith started in the latter 1530s and culminating with the Thirty-Nine Articles in 1563. In Scandinavia the Danish-Norwegian king Christian III marched into Copenhagen on 6 August 1536 and six days later he carried out a coup that established the Reformation in Denmark and the start of the Reformation in Norway.
The three bishops who dwelt in Copenhagen were arrested and the rest were tracked down and likewise arrested. The official reason was their hesitation to elect Christian as king and other alleged criminal acts. The real reason was that Christian wanted to kill two birds with one stone: carrying through a Lutheran Reformation and confiscating the bishops' properties, the profits from which was needed to cover the expenses of the recently ended civil war.
In 1540, Philipp Melanchthon produced a revised edition, the Variata , which was signed by John Calvin. Many Lutheran churches specify in their official documents that they subscribe to the "Unaltered Augsburg Confession", as opposed to the Variata.
The political tensions between the Schmalkaldic League and the forces of Charles V and the Vatican eventually led to the Schmalkaldic War in 1546–1547, which ended the 1532 Nuremberg Religious Peace and was won convincingly by Charles V. The war did not resolve the religious and political situation. Eight years later, the Lutheran princes and Charles V agreed to the Peace of Augsburg, which granted Lutheranism legal status within the Holy Roman Empire.
Theological disputes within the expanding sphere of Lutheranism to other territories in the latter half of the 16th century led to the compilation of a definitive set of Lutheran Confessions in the Book of Concord in 1580. The Book of Concord includes the Augsburg Confession and the Apology of the Augsburg Confession as the foundational confessions of the Lutheran faith.
State | Year the AC was adopted |
---|---|
Electorate of Saxony | 1530 |
Free City of Lübeck | 1530 |
Württemberg | 1534 |
Anhalt-Köthen | 1534–35 |
Pomerania | 1534–35 |
Bishopric of Lübeck | 1535 |
Principality of Lippe | 1538 (switched to a Reformed confession in 1605) |
Mark Brandenburg | 1539 |
Mecklenburg | 1549 |
County of Schaumburg | 1559 |
Hessen-Kassel | 1566 (However, this was in name only, as Hessen-Kassel was Reformed even in 1566. In 1605 the Reformed faith was officially decreed.) |
Duchy of Brunswick-Lüneburg | 1568 |
Oldenburg-Land | 1573 |
Bremen | 1566/1580 |
Verden | 1566/1580 |
Sweden (also Finland) | 1593, via the Uppsala Synod |
Denmark (also in Norway and Iceland) | 1665 |
Felix Mendelssohn's Symphony No. 5 (actually his second symphony in order of composition) was composed to celebrate the 300th anniversary of the Augsburg Confession and thus bears the title The Reformation Symphony. The symphony, however, was not commissioned for the celebrations, because of either the composer's Jewish origins or the inappropriateness of a symphony for the celebrations. Instead, Eduard Grell's work for four men's voices a capella was commissioned.
Philip Melanchthon was a German Lutheran reformer, collaborator with Martin Luther, the first systematic theologian of the Protestant Reformation, an intellectual leader of the Lutheran Reformation, and influential designer of educational systems.
Martin Bucer was a German Protestant reformer based in Strasbourg who influenced Lutheran, Calvinist, and Anglican doctrines and practices. Bucer was originally a member of the Dominican Order, but after meeting and being influenced by Martin Luther in 1518 he arranged for his monastic vows to be annulled. He then began to work for the Reformation, with the support of Franz von Sickingen.
The Schmalkaldic League was a military alliance of Lutheran princes within the Holy Roman Empire during the mid-16th century. It received its name from the town of Schmalkalden, which is located in modern Thuringia.
The Peace of Augsburg, also called the Augsburg Settlement, was a treaty between Charles V, Holy Roman Emperor, and the Schmalkaldic League, signed on 25 September 1555 in the German city of Augsburg. It officially ended the religious struggle between the two groups and made the legal division of Christianity permanent within the Holy Roman Empire, allowing rulers to choose either Lutheranism or Roman Catholicism as the official confession of their state. Calvinism was not allowed until the Peace of Westphalia.
Cuius regio, eius religio is a Latin phrase which literally means "whose realm, their religion" – meaning that the religion of the ruler was to dictate the religion of those ruled. This legal principle marked a major development in the collective freedom of religion within Western civilization. Before tolerance of individual religious divergences became accepted, most statesmen and political theorists took it for granted that religious diversity weakened a state – and particularly weakened ecclesiastically-transmitted control and monitoring in a state. The principle of "cuius regio" was a compromise in the conflict between this paradigm of statecraft and the emerging trend toward religious pluralism developing throughout the German-speaking lands of the Holy Roman Empire. It permitted assortative migration of adherents to two religious groups, Roman Catholic and Lutheran, eliding other confessions.
Philip I, Landgrave of Hesse, nicknamed der Großmütige, was a German nobleman and champion of the Protestant Reformation, notable for being one of the most important of the early Protestant rulers in Germany. He was one of the main belligerents in the War of the Katzenelnbogen Succession.
Crypto-Calvinism is a pejorative term describing a segment of those members of the Lutheran Church in Germany who were accused of secretly subscribing to Calvinist doctrine of the Eucharist in the decades immediately after the death of Martin Luther in 1546. It denotes what was seen as a hidden Calvinist belief, i.e., the doctrines of John Calvin, by members of the Lutheran Church. The term crypto-Calvinist in Lutheranism was preceded by terms Zwinglian and Sacramentarian. Also, Jansenism has been accused of crypto-Calvinism by Roman Catholics.
The Schmalkaldic War was the short period of violence from 1546 until 1547 between the forces of Emperor Charles V of the Holy Roman Empire, commanded by the Duke of Alba and the Duke of Saxony, and the Lutheran Schmalkaldic League within the domains of the Holy Roman Empire.
The diets of Augsburg were the meetings of the Imperial Diet of the Holy Roman Empire held in the German city of Augsburg. Both an Imperial City and the residence of the Augsburg prince-bishops, the town had hosted the Estates in many such sessions since the 10th century. In 1282, the diet of Augsburg assigned the control of Austria to the House of Habsburg. In the 16th century, twelve of thirty-five imperial diets were held in Augsburg, a result of the close financial relationship between the Augsburg-based banking families such as the Fugger and the reigning Habsburg emperors, particularly Maximilian I and his grandson Charles V. Nevertheless, the meetings of 1518, 1530, 1547/48 and 1555, during the Reformation and the ensuing religious war between the Catholic emperor and the Protestant Schmalkaldic League, are especially noteworthy. With the Peace of Augsburg, the cuius regio, eius religio principle let each prince decide the religion of his subjects and inhabitants who chose not to conform could leave.
John Frederick I, called the Magnanimous, was the Elector of Saxony (1532–1547) and head of the Schmalkaldic League.
The Apology of the Augsburg Confession was written by Philipp Melanchthon during and after the 1530 Diet of Augsburg as a response to the Pontifical Confutation of the Augsburg Confession, Charles V's commissioned official Roman Catholic response to the Lutheran Augsburg Confession of 25 June 1530. It was intended to be a defense of the Augsburg Confession and a refutation of the Confutation. It was signed as a confession of faith by leading Lutheran magnates and clergy at the meeting of the Smalkaldic League in February, 1537, and subsequently included in the German [1580] and Latin [1584] Book of Concord. As the longest document in the Book of Concord it offers the most detailed Lutheran response to the Roman Catholicism of that day as well as an extensive Lutheran exposition of the doctrine of Justification.
The Augsburg Interim was an imperial decree ordered on 15 May 1548 at the 1548 Diet of Augsburg by Charles V, Holy Roman Emperor, who had just defeated the forces of the Protestant Schmalkaldic League in the Schmalkaldic War of 1546/47. Although it ordered Protestants to readopt traditional Catholic beliefs and practices, including the seven Sacraments, it allowed for Protestant clergymen the right to marry and for the laity to receive communion in both kinds. It is considered the first significant step in the process leading to the political and religious legitimization of Protestantism as a valid alternative Christian creed to Roman Catholicism finally realized in the 1552 Peace of Passau and the 1555 Peace of Augsburg. The Interim became Imperial law on 30 June 1548. The Pope advised all bishops to abide by the concessions made to the Protestants in the Interim in August 1549.
The Diet of Speyer or the Diet of Spires was an Imperial Diet of the Holy Roman Empire in 1526 in the Imperial City of Speyer in present-day Germany. The Diet's ambiguous edict resulted in a temporary suspension of the Edict of Worms and aided the expansion of Protestantism. Those results were repudiated in the Diet of Speyer (1529).
Lutheranism as a religious movement originated in the early 16th century Holy Roman Empire as an attempt to reform the Catholic Church. The movement originated with the call for a public debate regarding several issues within the Catholic Church by Martin Luther, then a professor of Bible at the young University of Wittenberg. Lutheranism soon became a wider religious and political movement within the Holy Roman Empire owing to support from key electors and the widespread adoption of the printing press. This movement soon spread throughout northern Europe and became the driving force behind the wider Protestant Reformation. Today, Lutheranism has spread from Europe to all six populated continents.
The Tetrapolitan Confession, also called the Strasbourg Confession or Swabian Confession, was an early Protestant confession of faith drawn up by Martin Bucer and Wolfgang Capito and presented to the Emperor Charles V at the Diet of Augsburg on 9 July 1530 on behalf of the four south German cities of Konstanz, Lindau, Memmingen and Strasbourg. The confession was based on an early draft of the Augsburg Confession to which Bucer and Capito had secretly obtained access, but amended in the direction of Zwinglianism. Its purpose was to prevent a schism within Protestantism. It is the oldest confession of the Reformed tradition produced in Germany.
The Altered Augsburg Confession is a later version of the Lutheran Augsburg Confession that includes notable differences with regard to holy communion and the presence of Christ in bread and wine. It is distinguished from the unaltered or Editio princeps.
The German-speaking states of the early modern period were divided politically and religiously. Religious tensions between the states comprising the Holy Roman Empire had existed during the preceding period of the Late Middle Ages, notably erupting in Bohemia with the Hussite Wars (1419–1434). The defining religious movement of this period, the Reformation, led to unprecedented levels of violence and political upheaval for the region.
John, known as John the Steadfast or John the Constant, was Elector of Saxony from 1525 until 1532 from the House of Wettin.
Henry V, Duke of Mecklenburg, nicknamed the Peaceful, was the reigning Duke of Mecklenburg in the region Mecklenburg-Schwerin, the son of Duke Magnus II and Sophie of Pomerania-Stettin.
The Confutatio Augustana was the Catholic refutation of the Augsburg Confession, often referred to in the theological literature as simply the Confutatio.