The Augsburg Confession, also known as the Augustan Confession, or in Latin Confessio Augustana, is the central document of the Lutheran reformation, which was a reaction against the Roman Catholic Church.

It was originally written in both German and Latin, and was presented by the princes of Saxony at the Diet of Augsburg on June 25, 1530. The Holy Roman Emperor Charles V had called upon the Princes and Free Territories of Lutheran confession in Germany to explain their religious convictions in order to resolve the question of reformation, and rally support against the Turkish invasion.

The first official publication (Editio princeps) was edited by Philipp Melanchthon, a professor at the University of Wittenberg and close friend of Martin Luther. The resulting document, the Augsburg Confession was presented to the Emperor on June 25, 1530.

In 1540, Melanchthon produced a revised edition, the Variata, which was signed by John Calvin. Many Lutheran churches specify in their official documents that they subscribe to the "Unaltered Augsburg Confession", as opposed to the Variata.

The Unaltered Augsburg Confession is the primary confessional document of the Lutheran faith and is part of The Book of Concord.

Contents

Preface

A plea for Christian unity, and a promise that the Lutherans "are neglecting nothing that may serve the cause of Christian unity."

Articles of Faith

I. Concerning God — a brief explanation of the Trinity, which

II. Concerning Original Sin — a brief explanation of the Original Sin, which

III. Concerning the Son of God — a standard, short explanation of the dual nature of Jesus. Not a point of controversy.

IV. Concerning Justification — the doctrine of Justification by Faith. This was the primary difference between Lutherans and Roman Catholics at the time. This article appeals to Paul's epistle to the Romans.

V. Concerning the Office of Preaching — a brief statement on the preaching. Not a point of controversy, though the Anabaptists are condemned for teaching that the Holy Spirit does not come to humans without their "preparations and works".

VI. Concerning New Obedience — a statement saying that works are good, but have no merit before God. This is opposed to the Roman Catholic doctrine of justification.

VII. Concerning the Church — a statement on the belief in one Christian Church. Not a point of controversy.

VIII. What is the Church? — a statement on the acceptance of all believers into the aforementioned church. The Donatists are condemned for obvious reasons.

IX. Concerning Baptism — a statement on the belief in infant baptism and a condemnation of the Anabaptists for preaching otherwise. Not a point of controversy for the Diet.

X. Concerning the Lord's Supper — a statement on the Lutheran view of the Eucharist. All other views are condemned, including (but not named) the Roman Catholic View, and the Zwinglian view.

XI. Concerning Confession — a statement supporting the practice of confession, though it is not accepted to be a sacrament, and it is stated that not all sins are capable of being confessed. This practice was later dropped by the Lutheran Church, and is in opposition to the Roman Catholic view that Cofession is a sacrament.

XII. Concerning Repentence — a statement on the belief that repentence is to feel sorrow for one's sins. It is no longer considered to have sacramental status. Anabaptists who teach that to be baptized is to be free of sin are condemned.

XIII. Concerning the Use of Sacraments — a

XIV. Concerning Church Government — a

XV. Converning Church Regulations — a statement about how festivals not commanded in the Bible will have no bearing on justification and are contrary to the gospel.

XVI. Concerning Public Order and Secular Government — a statement in support of secular government. Anabaptists are condemned for teaching otherwise, along a condemnation of those who do good for fear of the government and not God. Not a point of controversy.

XVII. Concerning the Return of Christ to Judgement — a standard statement about the End of Days, which states that the Jesus will judge the living and the dead, the elect will go to heaven and the "ungodly" will go to Hell. Condemned are Universalism and the belief that the elect will have a secular government. Not a point of controversy.

XVIII. Concerning Free Will — a statement about the belief in man's inclination to sin, and the need for external help from the Holy Spirit to please God. Those who teach that man can keep the commandments without the Holy Spirit are condemned. This is only a controversy inasfar as the scholastics who taught that man does have some say in whether or not he/she may please God.

XIX. Concerning the Cause of Sin — a statement on the inclination of evil and "ungodly" people to sin. This was not a point of controversy.

XX. Concerning Faith and Good Works — a statement about good works being good, but not assisting in salvation and standing before God. This is followed by an explanation and defense of the doctrine of Justification by Faith.

XXI. Concerning the Cult of the Saints — a statement about the nature of saints: helpful to assisting in one's personal faith, but of no post-mortem metaphysical use.

Conclusion to Part One — nothing worth of note.

Disputed Articles, Listing Abuses That Have Been Corrected

This deals with the some of the wrongs that had been "righted" as of June 1530 by the Roman Catholic Church. At other points, arguments are made about necessary changes.

XXII. Concerning Both Kinds of the Sacrament — a statement praising the Roman Church for distributing both elements of the Eucharist to laity. This was a recent change, likely brought upon by Protestant influence or dialogue. No longer a point of controversy.

XXVIII. Concerning the Marriage of Priests — a lengthy argument that there is Scriptural basis for allowing priests to marry.

XXIV. Concerning the Mass — another lengthy argument, this time as to the nature of mass. It is argued that all sins were rebuked by the "satisfaction" of Jesus' death. Roman Catholics held that the death of Jesus only rebuked the Original Sin and that other ones were rebuked by Mass.

XXV. Concerning Confession — reiteration of the view that private absolution is no better than general absolution. While the Evangelical Church still practiced private absolution, it was maintained that it was Christ, not the pastor, who forgave the sins.

XXVI. Concerning the Distinction among Foods — a statement that scheduled fasting, ceremonies, etc. were not necessary under Justification by Faith.

XXVII. Concerning Monastic Vows — a statement is made that monasticism was once a desirable (i.e. voluntary) lifestyle, but had since been corrupted. The vows of monks are also rejected.

XXVIII. Concerning the Power of Bishops — a lengthy statement calling for the separation of political and theological power.

Conclusion — signatures of several secular leaders in Saxony.

See also

• Apology of the Augsburg Confession

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