Translating the Augsburg Confession Part XXXVII (Article II.iii)

II. De Coniugio Sacerdotum. (iii.)

Quum autem exstet mandatum Dei, quum mos ecclesiae notus sit, quum impurus coelibatus plurima pariat scandala, adulteria et alia scelera digna animadversione boni magistratus: tamen mirum est nulla[1] in re maiorem exerceri saevitiam quam adversus coniugium sacerdotum. Deus praecipit honore afficere coniugium. Leges in omnibus rebus publicis bene constitutis,[2] etiam apud ethnicos, rnaximis honoribus ornaverunt.[3] At nunc capitalibus poenis excruciantur, et quidem sacerdotes, contra canonum voluntatem, nullam aliam ob causam nisi propter coniugium. Paulus vocat[4] doctrinam daemoniorum, quae prohibit coniugium, 1 Tim. 4, 1 sqq. Id facile nunc intellige potest, quum talibus suppliciis[5] prohibitio coniugii defenditur.

Sicut autem nulla lex humana potest mandatum Dei tollere, ita nec votum potest tollere mandatum Dei. Proinde etiam Cyprianus suadet, ut[6] mulieres nubant, quae non servant[7] promissam[8] castitatem. Verba eius sunt haec, Lib. I, epist. 11: Si autem perseverare nolunt aut non possunt, melius est, ut[9] nubant, quam ut[10] in ignem deliciis suis cadant; certe nullum fratribus aut sororibus scandalum faciant.

Et aequitate quadam utuntur ipsi canones erga hos, qui ante iustam aetatem[11] voverunt, quomodo[12] fere hactenus fieri consuevit.

[1] Null…sacerdotum: an indirect statement where saevitiam is the accusative subject and  exerceri is the infinitive main verb

[2] Constitutis: a perfect passive participle modifying rebus publicis

[3] Ornaverunt: takes the implied direct object marriage

[4] Vocat: takes a direct object that which is described by the apposition doctrinam daemoniorum

[5] Talibus suppliciis: an ablative of means

[6] Ut…nubant: an indirect command

[7] Servant: who do not keep

[8] Promissam: a perfect passive participle modifying castitatem

[9] Ut…nubant: a result clause

[10] Ut…cadant: a result clause

[11] Iustam aetatem: before the right age: that is before the canonically approved age

[12] Quomodod…consuevit: just as it is accustomed to happen now

However, since the command of God stands forth, since the custom of the church is known, since impure celibacy produces very many scandals, adultery, and other sins worthy of the censure of a good magistrate, it is, nevertheless, amazing that in no matter is greater savagery exercised than against the marriage of priests. God commands that marriage be honored. The laws in all the well ordered governments, even among the nations, decorate it with the greatest honors. But now priests are tormented with capital punishments and indeed contrary to the intention of the canons for no other cause except marriage. Paul calls it a doctrine of demons which forbids marriage. 1 Tim. 4, 1 and following. Now it can easily be understood since the prohibition of marriage is defended with such punishments.

In the same way no human law is able to destroy the command of God: thus a vow is not able to destroy the command of God. Hence also Cyprian urges that women marry who have not preserved their promised chastity. His words are thus in Book 1, Epistle 11: If, however, they do not want or are not able to persevere, it is better that they marry than that they perish in the fire with their pleasures: certainly they are creating no scandal for their brothers and sisters.

And the canons themselves employ a certain evenness towards those who before a lawful age vowed just as it is accustomed to happen even now.

Translating the Augsburg Confession Part XXXVI (Article II.ii)

II. De Coniugio Sacerdotum. (ii.)

Constat etiam in ecclesia veteri sacerdotes[1] fuisse maritos. Nam et Paulus ait 1 Tim. 3, 2, episcopum[2] eligendum esse, qui sit maritus. Et in Germania primum ante annos quadringentos[3] sacerdotes vi coacti sunt ad coelibatum, qui quidem adeo adversati sunt, ut[4] archiepiscopus Moguntinus, publicaturus[5] edictum Romani pontificis de ea re, paene ab iratis sacerdotibus per tumultum oppressus sit. Et res gesta est tam inciviliter, ut[6] non solum in posterum coniugia prohiberentur, sed etiam praesentia, contra omnia iura divina et humana, contra ipsos etiam canones, factos non solum a pontificibus, sed a laudatissimis synodis, distraherentur.

Et quum senescente mundo paulatim natura humana fiat imbecillior, convenit prospicere, ne[7] plura vitia serpant in Germaniam. Porro Deus instituit coniugium, ut[8] esset remedium humanae infirmitatis. Ipsi canones veterem rigorem[9] interdum posterioribus temporibus propter imbecillitatem hominum laxandum esse dicunt, quod[10] optandum est, ut[11] fiat et in hoc negotio. Ac videntur ecclesiis[12] aliquando defuturi pastores, si diutius prohibeatur coniugium.

[1] Sacerdotes esse maritos: an indirect statement

[2] Episcopum…maritus: the citation from Paul is an indirect statement where episcopum is the accusative subject and eligendum esse, the passive periphrastic, is the infinitive main verb: a bishop must be chosen…

[3] Ante quadringentos: four hundred years ago

[4] Ut…sit: a result clause

[5] Publicaturus: a future active participle modifying archiepiscopus

[6] Ut…distraherentur: a result clause

[7] Ne…Germaniam: a negative purpose clause

[8] Ut…infirmitatis: a purpose clause

[9] Veterem…esse: an indirect statement where rigorem is the accusative subject and laxandum esse, the passive periphrastic, is the infinitive main verb: the old rigor must be relaxed…

[10] Quod optandum est: which must be wished:

[11] Ut…negotio: an indirect command: that it happens in this matter.

[12] Ecclesiis: pastores: an indirect statement where ecclesiis is an ablative of respect: that at length there will be a shortage of pastors for the churches

Also it is well known in the ancient church that priests were married. For Paul also says in 1 Tim 3, 2 that a bishop must be chosen who is married. And in Germany  400 years ago priests first were forced to celibacy who indeed were so opposed that the Archbishop of Mentz, about to publish the Roman Pontiff’s edict regarding the matter, nearly was crushed by angry priests in the tumult. And the matter was handled so discourteously that not only were  marriages in the future prohibited but even those present ones were torn apart contrary to all divine and human laws, contrary even to the very canons which had been made by not only the popes but also the most famous councils. 

And because human nature is becoming weaker as the world decays, it is appropriate to watch out lest more vices creep in. Formerly God instituted marriage so that it was a remedy of human weakness. The canons themselves say that sometimes the old rigor must be relaxed in future times on account of the feebleness of men; it must be desired so that it happens also in this trouble. If marriage is prohibited longer, at length a shortage of pastors may be seen in the churches.

Translating the Augsburg Confession Part XXXV (Article II)

II. De Coniugio Sacerdotum.

Publica querela fuit de exemplis sacerdotum, qui non continebant.[1] Quam[2] ob causam et Pius Papa dixisse fertur,[3] fuisse aliquas causas, cur ademptum sit sacerdotibus coniugium, sed multo maiores[4] esse causas, cur reddi debeat. Sic enim scribit Platina. Quum igitur sacerdotes apud nos publica illa scandala vitare vellent, duxerunt uxores, ac docuerunt, quod[5] liceat ipsis contrahere matrimonium. Primum, quia Paulus dicit 1 Cor. 7, 2. 9: Unusquisque habeat[6] uxorem suam propter fornicationem. Item: Melius est nubere, quam uri. Secundo, Christus inquit Matth. 19, 12: Non omnes capiunt verbum hoc; ubi docet non[7] omnes homines ad coelibatum idoneos esse, quia Deus creavit hominem ad procreationem, Gen. 1, 28. Nec est humanae potestatis, sine singulari dono et opere Dei creationem mutare. Igitur qui non sunt idonei ad coelibatum, debent contrahere matrimonium. Nam mandatum Dei et ordinationem Dei nulla lex humana, nullum votum tollere potest. Ex his causis docent sacerdotes sibi licere uxores ducere.

[1] Continebant: continent

[2] Quam: a relative conjuction modifying causam

[3] Dixisse fertus: is reported to have said; introduces two indirect statements fuisse…causas and multo…causas; each indirect statement is modified an indirect question which begins with cur

[4] Multo…causas:but much more are the causes

[5] Quod…matrimonium: a quod substantive clause

[6] Habeat: the iussive subjunctive: let each one have

[7] Non…esse: an indirect statement where homines is the accusative subject and esse is the infinitive main verb

There has been a public quarrel about the examples of priests who were not continent For this reason also Pope Pius is reported to have said that there had been other causes why marriage was taken from the priests but the causes are much greater why it must be restored. For thus Platina writes. When, therefore, priests wanted to avoid those public scandals, they took wives and taught that marriage must be contracted among them. First because Paul says in 1. Cor. 7, 2.9: Let each one have a wife on account of fornication. Likewise: It is better to marry than to burn.Second Christ said in Matt. 19, 12: Not everyone receives this word when he teaches that not every person is suited to celibacy, because God created men for procreation, Gen 1.28. And it is not in the power of man to change creation without a remarkable gift and work of God. Therefore, those who are not suited for celibacy ought to marry. For no human law and no vow is able to destroy the command and order of God. For these reasons they teach that priests are allowed to take a wife for themselves.

Translating the Augsburg Confession Part XXXIII

ARTICULI, IN QUIBUS RECENSENTUR ABUSUS MUTATI.

Quum ecclesiae apud nos de nullo articulo fidei dissentiant ab ecclesia catholica, tantum paucos quosdam abusus omittant, qui novi sunt et contra voluntatem canonum vitio temporum recepti,[1] rogamus, ut[2] Caesarea Maiestas clementer audiat, et[3] quid sit mutatum, et quae fuerint causae, quo minus[4] coactus sit populus illos abusus contra conscientiam observare.[5] Nec habeat[6] fidem Caesarea Maiestas istis, qui, ut[7] inflamment odia hominum adversus nostros, miras calumnias spargunt in populum. Hoc[8] modo irritatis animis bonorum virorum initio praebuerunt occasionem huic dissidio, et eadem arte[9] conantur nunc augere discordias. Nam Caesarea Maiestas haud dubie comperiet tolerabiliorem[10] esse formam et doctrinae et ceremoniarum apud nos, quam qualem homines iniqui et malevoli describunt. Porro veritas ex vulgi rumoribus aut maledictis. inimicorum colligi non potest. Facile autem hoc iudicari potest, nihil[11] magis prodesse ad[12] dignitatem ceremoniarum conservandam et alendam reverentiam ac pietatem in populo, quam si ceremoniae rite fiant in ecclesiis.

[1] Recepti: depends upon the prior sunt

[2] Ut…audiat: an indirect command

[3] Et…causae: indirect questions

[4] Quo minus: that

[5] Observare: forms a complimentary infinitive with coactus sit

[6] Nec habeat fidem…istis: Let not Your Imperial Majesty trust those

[7] Ut…nostros: a purpose clause

[8] Hoc…virorum: an ablative absolute where animis is the ablative subject and irritatis is the participial main verb: In this way once the minds of good men have been provoked

[9] Eadem arte: an ablative of means

[10] Tolerabiliorem…nos: an indirect statement where formam is the accusative subject and esse is the infinitive main verb; tolerabiliorem…quam is a comparative: more tolerable than…

[11] Nihil…populo: an indirect statement nihil is the accusative subject and prodesse is the infinitive main verb

[12] Ad…populo: ad gerundives to indicate purpose: for conserving the dignity of ceremonies and nourshing reverence and piety in the people

Because the churches among us in no way disagree on the articles of faith from the church catholic, they only omit a certain few abuses which are new and have been received against the desire of the canons because of the defect of time, we ask that Your Imperial Majesty hear graciously both what should change and what the reasons are that the people should not be forced to observe those abuses against their consciences. And Your Imperial Majesty should not trust those, who in order to inflame the hatred of men against us, sprinkle remarkable charges among the people. In this way from the beginning, once the minds of good men had been provoked, they presented a pretext for this quarrel, and they are trying now with the same technique to increase the disagreements. For Your Imperial Majesty will by no means dubiously find that the form of doctrine and ceremonies among us are more tolerable than the kind the evil and ill-willed men describe. Again the truth is not able to be gathered from the rumors of hte vulgar and from malicious speech. However, this can easily be concluded: that nothing is more useful for preserving the standing of ceremonies and nourishing reverence  and piety in the people than if the ceremonies occur rightly in the churches.

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Translating the Augsburg Confession Part XXXII (Summa Doctrina)

Summa Doctrinae

Haec fere summa est doctrinae apud—nos, in qua cerni potest nihil inesse,[1] quod discrepet a Scripturis, vel ab ecclesia catholica, vel ab ecclesia Romana, quatenus ex scriptoribus nota est. Quod quum ita sit,[2] inclementer iudicant isti, qui nostros pro haereticis haberi[3] postulant. Sed dissensio est[4] de quibusdam abusibus, qui sine certa auctoritate in ecclesias irrepserunt, in quibus etiam, si qua[5] esset dissimilitudo, tamen decebat haec lenitas episcopos, ut[6] propter confessionem, quam modo recensuimus, tolerarent nostros, quia ne[7] canones quidem tam duri sunt, ut[8] eosdem ritus ubique esse postulent, neque similes unquam omnium ecclesiarum ritus fuerunt. Quamquam[9] apud nos magna ex parte veteres ritus diligenter servantur. Falsa enim calumnia est, quod[10] omnes ceremoniae, omnia vetera instituta in ecclesias nostris aboleantur. Verum publica querela fuit abusus[11] quosdam in vulgaribus ritibus haerere. Hi, quia non poterant bona conscientia probari, aliqua ex parte[12] correcti sunt.

[1] Inesse: also forms a complimentary infinitive with potest

[2] Quod quum ita sit: Since this is so

[3] Haberi: be considered

[4] Est: an impersonal verb: there is

[5] Si qua esset dissimilitudo: Si [ali]qua…: If there was any difference

[6] Ut…nostros: a purpose clause

[7] Ne…quidem: not even

[8] Ut…postulant: a result clause

[9] Quamquam: nevertheless

[10] Quod…aboleantur: a quod substantive clause

[11] Abusus…haerere: an indirect statement where abusus is the accusative subject and haerere is the infinitive main verb

[12] Aliqua ex parte: to some extent

This is nearly a summary of the doctrine among us, in which nothing can be discerned, nothing is present which disagrees with the Scriptures or the church catholic and the Roman Church so far as it was known by the writers. Since this is so, those who demand that our teachers are considered heretics, judge harshly. But there is a dissension about certain abuses which crept into the churches without certain authority, in which even if there was any difference, this mildness was appropriate for the bishops so that on account of the confession, which we presently  reviewed, they would suffer our teachers because not even the canons are so inflexible that they demand the same rites everywhere, and the rites of all the churches were never like. Nevertheless, among us the old rites for the most part are preserved. For it is a false accusation that all ceremonies, all institutions in the church are abolished by us. But there has been a public complaint that certain abuses remain in the common rites. These, because they are not able to be approved with a good conscience, have been corrected to some extent.

Translating the Augsburg Confession Part XXXI (Article XXI)

Art. XXI. De Cultu Sanctorum.
De cultu sanctorum docent, quod[1] memoria sanctorum proponi potest, ut[2] imitemur fidem eorum et bona opera iuxta vocationem, ut Caesar imitari potest exemplum Davidis in bello gerendo[3] ad depellendos[4] Turcas a patria. Nam uterque rex est. Sed Scriptura non docet invocare[5] sanctos, seu petere auxilium a sanctis, quia unum Christum nobis proponit mediatorem,[6] propitiatorium, pontificem et intercessorem. Hic invocandus est,[7] et promisit se[8] exauditurum esse preces nostras, et hunc cultum maxime probat, videlicet ut[9] invocetur in omnibus afflictionibus. 1 Ioh. 2, 1: Si quis[10] peccat, habemus advocatum apud Deum etc.


[1] Quod…potest: a quod substantive clause
[2] Ut…vocationem: a purpose clause
[3] In bello gerendo: a gerundive modifying bello: in waging war
[4] Ad depellendos Turcas: a gerundive modifying Turcas with ad in order to show purpose: to drive out the Turks
[5] Invocare: invocare and petere are best taken as gerunds: Scripture does not teach invoking the Saints or seeking…
[6] Mediatorem…intercessorem: apposition for Christum
[7] Invocandus est: a passive periphrastic: He must be invoked
[8] Se…nostras: an indirect statement were se is the accusative subject and exauditurum esse is the infinitive main verb
[9] Ut…afflictionibus: a purpose clause
[10] Si quis: Si [ali]quis: if anyone


Concerning the worship of the saints, they teach that the memory of the saints can be related so that we imitate their faith and good works connected to a vocation as the Emperor is able to imitate the example of David in waging war in order to drive out the Turks from our county. For each is a king. But Scripture does not teach invoking the Saints or seeking aid from the Saints because it offers Christ alone as the mediator, propitiator, priest and intercessor for us. He must be invoked , and he promised that he would hear our prayers, and he commands this worship very greatly so that he is invoked in all our afflictions as he says in 1 John 2.1: If anyone sins, we have an advocate with God.