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vel ab Ecclesia Romana quatenus | Church Catholic, or even with the ex scriptoribus [aus der Väter Roman Church, so far as that Church Schrift] nota est. Quod cum ita is known from writers [the writings sit, inclementer judicant isti qui of the Fathers]. This being the nostros pro hæreticis haberi po- case, they judge us harshly who stulant. Sed dissensio est de qui- insist that we shall be regarded busdam [Traditionen und] abu- as heretics. But the dissension is sibus, qui sine certa autoritate concerning certain [traditions and] in ecclesias irrepserunt, in qui- abuses, which without any cerbus etiam, si qua esset dissimili- tain authority have crept into the tudo, tamen decebat hæc lenitas churches; in which things, even if episcopos, ut propter Confessio- there were some difference, yet nem, quam modo recensuimus, would it be a becoming lenity on tolerarent nostros, quia ne Ca- the part of the bishops that, on acnones quidem tam duri sunt, ut count of the Confession which we eosdem ritus ubique esse postu- have now presented, they should lent, neque similes unquam om- bear with us, since not even the nium ecclesiarum ritus fue- Canons are so severe as to demand runt. Quanquam apud nos ma- the same rites every where, nor gna ex parte veteres ritus dili- were the rites of all churches at any genter servantur. Falsa enim time the same. Although among calumnia est, quod omnes cere- us in large part the ancient rites moniæ, omnia vetera instituta are diligently observed. For it is in ecclesiis nostris aboleantur. a calumnious falsehood, that all the Verum publica querela fuit, abu- ceremonies, all the things instituted sus quosdam in vulgaribus riti- of old, are abolished in our churchbus hærere. Hi, quia non pote- es. But the public complaint was rant bona conscientia probari, that certain abuses were connected aliqua ex parte correcti sunt.'

with the rites in common use. These, because they could not with good conscience be approved, have to some extent been corrected.

The first sentence of the conclusion of Part I. is much longer in the German text: 'Dies ist fast die Summa der Lehre, welche in unsern Kirchen zu rechtem christlichem Unterricht und Trost der Gewissen, auch zu Besserung der Gläubigen gepredigt und gelehret ist,' etc. The rest also differs considerably.



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Cum ecclesiæ apud nos de nullo Inasmuch as the churches among articulo fidei dissentiant ab Eccle- us dissent in no article of faith sia Catholica [nicht gelehret wird from [the holy Scriptures, or] the zuwider der heiligen Schrift, oder Church Catholic [the Universal gemeiner christlichen Kirchen], Christian Church], and only omit tantum paucos quosdam abusus a few of certain abuses, which are omittant, qui novi sunt [etliche novel [in part have crept in with Missbräuche, welche zum Theil time, in part have been introduced mit der Zeit selbst eingerissen, by violence], and, contrary to the zum Theil mit Gewalt aufgericht] purport of the Canons, have been et contra voluntatem Canonum received by the fault of the times, vitio temporum recepti, rogamus, we beg that Your Imperial Majesty ut Cæsarea Majestas clementer would clemently hear both what audiat, et quid sit mutatum, et ought to be changed and what are quæ fuerint causa, quo minus the reasons that the people ought coactus sit populus illos abusus not to be forced against their concontra conscientiam observare.

sciences to observe those abuses.

Nor should Your Imperial Majesty have faith in those who, that

Nec habeat fidem Cæsarea Majestas istis, qui, ut inflamment odia hominum adversus nostros, they may inflame the hatred of men miras calumnias spargunt in against us, scatter amazing slanders populum. Hoc modo irritatis among the people. In this way, animis bonorum virorum initio the minds of good men being anpræbuerunt occasionem huic dis- gered at the beginning, they gave sidio, et eadem arte conantur occasion to this dissension, and by nunc augere discordias. Nam the same art they now endeavor to Cæsarea Majestas haud dubie increase the discords. For beyond comperiet tolerabiliorem esse for- doubt your Imperial Majesty will mam et doctrinæ et ceremonia- find that the form, both of docrum apud nos, quam qualem trines and of ceremonies, among homines iniqui et malevoli de- us is far more tolerable than that

scribunt. Porro veritas ex vul- which these wicked and malicious gi rumoribus aut maledictis ini- men describe. The truth, moreover, micorum colligi non potest. Fa- can not be gathered from common cile autem hoc judicari potest, ni- rumors and the reproaches of enehil magis prodesse ad dignitatem mies. But it is easy to judge this, ceremoniarum conservandam et that nothing is more profitable to alendam reverentiam ac pietatem preserve the dignity of ceremonies in populo, quam si ceremonia and to nurture reverence and piety rite fiant in ecclesiis.

ART. I.-De Utraque Specie.'

among the people than that the ceremonies should be rightly performed in the churches.

ART. I.-Of both Kinds [in the Lord's Supper]. Laicis datur utraque species Both kinds of the Sacrament in Sacramenti in Cana Domini, the Lord's Supper are given to the quia hic mos habet mandatum laity, because that this custom hath Domini (Matt. xxvi. 27): Bibite the commandment of the Lord: ex hoc omnes. Ubi manifeste 'Drink ye all of this' (Matt. xxvi. præcepit Christus de poculo, ut 27); where Christ doth manifestly omnes bibant; et ne quis possit command concerning the cup that cavillari, quod hoc ad sacerdotes all should drink. And that no man tantum pertineat, Paulus ad Co- might cavil that this doth only perrinth. (1 Cor. xi. 26) exemplum tain to the priests, the example of recitat, in quo apparet, totam Paul to the Corinthians witnesseth Ecclesiam utraque specie usam that the whole Church did use both esse. Et diu mansit hic mos in kinds in common (1 Cor. xi. 28). Ecclesia, nec constat, quando aut And this custom remained a long quo autore mutatus sit; tametsi time in the Church; neither is it cerCardinalis Cusanus recitet, quan-tain when or by what authority it was do sit approbatus. [Und die- changed; although the Cardinal de ser Brauch ist lange Zeit in der Cusa relates when it was approved. Kirchen blieben, wie man durch [And this custom remained a long

In the edition of 1540 Melanchthon changed the order of the articles, and put the Art. De Missa first.

The German edition omits the reference to Cardinal Nicolas de Cusa (d. 1464), but adds the clause which follows.

of Christ to the people.' Nay, Pope Gelasius commandeth that the Sac

die Historien und der Väter time in the churches, as may be Schriften beweisen kann]. Cypri- proved from history and the writanus aliquot locis testatur, popu- ings of the Fathers.] Cyprian in lo sanguinem datum esse. Idem certain places doth witness that the testatur Hieronymus, qui ait, blood was given to the people; the sacerdotes Eucharistia mini- same thing doth Jerome testify, saystrant, et sanguinem Christi po- ing, 'The priests do minister the Eupulis dividunt. Imo Gelasius charist, and communicate the blood Papa mandat, ne dividatur Sacramentum (Dist. II. de Consecratione. Cap. Comperimus). rament be not divided (Dist. II., De Tantum consuetudo non ita Consecr. Cap. Comperimus). Only vetus aliud habet. Constat au- a custom, not thus ancient, doth tem, quod consuetudo, contra otherwise. But it is manifest that mandata Dei introducta, non sit a custom, brought in contrary to probanda, ut testantur Canones the commandments of God, is not (Dist. VIII. Cap. Veritate) cum to be approved, as the Canons do sequentibus. Hæc vero consue- witness (Dist.VIII., Cap. Veritate) tudo non solum contra Scriptu- with the words which follow. Now ram, sed etiam contra veteres this custom has been received, not Canones et exemplum Ecclesiae only against the Scripture, but also recepta est. Quare si qui ma- against the ancient Canons and the luerunt utraque specie Sacra- example of the Church. Therefore menti uti, non fuerunt cogendi, if any would rather use both kinds ut aliter facerent cum offensione in the Sacrament, they are not to be conscientiæ. Et quia divisio Sa- compelled to do otherwise with the cramenti non convenit cum in- offense of their conscience. And stitutione Christi, solet apud nos because that the division of the omitti processio, quæ hactenus Sacrament doth not agree with the fieri solita est. institution of Christ, among us it is the custom to omit that procession which hitherto hath been in use.

ART. II.-De Conjugio Sacerdotum. Publica querela fuit de exem

ART. II. Of the Marriage of Priests.
There was a common complaint

plis Sacerdotum, qui non con- of the examples of such priests as

tinebant. Quam ob causam et were not continent. For which Pius Papa dixisse fertur, fu- cause Pope Pius is reported to have isse aliquas causas, cur ademp- said, that 'there were certain causes tum sit sacerdotibus conjugium, for which marriage was forbidden sed multo majores esse causas, to priests, but there were many cur reddi debeat; sic enim scri-weightier causes why it should be bit Platina. Cum igitur sa- permitted again;' for so Platina cerdotes apud nos publica illa writeth. Whereas, therefore, the scandala vitare vellent, duxe- priests among us seek to avoid these runt uxores, ac docuerunt, quod public offenses, they have married liceat ipsis contrahere matrimo- wives, and have taught that it is lawnium. Primum, quia Paulus ful for them to enter into marriage. dicit (1 Cor. vii. 2): Unusquis- First, because that Paul saith, 'To que habeat uxorem suam propter avoid fornication, let every man fornicationem. Item (9): Melius have his wife;' again, 'It is better est nubere, quam uri. Secundo, to marry than to burn' (1 Cor. vii. Christus inquit (Matt. xix. 12): 2, 9). Secondly, Christ saith, ‘All Non omnes capiunt verbum hoc; men can not receive this word' ubi docet, non omnes homines ad (Matt. xix. 11); where he showeth cælibatum idoneos esse, quia Deus that all men are not fit for a single creavit hominem ad procreatio- life, because that God created mannem (Gen. i. 28). Nec est huma-kind male and female (Gen. i. 28). næ potestatis, sine singulari dono Nor is it in man's power, without a et opere Dei creationem mutare. special gift and work of God, to Igitur qui non sunt idonei ad alter his creation. Therefore such cælibatum, debent contrahere ma- as are not meet for a single life trimonium. Nam mandatum Dei ought to contract marriage. For et ordinationem Dei nulla lex no law of man, no vow, can take humana, nullum votum tollere away the commandment of God potest. Ex his causis docent Sa- and his ordinance. By these reacerdotes, sibi licere uxores du- sons the priests do prove that they cere. Constat etiam, in Eccle- may lawfully take wives. And it sia veteri Sacerdotes fuisse ma- is well known that in the ancient ritos. Nam et Paulus ait (1 Tim. churches priests were married. For iii. 2), Episcopum eligendum esse, Paul saith, 'That a bishop must be qui sit maritus. Et in Germa- chosen which is a husband' (1 Tim.

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