The Apology of the Augsburg Confession

by Philipp Melanchthon

And the examples [how the saints became godly] show likewise these two parts. After his sin Adam is reproved and becomes terrified, this was contrition. Afterward God promises grace, and speaks of a future seed (the blessed seed, i.e., Christ), by which the kingdom of the devil, death, and sin will be destroyed, there He offers the remission of sins. These are the chief things. For although the punishment is afterwards added, yet this punishment does not merit the remission of sin. And concerning this kind of punishment we shall speak after a while.

So David is reproved by Nathan, and, terrified, he says, 2 Sam. 12, 13: I have sinned against the Lord. This is contrition. Afterward he hears the absolution: The Lord also hath put away thy sin; thou shalt not die. This voice encourages David, and by faith sustains, justifies, and quickens him. Here a punishment is also added, but this punishment does not merit the remission of sins. Nor are special punishments always added, but in repentance these two things ought always to exist, namely, contrition and faith, as Luke 7, 37. 38. The woman, who was a sinner, came to Christ weeping. By these tears the contrition is recognized. Afterward she hears the absolution: Thy sins are forgiven; thy faith hath saved thee; go in peace. This is the second part of repentance, namely, faith, which encourages and consoles her. From all these it is apparent to godly readers that we assign to repentance those parts which properly belong to it in conversion, or regeneration, and the remission of sin. Worthy fruits and punishments [likewise, patience that we be willing to bear the cross and punishments, which God lays upon the old Adam] follow regeneration and the remission of sin. For this reason we have mentioned these two parts, in order that the faith which we require in repentance [of which the sophists and canonists have all been silent] might be the better seen. And what that faith is which the Gospel proclaims can be better understood when it is set over against contrition and mortification.

But as the adversaries expressly condemn our statement that men obtain the remission of sins by faith, we shall add a few proofs from which it will be understood that the remission of sins is obtained not ex opere operato because of contrition, but by that special faith by which an individual believes that sins are remitted to him. For this is the chief article concerning which we are contending with our adversaries, and the knowledge of which we regard especially necessary to all Christians. As, however, it appears that we have spoken sufficiently above concerning the same subject, we shall here be briefer. For very closely related are the topics of the doctrine of repentance and the doctrine of justification.

When the adversaries speak of faith, and say that it precedes repentance, they understand by faith, not that which justifies, but that which, in a general way, believes that God exists, that punishments have been threatened to the wicked [that there is a hell], etc. In addition to this faith we require that each one believe that his sins are remitted to him. Concerning this special faith we are disputing, and we oppose it to the opinion which bids us trust not in the promise of Christ, but in the opus operatum, of contrition, confession, and satisfactions, etc. This faith follows terrors in such a manner as to overcome them, and render the conscience pacified. To this faith we ascribe justification and regeneration, inasmuch as it frees from terrors, and brings forth in the heart not only peace and joy, but also a new life. We maintain [with the help of God we shall defend to eternity and against all the gates of hell] that this faith is truly necessary for the remission of sins, and accordingly place it among the parts of repentance. Nor does the Church of Christ believe otherwise, although our adversaries [like mad dogs] contradict us.

Moreover, to begin with, we ask the adversaries whether to receive absolution is a part of repentance, or not. But if they separate it from confession as they are subtile in making the distinction, we do not see of what benefit confession is without absolution. If, however, they do not separate the receiving of absolution from confession, it is necessary for them to hold that faith is a part of repentance, because absolution is not received except by faith. That absolution, however is not received except by faith can be proved from Paul, who teaches Rom. 4, 16, that the promise cannot be received except by faith. But absolution is the promise of the remission of sins [nothing else than the Gospel, the divine promise of God's grace and favor]. Therefore, it necessarily requires faith. Neither do we see how he who does not assent to it may be said to receive absolution. And what else is the refusal to assent to absolution but charging God with falsehood, If the heart doubts, it regards those things which God promises as uncertain and of no account. Accordingly, in 1 John 5, 10 it is written: He that believeth not God hath made Him a liar, because he believeth not the record that God gave of His Son.

Secondly, we think that the adversaries acknowledge that the remission of sins is either a part, or the end, or, to speak in their manner, the terminus ad quem of repentance. [For what does repentance help if the forgiveness of sins be not obtained?] Therefore that by which the remission of sins is received is correctly added to the parts [must certainly be the most prominent part] of repentance. It is very certain, however, that even though all the gates of hell contradict us, yet the remission of sins cannot be received except by faith alone, which believes that sins are remitted for Christ's sake, according to Rom. 3, 25: Whom God hath set forth to be a propitiation through faith in His blood. Likewise Rom. 5, 2: By whom also we have access by faith unto grace, etc. For a terrified conscience cannot set against God's wrath our works or our love, but it is at length pacified when it apprehends Christ as Mediator, and believes the promises given for His sake. For those who dream that without faith in Christ hearts become pacified, do not understand what the remission of sins is, or how it came to us. Peter, 1 Ep. 2, 6, cites from Is. 49, 23, and 28, 16: He that believeth on Him shall not be confounded. It is necessary, therefore, that hypocrites be confounded, who are confident that they receive the remission of sins because of their own works, and not because of Christ. Peter also says in Acts 10, 43: To Him give all the prophets witness that through His name whosoever believeth in Him, shall receive remission of sins. What he says, through His name, could not be expressed more clearly and he adds: Whosoever believeth in Him. Thus, therefore, we receive the remission of sins only through the name of Christ, i.e., for Christ's sake, and not for the sake of any merits and works of our own. And this occurs when we believe that sins are remitted to us for Christ's sake.

Our adversaries cry out that they are the Church, that they are following the consensus of the Church [what the Church catholic universal, holds]. But Peter also here cites in our issue the consensus of the Church: To Him give all the prophets witness, that through His name, whosoever believeth in Him, shall receive remission of sins, etc. The consensus of the prophets is assuredly to be judged as the consensus of the Church universal. [I verily think that if all the holy prophets are unanimously agreed in a declaration ( since God regards even a single prophet as an inestimable treasure), it would also be a decree, a declaration, and a unanimous strong conclusion of the universal, catholic, Christian, holy Church, and would be justly regarded as such.] We concede neither to the Pope nor to the Church the power to make decrees against this consensus of the prophets. But the bull of Leo openly condemns this article, Of the Remission of Sins and the adversaries condemn it in the Confutation. From which it is apparent what sort of a Church we must judge that of these men to be, who not only by their decrees censure the doctrine that we obtain the remission of sins by faith, not on account of our works, but on account of Christ, but who also give the command by force and the sword to abolish it, and by every kind of cruelty [like bloodhounds] to put to death good men who thus believe.

But they have authors of a great name Scotus, Gabriel, and the like, and passages of the Fathers which are cited in a mutilated form in the decrees. Certainly, if the testimonies are to be counted, they win. For there is a very great crowd of most trifling writers upon the Sententiae, who, as though they had conspired, defend these figments concerning the merit of attrition and of works, and other things which we have above recounted. [Aye, it is true, they are all called teachers and authors, but by their singing you can tell what sort of birds they are. These authors have taught nothing but philosophy, and have known nothing of Christ and the work of God, their books show this plainly.] But lest any one be moved by the multitude of citations, there is no great weight in the testimonies of the later writers, who did not originate their own writings, but only, by compiling from the writers before them, transferred these opinions from some books into others. They have exercised no judgment, but just like petty judges silently have approved the errors of their superiors, which they have not understood. Let us not, therefore, hesitate to oppose this utterance of Peter, which cites the consensus of the prophets, to ever so many legions of the Sententiaries. And to this utterance of Peter the testimony of the Holy Ghost is added. For the text speaks thus, Acts 10, 44: While Peter yet spake these words, the Holy Ghost fell on all them which heard the Word. Therefore, let pious consciences know that the command of God is this that they believe that they are freely forgiven for Christ's sake, and not for the sake of our works. And by this command of God let them sustain themselves against despair, and against the terrors of sin and of death. And let them know that this belief has existed among saints from the beginning of the world. [Of this the idle sophists know little; and the blessed proclamation, the Gospel, which proclaims the forgiveness of sins through the blessed Seed, that is, Christ, has from the beginning of the world been the greatest consolation and treasure to all pious kings all prophets, all believers. For they have believed in the same Christ in whom we believe; for from the beginning of the world no saint has been saved in any other way than through the faith of the same Gospel. ] For Peter clearly cites the consensus of the prophets, and the writings of the apostles testify that they believe the same thing. Nor are testimonies of the Fathers wanting. For Bernard says the same thing in words that are in no way obscure: For it is necessary first of all to believe that you cannot have remission of sins except by the indulgence of God, but add yet that you believe also this, namely, that through Him sins are forgiven thee. This is the testimony which the Holy Ghost asserts in your heart, saying: "Thy sins are forgiven thee." For thus the apostle judges that man is justified freely through faith. These words of Bernard shed a wonderful light upon our cause, because he not only requires that we in a general way believe that sins are remitted through mercy but he bids us add special faith, by which we believe that sins are remitted even to us; and he teaches how we may be rendered certain concerning the remission of sins, namely when our hearts are encouraged by faith, and become tranquil through the Holy Ghost. What more do the adversaries require? [But how now, ye adversaries? Is St. Bernard also a heretic?] Do they still dare deny that by faith we obtain the remission of sins, or that faith is a part of repentance?

Thirdly, the adversaries say that sin is remitted; because an attrite or contrite person elicits an act of love to God [if we undertake from reason to love God], and by this act merits to receive the remission of sins. This is nothing but to teach the Law, the Gospel being blotted out, and the promise concerning Christ being abolished. For they require only the Law and our works, because the Law demands love. Besides they teach us to be confident that we obtain remission of sins because of contrition and love. What else is this than to put confidence in our works, not in the Word and promise of God concerning Christ? But if the Law be sufficient for obtaining the remission of sins, what need is there of the Gospel? What need is there of Christ if we obtain remission of sins because of our own work? We, on the other hand call consciences away from the Law to the Gospel, and from confidence in their own works to confidence in the promise and Christ, because the Gospel presents to us Christ, and promises freely the remission of sins for Christ's sake. In this promise it bids us trust, namely, that for Christ's sake we are reconciled to the Father, and not for the sake of our own contrition or love. For there is no other Mediator or Propitiator than Christ. Neither can we do the works of the Law unless we have first been reconciled through Christ. And if we would do anything, yet we must believe that not for the sake of these works, but for the sake of Christ, as Mediator and Propitiator, we obtain the remission of sins.

Yea, it is a reproach to Christ and a repeal of the Gospel to believe that we obtain the remission of sins on account of the Law, or otherwise than by faith in Christ. This method also we have discussed above in the chapter Of Justification, where we declared why we confess that men are justified by faith, not by love. Therefore the doctrine of the adversaries, when they teach that by their own contrition and love men obtain the remission of sins, and trust in this contrition and love, is merely the doctrine of the Law and of that, too, as not understood [which they do not understand with respect to the kind of love towards God which it demands], just as the Jews looked upon the veiled face of Moses. For let us imagine that love is present, let us imagine that works are present, yet neither love nor works can a propitiation for sin [or be of as much value as Christ]. And they cannot even be opposed to the wrath and judgment of God, according to Ps. 143, 2: Enter not into judgment with Thy servant; for in Thy sight shall no man living be justified. Neither ought the honor of Christ to be transferred to our works.