The Apology of the Augsburg Confession Part 14

Ridiculous is their inference that, since mention is made in the Holy Scriptures of an altar, therefore the Ma.s.s must be a sacrifice; for the figure of an altar is referred to by Paul only by way of comparison. And they fabricate that the Ma.s.s has been so called from _mzbh_, an altar. What need is there of an etymology so far fetched, unless it be to show their knowledge of the Hebrew language? What need is there to seek the etymology from a distance, when the term Ma.s.s is found in Deut. 16, 10, where it signifies the collections or gifts of the people, not the offering of the priest? For individuals coming to the celebration of the Pa.s.sover were obliged to bring some gift as a contribution. In the beginning the Christians also retained this custom. Coming together they brought bread, wine, and other things, as the Canons of the Apostles testify. Thence a part was taken to be consecrated; the rest was distributed to the poor.

With this custom they also retained Ma.s.s as the name of the contributions. And on account of such contributions it appears also that the Ma.s.s was elsewhere called _agapeh_, unless one would prefer that it was so called on account of the common feast. But let us omit these trifles. For it is ridiculous that the adversaries should produce such trifling conjectures concerning a matter of such great importance. For although the Ma.s.s is called an offering, in what does the term favor the dreams concerning the _opus operatum_, and the application which, they imagine, merits for others the remission of sins? And it can be called an offering for the reason that prayers, thanksgivings, and the entire wors.h.i.+p are there offered, as it is also called a eucharist. But neither ceremonies nor prayers profit _ex opere operato_, without faith. Although we are disputing here not concerning prayers, but particularly concerning the Lord's Supper.

[Here you can see what rude a.s.ses our adversaries are. They say that the term _missa_ is derived from the term _misbeach_, which signifies an altar; hence we are to conclude that the Ma.s.s is a sacrifice; for sacrifices are offered on an altar. Again, the word _liturgia_, by which the Greeks call the Ma.s.s, is also to denote a sacrifice. This claim we shall briefly answer. All the world sees that from such reasons this heathenish and antichristian error does not follow necessarilv, that the Ma.s.s benefits _ex opere operato sine bono motu utentis_. Therefore they are a.s.ses, because in such a highly important matter they bring forward such silly things. Nor do the a.s.ses know any grammar. For missa and liturgia do not mean sacrifice.

_Missa_, in Hebrew, denotes a joint contribution. For this may have been a custom among Christians, that they brought meat and drink for the benefit of the poor to their a.s.semblies. This custom was derived from the Jews, who had to bring such contributions on their festivals, these they called _missa_. Likewise, _liturgia_, in Greek, really denotes an office in which a person ministers to the congregation.

This is well applied to our teaching, because with us the priest, as a common servant of those who wish to commune, ministers to them the holy Sacrament.

Some think that _missa_ is not derived from the Hebrew, but signifies as much as _remissio_ the forgiveness of sin. For, the communion being ended, the announcement used to be made: _Ite, missa est_: Depart, you have forgiveness of sins. They cite, as proof that this is so, the fact that the Greeks used to say: _Lais Aphesis (laois aphsesis)_, which also means that they had been pardoned. If this were so, it would be an excellent meaning, for in connection with this ceremony forgiveness of sins must always be preached and proclaimed. But the case before us is little aided, no matter what the meaning of the word _missa_ is.]

The Greek canon says also many things concerning the offering, but it shows plainly that it is not speaking properly of the body and blood of the Lord, but of the whole service of prayers and thanksgivings.

For it says thus: _Kai poiehson hemas axious genesthai tou prospserein soi deehseis kai hikesias kai thusias anaimaktous huper pantos laou._ When this is rightly understood, it gives no offense.

For it prays that we be made worthy to offer prayers and supplications and bloodless sacrifices for the people. For he calls even prayers bloodless sacrifices. Just as also a little afterward: _Eti prospheromen soi tehn logikehn tautehn kai anaimakton latreian_, We offer, he says this reasonable and bloodless service. For they explain this inaptly who would rather interpret this of a reasonable sacrifice, and transfer it to the very body of Christ, although the canon speaks of the entire wors.h.i.+p, and in opposition to the _opus operatum_ Paul has spoken of _logikeh latreia_ [reasonable service], namely, of the wors.h.i.+p of the mind, of fear, of faith, of prayer, of thanksgiving, etc.

Part 34

_Of the Ma.s.s for the Dead._

Our adversaries have no testimonies and no command from Scripture for defending the application of the ceremony for liberating the souls of the dead, although from this they derive infinite revenue. Nor, indeed, is it a light sin to establish such services in the Church without the command of G.o.d and without the example of Scripture, and to apply to the dead the Lord's Supper, which was inst.i.tuted for commemoration and preaching among the living [for the purpose of strengthening the faith of those who use the ceremony]. This is to violate the Second Commandment, by abusing G.o.d's name.

For, in the first place, it is a dishonor to the Gospel to hold that a ceremony _ex opere operato_, without faith, is a sacrifice reconciling G.o.d, and making satisfaction for sins. It is a horrible saying to ascribe as much to the work of a priest as to the death of Christ. Again, sin and death cannot be overcome unless by faith in Christ, as Paul teaches, Rom. 5, 1: Being justified by faith, we have peace with G.o.d, and therefore the punishment of purgatory cannot be overcome by the application of the work of another.

Now we shall omit the sort of testimonies concerning purgatory that the adversaries have: what kinds of punishments they think there are in purgatory, what grounds the doctrine of satisfactions has, which we have shown above to be most vain. We shall only present this in opposition: It is certain that the Lord's Supper was inst.i.tuted on account of the remission of guilt. For it offers the remission of sins, where it is necessary that guilt be truly understood. [For what consolation would we have if forgiveness of sin were here offered us, and yet there would be no remission of guilt?] And nevertheless it does not make satisfaction for guilt, otherwise the Ma.s.s would be equal to the death of Christ. Neither can the remission of guilt be received in any other way than by faith.

Therefore the Ma.s.s is not a satisfaction, but a promise and Sacrament that require faith.

And, indeed, it is necessary that all G.o.dly persons be seized with the most bitter grief [shed tears of blood, from anguish and sorrow]

if they consider that the Ma.s.s has been in great part transferred to the dead and to satisfactions for punishments. This is to banish the daily sacrifice from the Church; this is the kingdom of Antiochus, who transferred the most salutary promises concerning the remission of guilt and concerning faith to the most vain opinions concerning satisfactions; this is to defile the Gospel, to corrupt the use of the Sacraments. These are the persons [the real blasphemers] whom Paul has said, 1 Cor. 11, 27, to be guilty of the body and blood of the Lord, who have suppressed the doctrine concerning faith and the remission of sins, and, under the pretext of satisfactions, have devoted the body and blood of the Lord to sacrilegious gain. And they will at some time pay the penalty for this sacrilege. [G.o.d will one day vindicate the Second Commandment, and pour out a great, horrible wrath upon them.] Therefore we and all G.o.dly consciences should be on our guard against approving the abuses of the adversaries.

But let us return to the case. Since the Ma.s.s is not a satisfaction, either for punishment or for guilt, _ex opere operato_, without faith, it follows that the application on behalf of the dead is useless.

Nor is there need here of a longer discussion. For it is evident that these applications on behalf of the dead have no testimonies from the Scriptures. Neither is it safe, without the authority of Scripture, to inst.i.tute forms of wors.h.i.+p in the Church. And if it will at any time be necessary, we shall speak at greater length concerning this entire subject. For why should we now contend with adversaries who understand neither what a sacrifice, nor what a sacrament, nor what remission of sins, nor what faith is?

Neither does the Greek canon apply the offering as a satisfaction for the dead, because it applies it equally for all the blessed patriarchs, prophets, apostles. It appears therefore that the Greeks make an offering as thanksgiving, and do not apply it as satisfaction for punishments. [For, of course, it is not their intention to deliver the prophets and apostles from purgatory, but only to offer up thanks along and together with them for the exalted eternal blessings that have been given to them and us.] Although they speak, moreover, not of the offering alone of the body and blood of the Lord, but of the other parts of the Ma.s.s, namely, prayers and thanksgiving.

For after the consecration they pray that it may profit those who partake of it, they do not speak of others. Then they add: _Eti prospheromen soi tehn logikehn tautehn latreian huper tohn en pistei anapausamenohn propatorohn, paterohn, patriarchohn, prophertohn, apostolohn_, etc. ["Yet we offer to you this reasonable service for those having departed in faith, forefathers, fathers, patriarchs prophets, apostles," etc.] Reasonable service, however, does not signify the offering itself, but prayers and all things which are there transacted. Now, as regards the adversaries' citing the Fathers concerning the offering for the dead, we know that the ancients speak of prayer for the dead, which we do not prohibit, but we disapprove of the application _ex opere operato_ of the Lord's Supper on behalf of the dead. Neither do the ancients favor the adversaries concerning the _opus operatum_. And even though they have the testimonies especially of Gregory or the moderns, we oppose to them the most clear and certain Scriptures. And there is a great diversity among the Fathers. They were men, and could err and be deceived. Although if they would now become alive again, and would see their sayings a.s.signed as pretexts for the notorious falsehoods which the adversaries teach concerning the opus operatum, they would interpret themselves far differently.

The adversaries also falsely cite against us the condemnation of Aerius, who, they say was condemned for the reason that he denied that in the Ma.s.s an offering is made for the living and the dead.

They frequently use this dexterous turn, cite the ancient heresies and falsely compare our cause with these in order by this comparison to crush us. [The a.s.ses are not ashamed of any lies. Nor do they know who Aerius was and what he taught.] Epiphanius testifies that Aerius held that prayers for the dead are useless. With this he finds fault. Neither do we favor Aerius, but we on our part are contending with you who are defending a heresy manifestly conflicting with the prophets, apostles and holy Fathers, namely, that the Ma.s.s justifies _ex opere operato_, that it merits the remission of guilt and punishment even for the unjust, to whom it is applied, if they do not present an obstacle. Of these pernicious errors, which detract from the glory of Christ's pa.s.sion, and entirely overthrow the doctrine concerning the righteousness of faith, we disapprove. There was a similar persuasion of the G.o.dless in the Law, namely, that they merited the remission of sins, not freely by faith, but through sacrifices _ex opere operato_. Therefore they increased these services and sacrifices, inst.i.tuted the wors.h.i.+p of Baal in Israel, and even sacrificed in the groves in Judah. Therefore the prophets condemn this opinion, and wage war not only with the wors.h.i.+pers of Baal, but also with other priests who, with this G.o.dless opinion, made sacrifices ordained by G.o.d. But this opinion inheres in the world, and always will inhere namely, that services and sacrifices are propitiations. Carnal men cannot endure that alone to the sacrifice of Christ the honor is ascribed that it is a propitiation, because they do not understand the righteousness of faith, but ascribe equal honor to the rest of the services and sacrifices. Just as, therefore, in Judah among the G.o.dless priests a false opinion concerning sacrifices inhered, just as in Israel, Baalitic services continued, and, nevertheless, a Church of G.o.d was there which disapproved of G.o.dless services, so Baalitic wors.h.i.+p inheres in the domain of the Pope, namely, the abuse of the Ma.s.s, which they apply, that by it they may merit for the unrighteous the remission of guilt and punishment. [And yet, as G.o.d still kept His Church, i.e., some saints, in Israel and Judah, so G.o.d still preserved His Church, i.e., some saints, under the Papacy, so that the Christian Church has not entirely perished.] And it seems that this Baalitic wors.h.i.+p will endure as long as the reign of the Pope, until Christ will come to judge, and by the glory of His advent destroy the reign of Antichrist.

Meanwhile all who truly believe the Gospel [that they may truly honor G.o.d and have a constant comfort against sins; for G.o.d has graciously caused His Gospel to s.h.i.+ne, that we might be warned and saved] ought to condemn these wicked services, devised, contrary to G.o.d's command, in order to obscure the glory of Christ and the righteousness of faith.

We have briefly said these things of the Ma.s.s in order that all good men in all parts of the world may be able to understand that with the greatest zeal we maintain the dignity of the Ma.s.s and show its true use, and that we have the most just reasons for dissenting from the adversaries. And we would have all good men admonished not to aid the adversaries in the profanation of the Ma.s.s lest they burden themselves with other men's sin. It is a great cause and a great subject not inferior to the transaction of the prophet Elijah, who condemned the wors.h.i.+p of Baal. We have presented a case of such importance with the greatest moderation, and now reply without casting any reproach. But if the adversaries will compel us to collect all kinds of abuses of the Ma.s.s, the case will not be treated with such forbearance.

Part 35

Article XXVII (XIII): _Of Monastic Vows._

In the town of Eisenach, in Thuringia, there was, to our knowledge, a monk, John Hilten, who, thirty years ago, was cast by his fraternity into prison because he had protested against certain most notorious abuses. For we have seen his writings, from which it can be well understood what the nature of his doctrine was [that he was a Christian, and preached according to the Scriptures]. And those who knew him testify that he was a mild old man, and serious indeed, but without moroseness. He predicted many things, some of which have thus far transpired, and others still seem to impend which we do not wish to recite, lest it may be inferred that they are narrated either from hatred toward one or from partiality to another. But finally, when, either on account of his age or the foulness of the prison, he fell into disease, he sent for the guardian in order to tell him of his sickness; and when the guardian, inflamed with pharisaic hatred, had begun to reprove the man harshly on account of his kind of doctrine, which seemed to be injurious to the kitchen, then, omitting all mention of his sickness, he said with a sigh that he was bearing these injuries patiently for Christ's sake, since he had indeed neither written nor taught anything which could overthrow the position of the monks, but had only protested against some well-known abuses. But another one he said, will come in A.D. 1516, who will destroy you, neither will you be able to resist him. This very opinion concerning the downward career of the power of the monks, and this number of years, his friends afterwards found also written by him in his commentaries, which he had left, concerning certain pa.s.sages of Daniel. But although the outcome will teach how much weight should be given to this declaration, yet there are other signs which threaten a change in the power of the monks, that are no less certain than oracles. For it is evident how much hypocrisy, ambition, avarice there is in the monasteries, how much ignorance and cruelty among all the unlearned, what vanity in their sermons and in devising continually new means of gaining money. [The more stupid a.s.ses the monks are, the more stubborn, furious bitter, the more venomous asps they are in persecuting the truth and the Word of G.o.d.] And there are other faults, which we do not care to mention. While they once were [not jails or everlasting prisons, but] schools for Christian instruction, now they have degenerated, as though from a golden to an iron age, or as the Platonic cube degenerates into bad harmonies, which, Plato says brings destruction. [Now this precious gold is turned to dross, and the wine to water.] All the most wealthy monasteries support only an idle crowd, which gluttonizes upon the public alms of the Church. Christ, however, teaches concerning the salt that has lost its savor that it should be cast out and be trodden under foot, Matt. 5, 13. Therefore the monks by such morals are singing their own fate [requiem, and it will soon be over with them]. And now another sign is added, because they are in many places, the instigators of the death of good men. [This blood of Abel cries against them and] These murders G.o.d undoubtedly will shortly avenge. Nor indeed do we find fault with all, for we are of the opinion that there are here and there some good men in the monasteries who judge moderately concerning human and fact.i.tious services, as some writers call them, and who do not approve of the cruelty which the hypocrites among them exercise.

But we are now discussing the kind of doctrine which the composers of the _Confutation_ are now defending and not the question whether vows should be observed. For we hold that lawful vows ought to be observed; but whether these services merit the remission of sins and justification; whether they are satisfactions for sins, whether they are equal to Baptism, whether they are the observance of precepts and counsels; whether they are evangelical perfection; whether they have the merits of supererogation; whether these merits, when applied on behalf of others save them, whether vows made with these opinions are lawful; whether vows are lawful that are undertaken under the pretext of religion, merely for the sake of the belly and idleness, whether those are truly vows that have been extorted either from the unwilling or from those who on account of age were not able to judge concerning the kind of life, whom parents or friends thrust into the monasteries that they might be supported at the public expense, without the loss of private patrimony, whether vows are lawful that openly tend to an evil issue, either because on account of weakness they are not observed, or because those who are in these fraternities are compelled to approve and aid the abuses of the Ma.s.s, the G.o.dless wors.h.i.+p of saints, and the counsels to rage against good men: concerning these questions we are treating. And although we have said very many things in the Confession concerning such vows as even the canons of the Popes condemn, nevertheless the adversaries command that all things which we have produced be rejected. For they have used these words.

And it is worth while to hear how they pervert our reasons, and what they adduce to fortify their own cause. Accordingly, we will briefly run over a few of our arguments, and in pa.s.sing, explain away the sophistry of the adversaries in reference to them. Since, however, this entire cause has been carefully and fully treated by Luther in the book to which he gave the t.i.tle _De Votis Monasticis_, we wish here to consider that book as reiterated.

First, it is very certain that a vow is not lawful by which he who vows thinks that he merits the remission of sins before G.o.d, or makes satisfaction before G.o.d for sins. For this opinion is a manifest insult to the Gospel, which teaches that the remission of sins is freely granted us for Christ's sake, as has been said above at some length. Therefore we have correctly quoted the declaration of Paul to the Galatians, Gal. 5, 4: Christ is become of no effect unto you, whosoever of you are justified by the Law; ye are fallen from grace.

Those who seek the remission of sins not by faith in Christ, but by monastic works detract from the honor of Christ, and crucify Christ afresh. But hear, hear how the composers of the _Confutation_ escape in this place! They explain this pa.s.sage of Paul only concerning the Law of Moses, and they add that the monks observe all things for Christ's sake, and endeavor to live the nearer the Gospel in order to merit eternal life. And they add a horrible peroration in these words: Wherefore those things are wicked that are here alleged against monasticism. O Christ, how long wilt Thou bear these reproaches with which our enemies treat Thy Gospel? We have said in the Confession that the remission of sins is received freely for Christ's sake, through faith. If this is not the very voice of the Gospel, if it is not the judgment of the eternal Father, which Thou who art in the bosom of the Father hast revealed to the world, we are justly blamed. But Thy death is a witness, Thy resurrection is a witness, the Holy Ghost is a witness, Thy entire Church is a witness, that it is truly the judgment of the Gospel that we obtain remission of sins, not on account of our merits, but on account of Thee, through faith.

When Paul denies that by the Law of Moses men merit the remission of sins, he withdraws this praise much more from human traditions, and this he clearly testifies Col. 2, 16. If the Law of Moses, which was divinely revealed, did not merit the remission of sins, how much less do these silly observances [monasticism rosaries, etc.], averse to the civil custom of life, merit the remission of sins!

The adversaries feign that Paul abolishes the Law of Moses, and that Christ succeeds in such a way that He does not freely grant the remission of sins, but on account of the works of other laws, if any are now devised. By this G.o.dless and fanatical imagination they bury the benefit of Christ. Then they feign that among those who observe this Law of Christ, the monks observe it more closely than others, on account of their hypocritical poverty, obedience, and chast.i.ty, since indeed all these things are full of sham. In the greatest abundance of all things they boast of poverty. Although no cla.s.s of men has greater license than the monks [who have masterfully decreed that they are exempt from obedience to bishops and princes], they boast of obedience. Of celibacy we do not like to speak, how pure this is in most of those who desire to be continent, Gerson indicates. And how many of them desire to be continent [not to mention the thoughts of their hearts]?

Of course, in this sham life the monks live more closely in accordance with the Gospel! Christ does not succeed Moses in such a way as to remit sins on account of our works, but so as to set His own merits and His own propitiation on our behalf against G.o.d's wrath that we may be freely forgiven. Now, he who apart from Christ's propitiation, opposes his own merits to G.o.d's wrath, and on account of his own merits endeavors to obtain the remission of sins, whether he present the works of the Mosaic Law, or of the Decalog, or of the rule of Benedict, or of the rule of Augustine, or of other rules, annuls the promise of Christ, has cast away Christ, and has fallen from grace. This is the verdict of Paul.

But, behold, most clement Emperor Charles behold, ye princes, behold, all ye ranks, how great is the impudence of the adversaries!

Although we have cited the declaration of Paul to this effect, they have written: Wicked are those things that are here cited against monasticism. But what is more certain than that men obtain the remission of sins by faith for Christ's sake? And these wretches dare to call this a wicked opinion! We do not at all doubt that if you had been advised of this pa.s.sage, you would have taken [will take] care that such blasphemy be removed from the _Confutation._

But since it has been fully shown above that the opinion is wicked, that we obtain the remission of sins on account of our works, we shall be briefer at this place. For the prudent reader will easily be able to reason thence that we do not merit the remission of sins by monastic works. Therefore this blasphemy also is in no way to be endured which is read in

Thomas, that the monastic profession is equal to Baptism. It is madness to make human tradition, which has neither G.o.d's command nor promise, equal to the ordinance of Christ which has both the command and promise of G.o.d, which contains the covenant of grace and of eternal life.

Secondly. Obedience, poverty, and celibacy, provided the latter is not impure, are, as exercises, adiaphora [in which we are not to look for either sin or righteousness]. And for this reason the saints can use these without impiety, just as Bernard, Franciscus, and other holy men used them. And they used them on account of bodily advantage, that they might have more leisure to teach and to perform other G.o.dly offices, and not that the works themselves are, by themselves, works that justify or merit eternal life. Finally they belong to the cla.s.s of which Paul says, 1 Tim. 4, 8: Bodily exercise profiteth little. And it is credible that in some places there are also at present good men, engaged in the ministry of the Word, who use these observances without wicked opinions [without hypocrisy and with the understanding that they do not regard their monasticism as holiness]. But to hold that these observances are services on account of which they are accounted just before G.o.d, and through which they merit eternal life, conflicts with the Gospel concerning the righteousness of faith, which teaches that for Christ's sake righteousness and eternal life are granted us. It conflicts also with the saying of Christ, Matt. 15, 9: In vain do they wors.h.i.+p Me, teaching for doctrines the commandments of men. It conflicts also with this statement, Rom. 14, 23: Whatsoever is not of faith is sin.

But how can they affirm that they are services which G.o.d approves as righteousness before Him when they have no testimony of G.o.d's Word?

But look at the impudence of the adversaries! They not only teach that these observances are justifying services, but they add that these services are more perfect, i.e. meriting more the remission of sins and justification, than do other kinds of life [that they are states of perfection, i.e., holier and higher states than the rest, such as marriage, rulers.h.i.+p]. And here many false and pernicious opinions concur. They imagine that they [are the most holy people who] observe [not only] precepts and [but also] counsels [that is, the superior counsels, which Scripture issues concerning exalted gifts, not by way of command but of advice]. Afterwards these liberal men, since they dream that they have the merits of supererogation, sell these to others. All these things are full of pharisaic vanity. For it is the height of impiety to hold that they satisfy the Decalog in such a way that merits remain, while such precepts as these are accusing all the saints: Thou shalt love the Lord, thy G.o.d, with all s.h.i.+ne heart, Deut. 6, 5. Likewise: Thou shalt not covet, Rom. 7, 7. [For

as the First Commandment of G.o.d (Thou shalt love the Lord, thy G.o.d, with all thy heart and with all thy soul and with all thy mind ) is higher than a man upon earth can comprehend as it is the highest theology, from which all the prophets and all the apostles have drawn as from a spring their best and highest doctrines, yea, as it is such an exalted commandment, according to which alone all divine service, all honor to G.o.d, every offering, all thanksgiving in heaven and upon earth, must be regulated and judged, so that all divine service high and precious and holy though it appear if it be not in accordance with this commandment, is nothing but husks and sh.e.l.ls without a kernel, yea, nothing but filth and abomination before G.o.d; which exalted commandment no saint whatever has perfectly fulfilled, so that even Noah and Abraham, David, Peter and Paul acknowledged themselves imperfect and sinners: it is an unheard-of, pharisaic, yea, an actually diabolical pride for a sordid Barefooted monk or any similar G.o.dless hypocrite to say, yea, preach and teach, that he has observed and fulfilled the holy high commandment so perfectly, and according to the demands and will of G.o.d has done so many good works, that merit even superabounds to him. Yea, dear hypocrites, if the holy Ten Commandments and the exalted First Commandment of G.o.d were fulfilled as easily as the bread and remnants are put into the sack!

They are shameless hypocrites with whom the world is plagued in this last time.] The prophet says, Ps. 116, 11: All men are liars, i.e., not thinking aright concerning G.o.d, not fearing G.o.d sufficiently, not believing Him sufficiently. Therefore the monks falsely boast that in the observance of a monastic life the commandments are fulfilled, and more is done than what is commanded [that their good works and several hundredweights of superfluous, superabundant holiness remain in store for them].

Again, this also is false, namely, that monastic observances are works of the counsels of the Gospel. For the Gospel does not advise concerning distinctions of clothing and meats and the renunciation of property. These are human traditions, concerning all of which it has been said, 1 Cor. 8, 8: Meat commendeth us not to G.o.d. Therefore they are neither justifying services nor perfection; yea, when they are presented covered with these t.i.tles, they are mere doctrines of demons.

Virginity is recommended, but to those who have the gift, as has been said above. It is, however, a most pernicious error to hold that evangelical perfection lies in human traditions. For thus the monks even of the Mohammedans would be able to boast that they have evangelical perfection. Neither does it lie in the observance of other things which are called adiaphora, but because the kingdom of G.o.d is righteousness and life

in hearts, Rom. 14, 17, perfection is growth in the fear of G.o.d, and in confidence in the mercy promised in Christ, and in devotion to one's calling just as Paul also describes perfection 2 Cor. 3, 18: We are changed from glory to glory, even as by the Spirit of the Lord.

He does not say: We are continually receiving another hood, or other sandals, or other girdles. It is deplorable that in the Church such pharisaic, yea, Mohammedan expressions should be read and heard as, that the perfection of the Gospel of the kingdom of Christ, which is eternal life, should be placed in these foolish observances of vestments and of similar trifles.

Now hear our Areopagites [excellent teachers] as to what an unworthy declaration they have recorded in the Confutation. Thus they say: It has been expressly declared in the Holy Scriptures that the monastic life merits eternal life if maintained by a due observance, which by the grace of G.o.d any monk can maintain; and, indeed, Christ has promised this as much more abundant to those who have left home or brothers, etc., Matt. 19, 29. These are the words of the adversaries in which it is first said most impudently that it is expressed in the Holy Scriptures that a monastic life merits eternal life. For where do the Holy Scriptures speak of a monastic life! Thus the adversaries plead their case thus men of no account quote the Scriptures. Although no one is ignorant that the monastic life has recently been devised, nevertheless they cite the authority of Scripture, and say, too, that this their decree has been expressly declared in the Scriptures.

Besides, they dishonor Christ when they say that by monasticism men merit eternal life. G.o.d has ascribed not even to His Law the honor that it should merit eternal life, as He clearly says in Ezek. 20, 25: I gave them also statutes that were not good, and judgments whereby they should not live. In the first place, it is certain that a monastic life does not merit the remission of sins, but we obtain this by faith freely, as has been said above. Secondly, for Christ's sake, through mercy, eternal life is granted to those who by faith receive remission, and do not set their own merits against G.o.d's judgment, as Bernard also says with very great force: It is necessary first of all to believe that you cannot have the remission of sine unless by G.o.d's indulgence. Secondly, that you can have no good work whatever, unless He has given also this. Lastly, that you can merit eternal life by no works, unless this also is given freely. The rest that follows to the same effect we have above recited. Moreover, Bernard adds at the end: Let no one deceive himself, because if he will reflect well, he will undoubtedly find that with ten thousand he cannot meet Him [namely, G.o.d] who cometh against him with twenty thousand. Since however, we do not

merit the remission of sins or eternal life by the works of the divine Law, but it is necessary to seek the mercy promised in Christ, much less is this honor of meriting the remission of sins or eternal life to be ascribed to monastic observances since they are mere human traditions.

Thus those who teach that the monastic life merits the remission of sins or eternal life, and transfer the confidence due Christ to these foolish observances, altogether suppress the Gospel concerning the free remission of sins and the promised mercy in Christ that is to be apprehended. Instead of Christ they wors.h.i.+p their own hoods and their own filth. But since even they need mercy, they act wickedly in fabricating works of supererogation, and selling them [their superfluous claim upon heaven] to others.

We speak the more briefly concerning these subjects, because from those things which we have said above concerning justification, concerning repentance, concerning human traditions, it is sufficiently evident that monastic vows are not a price on account of which the remission of sins and life eternal are granted. And since Christ calls traditions useless services, they are in no way evangelical perfection.

But the adversaries cunningly wish to appear as if they modify the common opinion concerning perfection. They say that a monastic life is not perfection, but that it is a state in which to acquire perfection. It is prettily phrased! We remember that this correction is found in Gerson. For it is apparent that prudent men, offended by these immoderate praises of monastic life, since they did not venture to remove entirely from it the praise of perfection, have added the correction that it is a state in which to acquire perfection. If we follow this, monasticism will be no more a state of perfection than the life of a farmer or mechanic. For these are also states in which to acquire perfection. For all men, in every vocation, ought to seek perfection, that is, to grow in the fear of G.o.d in faith, in love towards one's neighbor, and similar spiritual virtues.