Apology of the Augsburg Confession | Page 3

only servitude, or a condition of mortality [not
an innate evil nature, but only a blemish or imposed load, or burden],
which those propagated from Adam bear because of the guilt of another
[namely, Adam's sin], and without any depravity of their own. Besides,
they add that no one is condemned to eternal death on account of
original sin, just as those who are born of a bond-woman are slaves,
and bear this condition without any natural blemish, but because of the
calamity of their mother [while, of themselves, they are born without
fault, like other men: thus original sin is not an innate evil but a defect
and burden which we bear since Adam, but we are not on that account
personally in sin and inherited disgrace]. To show that this impious
opinion is displeasing to us, we made mention of "concupiscence," and,
with the best intention, have termed and explained it as "diseases," that
"the nature of men is born corrupt and full of faults" [not a part of man,
but the entire person with its entire nature is born in sin as with a
hereditary disease].
Nor, indeed, have we only made use of the term concupiscence, but we
have also said that "the fear of God and faith are wanting." This we
have added with the following design: The scholastic teachers also, not
sufficiently understanding the definition of original sin, which they
have received from the Fathers, extenuate the sin of origin. They
contend concerning the fomes [or evil inclination] that it is a quality of
[blemish in the] body, and, with their usual folly, ask whether this
quality be derived from the contagion of the apple or from the breath of
the serpent, and whether it be increased by remedies. With such
questions they have suppressed the main point. Therefore, when they
speak of the sin of origin, they do not mention the more serious faults
of human nature, to wit, ignorance of God, contempt for God, being
destitute of fear and confidence in God, hatred of God's judgment,
flight from God [as from a tyrant] when He judges, anger toward God,

despair of grace, putting one's trust in present things [money, property,
friends], etc. These diseases, which are in the highest degree contrary to
the Law of God, the scholastics do not notice; yea, to human nature
they meanwhile ascribe unimpaired strength for loving God above all
things, and for fulfilling God's commandments according to the
substance of the acts; nor do they see that they are saying things that
are contradictory to one another. For what else is the being able in one's
own strength to love God above all things, and to fulfil His
commandments, than to have original righteousness [to be a new
creature in Paradise, entirely pure and holy]? But if human nature have
such strength as to be able of itself to love God above all things, as the
scholastics confidently affirm, what will original sin be? For what will
there be need of the grace of Christ if we can be justified by our own
righteousness [powers]? For what will there be need of the Holy Ghost
if human strength can by itself love God above all things, and fulfil
God's commandments? Who does not see what preposterous thoughts
our adversaries entertain? The lighter diseases in the nature of man they
acknowledge, the more severe they do not acknowledge; and yet of
these, Scripture everywhere admonishes us, and the prophets constantly
complain [as the 13th Psalm, and some other psalms say Ps. 14, 1-3; 5,
9; 140, 3; 36, 1], namely, of carnal security, of the contempt of God, of
hatred toward God, and of similar faults born with us. [For Scripture
clearly says that all these things are not blown at us, but born with us.]
But after the scholastics mingled with Christian doctrine philosophy
concerning the perfection of nature [light of reason], and ascribed to the
free will and the acts springing therefrom more than was sufficient, and
taught that men are justified before God by philosophic or civil
righteousness (which we also confess to be subject to reason, and in a
measure, within our power), they could not see the inner uncleanness of
the nature of men. For this cannot be judged except from the Word of
God, of which the scholastics, in their discussions, do not frequently
treat.
These were the reasons why, in the description of original sin, we made
mention of concupiscence also, and denied to man's natural strength the
fear of God and trust in Him. For we wished to indicate that original sin
contains also these diseases, namely, ignorance of God, contempt for
God, the being destitute of the fear of God and trust in Him, inability to

love God. These are