The Chalcedonian Creed

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    The Chalcedonian Creed

    "We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul and body; consubstantial [co-essential] with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; one and the same Christ, Son, Lord, only begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ; as the prophets from the beginning [have declared] concerning Him, and the Lord Jesus Christ Himself has taught us, and the Creed of the holy Fathers has handed down to us."

    The Creed of Chalcedon: Historical Notes

    1. The significant point of the Creed

    The Creed of Chalcedon is that Christ is true God and true man united in one person, the person of the Son of God in the Trinity. It therefore answers the question, who is Jesus Christ, with precision. Of special significance are the four terms respecting the union of the two natures of Christ and their relationship: inconfusedly, unchangeably, indivisibly, inseparably. By this is meant something specific which is as follows:

    Inconfusedly or without mixture Has in view the truth that the divine nature and human nature of Christ are not mixed or confused together so as to become some third kind of being neither divine nor human. Christ has two natures not one. The error in view is called monophysitism, the idea of a God-man, if by the term is meant a mixture of the two natures. By implication the statement also rejects the notion that Jesus being a man evolved into a kind of God consciousness and sense of divinity. The human and divine natures are never mixed or confused. Jesus always possessed both the divine from eternity and the human from the moment of his conception.

    Unchangeably or without change Has in view the truth that neither the divine nature nor the human nature was essentially changed in any way by the union of the two natures in the people of the Son of God. Eternally the Son, Jesus, is God and is eternal, infinite, and almighty according to the divine nature. The union of the Son with the Human nature he assumed, when he took on him the form of a servant and was made man, Philippians 2:7, did not involve a change in the divine nature or essence. Likewise the human nature from the moment of its assumption by the Son of God remained a true, complete human nature which is finite and limited as a creature. It was also a sinless human nature standing at the center of the line of God's covenant, and a weakened human nature under the judgment of god for our sins. By his resurrection and ascension Jesus has now glorified the human nature but it remains a true human nature also in eternal glory.

    Indivisibly or without division Has in view the truth that each nature is full and complete without being divided into parts, that the son of god did not therefore assume a partial human nature such as a human body without a true human soul, mind, heart and will. It has in view the perfect completeness of each nature so that Jesus the Son of God is very God and very man. This was an answer to some of the false constructions as to the union of the two natures.

    Inseparably or without separation Has in view the truth that while the divine did not become human nor the human become divine that there was by unity of person an inner connection between them which was constant and which continues in Jesus Christ. By this inseparable connection Jesus Christ is the perfect revelation and manifestation of the name of God and his glory as the God of our salvation John 17:4-7, 26. By it also The Son of God in his finite human nature was enabled to sustain in body and soul the infinite eternal wrath of God against sin so as to deliver his people from it and rise in power from the dead. Romans 1:3,4; Isaiah 53:4, 6,10

    2. The use of the term "Mother of God" in the Creed of Chalcedon

    The creed also uses the term "Mother of God" concerning the Virgin Mary. In the creed itself it should be noted the term is directly limited by the words "according to the human nature. " The creed does not teach that Mary is the mother of the divine nature. The Creed likewise explicitly teaches that the person of the Son of God is "begotten before all ages of the Father according to the Godhead." It is the human nature which the Son of God assumed which is alone ascribed unto Mary from whom, after the flesh, the Savior was descended and born.

    The term itself, while it has given rise to Mary worship in both the Eastern church and western Romanism, has also a specific purpose in the creed. Against the error of Nestorius who taught two distinct persons, a human and divine, it was necessary to maintain that it was truly the Son of God united to the human nature who was born of Mary. Mary did therefore carry in her womb the Son of God united to the human nature, and in that sense only may be said to be the mother of God, when she brought forth her first born son after the flesh and laid him in a manger, Luke 2:7.

    The Son of God did not come upon the man Jesus as a distinct human person. Nor did the Son of God leave Jesus on the cross in His suffering and death. Both of these errors have repeatedly troubled the Christian church and are a denial of Jesus Christ as the true Savior. It belongs to certain Gnostic heresies, already found in the early church, with which John contends in I John 4:1-4. The denial of the true incarnation of the Son of God in the human nature is according to I John 4:3 of the spirit of Antichrist. This corrupt error, in a garbled form from the Nestorian sect, has also made its way into the Koran. It is not authentic Christian doctrine.

    At the same time the perversion of the role of Mary which developed in both East and West justly gives rise to reservations about this expression however it is limited. It is, in part, for this reason that the creed is not named in the Confession of Faith. The sound doctrine of the creed is taken up in the Confession of Faith, rather than the creed itself.

    #2
    Mary Worship?

    In the thread The Chalcedonian Creed there is this statement:

    “The term [Mother of God] itself, while it has given rise to Mary worship in both the Eastern church and western Romanism….”

    The Catholic Church does not teach, promote, practice or condone the worship of Mary in the sense that modern Protestants use the word “worship”.

    From very early times the Catholic Church made a clear distinction between the adoration due to God alone (latria – Latin/Greek) and the honour due to humans (dulia- Greek). The term hyperdulia was used for the additional honour due to Mary.

    Going back in time:

    "Moreover, that the images of Christ, of the Virgin Mother of God, and of the other saints, are to be had and retained particularly in temples, and that due honour and veneration are to be given them; not that any divinity, or virtue, is believed to be in them, on account of which they are to be worshipped; or that anything is to be asked of them; or, that trust is to be reposed in images, as was of old done by the Gentiles who placed their hope in idols; but because the honour which is shown them is referred to the prototypes which those images represent; in such wise that by the images which we kiss, and before which we uncover the head, and prostrate ourselves, we adore Christ; and we venerate the saints, whose similitude they bear: as, by the decrees of Councils, and especially of the second Synod of Nicaea, has been defined against the opponents of images."
    (Council of Trent, Session 25, 16th cent)

    "Now servitude is due to God and to man under different aspects: even as lordship is competent to God and to man under different aspects. For God has absolute and paramount lordship over the creature wholly and singly, which is entirely subject to His power: whereas man partakes of a certain likeness to the divine lordship, forasmuch as he exercises a particular power over some man or creature. Wherefore dulia, which pays due service to a human lord, is a distinct virtue from latria, which pays due service to the lordship of God. It is, moreover, a species of observance, because by observance we honour all those who excel in dignity, while dulia properly speaking is the reverence of servants for their master, dulia being the Greek for servitude."
    (Thomas Aquinas, Summa Theologica, II-II, 103, 13th cent)

    "For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence (ἀσπασμὸν καὶ τιμητικὴν προσκύνησιν), not indeed that true worship of faith (λατρείαν) which pertains alone to the divine nature…. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented."
    (Second Council of Nicea – 787 AD)

    "For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions and fellow disciples!"
    (Matyrdom of Polycarp, chap 17- 135 AD)

    Comment>

      #3
      Article XXI
      Of the Worship of Saints they teach that the memory of saints may be set before us, that we may follow their faith and good works, according to our calling, as the Emperor may follow the example of David in making war to drive away the Turk from his country. For both are kings. But the Scripture teaches not the invocation of saints or to ask help of saints, since it sets before us the one Christ as the Mediator, Propitiation, High Priest, and Intercessor. He is to be prayed to, and has promised that He will hear our prayer; and this worship He approves above all, to wit, that in all afflictions He be called upon, 1 John 2:1: If any man sin, we have an Advocate with the Father, etc.

      From the Augsburg Confession, Book of Concord.
      Comment>

        #4
        The Twenty-first Article they absolutely condemn, because we do not require the invocation of saints. Nor on any topic do they speak more eloquently and with more prolixity. Nevertheless they do not effect anything else than that the saints should be honored; likewise, that the saints who live pray for others; as though, indeed, the invocation of dead saints were on that account necessary. They cite Cyprian, because he asked Cornelius while yet alive to pray for his brothers when departing. By this example they prove the invocation of the dead. They quote also Jerome against Vigilantius. "On this field" [in this matter], they say, "eleven hundred years ago, Jerome overcame Vigilantius." Thus the adversaries triumph, as though the war were already ended. Nor do those asses see that in Jerome, against Vigilantius, there is not a syllable concerning invocation. He speaks concerning honors for the saints, not concerning invocation. Neither have the rest of the ancient writers before Gregory made mention of invocation. Certainly this invocation, with these opinions which the adversaries now teach concerning the application of merits, has not the testimonies of the ancient writers.

        Our Confession approves honors to the saints. For here a threefold honor is to be approved. The first is thanksgiving. For we ought to give thanks to God because He has shown examples of mercy; because He has shown that He wishes to save men; because He has given teachers or other gifts to the Church. And these gifts, as they are the greatest, should be amplified, and the saints themselves should be praised, who have faithfully used these gifts, just as Christ praises faithful business-men, Matt. 25:21, 23. The second service is the strengthening of our faith; when we see the denial forgiven Peter, we also are encouraged to believe the more that grace truly superabounds over sin, Rom. 5:20. The third honor is the imitation, first, of faith, then of the other virtues, which every one should imitate according to his calling. These true honors the adversaries do not require. They dispute only concerning invocation, which, even though it would have no danger, nevertheless is not necessary.

        Besides, we also grant that the angels pray for us. For there is a testimony in Zech. 1:12, where an angel prays: O Lord of hosts, how long wilt Thou not have mercy on Jerusalem? Although concerning the saints we concede that, just as, when alive, they pray for the Church universal in general, so in heaven they pray for the Church in general, albeit no testimony concerning the praying of the dead is extant in the Scriptures, except the dream taken from the Second Book of Maccabees, 15:14.

        Moreover, even supposing that the saints pray for the Church ever so much, yet it does not follow that they are to be invoked; although our Confession affirms only this, that Scripture does not teach the invocation of the saints, or that we are to ask the saints for aid. But since neither a command, nor a promise, nor an example can be produced from the Scriptures concerning the invocation of saints, it follows that conscience can have nothing concerning this invocation that is certain. And since prayer ought to be made from faith, how do we know that God approves this invocation? Whence do we know without the testimony of Scripture that the saints perceive the prayers of each one? Some plainly ascribe divinity to the saints, namely, that they discern the silent thoughts of the minds in us. They dispute concerning morning and evening knowledge, perhaps because they doubt whether they hear us in the morning or the evening. They invent these things, not in order to treat the saints with honor, but to defend lucrative services. Nothing can be produced by the adversaries against this reasoning, that, since invocation does not have a testimony from God's Word, it cannot be affirmed that the saints understand our invocation, or, even if they understand it, that God approves it. Therefore the adversaries ought not to force us to an uncertain matter, because a prayer without faith is not prayer. For when they cite the example of the Church, it is evident that this is a new custom in the Church; for although the old prayers make mention of the saints, yet they do not invoke the saints. Although also this new invocation in the Church is dissimilar to the invocation of individuals.

        Again, the adversaries not only require invocation in the worship of the saints, but also apply the merits of the saints to others, and make of the saints not only intercessors, but also propitiators. This is in no way to be endured. For here the honor belonging only to Christ is altogether transferred to the saints. For they make them mediators and propitiators, and although they make a distinction between mediators of intercession and mediators [the Mediator] of redemption, yet they plainly make of the saints mediators of redemption. But even that they are mediators of intercession they declare without the testimony of Scripture, which, be it said ever so reverently, nevertheless obscures Christ's office, and transfers the confidence of mercy due Christ to the saints. For men imagine that Christ is more severe and the saints more easily appeased, and they trust rather to the mercy of the saints than to the mercy of Christ, and fleeing from Christ [as from a tyrant], they seek the saints. Thus they actually make of them mediators of redemption.

        Therefore we shall show that they truly make of the saints, not only intercessors, but propitiators, i.e., mediators of redemption. Here we do not as yet recite the abuses of the common people [how manifest idolatry is practised at pilgrimages]. We are still speaking of the opinions of the Doctors. As regards the rest, even the inexperienced [common people] can judge.

        In a propitiator these two things concur. In the first place, there ought to be a word of God from which we may certainly know that God wishes to pity, and hearken to, those calling upon Him through this propitiator. There is such a promise concerning Christ, John 16:23: Whatsoever ye shall ask the Father in My name, He will give it you. Concerning the saints there is no such promise. Therefore consciences cannot be firmly confident that by the invocation of saints we are heard. This invocation, therefore, is not made from faith. Then we have also the command to call upon Christ, according to Matt. 11:28: Come unto Me, all ye that labor, etc., which certainly is said also to us. And Isaiah says, 11:10: In that day there shall be a root of Jesse, which shall stand for an ensign to the people; to it shall the Gentiles seek. AndPs. 45:12: Even the rich among the people shall entreat Thy favor. And Ps. 72:11,15: Yea, all kings shall fall down before Him. And shortly after: Prayer also shall be made for Him continually. And in John 5:23 Christ says: That all men should honor the Son even as they honor the Father. And Paul, 2 Thess. 2:16-17, says, praying: Now our Lord Jesus Christ Himself, and God, even our Father, ... comfort your hearts and stablish you. (All these passages refer to Christ.] But concerning the invocation of saints, what commandment, what example can the adversaries produce from the Scriptures? The second matter in a propitiator is, that his merits have been presented as those which make satisfaction for others, which are bestowed by divine imputation on others, in order that through these, just as by their own merits, they may be accounted righteous. As when any friend pays a debt for a friend, the debtor is freed by the merit of another, as though it were by his own. Thus the merits of Christ are bestowed upon us, in order that, when we believe in Him, we may be accounted righteous by our confidence in Christ's merits as though we had merits of our own.

        And from both, namely, from the promise and the bestowment of merits, confidence in mercy arises [upon both parts must a Christian prayer be founded]. Such confidence in the divine promise, and likewise in the merits of Christ, ought to be brought forward when we pray. For we ought to be truly confident, both that for Christ's sake we are heard, and that by His merits we have a reconciled Father.

        Here the adversaries first bid us invoke the saints, although they have neither God's promise, nor a command, nor an example from Scripture. And yet they cause greater confidence in the mercy of the saints to be conceived than in that of Christ, although Christ bade us come to Him and not to the saints. Secondly, they apply the merits of the saints, just as the merits of Christ, to others; they bid us trust in the merits of the saints as though we were accounted righteous on account of the merits of the saints, in like manner as we are accounted righteous by the merits of Christ. Here we fabricate nothing. In indulgences they say that they apply the merits of the saints [as satisfactions for our sins]. And Gabriel, the interpreter of the canon of the Mass, confidently declares: According to the order instituted by God, we should betake ourselves to the aid of the saints, in order that we may be saved by their merits and vows. These are the words of Gabriel. And nevertheless, in the books and sermons of the adversaries still more absurd things are read here and there. What is it to make propitiators if this is not? They are altogether made equal to Christ if we must trust that we are saved by their merits.

        But where has this arrangement, to which he refers when he says that we ought to resort to the aid of the saints, been instituted by God? Let him produce an example or command from the Scriptures. Perhaps they derive this arrangement from the courts of kings, where friends must be employed as intercessors. But if a king has appointed a certain intercessor, he will not desire that cases be brought to him through others. Thus, since Christ has been appointed Intercessor and High Priest, why do we seek others? [What can the adversaries say in reply to this?]

        Here and there this form of absolution is used: The passion of our Lord Jesus Christ, the merits of the most blessed Virgin Mary and of all the saints, be to thee for the remission of sins. Here the absolution is pronounced on the supposition that we are reconciled and accounted righteous not only by the merits of Christ, but also by the merits of the other saints. Some of us have seen a doctor of theology dying, for consoling whom a certain theologian, a monk, was employed. He pressed on the dying man nothing but this prayer: Mother of grace, protect us from the enemy; receive us in the hour of death.

        Granting that the blessed Mary prays for the Church, does she receive souls in death, does she conquer death [the great power of Satan], does she quicken? What does Christ do if the blessed Mary does these things? Although she is most worthy of the most ample honors, nevertheless she does not wish to be made equal to Christ, but rather wishes us to consider and follow her example [the example of her faith and her humility]. But the subject itself declares that in public opinion the blessed Virgin has succeeded altogether to the place of Christ. Men have invoked her, have trusted in her mercy, through her have desired to appease Christ, as though He were not a Propitiator, but, only a dreadful judge and avenger. We believe, however, that we must not trust that the merits of the saints are applied to us, that on account of these God is reconcile d to us, or accounts us just, or saves us. For we obtain remission of sins only by the merits of Christ, when we believe in Him. Of the other saints it has been said, 1 Cor. 3:8: Every man shall receive his own reward according to his own labor, i.e., they cannot mutually bestow their own merits, the one upon the other, as the monks sell the merits of their orders. Even Hilary says of the foolish virgins: And as the foolish virgins could not go forth with their lamps extinguished, they besought those who were prudent to lend them oil; to whom they replied that they could not give it because peradventure there might not be enough for all; i.e., no one can be aided by the works and merits of another, because it is necessary for every one to buy oil for his own lamp. [Here he points out that none of us can aid another by other people's works or merits.

        Since, therefore, the adversaries teach us to place confidence in the invocation of saints, although they have neither the Word of God nor the example of Scripture [of the Old or of the New Testament]; since they apply the merits of the saints on behalf of others, not otherwise than they apply the merits of Christ, and transfer the honor belonging only to Christ to the saints, we can receive neither their opinions concerning the worship of the saints, nor the practise of invocation. For we know that confidence is to be placed in the intercession of Christ, because this alone has God's promise. We know that the merits of Christ alone are a propitiation for us. On account of the merits of Christ we are accounted righteous when we believe in Him, as the text says, Rom. 9:33 (cf. 1 Pet. 2:6 and Is. 28:16): Whosoever believeth on Him shall not be confounded. Neither are we to trust that we are accounted righteous by the merits of the blessed Virgin or of the other saints.

        With the learned this error also prevails, namely, that to each saint a particular administration has been committed, that Anna bestows riches [protects from poverty], Sebastian keeps off pestilence, Valentine heals epilepsy, George protects horsemen. These opinions have clearly sprung from heathen examples. For thus, among the Romans, Juno was thought to enrich, Febris to keep off fever, Castor and Pollux to protect horsemen, etc. Even though we should imagine that the invocation of saints were taught with the greatest prudence, yet since the example is most dangerous, why is it necessary to defend it when it has no command or testimony from God's Word? Aye, it has not even the testimony of the ancient writers. First because, as I have said above, when other mediators are sought in addition to Christ, and confidence is put in others, the entire knowledge of Christ is suppressed. The subject shows this. In the beginning, mention of the saints seems to have been admitted with a design that is endurable, as in the ancient prayers. Afterwards invocation followed, and abuses that are prodigious and more than heathenish followed invocation. From invocation the next step was to images; these also were worshiped, and a virtue was supposed to exist in these, just as magicians imagine that a virtue exists in images of the heavenly bodies carved at a particular time. In a certain monastery we [some of us] have seen a statue of the blessed Virgin, which moved automatically by a trick [within by a string], so as to seem either to turn away from [those who did not make a large offering] or nod to those making request.

        Still the fabulous stories concerning the saints, which are publicly taught with great authority, surpass the marvelous tales of the statues and pictures. Barbara, amidst her torments, asks for the reward that no one who would invoke her should die without the Eucharist. Another, standing on one foot, recited daily the whole psaltery. Some wise man painted [for children] Christophorus [which in German means Bearer of Christ], in order by the allegory to signify that there ought to be great strength of mind in those who would bear Christ, i.e., who would teach or confess the Gospel, because it is necessary to undergo the greatest dangers [for they must wade by night through the great sea, i.e., endure all kinds of temptations and dangers]. Then the foolish monks taught among the people that they ought to invoke Christophorus, as though such a Polyphemus (such a giant who bore Christ through the sea] had once existed. And although the saints performed very great deeds, either useful to the state or affording private examples, the remembrance of which would conduce much both toward strengthening faith and toward following their example in the administration of affairs, no one has searched for these from true narratives. [Although God Almighty through His saints, as a peculiar people, has wrought many great things in both realms, in the Church and in worldly transactions; although there are many great examples in the lives of the saints which would be very profitable to princes and lords, to true pastors and guardians of souls, for the government both of the world and of the Church, especially for strengthening faith in God, yet they have passed these by, and preached the most insignificant matters concerning the saints, concerning their hard beds, their hair shirts, etc., which, for the greater part, are falsehoods.] Yet indeed it is of advantage to hear how holy men administered governments [as in the Holy Scriptures it is narrated of the kings of Israel and Judah], what calamities, what dangers they underwent, how holy men were of aid to kings in great dangers, how they taught the Gospel, what encounters they had with heretics. Examples of mercy are also of service, as when we see the denial forgiven Peter, when we see Cyprian forgiven for having been a magician, when we see Augustine, having experienced the power of faith in sickness, steadily affirming that God truly hears the prayers of believers. It was profitable that such examples as these, which contain admonitions for either faith or fear or the administration of the state, be recited. But certain triflers, endowed with no knowledge either of faith or for governing states, have invented stories in imitation of poems, in which there are nothing but superstitious examples concerning certain prayers, certain fastings, and certain additions of service for bringing in gain [where there are nothing but examples as to how the saints wore hair shirts, how they prayed at the seven canonical hours, how they lived upon bread and water]. Such are the miracles that have been invented concerning rosaries and similar ceremonies. Nor is there need here to recite examples. For the legends, as they call them, and the mirrors of examples, and the rosaries, in which there are very many things not unlike the true narratives of Lucian, are extant.

        The bishops, theologians, and monks applaud these monstrous and wicked stories [this abomination set up against Christ, this blasphemy, these scandalous, shameless lies, these lying preachers; and they have permitted them so long, to the great injury of consciences, that it is terrible to think of it] because they aid them to their daily bread. They do not tolerate us, who, in order that the honor and office of Christ may be more conspicuous, do not require the invocation of saints, and censure the abuses in the worship, of saints. And although [even their own theologians], all good men everywhere [a long time before Dr. Luther began to write] in the correction of these abuses, greatly longed for either the authority of the bishops or the diligence of the preachers, nevertheless our adversaries in the Confutation altogether pass over vices that are even manifest, as though they wish, by the reception of the Confutation, to compel us to approve even the most notorious abuses.

        Thus the Confutation has been deceitfully written, not only on this topic, but almost everywhere. [They pretend that they are as pure as gold, that they have never muddled the water.] There is no passage in which they make a distinction between the manifest abuses and their dogmas. And nevertheless, if there are any of sounder mind among them, they confess that many false opinions inhere in the doctrine of the scholastics and canonists, and, besides, that in such ignorance and negligence of the pastors many abuses crept into the Church. For Luther was not [the only one nor] the first to complain of [innumerable] public abuses. Many learned and excellent men long before these times deplored the abuses of the Mass, confidence in monastic observances, services to the saints intended to yield a revenue, the confusion of the doctrine concerning repentance [concerning Christ], which ought to be as clear and plain in the Church as possible [without which there cannot be nor remain a Christian Church]. We ourselves have heard that excellent theologians desire moderation in the scholastic doctrine, which contains much more for philosophical quarrels than for piety. And nevertheless, among these the older ones are generally nearer Scripture than are the more recent. Thus their theology degenerated more and more. Neither had many good men, who from the very first began to be friendly to Luther, any other reason than that they saw that he was freeing the minds of men from these labyrinths of most confused and infinite discussions which exist among the scholastic theologians and canonists, and was teaching things profitable for godliness.

        The adversaries, therefore, have not acted candidly in passing over the abuses when they wished us to assent to the Confutation. And if they wished to care for the interests of the Church [and of afflicted consciences, and not rather to maintain their pomp and avarice], especially on that topic, at this occasion, they ought to exhort our most excellent Emperor to take measures for the correction of abuses [which furnish grounds for derision among the Turks, the Jews, and all unbelievers], as we observe plainly enough that he is most desirous of healing and well-establishing the Church. But the adversaries do not act so as to aid the most honorable and most holy will of the Emperor, but so as in every way to crush [the truth and] us. Many signs show that they have little anxiety concerning the state of the Church. [They lose little sleep from concern that Christian doctrine and the pure Gospel be preached.] They take no pains that there should be among the people a summary of the dogmas of the Church. [The office of the ministry they permit to be quite desolate.] They defend manifest abuses [they continue every day to shed innocent blood] by new and unusual cruelty. They allow no suitable teachers in the churches. Good men can easily judge whither these things tend. But in this way they have no regard to the interest either of their own authority or of the Church. For after the good teachers have been killed and sound doctrine suppressed, fanatical spirits will rise up, whom the adversaries will not be able to restrain, who both will disturb the Church with godless dogmas, and will overthrow the entire ecclesiastical government, which we are very greatly desirous of maintaining.

        Therefore, most excellent Emperor Charles, for the sake of the glory of Christ, which we have no doubt that you desire to praise and magnify, we beseech you not to assent to the violent counsels of our adversaries, but to seek other honorable ways of so establishing harmony that godly consciences are not burdened, that no cruelty is exercised against innocent men, as we have hitherto seen, and that sound doctrine is not suppressed in the Church. To God most of all you owe the duty [as far as this is possible to man] to maintain sound doctrine and hand it down to posterity, and to defend those who teach what is right. For God demands this when He honors kings with His own name and calls them gods, saying, Ps. 82:6: I have said, Ye are gods, namely, that they should attend to the preservation and propagation of divine things, i.e., the Gospel of Christ, on the earth, and, as the vicars of God, should defend the life and safety of the innocent [true Christian teachers and preachers].

        From the Defence of the Augsburg Confession, Book of Concord.
        Comment>

          #5
          Ok, it evidently doesn't like the Defense of the Augsburg Confession. Too long for it or something. It was worth a try.
          Comment>

            #6
            Well, I guess someone DID approve it. THANK You.
            Comment>

              #7
              Originally posted by Diego View Post
              Well, I guess someone DID approve it. THANK You.
              No problem. What happened was the color code set off the moderation approval system. To paste something it is best to use the text paste editor. Click the "A" for advanced editor right and above the text input box. Then the third icon from the left is the text paste editor:

              Vbulletin Text Paste Editor


              God bless,
              William
              Comment>

                #8
                Ok. Makes sense.I am still using the white background, though, because of my eyesight. I don't know that does anything or not.
                Comment>

                  #9
                  Originally posted by Diego View Post
                  Ok. Makes sense.I am still using the white background, though, because of my eyesight. I don't know that does anything or not.
                  It doesn't. The white background is actually the default template. All forum operations are the same.

                  God bless,
                  William
                  Comment>
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