Classics

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I. Original Sin

STATUS CONTROVERSIAE. The Principal Question in This Controversy.

1 Whether original sin is properly and without any distinction man's corrupt nature, substance, and essence, or at any rate the principal and best part of his essence a, namely, the rational soul itself in its highest state and powers; or whether, even after the Fall, there is a distinction between man's substance, nature, essence, body, soul, and original sin, so that the nature b is one thing, and original sin, which inheres in the corrupt nature and corrupts the nature, another.

Affirmative Theses.

The Pure Doctrine, Faith, and Confession according to the Aforesaid Standard and Summary Declaration.

2 1. We believe, teach, and confess that there is a distinction between man's nature, not only as he was originally created by God pure and holy and without sin, but also as we have it c now after the Fall, namely, between the nature d, which even after the Fall is and remains a creature of God, and original sin, and that this distinction is as great as the distinction between a work of God and a work of the devil.

3 2. We believe, teach, and confess also that this distinction should be maintained with the greatest care, because this doctrine, that no distinction is to be made between our corrupt human nature and original sin, conflicts with the chief articles of our Christian faith concerning creation, redemption, sanctification, and the resurrection of our body, and cannot coexist therewith.

4 For God created not only the body and soul of Adam and Eve before the Fall, but also our bodies and souls after the Fall, notwithstanding that they are corrupt, which God also still acknowledges as His work, as it is written Job 10, 8: Thine hands have made me and fashioned me together round about. Deut. 32, 18; Is. 45, 9 ff.; 54, 5; 64, 8; Acts 17, 28; Job 10, 8; Ps. 100, 3; 139, 14; Eccl. 12, 1.

5 Moreover, the Son of God has assumed this human nature, however, without sin, and therefore not a foreign, but our own flesh, into the unity of His person, and according to it is become our true Brother. Heb. 2, 14: Forasmuch, then, as the children were partakers of flesh and blood, He also Himself likewise took part of the same. Again, 16; 17: He took not on Him the nature of angels, but He took on Him the seed of Abraham. Wherefore in all things it behooved Him to be made like unto His brethren, yet without sin. 6 In like manner Christ has also redeemed it as His work, sanctifies it as His work, raises it from the dead, and gloriously adorns it as His work. But original sin He has not created, assumed, redeemed, sanctified; nor will He raise it, will neither adorn nor save it in the elect, but in the e resurrection it will be entirely destroyed.

7 Hence the distinction between the corrupt nature and the corruption which infects the nature and by which the nature became corrupt, can easily be discerned.

8 3. But, on the other hand, we believe, teach, and confess that original sin is not a slight, but so deep a corruption of human nature that nothing healthy or uncorrupt has remained in man's body or soul, in his inner or outward powers, but, as the Church sings:

Through Adam's fall is all corrupt,

Nature and essence human.

9 This damage is unspeakable, and cannot be discerned by reason, but only from God's Word. 10 And f that no one but God alone can separate from one another the nature and this corruption of the nature, which will fully come to pass through death, in the g resurrection, where our nature which we now bear will rise and live eternally without original sin and separated and sundered from it, as it is written Job 19, 26: I shall be compassed again with this my skin, and in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold.

Negative Theses.

Rejection of the False Opposite Dogmas.

11 1. Therefore we reject and condemn the teaching that original sin is only a reatus or debt on account of what has been committed by another h without any corruption of our nature.

12 2. Also, that evil lusts are not sin, but con-created, essential properties of the nature, or, as though the above-mentioned defect and damage were not truly sin, because of which man without Christ i would be a child of wrath.

13 3. We likewise reject the Pelagian error, by which it is alleged that man's nature even after the Fall is incorrupt, and especially with respect to spiritual things has remained entirely good and pure in naturalibus, i. e., in its natural powers.

14 4. Also, that original sin is only a slight, insignificant spot on the outside, dashed upon the nature, or a blemish that has been blown upon it, beneath which j the nature has retained its good powers even in spiritual things.

15 5. Also, that original sin is only an external impediment to the good spiritual powers, and not a despoliation or want of the same, as when a magnet is smeared with garlic-juice, its natural power is not thereby removed, but only impeded; or that this stain can be easily wiped away like a spot from the face or pigment from the wall.

16 6. Also, that in man the human nature and essence are not entirely corrupt, but that man still has something good in him, even in spiritual things, namely, capacity, skill, aptness, or ability in spiritual things to begin, to work, or to help working for something k.

17 7. On the other hand, we also reject the false dogma of the Manicheans, when it is taught that original sin, as something essential and self-subsisting, has been infused by Satan into the nature, and intermingled with it, as poison and wine are mixed.

18 8. Also, that not the natural man, but something else and extraneous to man, sins, on account of which not the nature, but only original sin in the nature, is accused.

19 9. We reject and condemn also as a Manichean error the doctrine that original sin is properly and without any distinction the substance, nature, and essence itself of the corrupt man, so that a distinction between the corrupt nature, as such, after the Fall and original sin should not even be conceived of, nor that they could be distinguished from one another l in thought.

20 10. Now, this original sin is called by Dr. Luther nature-sin, person-sin, essential sin, not because the nature, person, or essence of man is, without any distinction, itself original sin, but in order to indicate by such words the distinction between original sin, which inheres in human nature, and other sins, which are called actual sins.

21 11. For original sin is not a sin which is committed, but it inheres in the nature, substance, and essence of man, so that, though no wicked thought ever should arise in the heart of corrupt man, no idle word were spoken, no wicked deed were done, yet the nature is nevertheless corrupted through original sin, which is born in us by reason of the sinful seed, and is a fountainhead of all other actual sins, as wicked thoughts, words, and works, as it is written Matt. 15, 19: Out of the heart proceed evil thoughts. Also Gen. 6, 5; 8, 21: The imagination of man's heart is evil from his youth.

22 12. Thus there is also to be noted well the diverse signification of the word nature, whereby the Manicheans cover their error and lead astray many simple men. For sometimes it means the essence m of man, as when it is said: God created human nature. But at other times it means the disposition and the vicious quality n of a thing, which inheres in the nature or essence, as when it is said: The nature of the serpent is to bite, and the nature and disposition of man is to sin, and is sin; here the word nature does not mean the substance of man, but something that inheres in the nature or substance.

23 13. But as to the Latin terms substantia and accidens, because they are not words of Holy Scripture, and besides unknown to the ordinary man, they should not be used in sermons before. ordinary, uninstructed people, but simple people should be spared them.

24 But in the schools, among the learned, these words are rightly retained in disputations concerning original sin, because they are well known and used without any misunderstanding, to distinguish exactly between the essence of a thing and what attaches to it in an accidental way.

25 For the distinction between God's work and that of the devil is thereby designated in the clearest way, because the devil can create no substance, but can only, in an accidental way, by the providence of God o, corrupt the substance created by God.


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Concord

Title_Page
Editors_Introduction
Preface_to_the_Christian_Book_of_Concord
The_Three_Ecumenical_Creeds
The_Apostles_Creed
The_Nicene_Creed
The_Athanasian_Creed
The_Augsburg_Confession
Title_Page
Preface_to_the_Emperor_Charles_V
Article_I_Of_God
Article_II_Of_Original_Sin
Article_III_Of_The_Son_of_God
Article_IV_Of_Justification
Article_V_Of_The_Ministry
Article_VI_Of_New_Obedience
Article_VII_Of_the_Church
Article_VIII_What_the_Church_Is
Article_IX_Of_Baptism
Article_X_Of_The_Lords_Supper
Article_XI_Of_Confession
Article_XII_Of_Repentance
Article_XIII_Of_The_Use_of_the_Sacraments
Article_XIV_Of_Ecclesiastical_Order
Article_XV_Of_Ecclesiastical_Usages
Article_XVI_Of_Civil_Affairs
Article_XVII_Of_Christs_Return_to_Judgment
Article_XVIII_Of_Free_Will
Article_XIX_Of_the_Cause_of_Sin
Article_XX_Of_Good_Works
Article_XXI_Of_the_Worship_of_the_Saints
ARTICLES_IN_WHICH_ARE_REVIEWED_THE_ABUSES_WHICH_HAVE_BEEN_CORRECTED
Article_XXII_Of_Both_Kinds_in_the_Sacrament
Article_XXIII_Of_the_Marriage_of_Priests
Article_XXIV_Of_the_Mass
Article_XXV_Of_Confession
Article_XXVI_Of_the_Distinction_of_Meats
Article_XXVII_Of_Monastic_Vows
Article_XXVIII_Of_Ecclesiastical_Power
Conclusion
The_Apology_of_the_Augsburg_Confession
Title_Page_and_Table_Of_Contents
Introduction
On_Article_I_Of_God
On_Article_II_Of_Original_Sin
On_Article_III_Of_Christ
On_Articles_IV_V_VI_XX_Of_Justification
On_Articles_IV_V_VI_XX_Of_Justification_Part_1
What_is_Justifying_Faith
That_Faith_in_Christ_Justifies
That_We_Obtain_Remission_of_Sins_by_Faith_Alone_in_Christ
On_Love_and_the_Fulfilling_of_the_Law
On_Love_and_the_Fulfilling_of_the_Law
Reply_to_the_Arguments_of_the_Adversaries
Section_1_of_4
Section_2_of_4
Section_3_of_4
Section_4_of_4
On_Articles_VII_and_VIII_Of_the_Church
On_Article_IX_Of_Baptism
On_Article_X_Of_the_Holy_Supper
On_Article_XI_Of_Confession
On_Article_XIIa_Of_Repentance
Section_1_of_2
Section_2_of_2
On_Article_XIIb_Of_Confession_and_Satisfaction
Section_1_of_2
Section_2_of_2
On_Article_XIII_Of_the_Number_and_Use_of_the_Sacraments
On_Article_XIV_Of_Ecclesiastical_Order
On_Article_XV_Of_Human_Traditions_in_the_Church
On_Article_XVI_Of_Political_Order
On_Article_XVII_Of_Christs_Return_to_Judgment
On_Article_XVIII_Of_Free_Will
On_Article_XIX_Of_the_Cause_of_Sin
On_Article_XX_Of_Good_Works
On_Article_XXI_Of_the_Invocation_of_Saints
On_Article_XXII_Of_Both_Kinds_In_the_Lords_Supper
On_Article_XXIII_Of_the_Marriage_of_Priests
On_Article_XXIV_Of_the_Mass
On_Article_XXIV_Of_the_Mass_of_the_Augustana_Part_1
What_a_Sacrifice_Is
What_the_Fathers_Thought_concerning_Sacrifice
Of_the_Use_of_the_Sacrament_and_of_Sacrifice
Of_the_Term_Mass
Of_the_Mass_for_the_Dead
On_Article_XXVII_Of_Monastic_Vows
Section_1_of_2
Section_2_of_2
On_Article_XXVIII_Of_Ecclesiastical_Power
End
The_Smalcald_Articles
Title_Page_and_Table_Of_Contents
Preface_of_Dr_Martin_Luther
The_First_Part
The_Second_Part
Article_I_The_Chief_Article
Article_II_Of_the_Mass
Of_the_Mass_Part_1
Of_the_Invocation_of_Saints
Article_III_Of_Chapters_and_Cloisters
Article_IV_Of_the_Papacy
The_Third_Part
Article_I_Of_Sin
Article_II_Of_the_Law
Article_III_Repentance
Introduction
Of_the_False_Repentance_of_the_Papists
Article_IV_Of_the_Gospel
Article_V_Of_Baptism
Article_VI_Of_the_Sacrament_of_the_Altar
Article_VII_Of_the_Keys
Article_VIII_Of_Confession
Article_IX_Excommunication
Article_X_Of_Ordination_and_the_Call
Article_XI_Of_the_Marriage_of_Priests
Article_XII_Of_the_Church
Article_XIII_How_One_is_Justified_before_God_and_of_Good_Works
Article_XIV_Of_Monastic_Vows
Article_XV_Of_Human_Traditions
Subscribers
A_Treatise_on_the_Power_and_Primacy_of_the_Pope
Title_Page
Part_1
Of_the_Power_and_Jurisdiction_of_Bishops
DOCTORS_AND_PREACHERS_Who_Subscribed_the_Augsburg_Confession_and_Apology_A_D_1537
Luthers_Small_Catechism
Title_Page
Preface
The_Ten_Commandments
The_Creed
The_Lords_Prayer
The_Sacrament_of_Holy_Baptism
Confession
The_Sacrament_of_the_Altar
Daily_Prayers
Table_of_Duties
Christian_Questions_with_Their_Answers
Luthers_Large_Catechism
Title_Page
Translators_Introduction
Short_Preface_of_Dr_Martin_Luther
The_Ten_Commandments
The_First_Commandment
The_Second_Commandment
The_Third_Commandment
The_Fourth_Commandment
The_Fifth_Commandment
The_Sixth_Commandment
The_Seventh_Commandment
The_Eighth_Commandment
The_Ninth_and_Tenth_Commandment
Conclusion_of_The_Ten_Commandments
The_Creed
Article_I
Article_II
Article_III
The_Lords_Prayer
Introduction
The_First_Petition
The_Second_Petition
The_Third_Petition
The_Fourth_Petition
The_Fifth_Petition
The_Sixth_Petition
The_Seventh_Petition
Baptism
The_Sacrament_of_the_Altar
The_Formula_of_Concord
Title_Page
Part_First_Epitome
Title_Page_and_Table_of_Contents
Comprehensive_Summary_Rule_and_Norm
I_Original_Sin
II_Free_Will
III_The_Righteousness_of_Faith_Before_God
IV_Good_Works
V_Law_and_Gospel
VI_The_Third_Use_of_the_Law
VII_The_Lords_Supper
VIII_The_Person_of_Christ
IX_The_Descent_of_Christ_Into_Hell
X_Church_Rites_Adiaphora
XI_Election
End_Of_Articles
XII_Other_Heresies_and_Sects
Introduction
Anabaptists
Schwenkfeldians
New_Arians
Anti_Trinitarians
Part_Second_Solid_Declaration
Title_Page_and_Table_of_Contents
Preface
Rule_and_Norm
Original_Sin
Free_Will
Part_1_of_2
Part_2_of_2
The_Righteousness_of_Faith
Part_1_of_2
Part_2_of_2
Good_Works
Law_and_Gospel
The_Third_Use_of_the_Law
The_Holy_Supper
Part_1_of_3_Introduction_and_Status_Controversiae
Part_2_of_3
Part_3_of_3
The_Person_of_Christ
Part_1_of_2
Part_2_of_2
Christs_Descent_into_Hell
Church_Rites_Adiaphora
Election
Part_1_of_2
Part_2_of_2
Other_Sects
Introduction
Anabaptists
Schwenckfeldians
New_Arians
Anti_Trinitarians
Conclusion
Appendix_A_Catalog_of_Testimonies
Introduction_to_Testimonies
Testimonies_I
Testimonies_II
Testimonies_III
Testimonies_IV
Testimonies_V
Testimonies_VI
Testimonies_VII
Testimonies_VIII
Testimonies_IX
Testimonies_X
Appendix_An_Exhortation_to_Confession
Title_Page
A_Brief_Admonition_To_Confession
Appendix_The_Saxon_Visitation_Articles
Title_Page
Article_I_Of_the_Holy_Supper
Article_II_Of_the_Person_of_Christ
Article_III_Of_Holy_Baptism
Article_IV_Of_Predestination_and_the_Eternal_Providence_of_God
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_the_Holy_Supper
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_the_Person_of_Christ
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_Holy_Baptism
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_Predestination_and_the_Providence_of_God
Context_Document_95_Theses_of_Martin_Luther
Title_Page
95_Theses
Refuted_Document_Johann_Ecks_404_Theses
Title_Page
Editors_Introduction
Translators_Introduction
Cover_Letter
Theses
Context_Document_To_All_the_Clergy_Assembled_in_Augsburg_at_the_Diet
Title_Page
Introduction
Concerning_Indulgences
Concerning_Confessionals
Concerning_Confession
Concerning_Penance
Concerning_The_Sale_of_Masses_or_Private_Masses
On_the_Ban
On_Two_Kinds_in_the_Sacrament
On_the_Unmarried_State
Other_Subjects
Conclusion
Refuted_Document_Confutatio_Pontifica
Title_Page
Introduction
Part_1
To_Article_I
To_Article_II_Disputation_I
To_Article_III
To_Article_IV_Disputation_II
To_Article_V_Disputation_II_Justification_And_III_Love_and_Fulfilling_of_the_Law
To_Article_VI_Disputation_II_Justification_And_III_Love_and_Fulfilling_of_the_Law
To_Article_VII_Disputation_IV
To_Article_VIII_Disputation_IV
To_Article_IX
To_Article_X
To_Article_XI
To_Article_XII_Disputation_V_Repentance_And_VI_Confession_And_Satisfaction
To_Article_XIII_Disputation_VII
To_Article_XIV
To_Article_XV_Disputation_VIII
To_Article_XVI
To_Article_XVII
To_Article_XVIII
To_Article_XIX
To_Article_XX_Disputation_II
To_Article_XXI_Disputation_IX
Part_2_Reply_to_the_Second_Part_of_the_Confession
I_Of_the_Lay_Communion_under_One_Form_To_Article_XXII_Disputation_X
II_Of_the_Marriage_of_Priests_To_Article_XXIII_Disputation_XI
III_Of_the_Mass_To_Article_XXIV_Disputation_XII
IV_Of_Confession_To_Article_XXV
V_Of_the_Distinction_of_Meats_To_Article_XXVI
VI_Of_Monastic_Vows_To_Article_XXVII_Disputation_XIII
VII_Of_Ecclesiastical_Power_Disputation_XIV
Conclusion
Refuted_Document_Consenus_Tigurinus
Title_Page
Introduction
Text
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