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[wahrhaftiger, uoesenUicher, nat'urlicher Gott], ejusdem cum Patre et Spiritu Sancto essentia: sed divina tantum majestate ita cum Patre ornatus, ut Patre sit inferior.
Hate prorsus nova est hceresis, quae antehac Ecclesiis Christi ignota fuit, eorum videlicet, qui opinantur, docent et profitentur, non esse unicam tantum divinam et aternam Patris, Eilii, et Spiritus Sancti essentiam: sed quemadmodum Pater, Filius, et Spirits Sanctus tres sunt distinctw persona, ita unamquamque personam habere distinctam, et a reliquis personis Divinitatis separatum essentiam. Et horum alii sentiunt, quod singula; persona in singulis essentiis cequali sint potentate, sapientia, majestate, et gloria: sicut alias tres numero differentes homines, ratione essentia? sua, sunt a se invicem disjuncti et separati. Alii sentiunt tres illas personas et essentias ita incequales esse, ratione essentia; et proprietatum, ut solus Deus Pater verus sit Deus.
Hos, atque his similes errores omnes, ut eos etiam, qui ab his dependent, et ex his consequuntur, rejicimus atque damnamus:
sence with the Father and the Holy Ghost; but that he has merely been in such-wise adorned with divine majesty with the Father, as that he is nevertheless inferior to the Father.
Error Of The Antitrinitarians. This is a heresy entirely new, which hitherto has been unknown to the churches of Christ—the heresy, namely, of such as imagine, teach, and profess that there is not one sole divine and eternal essence only of Father, Son, and Holy Ghost; but as Father, Son, and Holy Ghost are three distinct persons, so each person has a distinct essence, separate from the other persons of the Godhead. And some of these may think that the separate persons, in their separate essences, are of equal power, wisdom, majesty, and glory, as, for instance, three men, differing numerically in respect of their essence, are mutually separate and disjoined. Others think that these three persons and essences are so unecmal in respect of essence and attributes, as that God the Father alone is true God.
All these errors, and the errors like to these, and also those which depend on these and follow from them, we reject and condemn, as utpote, qui falsi sint atque hceretici [als unrecht, falsch, ketzerisch], et qui Verbo Dei, tribus approbatis Symbolis [den dreien Sgmbolis],1 Augtistance Confessioni, ejusdem Apologia,, Smalcaldicis Articulis, et Catechismis Lutheri rcpugnent: quos etiam errores omnes pii summi atque infimi cavere et vitare debent, nisi aeternoe suae salutis jacturam facere velint [so lieb ihnen ihrer Seelen Jleil und SeligJceit isf\.
Quod autem hwc sit omnium nostrum fides, doctrina et confessio (de qua in novissimo illo die Judici Domino nostro Jesu Christo rationem reddere parati sumus), et quod contra hanc doctrinam nihil vel occulte vel aperte dicere aut scribere, sed per gratiam Dei in ea constanter perseverare velimus: in ejus reifidem, re bene meditata, in vero Dei timore et invocatione nominis ejus [woJdbedachtiq in wahrer Furcht und Anrufung Gottes] hanc epitomen propriis manibus subscripsimus?
being false and heretical, and as being inconsistent with the Word of God, with the three approved Symbols,1 the Augsburg Confession, with the Apology of the same, the Smalcald Articles, and the Catechisms of Luther; which errors also all the godly, high and low alike, ought to beware of and avoid, unless they wish to hazard their own eternal salvation.
Now that this is the faith, doctrine, and confession of us all (concerning which we are prepared to render account at the last day to our Lord Jesus Christ the Judge), and that against this doctrine we are minded to speak or write nothing either hiddenly or openly, bnt by the grace of God steadfastly to persevere therein: in attestation of this thing, having well advised of the matter, in the true fear of God and calling upon his name, we have with our own hands subscribed this Epitome.2
1 That is, the Apostles', the Nicene, and the Athanasian Creeds, which are incorporated in the Lutheran Book of Concord.
2 The list of subscribers is added to the Preface of the Book of Concord, and embraces eighty-six names, headed by three Electors—John of the Palatinate, Augustus of Saxony, and John George of Brandenburg.
CThe Fonr Articles of Visitation, prepared by .ajgidlns Hunnlns and other Lutheran divines against ;rTpto-Calvinism In Electoral Saxony, 1.W2, never acquired general authority, and have now ceased to -e binding even in Saxony. But they ore historically important as a condensed and nnthoritative ntnte.nent of the differences between orthodox Lntheranism and Calvinism concerning the doctrines of the tacrameuts, the person of Christ, and predestination. It should not be forgotten that they are the product of a fierce polemical age, which could hardly do jnatice to an opponent. Calvlnists would not accept the views in the extreme form here ascribed to them, least of all the horrible doctrine 'that God created the greater portion of mankind for eternal damnation.' Lutber (in his book against ErasmaB) taught the same doctrine on the subject of predestination as Calvin.
The German and Latin texts are taken from Miiller's edition of the Syvibolieal Booka of the. Lutheran Church, pp. TC9-TS4. The Latin text is also given in Hase's Libri Symb. Comp. Vol. L p. 846.]
A.C. 1592 in EUctoratu et
De Sacra Coena.
Pur a et vera doctrina no-
I. Quod verba Cbristi:
ACCIPITE ET COMEDITE, HOC
nic Est Sanguis MECS, sim-
II. Quod in sacramento
III. Quod heec TJnio, Exbibitio et Sumptio flat hie inferius in terris, non superius in ccelis.
The Visitation AetiCles
For the Electorate and Provinces of Upper Saxony, published A.D. 1502.
Of the Lord's Supper.
The pure and true Doctrine of our Churches on the Lord's Supper.
I. That the -words of Christ, 'Take and eat, this is my Body;' 'Drink, this is my Blood,' are to be understood in the simple and literal sense, as they sound.
II. That, in the Sacrament, there are two things which are exhibited and received together: one. earthly, which is bread and wine; the other, heavenly, which is the body and blood of Christ.
III. That these things [this union, exhibition, and sumption] take place here below on the earth, and not above in heaven.
IV. Quod exhibeatur et accipiatur verum et naturals corpus Christi, quod in cruce pependit, et vents ae naturalis sanguis, qui ex Christi latere fluxit.
V. Quod corpus et sanguis Christi non fide tanturn spiritualiter, quod etiam extra coenani fieri potest, sed cum pane et vino oraliter, modo tamcn imperscrutabili et supernatural illic in ccena accipiantur, idque in pignus et certificationem resurrectionis nostrorum corporum ex mortuis.
VI. Quod oralis perccptio corporis et sanguinis Christi non solum fiat a dignis, verum etiam ab indignis, qui sine poenitentia et vera fide accedunt; eventu tanien diverse A dignis enim percipitur ad salutcm, ab indignis autem ad indicium.
Pura et vera doctrina nostrarum ecclesiarum de hoe artieulo de Persona Christi.
I. In Christo sunt dure distinctre naturae, divina et humana. Hre manent in
IV. That the true and natural body of Christ which hung on the cross, and the true and natural blood, which flowed from the side of Christ, are exhibited and received.
V. That the body and blood of Christ are received in the Supper, not only spiritually, which might be done out of the Supper; but by the mouth, with the bread and wine; yet in an inscrutable and supernatural manner; and this for a pledge and ascertainment of the resurrection of our bodies from the dead.
VL That the body and blood of Christ are received orally, not only by the worthy, but also by the unworthy, who approach them without repentance and true faith; though with different effect. By the worthy, they are received for salvation; by the unworthy, for judgment.
Of the Person of Christ
The pure and true Doctrine of our Churches on the Article of the Person of Christ.
I. In Christ there are two distinct natures, the divine and the human. These re
aeternum inconfum et inseparable* (seu indivisae).
II. Hae duae naturae personaliter ita sunt unite, ut unus tantum sit Christus, et una persona.
III. Propter hanc personalem unionem recte dicitur, atque in re et veritate ita se habct, quod Deus Homo et Homo Deus sit, quod Maria Filium Dei gcnuerit, et quod Deus nos per proprium suum sanguinem redemerit.
IV. Per hanc unionem personalein et, quo; earn secuta est, exaltationem Christus secundum carnem ad dexteram Dei collocatus est, et accepit omnem potestatem in coelo et in terra, factusque est particeps omnia divines majestatis, honoris, polentue et gloria.
main eternally unmixed and inseparable (or undivided).
II. These two natures are personally so united that there is but one Christ and one person.
III. On account of this personal union it is rightly said, and in fact and truth it really is, that God is man, and man is God; that Mary begat the Son of God, and that God redeemed us by bis own proper blood.
IV. By this personal union, and the exaltation which followed it, Christ, according to the flesh, is placed at the right hand of God, and has received all power in heaven and in earth, and is made partaker of all the divine majesty, honor, power, and glory
The pure and true Doctrine of our Churches on this Article of Holy Baptism.
I. That there is but one Baptism, and one Ablution: not that which is used to take away the filth of the body, but that which washes us from our sins.
II. By Baptism, as a bath