第十条
论教会的惯例
亦即称为中立事物或非关键的事项
批注：此条款探讨圣经中既没有命令亦没有禁止的事项。中立事物（adiaphora）这个字是希腊文，它的意思并不是说：某些事情影响不大，或毫不重要。在某些情况下，保持惯例，或是移除它们，会对福音造成一种严重的阻碍和冒犯，甚至也可能否定和诋毁福音。此条款包含了一个重要洞见：在教义及其一切信仰条款上达成一致的认同，对教会团契是必须的，但教会团契并不需要在外表的实践上达到完全的一致。就着教会教导或团契相交来说，没有“最低标准”的说法。这条款也解释并说明〈奥斯堡信条〉中第七条款的内容：按着福音纯正的理解，去正确且一致地宣讲福音。当此条款论及在教会礼仪上做出改变时，它就涉及到各地的区域教会整体的需要，而不仅是各间堂会的需要而已。在撰写〈协同式〉时，就有牧师和各间教会联合组成的众多团体，这些团体也叫作教会议会。教会议会对一个特定的崇拜仪式、礼仪以及其他的惯例，达成一致的协议。而教会议会的总监督，除了别的职责外，还需负责确保议会下面的牧师和堂会使用那些已达成共识的教会仪式规范。（例如马丁成尼慈曾是布朗施维格地区的教会议会总监督。）（也请参考〈奥斯堡信条〉第十四条；〈奥斯堡信条〉第二十四条；〈奥斯堡信条〉第二十六条；〈奥斯堡信条〉第二十八条；〈奥斯堡信条辩护论〉第十四条；〈奥斯堡信条辩护论〉第十五条；〈奥斯堡信条辩护论〉第二十四条；〈奥斯堡信条辩护论〉第二十八条；〈施马加登信条〉第三部分第十五条；〈协同式宣言全文〉第十条。）
1属于〈奥斯堡信条〉的众神学家当中，对于上帝圣道既没有命令亦没有禁止，但是在促进教会良好秩序且适合使用而引进教会的仪式或是教会礼仪上，产生了分歧。
争论议题的内容
主要的争论
2主要的问题一直在于：当教会受到逼迫，与信仰宣认有关，甚至福音的敌人与我们在教义上未达成一致时，是否可以因为敌对者的施压和要求，将一些已经废除的仪式（这些仪式本身并非关键之事，而且也不是上帝所命令或禁止的事项）重新建立起来，却不会对我们的良心造成伤害？我们能在这样的仪式和中立事物上与他们妥协吗？对于这个问题，有一派的人说：可以；另一派则说：不行。
肯定说明
有关此条款的正确与纯真之教导和宣认
[3]1. 为了解决这一争论，我们全体一致地相信、教导并宣认：有一些教会礼仪或惯例，不是上帝圣道所命令或禁止的，但是为了教会合宜且良好秩序之故而引入教会。这类礼仪本身不是神圣的崇拜，或崇拜的一部分。因为马太福音15章9节这么说：“他们把人的规条当作教义教导人；他们拜我也是枉然。”
[4]2. 我们相信、教导并宣认：上帝的百姓群体<上帝的教会>（即在各处<在各领地>可随时按其情况）有权更改这类的崇拜礼仪，使其最有益于、最造就上帝的百姓群体<上帝的教会>。
[5]3. 然而此事应当避免一切轻率和引人反感的举动。对于信心软弱的人，则要带着耐心给予特别的关照（哥林多前书8：9；罗马书14：13）。
[6]4. 我们同时也相信、教导并宣认：当我们遭受迫害，需要清楚坚定地承认自己的信仰立场之时，我们绝不在中立事物上向我们的敌人让步。因为使徒保罗曾在加拉太书5章1节中写道：“基督释放了我们，为使我们得自由。所以要站稳了，不要再被奴隶的轭挟制。”同样的，他在哥林多后书6章14节中也写着：“你们不要和不信的人同负一轭。义和不义有什么相关？光明和黑暗有什么相连？”他又提到说：“为要使福音的真理仍存在你们中间，我们一点也没有让步顺服他们。”（加拉太书2：5）因为在这种情况下，不再是关于中立事物的问题，而是关系到福音的真理、〔维护〕基督徒的自由，以及涉及公开的偶像崇拜等事。再者，这事也和防止信心软弱者被冒犯绊倒有关。在这样的情况之下，我们没有什么可以让步的。我们应当明确地表明我们的信仰立场，并因这份信仰认信，承受上帝所加添给我们的，以及忍受祂所允许的圣道敌人对我们的一切打击。
[7]5. 我们也相信、教导并宣认：任何教会都不可因为自己外在的礼仪比其他教会多或者少，而去谴责那些教会。只要他们在道理上、在一切的信仰条款上，并且在圣礼的正确使用上能彼此合一就好。而此作法也呼应了众所周知的古话：“在禁食上的意见分歧，并不会摧毁在信仰上的合一。”
否定说明
有关此条款的错误教导
8我们弃绝并谴责以下的教导和实践，因为这些是错误的并违背了上帝的圣道：
[9]1. 教会内，人所制订的法令和习俗，其本身应视为是一种神圣崇拜，或是崇拜的一部分。
[10]2. 上帝的百姓群体<上帝的教会>粗暴地被迫遵守这些礼仪、法令和习俗为必须之事。基督徒的自由就遭到了破坏，事实上基督徒在外在的礼仪之事上享有自由。
[11]3. 在受逼迫并需公开宣认信仰时，<当要求在信仰立场上做出明确的告白时>我们可以在这样的中立事物和礼仪的事上，屈服于福音的敌人，或是与他们妥协<这么做其实是损害了真理>。
[12]4. 废除一些外表的礼仪和中立事物，就仿佛上帝的百姓群体<上帝的教会>不能基于基督徒的自由，按其教会本身的情况，使用对教会最有益的仪式。
第十一条
论上帝永恒的预知<预定 >和拣选
批注：虽然此条款并非回应信义宗内的某个特定的争论，但是将其放在这里是明智的作法。约翰加尔文及其跟随者发展出了一种教导，即大家所熟知的“双重预定论”。这一粗鄙且恐怖的道理宣称：上帝已经预定并安排好了有些人不管怎样就是要下地狱，而其余的人祂则已预定和安排他们上天堂。因此，第十一条款明确地推翻这个可怕且没有圣经依据的教导，同时公开揭露这教导是极大的谬误。圣经中有关拣选的教导，是惟独为基督徒而预备的，此拣选的教义是为了安慰处在艰难困苦和试炼境况中的基督徒。我们知道，我们在基督里的救赎是如此的肯定和确切，因为在这世界被造之前，上帝就已经知道我们与祂的关系了。事实上，也只有那些相信基督的人才会忧虑自己是否蒙了拣选。而那些完全不信的人，或是那些离弃基督教信仰的人，不会去关心这样的事情。因此，当我们在今生受到此困扰的试探时，这一拣选教义条款把上帝恩典的福音应许指给我们看，而这福音应许乃在圣道和圣礼中被担保确实无疑地赐给了我们。（也请参考〈路德小问答〉第二部分；〈协同式宣言全文〉第十一条。）
1在属〈奥斯堡信条〉的众神学家当中，并未对此条款有过公开的争论。但是，既然拣选是一个安慰人的信仰条款－如果我们正确地处理的话，也为了防止这条款在未来出现一些让人受冒犯跌倒的争论，所以我们也在此提出解释。
肯定说明
有关此条款的纯正与确实之教导
[2]1. 首先，应当正确地持守上帝的预知和祂永恒的预定之间的区别。
[3]2. 上帝的预知没有任何其他意思，就是：上帝在万事发生之前，就已经知道一切了，正如但以理书2章28节所记：“只有那在天上的上帝能显明奥秘。祂已把日后将要发生的事指示尼布甲尼撒王。”
[4]3. 这个预知不仅涉及到敬虔者，同样也涉及到恶者；但它并不是造成邪恶或罪过的原因。也就是说，它并不是导致人们犯罪的原因（最初致使人犯罪的原因，乃是由魔鬼和人的败坏与邪恶意志所引起的）。再者，它也并非是造成他们堕落的原因，所以他们自己该为自身的堕落负责。上帝的预知只是管制他们堕落的程度，<这邪恶的堕落要到什么地步>，以及控制它会持续多久。即使这样的堕落本身是邪恶的，但这一切事情的发生，仍然是为了服务上帝的选民得着他们的救恩。
[5]4. 预定，或是上帝的永恒拣选，仅只适用于敬虔者，亦即上帝所爱的儿女身上。这乃是他们得救的因，也是上帝为他们所预备的；同样的，祂也计划与拣选得救有关的一切。我们的救赎是如此坚定地建立在这拣选教义之上，以至于阴间的权势都不能胜过它（约翰福音10：28；马太福音16：18）。
[6]5. 我们不应当在上帝的隐秘旨意中探究此事，而当在祂启示这事的地方，即祂的圣道话语中寻求。
[7]6. 上帝的话语引导我们到基督面前，基督就是“生命册”，所有将要在永恒中得救的人都蒙拣选且写在上面了。因为以弗所书1章4节写道：“因为祂从创世以前，在基督里拣选了我们。”
[8]7. 基督呼召所有的罪人到祂那里去，并应许他们必要得着安息。祂渴望<极其愿意>所有的人都到祂跟前，而且允许每个人都能得到祂的帮助。祂在祂的话语中将自己赐给他们，并渴望他们聆听这道，而不是让把耳朵塞住或是<忽视和>藐视这圣道。再者，为使我们能坚持这永恒的救赎到底，祂应许赐下圣灵的能力与工作，以及上帝的帮助<这样我们就能坚定地持守信心，并得着永远的救赎>。
[9]8. 我们不应以理性或上帝的律法为根基，去思想我们是否已经蒙拣选得永生。因为那样做的话，我们要么跌入粗鄙、放荡、爱奢华享乐的生活方式，要么陷入绝望之中。而且还会在人们心中挑起一些摧毁性的想法。因为人们若跟随自己的理性，他们就不能成功阻止自己有这样的想法：“倘若上帝已经拣选我得救，那么无论我做什么，我都不会被定罪”，或者“倘若上帝不拣选我使我得永生，那么我所行的善事也就无关紧要了，因为这一切都是徒劳无益的！”
[10]9. 有关预定论的真正判断，只能从基督的圣福音中获得，因为其中清楚地证明：“因为上帝把众人都圈在不顺服中，为的是要怜悯众人。”〔罗马书11：32〕因为祂“不愿一人沉沦，而是人人都来悔改”〔彼得后书3：9〕，且都来相信主基督（也请参考以西结书18：23；33：11，18；约翰一书2：2）。
[11]10. 任何人若在乎上帝已启示的旨意，就请他们按照圣保罗写给罗马教会基督徒的书信中所叙述的次序去思想！在此书信中，保罗首先指示众人应悔改〔罗马书1-2〕，认识自己的罪〔罗马书3：1-20〕，信靠基督〔罗马书3：21-5：21〕，并要顺服上帝〔罗马书6-8〕。然后他才说明上帝永恒拣选的奥秘〔罗马书9-11〕。对于按照此方式思想的人，此拣选教义才有益且能提供安慰。
[12]11. “被召的人多，选上的人少。”〔马太福音22：14〕这经文并不是说上帝不愿意人人得救。至于有些人未能得救，其原因如下：他们不仅完全不听上帝的道，还任性固执地鄙视这道，塞住自己的耳朵，且硬着心肠。如此，他们便阻挡了圣灵正常作工的渠道﹝路加福音16：29-31﹞，使祂不能在他们心里运行作工。或者，他们听了到上帝的道，却轻视并忽略这道。因此，他们未能得救<他们灭亡>，是因他们的罪恶，而非上帝或是祂的拣选所造成的（彼得后书2：1-3；路加福音11：49-52；希伯来书12：25-26）。
[13]12. 基督徒应当只在上帝圣道所启示的范围内，<默想>思考与上帝永恒拣选有关的信仰条款。因为祂的道将基督当作“生命册”呈递给我们，而藉着宣扬圣福音，祂将生命册向我们袒露敞开，正如罗马书8章30节所写道：“祂所预定的人，祂又召他们来。”所以我们应当在基督里面寻求天父那永恒的拣选，因为天父已在其永恒神圣的旨意中〔以弗所书1：11-12〕命定：祂只拯救那些认得祂儿子基督并真正相信祂的人。因此其他一切的想法都当“从敬虔者的头脑”中“完全”剔除出去，因为这些想法绝不是从上帝而来，而是来自那恶者仇敌魔鬼的暗示。我们的仇敌企图藉着这些想法，要削弱或完全除去我们从这有益的道理中所拥有的荣耀安慰。换句话说，我们确实知道：完全出于恩典，没有我们自己所付出的任何功劳，我们已在基督里蒙拣选得永生；所以没有任何人可以将我们从祂的手中夺走〔约翰福音10：29〕。再者，祂不仅单单用言语应许了这恩典的拣选，而且也用誓约证明，并以圣礼作为印记。而当我们受到最严峻的试探时，我们<应当>重新思想这些教导，并从其中得到安慰，藉着它们，我们就能扑灭魔鬼那燃烧的火箭〔以弗所书6：16〕。
[14]13. 此外，我们应该按照上帝的旨意生活，并且带着最大的热忱和努力去作工。正如圣彼得在彼得后书1章10节中的勉励：“使你们的蒙召和被选坚定不移。”我们也当特别坚守上帝所启示的道<不做丝毫退让>，因这道不能也不会辜负我们。
[15]14. 藉此对上帝永恒拣选教义的简要解释，我们将荣耀完完全全地归给上帝。因为祂按着自己的意旨救赎我们，惟独出于祂纯全的怜悯，而不是因为我们有任何功劳。再者，此道理并没有给予任何人绝望的理由，或是给人借口去过一个粗俗和无法无天的生活。<那些严重焦虑不安、心灵软弱的信徒，或是那些享乐主义者，都可以扔掉他们的借口了（都可以被此拣选教义所光照苏醒）。>
相反或否定说明
有关此条款的错误教导
16我们相信并坚持这一观点：若任何人在教导上帝恩典拣选得永生的道理时，不但不能使忧虑苦恼的基督徒从中得着安慰，反而使他们更加陷入沮丧或绝望之中，或者是让不知悔改者在其荒唐的生活方式中变得更加刚硬，那么这个拣选的教义，就不是按照上帝的道和旨意处理的<而是邪恶和错误地处理的>。他们的教导乃是追随了理性，是被那受咒诅的撒但蛊惑的结果。正如使徒在罗马书15章4节中所证明的：“从前所写的圣经都是为教导我们写的，要使我们藉着忍耐和因圣经所生的安慰，得着盼望。”因此，我们弃绝以下的谬误：
[17]1. 上帝不愿意人人都悔改信福音。
[18]2. 当上帝呼召我们归回祂自己的时候，祂并不热切期望世人都来亲近祂。
[19]3. 上帝不愿所有的人都得救，所以选择一些人受咒诅沉沦，以致他们无法得救，而且上帝这样做也不在乎他们所犯的罪，纯粹是出于祂的计划、目的和旨意。
[20]4. 上帝之所以拣选我们是因为我们里面所拥有的（美善之事）——并不单单是出于祂的怜悯与基督至圣的功劳，为我们身上的这些美善，上帝拣选我们得永生。
[21]5. 这些所有的观点都是亵渎、可怕和错误的教义，因为它们剥夺了基督徒在圣福音和圣礼使用中所拥有的一切安慰。因此，上帝的教会不应容许这些道理存在其中。
22以上是针对那些有争议性的条款所做出概要性的简短解释。关于这些信仰条款和议题，属于〈奥斯堡信条〉的神学家们也曾有一段时间带着分歧去教导和辩论。也因此，每一位单纯的基督徒才能遵照上帝的圣道和简要的信仰问答，分辨什么才是正确或是错误的。因为在以上的教义陈述当中，不但纯正的道理被表明出来，那些错误和对立的道理也被反驳和弃绝了。正因如此，那些曾经发生过的、会引人跌倒的分歧，也完全获得了解决<和裁定>。
23愿全能的上帝我们主耶稣的父，赐下祂圣灵的恩典，使我们都能在祂里面合而为一，并且坚定不移地持守在这基督信仰的合一中，这是上帝所喜悦的！阿们。
第十二条
论其他异端和派别
他们也从未接受〈奥斯堡信条〉的认信
批注：本条款将众多具有潜在毁灭性的假道理，及推动它们的团体，一一列举并谴责。请读者们详细审视〈协同式〉众作者所提出的论点，并将之与今日各种宗教派别的教导作比较。透过这样的比较，相信人们会同意：“日光之下并无新事”（传道书1：9）。近代所产生的错误思想、虚妄的道理，以及异端等，都只是回收过去早已存在的，再用吸引人的花招将其重新包装，然后出售给那些既无经验又毫无戒心的“客户”。（也请参考〈协同式宣言全文〉第十二条。）
1为了避免<异端和不同教派等思想>悄悄地袭击我们（因为在之前的讨论和解释中，并未提到），所以我们打算在<此文件>结尾，简明地将其一一列举。其中，将澄清<当代的诸多异端>的教导和所犯的错误，以及他们是如何违背我们的基督教信仰和认信（这是我们经常提及的）。
有关重洗派的错误条款
2在重洗派内部也分裂为许多不同的派别，因为有的人坚持的错误教训多些，有的则持有较少的错误论点。无论如何，他们共同一致所承认的道理，无论在教会、国家和属世的政府内，或是在家庭生活中，都绝不能容忍和允许。
论在教会内不能容忍的条款
[3]1. 基督不曾从童贞女马利亚那儿得到祂的身体和血，其身体和血乃是从天上随着祂而来的。
[4]2. 基督不是真上帝，而是<只比其他的圣徒更崇高些，因为祂>比任何其他的圣人拥有更多的圣灵恩赐。
[5]3. 我们在上帝面前的义，并不是只依靠基督的功劳，还需要靠着我们的生命更新和生活中属于自己的敬虔。而这其中有极大一部分是依据个人本身独特的和自选的属灵操练。事实上，这不过就是一种新形态的修道主义罢了。
[6]4. 未受洗礼的孩童，在上帝面前并非是罪人，他们不但是义的，也是无辜的。因为孩童在这清白无辜时期，尚未到达使用理性的年纪，所以他们不需要洗礼就能得救。若照着他们的主张来看，孩童无需洗礼。因此，他们的主张是弃绝原罪及相关的教导。
[7]5. 在孩童尚未到达使用理性的年纪，并且未能承认他们自己的信仰时，不应对他们施行洗礼。
[8]6. 若孩童的父母为基督徒，也正因他们为基督徒父母所生，且其父母均为信徒，所以即便他们没有受洗，或者在他们接受洗礼之前，他们都是圣洁且是上帝的儿女。因这缘故，他们并不是非常地重视孩童的洗礼，亦不鼓励孩童接受洗礼，但是这样的作法明显违背了上帝应许的道，而这应许只给那些遵守祂的约且不藐视这约的人（参考创世记17：7-14〔；也请参考使徒行传2：38-39以及歌罗西书2：11-15〕）。
[9]7. 若在基督教会中，仍发现有罪人存在的话，它就不是真基督教会。
[10]8. 信徒不应在先前曾举行和念诵教皇派弥撒的教堂中听道，或参加崇拜。
[11]9.照着〈奥斯堡信条〉宣讲福音又指责重洗派的讲道和错误的教会牧师，<敬虔者>不应与他们有任何的来往。同时，也不应服事或以任何方式为他们工作，应远避他们，并视其为上帝圣道的曲解者。
论在政府治理下所不能容忍的条款
[12]1. 根据新约的教导，政府公职不是上帝所喜悦的职分。
[13]2. 基督徒不能担任或履行公职，这会破坏他们的诚实无愧的良心。
[14]3. 即使在需要采取行动的情况之下，基督徒（政府官员）若运用其行政权柄对付恶人，一定会伤害自己的良心。事实上，老百姓为了寻求保护和防卫的缘故，会求助于政府官员所拥有的、也是从上帝所领受的权柄。
[15]4. 基督徒不能带着诚实的良心发誓。基督徒亦不能宣誓，<承诺忠于>他所在国家或领地的世袭王侯。
[16]5. 根据新约的教导，公职人员若对邪恶罪犯执行死刑，不可能不伤害自己的良心。
论在社会中所不能容忍的条款
[17]1.基督徒不能带着清洁无愧的良心自己持有财产，他们有义务必须将其财产捐给公库。
[18]2.基督徒不能带着清洁无愧的良心去作旅店老板、商人，或是武器制造者。
[19]3. 已婚者可以因信仰上<的差异>而离婚。一方可以离弃另一方，与有共同信仰者结婚。
有关史文克斐派（the Schwenkfeldians）的错误条款
[20]1. 若有人因肉身的基督而视其为受造者，他就不是真的认识基督，基督乃是掌管天（地）的大君王。
[21]2. 因着基督被高举，祂的肉身已取了一切属神的特性，结果就是：作为人的基督，其权势、能力、威严和荣耀（就着地位和程度来说），全然与天父和圣道的本质同等。所以，在基督里的神人二性，如今只有一种本质、属性、旨意和荣耀。而且，基督的肉身如今也属于圣三位一体的本质。
[22]3. 教会圣道（传讲和聆听）的圣工，并不是圣灵上帝用来教导人，在他们里面产生认识基督使人得救的知识、归正、悔改、信心，和新顺服的媒介。
[23]4. 洗礼的水，不是主上帝用来保证人得着上帝儿女名分和使人重生的印记。
[24]5. 在圣餐中的饼和酒，并非是基督藉着将祂的身体和宝血赐给我们的媒介。
[25]6. 凡靠着上帝的灵真正重生的基督徒，可以在今生完全遵守和实践上帝的律法。
[26]7. 堂会<教会>若不施行革除教籍或定期将人逐出教会，就不是真的基督教会。
[27]8. 教会牧师自己的生命若不是真的更新了，真的重生、公义和敬虔的，就不能有效有益地教导他人或施行纯全、真正的圣礼。
有关新亚流派的错误
28基督并非真正的、本质上、原本就是上帝，也不是与天父上帝和圣灵分享同一神性。祂只是以属神的威荣装饰自己，其地位次于父上帝，在父上帝的旁边。
有关反三位一体派的错误
29这是一个全新的异端，先前在基督教界不曾听说过。他们相信、教导和承认的是：圣父、圣子和圣灵并非只拥有一个属神的永恒本质，〔他们教导说〕天父上帝、圣子和圣灵是三个不同的位格，且每个位格都各有其本质，是与神性内的其他位格不同且有分别。在此教派中，一些人认为，这三个位格都享有同等的权力、智慧、威严，和荣耀（就像三个不同的人一样，其本质彼此有不同的差别）。其他的人则认为：这三个位格和本体，就其本质和属性而言，彼此是不同等的，因此惟独天父是完全真正的上帝。
30所有这类及类似条款中的谬误，无论是之前有的，还是之后延伸出来的，我们都拒绝并谴责为邪恶、错误和异端。因为它们与上帝的道、三大公信经、〈奥斯堡信条〉与〈奥斯堡信条辩护论〉、〈施马加登信条〉，以及〈路德大小问答〉等相悖。因此，所有敬虔的基督徒，无论地位尊卑，若真的珍爱自己灵魂的福祉与救恩，都当提高警觉。
31这就是我们众人所持守的道理、信仰，和认信。我们必会在末日时，在我们主耶稣基督这位公正的审判者面前陈明。我们既不会在背地里、也不会公开地发表或书写任何抨击此道理的言论；我们要靠着上帝的恩典来持守它。因此经过深思熟虑后，我等就以真实敬畏上帝的心并奉祂的名祈求，亲手<在此摘要上>签名，以资证明。
X. Church Rites.
Which are [Commonly] Called Adiaphora or Matters of Indifference.
1 Concerning ceremonies or church rites which are neither commanded nor forbidden in God’s Word, but have been introduced into the Church for the sake of good order and propriety, a dissension has also occurred among the theologians of the Augsburg Confession.
STATUS CONTROVERSIAE: Chief Controversy concerning This Article.
2 The chief question, however, has been, whether, in time of persecution and in case of confession, even if the enemies of the Gospel have not reached an agreement with us in doctrine, some abrogated ceremonies, which in themselves are matters of indifference and are neither commanded nor forbidden by God, may nevertheless, upon the pressure and demand of the adversaries, be reestablished without violence to conscience, and we may thus [rightly] have conformity with them in such ceremonies and adiaphora. To this the one side has said Yea, the other, Nay.
AFFIRMATIVE THESES: The Correct and True Doctrine and Confession concerning This Article.
3 1. For settling also this controversy we unanimously believe, teach, and confess that the ceremonies or church rites which are neither commanded nor forbidden in God’s Word, but have been instituted alone for the sake of propriety and good order, are in and of themselves no divine worship, nor even a part of it. Matt. 15:9:In vain they do worship Me, teaching for doctrines the commandments of men.
4 2. We believe, teach, and confess that the congregation of God of every place and every time has the power, according to its circumstances, to change such ceremonies in such manner as may be most useful and edifying to the congregation of God.
5 3. Nevertheless, that herein all frivolity and offense should be avoided, and special care should be taken to exercise forbearance towards the weak in faith. 1 Cor. 8:9; Rom. 14:13.
6 4. We believe, teach, and confess that in time of persecution, when a plain [and steadfast] confession is required of us, we should not yield to the enemies in regard to such adiaphora, as the apostle has written Gal. 5:1: Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again in the yoke of bondage. Also 2 Cor. 6:14: Be ye not unequally yoked together with unbelievers, etc. For what concord hath light with darkness? Also Gal. 2:5: To whom we gave place, no, not for an hour, that the truth of the Gospel might remain with you. For in such a case it is no longer a question concerning adiaphora, but concerning the truth of the Gospel, concerning [preserving] Christian liberty, and concerning sanctioning open idolatry, as also concerning the prevention of offense to the weak in the faith [how care should be taken lest idolatry be openly sanctioned and the weak in faith be offended]; in which we have nothing to concede, but should plainly confess and suffer on that account what God sends, and what He allows the enemies of His Word to inflict upon us.
7 5. We believe, teach, and confess also that no Church should condemn another because one has less or more external ceremonies not commanded by God than the other, if otherwise there is agreement among them in doctrine and all its articles, as also in the right use of the holy Sacraments, according to the well-known saying: Dissonantia ieiunii non dissolvit consonantiam fidei, Disagreement in fasting does not destroy agreement in faith.
NEGATIVE THESES: False Doctrine concerning This Article.
8 Accordingly, we reject and condemn as wrong and contrary to God’s Word when it is taught:
9 1. That human ordinances and institutions in the church should be regarded as in themselves a divine worship or part of it.
10 2. When such ceremonies, ordinances, and institutions are violently forced upon the congregation of God as necessary, contrary to its Christian liberty which it has in external things.
11 3. Also, that in time of persecution and public confession [when a clear confession is required] we may yield to the enemies of the Gospel in such adiaphora and ceremonies, or may come to an agreement with them (which causes injury to the truth).
12 4. Also, when these external ceremonies and adiaphora are abrogated in such a manner as though it were not free to the congregation of God to employ one or more [this or that] in Christian liberty, according to its circumstances, as may be most useful at any time to the Church [for edification].
XI. Election.
1 Concerning this article no public dissension has occurred among the theologians of the Augsburg Confession. But since it is a consolatory article, if treated properly, and lest offensive disputations concerning the same be instituted in the future, it is also explained in this writing.
AFFIRMATIVE THESES: The Pure and True Doctrine concerning This Article.
2 1. To begin with [First of all], the distinction between praescientia et praedestinatio, that is, between God’s foreknowledge and His eternal election, ought to be accurately observed.
3 2. For the foreknowledge of God is nothing else than that God knows all things before they happen, as it is written Dan. 2:28: There is a God in heaven that revealeth secrets and maketh known to the king Nebuchadnezzar what shall be in the latter days.
4 3. This foreknowledge extends alike over the godly and the wicked, but it is not the cause of evil, neither of sin, namely, of doing what is wrong (which originally arises from the devil and the wicked, perverse will of man), nor of their ruin [that men perish], for which they themselves are responsible [which they must ascribe to themselves]; but it only regulates it, and fixes a limit to it [how far it should progress and] how long it should last, and all this to the end that it should serve His elect for their salvation, notwithstanding that it is evil in itself.
5 4. The predestination or eternal election of God, however, extends only over the godly, beloved children of God, being a cause of their salvation, which He also provides, as well as disposes what belongs thereto. Upon this [predestination of God] our salvation is founded so firmly that the gates of hell cannot overcome it. John 10:28; Matt. 16:18.
6 5. This [predestination of God] is not to be investigated in the secret counsel of God, but to be sought in the Word of God, where it is also revealed.
7 6. But the Word of God leads us to Christ, who is the Book of Life, in whom all are written and elected that are to be saved in eternity, as it is written Eph. 1:4: He hath chosen us in Him [Christ] before the foundation of the world.
8 7. This Christ calls to Himself all sinners and promises them rest, and He is in earnest [seriously wills] that all men should come to Him and suffer themselves to be helped, to whom He offers Himself in His Word, and wishes them to hear it and not to stop their ears or [neglect and] despise the Word. Moreover, He promises the power and working of the Holy Ghost, and divine assistance for perseverance and eternal salvation [that we may remain steadfast in the faith and attain eternal salvation].
9 8. Therefore we should judge concerning this our election to eternal life neither from reason nor from the Law of God, which lead us either into a reckless, dissolute, Epicurean life or into despair, and excite pernicious thoughts in the hearts of men, for they cannot, as long as they follow their reason, successfully refrain from thinking: If God has elected me to salvation, I cannot be condemned, no matter what I do; and again: If I am not elected to eternal life, it is of no avail what good I do; it is all [all my efforts are] in vain anyway.
10 9. But it [the true judgment concerning predestination] must be learned alone from the holy Gospel concerning Christ, in which it is clearly testified that God hath concluded them all in unbelief, that He might have mercy upon all, and that He is not willing that any should perish, but that all should come to repentance and believe in the Lord Christ. Rom. 11:32; Ezek. 18:23; 33:11; 2 Pet. 3:9; 1 John 2:2.
11 10. Whoever, now, is thus concerned about the revealed will of God, and proceeds according to the order which St. Paul has observed in the Epistle to the Romans, who first directs men to repentance, to knowledge of sins, to faith in Christ, to divine obedience, before he speaks of the mystery of the eternal election of God, to him this doctrine [concerning God’s predestination] is useful and consolatory.
12 11. However, that many are called and few chosen, Matt. 22:14, does not mean that God is not willing to save everybody; but the reason is that they either do not at all hear God’s Word, but wilfully despise it, stop their ears and harden their hearts, and in this manner foreclose the ordinary way to the Holy Ghost, so that He cannot perform His work in them, or, when they have heard it, make light of it again and do not heed it, for which [that they perish] not God or His election, but their wickedness, is responsible. [2 Pet. 2:1ff ; Luke 11:49. 52; Heb. 12:25f.]
13 12. Thus far a Christian should occupy himself [in meditation] with the article concerning the eternal election of God, as it has been revealed in God’s Word, which presents to us Christ as the Book of Life, which He opens and reveals to us by the preaching of the holy Gospel, as it is written Rom. 8:30: Whom He did predestinate, them He also called. In Him we are to seek the eternal election of the Father, who has determined in His eternal divine counsel that He would save no one except those who know His Son Christ and truly believe on Him. Other thoughts are to be [entirely] banished [from the minds of the godly], as they proceed not from God, but from the suggestion of the Evil Foe, whereby he attempts to weaken or entirely to remove from us the glorious consolation which we have in this salutary doctrine, namely, that we know [assuredly] that out of pure grace, without any merit of our own, we have been elected in Christ to eternal life, and that no one can pluck us out of His hand; as He has not only promised this gracious election with mere words, but has also certified it with an oath and sealed it with the holy Sacraments, which we can [ought to] call to mind in our most severe temptations, and take comfort in them, and therewith quench the fiery darts of the devil.
14 13. Besides, we should use the greatest diligence to live according to the will of God, and, as St. Peter admonishes, 2 Pet. 1:10, make our calling sure, and especially adhere to [not recede a finger’s breadth from] the revealed Word: that can and will not fail us.
15 14. By this brief explanation of the eternal election of God His glory is entirely and fully given to God, that out of pure mercy alone, without all merit of ours, He saves us according to the purpose of His will; besides, also, no cause is given any one for despondency or a vulgar, wild life [no opportunity is afforded either for those more severe agitations of mind and faintheartedness or for Epicureanism].
Negative Theses: False Doctrine concerning This Article.
16 Accordingly, we believe and hold: When any teach the doctrine concerning the gracious election of God to eternal life in such a manner that troubled Christians cannot comfort themselves therewith, but are thereby led to despondency or despair, or the impenitent are strengthened in their wantonness, that such doctrine is treated [wickedly and erroneously] not according to the Word and will of God, but according to reason and the instigation of the cursed Satan. For, as the apostle testifies, Rom. 15:4, whatsoever things were written aforetime were written for our learning, that we, through patience and comfort of the Scriptures, might have hope. Therefore we reject the following errors:
17 1. As when it is taught that God is unwilling that all men repent and believe the Gospel.
18 2. Also, that when God calls us to Himself, He is not in earnest that all men should come to Him.
19 3. Also, that God is unwilling that every one should be saved, but that some, without regard to their sins, from the mere counsel, purpose, and will of God, are ordained to condemnation so that they cannot be saved.
20 4. Also, that not only the mercy of God and the most holy merit of Christ, but also in us there is a cause of God’s election, on account of which God has elected us to everlasting life.
21 All these are blasphemous and dreadful erroneous doctrines, whereby all the comfort which they have in the holy Gospel and the use of the holy Sacraments is taken from Christians, and therefore should not be tolerated in the Church of God.
22 This is the brief and simple explanation of the controverted articles, which for a time have been debated and taught controversially among the theologians of the Augsburg Confession. Hence every simple Christian, according to the guidance of God’s Word and his simple Catechism, can perceive what is right or wrong, since not only the pure doctrine has been stated, but also the erroneous contrary doctrine has been repudiated and rejected, and thus the offensive divisions that have occurred are thoroughly settled [and decided].
23 May Almighty God and the Father of our Lord Jesus grant the grace of His Holy Ghost that we all may be one in Him, and constantly abide in this Christian unity, which is well pleasing to Him! Amen.
XII. Other Sects.
1 In order that such [heresies and sects] may not silently be ascribed to us, because, in the preceding explanation, we have made no mention of them, we intend at the end [of this writing] simply to enumerate the mere articles wherein they [the heretics of our time] err and teach contrary to our Christian faith and confession to which we have often referred.
Erroneous Articles of the Anabaptists.
2 The Anabaptists are divided among themselves into many factions, as one contends for more, another for less errors; however, they all in common propound [profess] such doctrine as is to be tolerated or allowed neither in the Church, nor in the commonwealth and secular government, nor in domestic life.
Articles that Cannot be Tolerated in the Church.
3 1. That Christ did not assume His body and blood from the Virgin Mary, but brought them with Him from heaven.
4 2. That Christ is not true God, but only [is superior to other saints, because He] has more gifts of the Holy Ghost than any other holy man.
5 3. That our righteousness before God consists not in the sole merit of Christ alone, but in renewal, and hence in our own godliness [uprightness] in which we walk. This is based in great part upon one’s own special, self-chosen [and humanly devised] spirituality [holiness], and in fact is nothing else than a new sort of monkery.
6 4. That children who are not baptized are not sinners before God, but righteous and innocent, who in their innocency, because they have not yet attained their reason [the use of reason], are saved without Baptism (which, according to their assertion, they do not need). Therefore they reject the entire doctrine concerning original sin and what belongs to it.
7 5. That children are not to be baptized until they have attained their reason [the use of reason], and can themselves confess their faith.
8 6. That the children of Christians, because they have been born of Christian and believing parents, are holy and children of God even without and before Baptism; and for this reason they neither attach much importance to the baptism of children nor encourage it, contrary to the express words of God’s promise which pertains only to those who keep His covenant and do not despise it. Gen. 17:7ff
9 7. That that is no true Christian congregation [church] in which sinners are still found.
10 8. That no sermon is to be heard nor attended in those churches in which formerly papal masses have been celebrated and said.
11 9. That one [a godly man] must not have anything to do with the ministers of the Church who preach the Gospel according to the Augsburg Confession, and rebuke the sermons and errors of the Anabaptists; also that he is neither to serve nor in any way to labor for them, but to flee from and shun them as perverters of God’s Word.
Articles that Cannot be Tolerated in the Government.
12 1. That under the New Testament the magistracy is not an estate pleasing to God.
13 2. That a Christian cannot with a good, inviolate conscience hold or discharge the office of magistrate.
14 3. That a Christian cannot without injury to conscience use the office of the magistracy against the wicked in matters as they occur [matters so requiring], nor that subjects may invoke for their protection and defense the power which the magistrates possess and have received from God.
15 4. That a Christian cannot with a good conscience take an oath, nor with an oath do homage [promise fidelity] to the hereditary prince of his country or sovereign.
16 5. That under the New Testament magistrates cannot, without injury to conscience, inflict capital punishment upon malefactors.
Articles that Cannot be Tolerated in Domestic Life.
17 1. That a Christian cannot with a good conscience hold or possess property, but is in duty bound to devote it to the common treasury.
18 2. That a Christian cannot with a good conscience be an innkeeper, merchant, or cutler [maker of arms].
19 3. That the married may be divorced on account of [diverse] faith, and the one may abandon the other and be married to another person who is of his faith.
Erroneous Articles of the Schwenkfeldians.
20 1. That all those have no true knowledge of Christ as reigning King of heaven who regard Christ according to the flesh as a creature.
21 2. That the flesh of Christ by His exaltation has assumed all divine properties in such a manner that Christ as man is in might, power, majesty, and glory altogether, as regards degree and position of essence equal to the Father and to the Word, so that now there is only one essence, property, will, and glory of both natures in Christ, and that the flesh of Christ belongs to the essence of the Holy Trinity.
22 3. That the ministry of the Church [ministry of the Word], the Word preached and heard, is not a means whereby God the Holy Ghost teaches men, and works in them the saving knowledge of Christ, conversion, repentance, faith, and new obedience.
23 4. That the water of Baptism is not a means whereby God the Lord seals the adoption of sons and works regeneration.
24 5. That bread and wine in the Holy Supper are not means through and by which Christ distributes His body and blood.
25 6. That a Christian who is truly regenerated by God’s Spirit can perfectly observe and fulfil the Law of God in this life.
26 7. That it is not a true Christian congregation [church] in which no public excommunication [some formal mode of excommunication] or no regular process of the ban [as it is commonly called] is observed.
27 8. That the minister of the church who is not on his part truly renewed, regenerate, righteous, and godly cannot teach other men with profit or distribute genuine, true Sacraments.
Error of the New Arians.
28 That Christ is not true, essential, natural God, of one eternal, divine essence with God the Father and the Holy Ghost, but is only adorned with divine majesty inferior to and alongside of God the Father [is so adorned with divine majesty, with the Father, that He is inferior to the Father].
Error of the Anti-Trinitarians.
29 This is an entirely new sect, not heard of before in Christendom, [composed of those] who believe, teach, and confess that there is not one only, eternal, divine essence of the Father Son, and Holy Ghost, but as God the Father, Son, and Holy Ghost are three distinct persons, so each person has its essence distinct and separate from the other persons of the Godhead; and that nevertheless they are either [some think] all three of equal power, wisdom, majesty, and glory, just as otherwise three men are distinct and separate from one another in their essence, or [others think that these three persons and essences are] unequal with one another in essence and properties, so that the Father alone is properly and truly God.
30 These and similar articles, one and all, with whatever other errors depend upon and follow from them, we reject and condemn as wrong, false, heretical, contrary to the Word of God, the three Creeds, the Augsburg Confession and Apology, the Smalcald Articles, and Luther’s Catechisms, against which all godly Christians of both high and low station are to be on their guard as they love the welfare and salvation of their souls.
31 That this is the doctrine, faith, and confession of us all, for which we will answer at the last day before the just Judge, our Lord Jesus Christ, and will neither secretly nor publicly speak or write anything against it, but that we intend by the grace of God to persevere therein, we have after mature deliberation testified, in the true fear of God and invocation of His name, by signing with our own hands [this Epitome]. (Source: https://bookofconcord.org/epitome/ )