Reply to his letter of September 27. Opinion on the use of public and private absolution, for the reconciliation of the two parties.
Printed in the Wittenberg edition (1559), vol. XII, p. 206; in the Jena edition (1568), vol. VII, p. 369 b; in the Altenburg edition, vol. VII, p. 398; in the Leipzig edition, vol. XXI, p. 338; in Walch, vol. XXI, 421 (in all these editions from 1539); in De Wette, vol. IV, p. 480; in Corp. Ref, Vol. II, 670; and in the Erl. Edition, vol. 55, p. 27 f.
God's grace through our Lord Christ Jesus. Honorable, honorable, favorable lords! After the disagreement that has arisen between the
4) D. Kling.
I, D. Martinus, have not omitted before this time to exhort the preachers in general and especially the preachers (although I was not really aware of Mr. Osiandri's opinion at that time) to unity and peace. And because E. W. sent us both writings to look at, we have read and considered them diligently, and I, D. Martinus, have written again to Mr. Osiandrum, and informed him of my opinion of this matter. God grant that it may serve for peace and unity, as we hope. For we do not doubt that both parties mean it faithfully and with a good Christian heart, and seek nothing else in this matter but common amelioration.
And to E. W.'s question this is our answer and opinion. W.'s question this is our answer and opinion: Although we consider private absolution to be very Christian and comforting, and that it should be preserved in the church, for the reason we have written to E. W. before and elsewhere, we nevertheless cannot and will not weigh down the consciences so severely, as if there should be no forgiveness of sins except through private absolution alone. For even the saints from the beginning of the world until the time of Christ have not had private absolution, but have had to take comfort in the common mission and build their faith on it. And even if David had a private absolution from one case, he still had to keep to the common absolution and preaching from other sins, before and after, as did Esaias and others. But now that the gospel is revealed, it proclaims forgiveness of sins in general and in particular.
It is true that Osiander says: "Conscience does not dispute in general whether God is merciful, but in person whether God will be merciful to me. However, even though the sermon and mission are common sayings, each one should realize that they are universal, and should not exclude himself from them, but should accept them as his own and special word, because God has commanded all 1),
1) "all" set by us instead of: "alone".
to believe his promise. And even though few believe in it, he still wants to keep it for all others who rely on it, as St. Paul says Rom. 3, 3: Numquid incredulitas eorum fidem Dei evacuavit? What would follow if there were no forgiveness without private absolution? How could one advise the stupid consciences, who cannot hear the private absolution as often as they are challenged with terror and fear, not only in venial sins, but also in grave high things? How should they also comfort those who are hurried to death in the countryside or elsewhere, since they do not want to have priests in a hurry? Just as this may happen in many places where the gospel is persecuted, so that no priest will give absolution to a true Christian. Thus Christian life and being is such an eternal conflict, in which one seeks forgiveness for and against the horror of sins.
Secondly, we know nothing else to judge before God, except that the common preaching of the Gospel also has the work of working forgiveness of sins in the heart in those who comfort and raise their frightened consciences with faith; as St. Paul says: "The Gospel is a power of God, by which all who believe in it are saved"; item, 2 Corinth. 3, he calls the gospel a ministry of the Holy Spirit, bringing life and righteousness; item [Rom. 10:17], Fides ex auditu est, auditus per verbum Dei; all of which is spoken primarily of the Ministerio verbi, both in general and in particular. And in sum, since the common gospel is God's word, which we are obliged to believe by God's command and commandment: where the same faith is, there must be forgiveness and blessedness. Thus the gospel itself is a common absolution, for it is a promise that all and everyone in particular are to accept, by God's command and commandment. Therefore, we cannot forbid and condemn common absolution as unchristian, since it serves to remind the hearers that everyone should accept the gospel, that it is an absolution, and that it also belongs to him; as your form is set for such a reminder.
But that it is said that one cannot absolve the multitude, in which there are many who should be bound more cheaply; one should also not absolve anyone who does not desire it 2c.: on this it is to be known that there are two things: preaching and jurisdiction. Jurisdiction belongs to public sins; besides these, there are many more secret sins, which cannot be bound and punished in any other way than generally through the ministry of preaching. Thus preaching binds all unbelievers, and at the same time gives forgiveness to all believers. Yes, even the one who was bound by the jurisdiction, if he would come back to obedience and faith through the sermon, would be forgiven before God; although he must then reconcile himself with the church, as he has also offended. Since this absolution is also conditional, it is as otherwise a common sermon; and every absoluteness, both common and private, has the condition of faith; for without faith it does not absolve, and is therefore not a false key. For faith does not build on our worthiness, but is only so much that one accepts absolution and says yes to it.
This is, in brief, our simple opinion, which we do not ascribe to E. W. for the sake of complaining to anyone or causing greater dissension, but because you desire to know our opinion. For we sincerely wish and desire that God grant grace that your church may remain in peace and unity, and increase in the knowledge of Christ and all good fruits. Therefore, we kindly ask that Your Worshipfulness consider acting in this matter in a friendly manner, as we do not doubt that Your Worshipfulness is inclined to do so itself. And this is our concern, since it is agreed on both sides that the private absolution is Christian and to be preserved, that both parts unanimously encourage the people to such private absolution; and because it is difficult for Mr. Osiandro to practice and keep the common absolution, that he would not be urged to do so, but would leave the other part, which keeps the common absolution, unchallenged for the sake of peace, and on the other hand he would also remain unchallenged by the other part; but that both parts would exhort the people to the private absolution at the same time.
Johann Bugenhagen. Justus Jonas.
Philippus Melanchthon. Caspar Cruciger.
No. 2006.