It is the first instruction in piety, in which the summary of Christian doctrine is conveyed in the briefest manner.

Two. The Law and the Gospel.

It is the teaching that commands how we ought to be toward God and toward men, and condemns those who are not so, according to the saying: "Cursed be everyone who does not observe and obey all the things written in the book of the law" (Galatians 3:10).

It is the promise divinely revealed concerning the forgiveness of sins, the imputation of righteousness, and the gift of the Holy Spirit and eternal life freely on account of Christ to those who believe in His name.

How many types of Law are there?

Two. One belongs to the first table, the other to the second.

So that the works by which we relate indirectly to God may be distinguished from those which directly pertain to our neighbor.

Three:

You shall have no other gods before me.

You shall not make wrongful use of the name of the Lord your God.

Remember the sabbath day, and keep it holy.

Seven:

Honor your father and your mother, so that your days may be long in the land (Exodus 20:12).

You shall not murder.

You shall not commit adultery.

You shall not steal.

You shall not bear false witness against your neighbor.

You shall not covet your neighbor’s house.

You shall not covet your neighbor’s wife, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor (Exodus 20:17).

That we should trust no creature outside of this God, who gave these commandments, and that we should fear and love Him above all things. Therefore, this commandment requires true fear, true faith, and love toward God, which are the primary acts of worship and most pleasing to God.

Because He threatens to punish those who do not obey, unto the third and fourth generation. For thus He says: "I the Lord your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me" (Exodus 20:5). Therefore, the severity of this punishment should remind us to fear God above all.

Because God promises to show kindness to those who obey, and to all their descendants, when He says: "I show steadfast love to the thousandth generation of those who love me and keep my commandments" (Exodus 20:6).

The greatness of these rewards should also encourage us to obey God and to worship Him with true faith and love.

It commands concerning the external worship of God, which arises from the fear of God and faith, without which no works are pleasing to Him.

It is done through invocation, thanksgiving, confession, and the faithful use of oaths.

It is when, trusting sincerely in the promises of God and His benevolence toward us, we implore His help.

It is when we sincerely acknowledge that all benefits come to us divinely, and we give thanks to God for them.

It is when each person, according to their vocation, proclaims the name of God: teachers publicly by teaching, instructors in schools, fathers of families in their households, and finally, all of us by admonishing and instructing one another. All conversations of the human soul should be especially directed toward the knowledge of God and the enhancement of His glory, and these people should not allow themselves to be deterred by any dangers.

It is when we certainly fulfill that which we have confirmed by an oath. For he who deceives by swearing makes God a false witness, which is the greatest blasphemy. In every oath, we make God our witness.

In that very oath, sin has already been committed against the second commandment, which no pious person would do. Therefore, if an oath has been made concerning something shameful or impious, it must not be kept, lest we add sin to sin, as those do who defend impious vows. Herod acted wickedly in this way, who, for the sake of his oath, killed John the Baptist (Mark 6:26-27).

Civil laws have their civil punishments. But God threatens not only bodily punishments but also eternal punishments for those who do not obey His commandments. And in this commandment, Moses makes this declaration separately: "The Lord will not acquit anyone who misuses his name" (Exodus 20:7). On the other hand, those who rightly use His name can expect great rewards from God.

The observance of the Sabbath.

For us, it is any holy day.

That it be sanctified, as the words of the commandment state: "Remember the sabbath day, and keep it holy" (Exodus 20:8).

When, having set aside our daily labors, we devote the holy day to sacred and pious uses.

When we hear, read, and study the Word of God, which is the holiest thing. For by this alone are men sanctified, as Christ says in John: "You have already been cleansed by the word that I have spoken to you" (John 15:3). The use of the sacraments also belongs to the sanctification of the Sabbath.

Obedience to parents, magistrates, and all who perform the office of parents.

Because honor is the highest degree of obedience.

It is a reverential regard by which, from the heart, we esteem our parents above ourselves and submit to them.

In three ways.

First, when we recognize that God is with our parents and that He wants us to be subject to them as we would be to Him.

The second degree of honor is obedience itself, by which we sincerely attribute to our superiors the praise of wisdom and justice, not preferring our own judgments to theirs.

Third, we owe our parents this devotion, that we willingly and patiently endure their shortcomings. For since they are human, they also have their faults and difficulties, which are often magnified by the Devil in magistrates in order to disturb God’s order.

So that we know that our obedience greatly pleases God, He promises in exchange for it a long life, that is, all the blessings that pertain to this life: good health, provision, and all manner of human prosperity and peace. Thus, in turn, we will derive great joy from the obedience of our own descendants.

Those children who are disobedient to their parents are deprived of all these goods. We see some of them perish prematurely in various ways, while others live miserable lives.

It commands that we do not harm our neighbor’s body, whether by ourselves or through others, either by inflicting injury or by failing to prevent harm when we can. It not only forbids external injuries but also commands us to abstain from all anger, hatred, and any bitterness of heart. For Christ explains this commandment in this way: "If you are angry with a brother or sister, you will be liable to judgment" (Matthew 5:22). And elsewhere, He commands us even to love our enemies and to do good to those who harm us.

Anger, hatred, malevolence, greed for vengeance—vices from which external acts of murder then arise.

Gentleness, concern for the safety of our neighbor, and readiness and clemency in forgiving offenses.

Christ threatens eternal punishment for those who indulge anger and nurture hatred against their neighbor. And when this hatred results in physical punishments due to transgression, external acts will also be punished. As it is written: "All who take the sword will perish by the sword" (Matthew 26:52).

A great reward is to escape the punishments that await murderers. Yet there are also immense promises, such as: "Blessed are the meek, for they will inherit the earth" (Matthew 5:5), and "Blessed are the merciful, for they will receive mercy" (Matthew 5:7).

That we do not violate our neighbor’s marriage or harm their children through lust, but rather think honorably of marriage and, as much as lies within us, defend it. It also forbids inner lustful and impure desires. For Christ explains it this way: "But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart" (Matthew 5:28).

All those who do or say or even think anything obscene sin against this commandment. But much more do they sin when, by their example, they harm the innocence of others, particularly the young. Likewise, those who nurture lust, intemperance, gluttony, and drunkenness are guilty.

To use marriage according to God’s ordinance, to think honorably and piously about it, to help foster marital harmony, to live chastely, soberly, and temperately, and to control the body in all ways possible.

This is attested by the punishment of the flood, of Sodom, and also by the example of Benjamin, for almost the entire tribe perished because of the violation of a Levite’s wife (Judges 19–20). The example of David also shows this, whose adultery brought great harm to himself and all his people (2 Samuel 11–12). Finally, all the scriptures are full of such examples, and Paul's statements are clear: "Fornicators and adulterers will not inherit the kingdom of God" (1 Corinthians 6:9-10).

Not only do those who live chastely and soberly avoid the aforementioned punishments, but they are also adorned with great rewards from God. He grants them honorable and happy marriages and other fruits of chastity, so that they are fit for all their duties, especially in the pursuit of piety and other disciplines.

That we acquire and increase our possessions justly and honorably, and use them rightly—that is, for our needs and not for luxury. We should also generously share with others who are in need from what we have in excess.

All those who defraud others in buying and selling, those who, either by open robbery or through deceit and trickery, diminish the wealth of others while seeking to increase their own, those who misuse their possessions and fail to apply them for their own benefit or the benefit of others, those who do not pay due wages to workers, those who work negligently, and those who resort to begging without necessity.

Those who defraud no one in their dealings, who do not enrich themselves through the harm of others, and who use their justly acquired goods well—that is, they share them liberally with their children, relatives, and the poor. Above all, those who use their wealth as a tool for the good education of their children.

It is signified by many proverbs, such as: "Ill-gotten gains do not prosper" and "The third heir will not enjoy the wealth wrongfully acquired." The common experience of all people bears witness: even the greatest fortunes can be scattered as easily as chaff. But the gravest punishment is the one of which Christ says: "It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God" (Matthew 19:24).

Few commandments have as many promises as the seventh. Solomon says in Proverbs: "Whoever is kind to the poor will be blessed" (Proverbs 22:9). And Christ says: "Give, and it will be given to you. A good measure, pressed down, shaken together, running over, will be put into your lap" (Luke 6:38). Experience itself shows that even small fortunes, justly acquired, are far more enduring than the vast riches of avaricious men.

It commands truth in all words and deeds and forbids lies. Just as in other commandments God requires much more than human beings understand by mere words, so here truth and falsehood extend much further than the common people think.

Since no one can search the hearts of men, it is possible that even when we think we are speaking most truthfully as Christians, we may be lying about others. For example, men may judge someone to be the worst person, when God judges them to be the best, and vice versa. Therefore, we must not judge others rashly.

That we not only keep faith in judgments and testimonies but also in contracts and promises. Furthermore, that we cover the real errors or faults of others when it is outside our duty to expose them.

Because magistrates, fathers of families, teachers, masters, and friends are bound by God's command to correct and reprimand the faults of those under their care. Above all, preachers are especially bound to accuse sharply the faults of magistrates with the Word of God, lest they become guilty of those faults themselves.

All things related to lies and contrary to truth, such as false judgments and testimonies, flattery, slander, calumny, breaking promises, and any actions that harm the reputation and honor of others.

It is written: "For he will repay according to each one's deeds" (Romans 2:6), and "the measure you give will be the measure you get" (Matthew 7:2). This is true for all the commandments. Therefore, those who delight in slander will in turn be slandered. Experience itself shows this to be true. And he who breaks faith will, in turn, be deceived, and so on in other matters. As Christ says: "Do not judge, and you will not be judged; do not condemn, and you will not be condemned" (Luke 6:37).

The one who spares the reputation of others will himself enjoy the protection of his own reputation, according to the saying: "The one who blesses will be blessed." Yet God also gives far greater rewards to those who abstain from lies and slander.

That we not only restrain our hands, tongues, and other members from committing injury, but also control the very desires that drive us to commit external wrongs. For these last two commandments are, as it were, an explanation of the earlier ones, which we understand as only concerning external actions.

No one.

First, to restrain openly sinful people and to instruct the ignorant. Second, so that we might learn to recognize our own weakness and corruption, which drives us against God's law with the same force that should compel us to obey Him. Third, so that even the saints may be certain of which works are pleasing to God and which are not.

This will be taught by the remaining parts of the Catechism that follow.

Four: the articles of faith, the Lord's Prayer, the sacraments, and the teaching on good works that follow.

Three.

The first concerns God the Father, the second concerns God the Son, and the third concerns God the Holy Spirit. These are three persons, but one and the same God.

By human reasoning, all of this is impossible to grasp, but here we must set aside our judgment and simply assent to the Word of God, which is far more certain than our own words or even what we see with our eyes and handle with our hands. And what madness it is to try to comprehend God with reason, whom neither heaven nor earth can contain, when we do not even understand ourselves. For who understands how bread and other food are soon transformed into blood, flesh, and bones? These everyday processes within us are beyond our understanding, yet we are not afraid to investigate heavenly mysteries? These are the holiest mysteries, and therefore they must be believed in reverently and devoutly.

I believe in God the Father almighty, creator of heaven and earth.

Many things, but briefly, here is the summary: I believe that I was created by God, to whom belong all other creatures in heaven and on earth. I trust, therefore, that nothing necessary for this life will ever be lacking for me. For He who gave life will also give sustenance; He who gave a body will also provide clothing. I also trust that nothing evil can happen to me without His will. For He knows all things and is present with His creatures, and since they are in His hand, He can easily prevent them from harming us.

Do you doubt His will, since He is a Father? Who among us allows his son to be abandoned? Who, when his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? Or if he asks for an egg, will give him a scorpion? (Luke 11:11-12) If we who are evil so much care for our children, how much more do you think our Father in heaven, the source and author of all good, will care for us? He who counts even the hairs of our head, without whose will not even a sparrow falls to the ground (Matthew 10:29-30). It is written of Him: "He will command his angels concerning you to guard you in all your ways. On their hands they will bear you up, so that you will not dash your foot against a stone" (Psalm 91:11-12).

So that we do not become worse through license. For as is fitting, He punishes our stubbornness with a certain rod—sometimes milder, sometimes harsher—not to destroy us, but to correct and amend us, as is the duty of a good father. A good father corrects the son whom he loves, and when he indulges him too much, he in fact hates him the most.

I believe in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; He descended to the dead. On the third day He rose again from the dead, He ascended into heaven, and He is seated at the right hand of God the Father almighty; from there He will come to judge the living and the dead.

I trust that by the grace of the Son of God, Jesus Christ, I have been freed from sin, from the servitude of the devil, and from eternal death, because He was made a sacrifice for me, and by His death and blood, He has appeased the wrath of God the Father. This same Christ, having conquered death, sits at the right hand of the Father, continually interceding for me until He comes to judgment, when He will condemn the devil and all the wicked to eternal punishment, and will truly free me and all who have believed in Him from those tyrants who afflict us while we are still in this life.

Because, on account of sin, we became children of God's wrath, servants and captives of the devil, and guilty of eternal death. No creature could provide a remedy for the misery of the human race. Therefore, God, in His mercy, sent His Son in the flesh to redeem us by His most precious death, as Christ says in John, chapter 3: "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life" (John 3:16).

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

It is to firmly believe that the Holy Spirit is truly God, equal to the Father and the Son, proceeding from both, sanctifying people and leading us into all truth. That is, He makes it possible for us to truly know God, to believe in Christ, and to confess the truths about Jesus Christ, our only Lord and Savior, as stated in the second article. This cannot happen without the prompting of the Holy Spirit, for human reason and the entire world resist it.

Because the Holy Spirit, through His ministers called to preach the word of the Gospel concerning Christ, creates the Church. The Church is the assembly of those who truly and sincerely assent to the Gospel. Though they still have sins as long as they are in the flesh, they are truly holy—not from themselves, but because they possess the Word of God, which is most holy, because they have the Holy Spirit, because they have baptism, and other sacred things, in which there is nothing but holiness.

Because the Holy Spirit gathers for Himself a Church not from any one particular nation but from all kinds of people, wherever they may be. The benefits of Christ do not pertain only to the Jews, or only to the Greeks, or only to the Romans, but wherever the Gospel is heard, in any nation or place and at any time, there are some who belong to the fellowship of this holy Church. Furthermore, no age is excluded, whether someone is a child, adult, youth, or elder. Neither is gender, for it pertains to both men and women, nor is social status, whether someone is of the highest rank or the lowest. Therefore, the Church is called catholic, that is, universal.

These words explain what the holy catholic Church is. It is nothing other than a fellowship composed of holy people, that is, those who have been sanctified by the Word of the Gospel concerning Christ and by the Holy Spirit. Such are all true believers, who have been sprinkled with the blood of Jesus Christ and redeemed from eternal death. This fellowship is not external or physical, such that it can be seen with the eyes, especially since it is oppressed by all kinds of sufferings and various scandals, and its members in the world are considered unworthy to enjoy the company of others. Therefore, it must be firmly believed that wherever the Gospel is proclaimed, there are some holy ones—that is, true believers—hidden from the world, but shining before God more brightly than the sun, as Matthew says in chapter 13 (Matthew 13:43).

The Church of Christ does not boast of gold, silver, gems, or purple robes, nor of anything that the world admires. It allows the world to enjoy its own foolishness, in which there is no solid joy, and instead rejoices in this immense treasure: the forgiveness of sins. This is not only because it hears the public voice of the Gospel proclaiming to believers in Christ the forgiveness of sins and other blessings, but also because it possesses the authority among its members to console one another as if with the very voice of God, and to forgive each other’s sins. For Christ granted this authority to His bride when He said: "Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" (Matthew 18:18). What else is this but to make a man into God?

To believe in the resurrection of the body is to believe that we do not die, but rather rest in the sweetest sleep until the Last Day, when we will all rise again, just as Christ rose, who commands us to believe this. For He says in John 11: "I am the resurrection and the life. Those who believe in me, even though they die, will live" (John 11:25). And elsewhere: "This is the will of him who sent me, that all who see the Son and believe in him may have eternal life, and I will raise them up on the last day" (John 6:40). This is the greatest of all the consolations that the pious have against the innumerable evils of this life, especially against thoughts of death, which can only be conquered by this faith—that we will rise again, no matter how we die, even if not a trace of our bodies remains.

To believe in eternal life is to be certain that we will rise to such a life that is not like this one. For who would wish to return to these miseries, which the pious would gladly escape through death? Rather, we will rise to a life that will be eternal blessedness, a perpetual experience of indescribable joy, in which we will see God face to face and truly know Him, and we will continually celebrate Him with hymns. What more can be said? "No eye has seen, nor ear heard, nor the human heart conceived, what God has prepared for those who love him" (1 Corinthians 2:9). Nothing in this life will compare to it, as Christ says: "In the resurrection they neither marry nor are given in marriage, but are like angels in heaven" (Matthew 22:30). But who can comprehend the happiness of the angels?

Are you asking this? If you doubt this, then you do not understand even the most basic duty of a Christian.

It is asking something from God in faith.

Everything necessary for us, both physical and spiritual.

Because no one can pray without it. As Paul says: "How are they to call on one in whom they have not believed?" (Romans 10:14). For those who do not believe that God is gracious to them because of Christ, but think He is angry with them, how can they dare to approach God? Or if they do, how can they be confident that their prayers are pleasing to God and will be heard, especially when things often turn out contrary to what we desire?

For two very serious reasons. First, because Christ commands it. Who is so impious that they would not think it necessary to obey Christ’s command? In our outward life, a person who disregards the law of the magistrate is considered a rebel. How, then, can anyone wish to be called a Christian who neglects Christ's command? Secondly, because our great need requires it. We are surrounded on all sides by the most cruel enemies, who are not satisfied with merely afflicting our bodies but also plot against our souls, never resting in any place or at any time. Here, sin attacks us; here, Satan works his schemes against us with a thousand tricks. Now death terrifies us, now the sight of God’s wrath, now the malice of the world. In short, we carry our enemy within us—our flesh, full of evil desires, which prevents us from thinking of anything heavenly. And even if none of these things existed, we would still be driven to pray by seeing that the glory of God is at risk in the world, true religion is under great threat, and false doctrine, impious opinions, and the most terrible persecution are attacking it. And who can count all the physical evils: wars, murders, famines, the corruption of laws and discipline? Anyone who considers these things and is not moved to pray has surely fallen away.

Would you, then, accuse God of lying, when He has clearly promised to hear those who call upon Him?

Indeed, He does! He is the one who sent His Son into the world to save sinners. You must only cast yourself at His feet and rely on His mercy, which He has shown to you in His Son.

Christ Himself composed this prayer for us, brought down from heaven from the bosom of the Father. Therefore, God cannot disapprove of it, unless you believe that God could somehow displease Himself or deny Himself.

"Our Father in heaven, hallowed be your name," and so forth throughout the whole prayer.

To stir up the faith necessary for prayer, as we have said before. For when I call God "Father," I confront my own weakness, which could easily deter me from prayer because of my unworthiness. Even though I am unworthy, yet because God is a Father, He will not reject the prayers of His child.

Because He regards all who believe in Christ and call upon Him in His name as His children.

Because we must pray not only for ourselves but for the whole Church, and by using this word "our," we are prompted to mutual love, as we are all children of the same Father.

Just as the sweetest title of Father assures us of God's goodwill, so this phrase "who art in heaven" reminds us of God's power, so that we may know He not only wills to grant what we ask but is also able to do so, since He is the Lord of heaven and earth.

The first petition is: "Hallowed be your name." I understand that this may seem obscure, but the fault lies with us, for all spiritual matters—that is, all divine things—appear to us as mysteries. Therefore, we must lift our minds somewhat above what our senses perceive and consult the Word of God, which teaches us to understand the things of God.

We must examine the words themselves. The name of God means God Himself and all that is attributed to Him in His Word, especially that He is holy, that He desires to do good to us, to free us from sin, and to save us. To "hallow" means to proclaim or glorify. Therefore, we first ask that the mercy and goodness of God, for Christ's sake, may be made known to us and to all people, that the Gospel may be preached throughout the world, through which people may come to understand their misery and unworthiness and give glory to God alone. Therefore, we also ask in opposition that God would remove all impious doctrines, scandals, idolatries, impieties, and so on.

"Your kingdom come."

When the Gospel concerning Christ is preached, as the saints ask in the first petition, many people despise it. Even many who hear it are not made any better. Therefore, the saints ask that the Holy Spirit may be effective in them through the Word of the Gospel, so that sin may no longer reign in them, nor carnal security, nor the terror of death and the judgment of God, but rather that the Holy Spirit may reign in their hearts and bring about peace and joy, by which they may console themselves in all the sorrows of the soul. As Paul says to the Romans: "For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit" (Romans 14:17). Therefore, when we ask for God’s kingdom to come, we pray that we may attain the fruits of the Word: righteousness for sin, that is, the forgiveness of sins; peace and consolation for terrors; and the Holy Spirit reigning instead of the devil. And since we cannot fully attain these things in this life, we also pray that His kingdom may be perfected in us—that is, that Christ may come and fully transfer us into His kingdom.

"Your will be done, on earth as it is in heaven."

When people sincerely assent to the Word of God and obey the Holy Spirit, they are daily faced with infinite difficulties and the greatest dangers, which forcefully attempt to turn them from their intended course. The world, with astonishing hatred, persecutes the pious and desires to see them completely wiped out. And what is most troubling is that it deprives them of any appearance of honor, killing them as though they were blasphemers and traitors. The devil fuels this fury of the world, stirring up tyrants and inflaming others to persecute the truth, whether by word or by deed. In the midst of such tribulations, which constantly weary the pious, it is a tremendous challenge for the flesh to stand firm. Therefore, this petition is added: "Your will be done"—that is, "Grant, heavenly Father, that we may never fall away from Your Word, even if the world, the devil, and our own weak flesh press upon us from all sides." For it is written: "The one who endures to the end will be saved" (Matthew 24:13).

In heaven, the angels obey God's will perfectly. Likewise, the pious yearn, with many deep sighs, that they too may obey God. They believe that no evil should cause them to disobey God and willingly give up their possessions, spouses, children, and even their own lives for the sake of God.

"Give us this day our daily bread."

In the previous three petitions, we asked for what pertains to the glory of God, which must be sought above all, and for our eternal and spiritual life. Now we begin to ask for the things necessary for this life, and first of all, for daily bread.

By the name "daily bread," all the benefits of this bodily life are included, such as: parents, without whom we cannot be raised; magistrates, who protect our parents and provide for our sustenance; a prosperous yield of crops, so that the labors of our parents are not in vain; peace, so that war does not destroy the fruits of our labor and prevent us from obtaining sustenance; favorable weather; faithful workers; good neighbors; a dutiful spouse; obedient children; houses, fields, and anything else that serves to provide food and clothing. Conversely, we also ask to be delivered from the evils that oppose these things, such as famine, plague, tyranny, adverse weather, war, sedition, bad neighbors and workers, fire, floods, and whatever else might harm the benefits of life.

So that we may be content with the portion that is divinely granted to us and not covet what belongs to others by illicit means, as people commonly do.

"And forgive us our debts, as we also have forgiven our debtors."

Those who truly believe in Christ and are able to pray this prayer have already received the forgiveness of sins and are righteous before God, heirs of eternal life. As Paul says: "There is therefore now no condemnation for those who are in Christ Jesus" (Romans 8:1). However, they still feel the presence of sin as long as they live in the flesh. This awareness is no small matter, but has such strength that it leads them daily into various errors. This is why the saints continually cry out: "Forgive us our trespasses, Father," and there is no song more pleasing to God. He desires us to acknowledge our weakness and trust solely in His mercy, which is the essence of His glory.

Not because our forgiveness is the reason God forgives us—our forgiveness follows divine forgiveness, not precedes it—but we add these words for two important reasons. The first is to ensure that, having received the benefit of divine forgiveness, we are not ungrateful to God, who in turn asks us to forgive our neighbors. A heart that values its own forgiveness cannot refuse to forgive others. The second reason contains great consolation, for pious minds are greatly strengthened when they forgive their neighbors, as this becomes a true sign that they themselves truly acknowledge that their sins have been forgiven. It also reminds them of the promises associated with forgiveness: "Forgive, and you will be forgiven" (Luke 6:37).

"And do not lead us into temptation."

When we ask our heavenly Father not to lead us into temptation, we are asking that He not allow us to be overcome by temptation.

We are tempted in various ways. To understand this petition better, we must carefully compare it with the preceding ones, from which this request arises. The saints realize that they are not always ready to forgive others because the faith in God’s forgiveness does not always shine brightly in their hearts. Therefore, they are compelled to seek help again, asking not to be overcome by temptation, which is threefold: from the flesh, the world, and the devil. The flesh is the very nature of man, which resists the spirit as much as it can, especially when it comes to forgiving others. Added to this is the influence of the world, which is full of examples of people who, when wronged, not only refuse to forgive but desire to retaliate doubly for the smallest offense. Finally, that most cunning spirit, the father of all discord and all evil arts, the devil, works in every way to inflame the malice of the flesh and incite wicked people to trouble the saints. It is easy to see, then, how serious the reasons are that drive believers to add to their prayer: "Do not lead us into temptation." In other words: "Heavenly Father, grant that we may persevere in the faith by which we have received Your forgiveness and, in turn, obeying Your will, bear the offenses of our neighbors. Do not allow the flesh, the world, and the devil to overthrow us again."

"But deliver us from evil."

It encompasses many things, even countless things. Here, with one word, as with one bundle, we gather together all the spiritual and bodily troubles that might confront us, and since we do not have the ability to address each one individually, we ask in summary that our heavenly Father protect us from all dangers, which He knows and understands far better than we do. First, we ask for deliverance from the devil, the author of all evil. Then, from sins and all stumbling blocks that prevent us from sanctifying God's name in both doctrine and conduct, from allowing God's kingdom to come, and from fulfilling God's will. We also ask for protection from those things that harm the well-being of our bodies and the tranquility of our lives, such as the laziness and desires of the flesh. Since there is no end to the evils in this life, this petition also includes our request to be delivered from this life full of offenses and miseries and transferred into a new life, where, freed from all evils, we may live in perfect righteousness, glorify God's name, and obey His will.

This is not an idle addition. For everything the saints do should be directed to the glory of God, so that His kingdom and power may be made known, as there are many examples of this in the Psalms.

This is a word of certainty. As if someone were to say, "I know for sure that my prayer is pleasing to God and has been heard—not because I am worthy, but because God has promised."

It is a ceremony instituted by Christ, to which the promise of the Gospel has been added, such as the promise of the forgiveness of sins.

Three: Baptism, Absolution, and the Lord’s Supper.

It is immersion in water, which is performed with these words: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit."

In the last chapter of Matthew, where He says to the apostles: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19).

The forgiveness of sins, the Holy Spirit, and eternal life.

Because Christ says in the last chapter of Mark: "The one who believes and is baptized will be saved; but the one who does not believe will be condemned" (Mark 16:16). If those who are baptized and believe are saved, then baptism confers, for those who believe, the forgiveness of sins, the Holy Spirit, and eternal life, for in these is contained our salvation.

You do not understand this correctly. For I have said that baptism is not simply water, but immersion in water in the name of the Father and of the Son and of the Holy Spirit, who testifies by this very act that He desires to be gracious to us and to grant us the forgiveness of sins. You must focus on His will and authority if you wish to understand the power and use of baptism, not merely look with carnal eyes at the water while disregarding the majesty of God, who baptizes and promises salvation.

Yes, but the primary use, which pertains to strengthening weak consciences, must be held foremost. Once this use is understood, it is permissible to also seek the allegorical meaning of baptism—that is, the immersion in water signifies that the old man and the flesh must be mortified and abolished. This also relates to all the afflictions by which the saints are exercised in this life. However, when they are immersed, they are also lifted up and drawn out of the water, so that they may know that, with their sinful nature abolished and sin completely erased, they will live forever in a new and spiritual life. Thus, the use of baptism extends very widely and should always be before us in our life, first of all to make us certain of God’s will, which is the most important aspect. Then, it should encourage us to bear afflictions and strengthen our hope for future deliverance. This aligns with Paul's statement, which contains a remarkable testimony concerning baptism: "But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of any works of righteousness that we had done, but according to his mercy, through the water of rebirth and renewal by the Holy Spirit. This Spirit he poured out on us richly through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs according to the hope of eternal life" (Titus 3:4-7).

Absolutely. For as Christ says: "No one can enter the kingdom of God without being born of water and Spirit" (John 3:5). It is evident that infants belong to the kingdom of God, as Christ says: "For it is to such as these that the kingdom of heaven belongs" (Matthew 19:14). Therefore, they must be reborn by water and Spirit—that is, baptized—and baptism is not to be repeated when they grow older, as those possessed by the devil teach.

Christ established the ministry of the Gospel in the Church, through which repentance and the forgiveness of sins are preached in His name. Through the doctrine of repentance, all people are convicted of being under sin, guilty of God's wrath, and subject to His judgment. Through the doctrine of the forgiveness of sins, they are lifted up again so that they do not despair. Here, forgiveness of sins is commonly proclaimed to all who repent and believe in Christ through a general absolution. But in addition to this, Christ left another form of absolution for His Church, full of consolation, in which the forgiveness of sins is announced individually to each person. This absolution is valid and firm because it has the command of Christ and the promise of the Gospel attached to it.

In John 20, Jesus says to the disciples: "As the Father has sent me, so I send you. Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained" (John 20:21-23). And in Matthew 18: "Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" (Matthew 18:18). Therefore, we must believe the voice of the priest or minister as the voice of God. For it is not a human forgiveness, but divine forgiveness, which Christ, for the sake of our consolation, willed to be administered through a man. Therefore, absolution should not be rejected, but sought often—it is the greatest benefit from Christ, who desired that forgiveness of sins be available to us everywhere. How, I ask, can anyone who despises this, dare to call themselves a Christian?

By way of example, I will prescribe a certain form for you. Then, you may adapt it as needed when approaching the priest. When you go to the priest, ask humbly for a moment to speak, and then present your confession in these words: "I confess to God all my sins, both known and unknown to me. He, in His infinite wisdom, knows what and how gravely I have sinned against Him. But to you, I confess specifically that I have neither truly feared God, nor loved Him, nor placed my trust in Him alone in all things. I have not invoked His name, nor acknowledged His blessings. I have not shown the proper obedience to my parents and teachers, nor have I applied myself as I ought in learning piety and letters. I am prone to anger, hatred, laziness, and other vices. I now regret these sins and am deeply sorry for them. Therefore, I ask you to announce to me the forgiveness of sins in the name of Christ, to whom I wholly entrust and commend myself, that He may govern me by His Word, so that sin may no longer reign in me."

It is a ceremony instituted by Christ Himself, in which the body and blood of Christ are received in bread and wine.

In Matthew 26, Luke 22, Mark 14, and 1 Corinthians 11. The words of institution are these:

"Our Lord Jesus Christ, on the night when He was betrayed, took bread, and when He had given thanks, He broke it and gave it to His disciples, saying, 'Take and eat; this is my body, which is given for you. Do this in remembrance of me.' In the same way, after supper, He took the cup, and when He had given thanks, He gave it to them, saying: 'Drink from this, all of you. This cup is the new covenant in my blood, which is poured out for you for the forgiveness of sins. Do this, as often as you drink it, in remembrance of me.'"

Believers receive the forgiveness of sins, as the words promise: "This is my body, this is my blood, which is poured out for you for the forgiveness of sins."

It is not because someone eats or drinks that they receive the forgiveness of sins, but because they believe the words of Christ, which promise forgiveness, as has been said.

Those who truly acknowledge their sins and believe that they are forgiven for Christ’s sake, who gave His body and shed His blood for us.

This is the final part of the sections listed earlier in the distribution of the Gospel.

Indeed, it is most necessary because repentance is always needed, without which faith cannot exist. Therefore, people are mistaken if they think that after hearing the doctrine of the Gospel concerning the free forgiveness of sins, they are given the license to live however they please. This is a common misunderstanding that often leads people to embrace the Gospel. To remove this harmful notion, the Holy Scriptures speak gravely, not only about faith and the forgiveness of sins, which are freely granted to those who believe in Christ, but also about good works and new obedience. While good works are not the cause of salvation—for we have already attained salvation beforehand—they must necessarily follow faith. For wherever faith exists, it cannot remain idle. Faith is the trust by which we are assured that God is gracious to us and forgives our sins for Christ’s sake. Whoever truly feels this, how could they willfully sin? But if someone does sin, both faith and the Holy Spirit are lost. When the Spirit is present, He causes us to truly begin to obey God and to be grateful for His eternal benefits.

There are indeed significant errors even among the saints and true believers, but they do not willingly indulge in them. Rather, when they fall, they deeply regret it and flee to the mercy of God. Thus, they are blessed, as the Psalm says: "Blessed are those whose transgression is forgiven, whose sin is covered. Blessed are those to whom the Lord imputes no iniquity" (Psalm 32:1-2). Though believers still have serious faults, these are forgivable because they are in Christ. But outside of Christ, there is no forgiveness for the sinner.

A good work is one commanded by God and done from faith, for these two conditions are required for any human work to be considered good. Works that do not have the testimony of God's Word and are done by the ungodly do not please God. Therefore, they are not truly good, as Scripture says: "In vain do they worship me, teaching human precepts as doctrines" (Matthew 15:9). Also: "Whatever does not proceed from faith is sin" (Romans 14:23).

When faith is present, it assures that sins are forgiven for Christ’s sake, that the Holy Spirit and eternal life are granted. Just as these benefits are freely received, so good works are done without regard to merit. The person begins to obey God, not by following the desires of the flesh but out of faith.

There are indeed admirable virtues even among the ungodly, and these are certainly not to be condemned but praised. They should be compared to those who call themselves Christians but cannot yet match the virtues of non-Christian upright people. However, these virtues have their commendation in their proper place—that is, in civil life, not in the spiritual realm, or before God. For God does not approve of any works unless the person is pleasing to Him, and without faith, one cannot please God (Hebrews 11:6).

Those commanded in the Decalogue. Regarding these, we can be certain that they please God, because He has commanded them.

God’s mercy is so great that He accepts our obedience, however small, and rewards it with great blessings, both in this life and after, whether they are physical or spiritual. This is because we are in Christ and adorned with His righteousness when we believe in Him, just as the promises attached to works make clear: "Give, and it will be given to you, a good measure, pressed down, shaken together, and running over, will be put into your lap" (Luke 6:38); "Forgive, and you will be forgiven" (Luke 6:37); "Blessed are the merciful, for they will receive mercy" (Matthew 5:7); "Blessed are the meek, for they will inherit the earth" (Matthew 5:5); "Blessed are the peacemakers, for they will be called children of God" (Matthew 5:9). This includes the notable commendation of good works that Christ foretold for the final judgment: "Then the King will say to those at his right hand, ‘Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink,’ and so on" (Matthew 25:34-35).

If other arts, which have been invented for human necessity, are good works, how much more so is the study of literature, which serves not only human needs but also the glory of God. All other vocations serve the body. Architecture is a most excellent art, but it serves the body by building homes that protect us from storms and attacks by robbers. The art of weaving is intended to clothe the body, and tailoring serves to cover the feet, and so on. But literature fills us with knowledge of the most beautiful things and the best morals, and it enhances our ability to speak wisely and eloquently. It shows us how to govern the state, and—by far the greatest thing—it leads and serves as a guide to the true power, that is, the true knowledge of God, and to teaching that knowledge to others. These great benefits and the immense dignity of literature should remind parents to introduce their children to learning, encouraging them to declare their piety toward God by dedicating their tender age to study. For although people serve God in other vocations when they perform them for God’s sake, yet there can hardly be any way of life more necessary or more pleasing to God than this. Nor would those who pursue it ever lack provision if they trusted in God.

The End.