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TITLE: THE CONFUTATIO PONTIFICIA EDITED
AUTHOR: J. M. REU
EBOOK: E01412 (O'Briens Book Cellar)

The Confutatio Pontificia:

In Reference To The Matters Presented To His Imperial Majesty
By The Elector Of Saxony And Some Princes And States Of The
Holy Roman Empire, On The Subject And Concerning Causes
Pertaining To The Christian Orthodox Faith, The Following
Christian Reply Can Be Given._ August 3, 1530.
Edited by J. M. Reu.

CONFUTATIO PONTIFICIA, AUGUST 3, 1530

As His Worshipful Imperial Majesty received several days
since a Confession of Faith presented by the Elector the duke
of Saxony and several princes and two cities, to which their
names were affixed, with his characteristic zeal for the
glory of God, the salvation of souls, Christian harmony and
the public peace, he not only himself read the Confession,
but also, in order that in a matter of such moment he might
proceed the more thoroughly and seasonably, he referred the
aforesaid Confession to several learned, mature, approved and
honorable men of different nations for their inspection and
examination, and earnestly directed and enjoined them to
praise and approve what in the Confession was said aright and
in accord with Catholic doctrine, but, on the other hand, to
note that wherein it differed from the Catholic Church, and,
together with their reply, to present and explain their
judgment on each topic. This commission was executed aright
and according to order. For those learned men with all care
and diligence examined the aforesaid Confession, and
committed to writing what they thought on each topic, and
thus presented a reply to His Imperial Majesty. This reply
His Worshipful Imperial Majesty, as becomes a Christian
emperor, most accurately read and gave to the other electors,
princes and estates of the Roman Empire for their perusal and
examination, which they also approved as orthodox and in
every respect harmonious with the Gospel and Holy Scripture.
For this reason, after a conference with the electors,
princes and states above named, in order that all dissension
concerning this our orthodox holy faith and religion may be
removed, His Imperial Majesty has directed that a
declaration be made at present as follows:

In reference to the matters presented to His
Imperial Majesty by the Elector of Saxony and some
princes and states of the Holy Roman Empire, on the
subject and concerning causes pertaining to the
Christian orthodox faith, the following Christian
reply can be given:

PART I.

To Article I.

Especially when in the first article they confess the unity of the
divine essence in three persons according to the decree of the
Council of Nice, their Confession must be accepted, since it
agrees in all respects with the rule of faith and the Roman
Church. For the Council of Nice, convened under the Emperor
Constantine the Great, has always been regarded inviolable,
whereat three hundred and eighteen bishops eminent and venerable
for holiness of life, martyrdom and learning, after investigating
and diligently examining the Holy Scriptures, set forth this
article which they here confess concerning the unity of the
essence and the trinity of persons. So too their condemnation of
all heresies arising contrary to this article must be accepted -
viz. the Manichaeans, Arians, Eunomians, Valentinians,
Samosatanes, for the Holy Catholic Church has condemned these of
old.

To Article II.

In the second article we approve their Confession, in common
with the Catholic Church, that the fault of origin is truly
sin, condemning and bringing eternal death upon those who are
not born again by baptism and the Holy Ghost. For in this
they properly condemn the Pelagians, both modern and ancient,
who have been long since condemned by the Church. But the
declaration of the article, that Original Sin is that men are
born without the fear of God and without trust in God, is to
be entirely rejected, since it is manifest to every Christian
that to be without the fear of God and without trust in God
is rather the actual guilt of an adult than the offence of a
recently-born infant, which does not possess as yet the full
use of reason, as the Lord says "Your children which had no
knowledge between good and evil," Deut 1:39. Moreover, the
declaration is also rejected whereby they call the fault of
origin concupiscence, if they mean thereby that concupiscence
is a sin that remains sin in a child even after baptism. For
the Apostolic See has already condemned two articles of
Martin Luther concerning sin remaining in a child after
baptism, and concerning the fomes of sin hindering a soul
from entering the kingdo of heaven. But if, according to the
opinion of St Augustine, they call the vice of origin
concupiscence, which in baptism ceases to be sin, this ought
to be accepted, since indeed according to the declaration of
St. Paul, we are all born children of wrath (Eph. 2:3), and
in Adam we all have sinned (Rom.5:12).

To Article III.

In the third article there is nothing to offend, since the
entire Confession agrees with the Apostles' Creed and the
right rule of faith -viz. the Son of God became incarnate,
assumed human nature into the unity of his person, was born
of the Virgin Mary, truly suffered was crucified, died,
descended to hell, rose again on the third day, ascended to
heaven, and sat down at the right hand of the Father.

To Article IV

In the fourth article the condemnation of the Pelagians, who
thought that man can merit eternal life by his own powers
without the grace of God, is accepted as Catholic and in
accordance with the ancient councils, for the Holy Scriptures
expressly testify to this. John the Baptist says: "A man can
receive nothing, except it be given him from heaven," John
3:27 "Every good gift and every perfect gift is from above,
and comes down from the Father of lights," James l:17.
Therefore "our sufficiency is of God," 2 Cor 3:5. And Christ
says: "No man can come to me, Except the Father, which hath
sent me, draw him," John 6:44 And Paul: What hast thou that
thou didst not receive?" I Cor 4:7. For if any one should
intend to disapprove of the merits that men acquire by the
assistance of divine grace, he would agree with the
Manichaeans rather than with the Catholic Church. For it is
entirely contrary to holy Scripture to deny that our works
are meritorious. For St. Paul says "I have fought a good
fight, I have finished my course, I have kept the faith;
henceforth there is laid up for me a crown of righteousness,
which the Lord, the righteous Judge, shall give me at that
day," 2 Tim. 4:7 & 8. And to the Corinthians he wrote "We
must all appear before the judgmen-seat of Christ, that
every one may receive the things done in his body, according
to that he hath done, whether it be good or bad," 2 Cor.
5:10. For where there are wages there is merit. The Lord said
to Abraham: "Fear not, Abraham, I am thy shield and thy
exceeding great reward," Gen 15:l. And Isaiah says: "Behold,
his reward is with him, and his work before him," Isa. 40:10;
and, chapter 58:7, 8: "Deal they bread to the hungry, and thy
righteousness shall go before thee; the glory of the Lord
shall go before thee; the glory of the Lord shall gather thee
up." So too the Lord to Cain: "If thou doest well shalt thou
not be accepted?" Gen. 4:7. So the parable in the Gospel
declares that we have been hired for the Lord's vineyard, who
agrees with us for a penny a day, and says: "Ca11 the
laborers and give them their hire," Matt 20:8. So Paul,
knowing the mysteries of God, says: "Every man shall receive
his own reward, according to his own labor," I Cor. 3:8. 6.
Nevertheless, all Catholics confess that our works of
themselves have no merit, but that God's grace makes them
worthy of eternal life. Thus St. John says: "They shall walk
with me in white; for they are worthy," Rev. 3:4. And St Paul
says to the Colossians, 1:12: "Giving thanks unto the
Father, which hath made us meet to be partakers of the
inheritance of the saints in light."

To Article V.

In the fifth article the statement that the Holy Ghost is
given by the Word and sacraments, as by instruments, is
approved. For thus it is written, Acts 10:44: "While Peter
yet spoke these words, the Holy Ghost fell on all them which
heard the word." And John 1:33: "The same is He which
baptizeth with the Holy Ghost." The mention, however, that
they here make of faith is approved so far as not Faith
alone, which some incorrectly teach, but faith which worketh
by love, is understood, as the apostle teaches aright in Gal
5:3. For in baptism there is an infusion, not of faith alone,
but also, at the same time, of hope and love, as Pope
Alexander declares in the canon Majores concerning baptism
and its effect; which John the Baptist also taught long
before, saying, Luke 3:16: "He shall baptize you with the
Holy Ghost and with fire."

To Article VI.

Their Confession in the sixth article that faith should bring
forth good fruits is acceptable and valid since "faith
without works is dead," James 2:17, and all Scripture invites
us to works. For the wise man says: "Whatsoever thy hand
findeth to do, do it with thy might." Eccles. 9:10. "And the
Lord had respect to Abel and to his offering," Gen. 4:4. He
saw that Abraham would "command his Children and his
household after him to keep the way of the Lord, and to do
justice and judgment," Gen. 18:19. And: "By myself have I
sworn, saith the Lord, for because thou hast done this thing
I will bless thee and multiply thy seed." Gen 22:16. Thus he
regarded the fast of the Ninevites, Jonah 3, and the
lamentations and tears of King Hezekiah, 4:2; 2 Kings 20. For
this cause all the faithful should follow the advice of St.
Paul: "As we have therefore opportunity, let us do good unto
all men, especially unto them who are of the household of
faith," Gal. 6:10. For Christ says: The night cometh when no
man can work" John 9:4. But in the same article their
ascription of justification to faith alone is diametrically
opposite the truth of the Gospel by which works are not
excluded; because glory, honor and peace to every man that

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