Chapter III: Part 3

For years this edition was also considered the authentic edition of the Augsburg Confession. Its Latin text was embodied 1584 in the Book of Concord as the _textus receptus._ But when attention was drawn to the changes in the German text of this edition (also the Latin text had been subjected to minor alterations), the Mainz Manuscript was substituted in the German Book of Concord, as its Preface explains. (14.) This manuscript, however contains no original signatures and was erroneously considered the identical document presented to the Emperor, of which it was probably but a copy. In his Introduction to the Symbolical Books, J. T. Mueller expresses the following opinion concerning the Mainz Manuscript: "To say the least, one cannot deny that its text, as a rule, agrees with that of the best manuscripts, and that its mistakes can easily be corrected according to them and the _editio princeps,_ so that we have no reason to surrender the text received by the Church and to accept another in place thereof, of which we cannot prove either that it is any closer to the original." (78.) Tschackert, who devoted much study to the manuscripts of the Augsburg Confession, writes: "The Saxon theologians acted in good faith, and the Mainz copy is still certainly better than Melanchthon's original imprint [the _editio princeps_] yet, when compared with the complete and--because synchronous with the originally presented copy--reliable manuscripts of the signers of the Confession, the Mainz Manuscript proves to be defective in quite a number of places." (_L.c._ 621 f.)

However, even Tschackert's minute comparison shows that the Mainz Manuscript deviates from the original presented to the Emperor only in unimportant and purely formal points. For example, in sec. 20 of the Preface the words: "Papst das Generalkonzilium zu halten nicht geweigert, so waere E. K. M. gnaediges Erbieten, zu fordern und zu handeln, dass der" are omitted. Art. 27 sec. 48 we are to read: "dass die erdichteten geistlichen Orden Staende sind christlicher Vollkommenheit" instead of: "dass die erdichteten geistlichen Ordensstaende sind christliche Vollkommenheit." Art. 27, sec. 61 reads, "die Uebermass der Werke," instead of, "die Uebermasswerke," by the way, an excellent expression, which should again be given currency in the German. The conclusion of sec. 2 has "Leichpredigten" instead of "Beipredigten." According to the manuscripts, also the Mainz Manuscript, the correct reading of sec. 12 of the Preface is as follows: "Wo aber bei unsern Herrn, Freunden und besonders den Kurfuersten, Fuersten und Staenden des andern Teils die Handlung dermassen, wie E. K. M. Ausschreiben vermag (bequeme Handlung unter uns selbst in Lieb und Guetigkeit) nicht verfangen noch erspriesslich sein wollte" etc. The words, "bequeme Handlung unter uns selbst in Lieb' und Guetigkeit," are quoted from the imperial proclamation. (Foerstemann, 7, 378; Plitt, 2, 12.)

Originally only the last seven articles concerning the abuses had separate titles, the doctrinal articles being merely numbered, as in the Marburg and Schwabach Articles, which Melanchthon had before him at Augsburg. (Luther, Weimar 30, 3, 86. 160.) Nor are the present captions of the doctrinal articles found in the original German and Latin editions of the Book of Concord, Article XX forming a solitary exception; for in the German (in the Latin Concordia, too, it bears no title) it is superscribed: "Vom Glauben und guten Werken, Of Faith and Good Works." This is probably due to the fact that Article XX was taken from the so-called Torgau Articles and, with its superscription there, placed among the doctrinal articles. In the German edition of 1580 the word "Schluss" is omitted where the Latin has "Epilogus."

As to the translations, even before the Confession was presented to the Emperor, it had been rendered into French. (This translation was published by Foerstemann, 1, 357.) The Emperor had it translated for his own use into both Italian and French. (_C. R._ 2, 155; Luther, St. L., 16, 884.) Since then the Augustana has been done into Hebrew, Greek, Spanish, Portuguese, Belgian, Slavic, Danish, Swedish, English, and many other languages. As to the English translations, see page 6. [tr. note: numbered section 4, above]

28. Signatures of Augsburg Confession.

Concerning the signatures of the Augustana, Tschackert writes as follows: The names of the signers are most reliably determined from the best manuscript copies of the original of the Confession, which have been preserved to us. There we find the signatures of eight princes and two free cities, to wit, Elector John of Saxony, Margrave George of Brandenburg-Ansbach, Duke Ernest of Braunschweig-Lueneburg, Landgrave Philip of Hesse, then John Frederick, the Electoral Prince of Saxony, Ernest's brother Francis of Braunschweig-Lueneburg, Prince Wolfgang of Anhalt, Count Albrecht of Mansfeld, and the cities Nuernberg and Reutlingen. (_L.c._ 285; see also Luther's letter of July 6, 1530, St. L. 16, 882.) Camerarius, in his Life of Melanchthon, relates that Melanchthon desired to have the Confession drawn up in the name of the theologians only, but that his plan did not prevail because it was believed that the signatures of the princes would lend prestige and splendor to the act of presenting this confession of faith. Besides, this plan of Melanchthon's was excluded by the Emperor's proclamation.

Although Philip of Hesse, in the interest of a union with the Swiss, had zealously, but in vain, endeavored to secure for the article concerning the Lord's Supper a milder form still, in the end, he did not refuse to sign. Regius wrote to Luther, May 21, that he had discussed the entire cause of the Gospel with the Landgrave, who had invited him to dinner, and talked with him for two hours on the Lord's Supper. The Prince had presented all the arguments of the Sacramentarians and desired to hear Regius refute them. But while the Landgrave did not side with Zwingli (_non sentit cum Zwinglio_), yet he desired with all his heart an agreement of the theologians, as far as piety would permit (_exoptat doctorum hominum concordiam, quantum sinit pietas_). He was far less inclined to dissension than rumor had it before his arrival. He would hardly despise the wise counsel of Melanchthon and others. (Kolde, _Analecta,_ 125; see also _C. R._ 2, 59, where the text reads, "_nam sentit cum Zwinglio_" instead of, "_non sentit cum Zwinglio._") Accordingly, the mind of the Landgrave was not outright Zwinglian, but unionistic. He regarded the followers of Zwingli as weak brethren who must be borne with, and to whom Christian fellowship should not be refused. This also explains how the Landgrave could sign the Augustana, and yet continue his endeavors to bring about a union.

May 22 Melanchthon wrote to Luther: "The Macedonian [Philip of Hesse] now contemplates signing our formula of speech, and it appears as if he can be drawn back to our side; still, a letter from you will be necessary. Therefore I beg you most urgently that you write him, admonishing him not to burden his conscience with a godless doctrine." Still the Landgrave did not change his position in the next few weeks. June 25, however, Melanchthon reported to Luther: "The Landgrave approves our Confession and has signed it. You will, I hope accomplish much if you seek to strengthen him by writing him a letter." (_C. R._ 2, 60. 92. 96. 101. 103. 126; Luther St. L., 16, 689; 21a, 1499.)

At Augsburg, whither also Zwingli had sent his _Fidei Ratio,_ the South-German imperial cities (Strassburg, Constance, Memmingen, Lindau) presented the so-called _Confessio Tetrapolitana,_ prepared by Bucer and Capito, which declares that the Sacraments are "holy types," and that in the Lord's Supper the "true body" and the "true blood" of Christ "are truly eaten and drunk as meat and drink for the souls which are thereby nourished unto eternal life." However, in 1532 these cities, too, signed the Augsburg Confession.

Thus the seed which Luther sowed had grown wonderfully. June 25, 1530, is properly regarded as the real birthday of the Lutheran Church. From this day on she stands before all the world as a body united by a public confession and separate from the Roman Church. The lone, but courageous confessor of Worms saw himself surrounded with a stately host of true Christian heroes, who were not afraid to place their names under his Confession, although they knew that it might cost them goods and blood, life and limb. When the Emperor, after entering Augsburg, stubbornly demanded that the Lutherans cease preaching, Margrave George of Brandenburg finally declared: "Rather than deny my God and suffer the Word of God to be taken from me, I will kneel down and have my head struck off." (_C. R._ 2, 115.) That characterizes the pious and heroic frame of mind of all who signed the Augustana in 1530 In a letter, of June 18, to Luther, Jonas relates how the Catholic princes and estates knelt down to receive the blessing of Campegius when the latter entered the city, but that the Elector remained standing and declared: "To God alone shall knees be bowed; _In Deo flectenda sunt genua._" (Kolde, _Analecta,_ 135.) When Melanchthon called the Elector's attention to the possible consequences of his signing the Augsburg Confession, the latter answered that he would do what was right, without concerning himself about his electoral dignity; he would confess his Lord, whose cross he prized higher than all the power of the world.

Brenz wrote: "Our princes are most steadfast in confessing the Gospel, and surely, when I consider their great steadfastness, there comes over me no small feeling of shame because we poor beggars [theologians] are filled with fear of the Imperial Majesty." (_C. R._ 2, 125.) Luther praises Elector John for having suffered a bitter death at the Diet of Augsburg. There, says Luther, he had to swallow all kinds of nasty soups and poison with which the devil served him; at Augsburg he publicly, before all the world, confessed Christ's death and resurrection, and hazarded property and people, yea, his own body and life; and because of the confession which he made we shall honor him as a Christian. (St. L. 12, 2078 f.) And not only the Lutheran Church, but all Protestant Christendom, aye, the entire world has every reason to revere and hold sacred the memory of the heroes who boldly affixed their names to the Confession of 1530.

29. Tributes to Confession of Augsburg.

From the moment of its presentation to the present day, men have not tired of praising the Augsburg Confession, which has been called _Confessio augusta, Confessio augustissima,_ the "_Evangelischer Augapfel,_" etc. They have admired its systematic plan, its completeness, comprehensiveness, and arrangement; its balance of mildness and firmness; its racy vigor, freshness, and directness; its beauty of composition, "the like of which can not be found in the entire literature of the Reformation period." Spalatin exclaims: "A Confession, the like of which was never made, not only in a thousand years, but as long as the world has been standing!" Sartorius: "A confession of the eternal truth, of true ecumenical Christianity, and of all fundamental articles of the Christian faith!" "From the Diet of Augsburg, which is the birthday of the Evangelical Church Federation, down to the great Peace Congress of Muenster and Osnabrueck, this Confession stands as the towering standard in the entire history of those profoundly troublous times, gathering the Protestants about itself in ever closer ranks, and, when assaulted by the enemies of Evangelical truth with increasing fury, is defended by its friends in severe fighting, with loss of goods and blood, and always finally victoriously holds the field. Under the protection of this banner the Evangelical Lutheran Church in Germany has been built up on firm and unassailable foundations: under the same protection the Reformed Church in Germany has found shelter. But the banner was carried still farther; for all Swedes, Danes, Norwegians, and Prussians have sworn allegiance to it, and the Esthonians, Latts, Finns, as well as all Lutherans of Russia, France, and other lands recognize therein the palladium of their faith and rights. No other Protestant confession has ever been so honored." (Guericke, _Kg._, 3, 116 f.)

Vilmar says in praise of the Confession: "Whoever has once felt a gentle breath of the bracing mountain air which is wafted from this mighty mountain of faith [the Augsburg Confession] no longer seeks to pit against its firm and quiet dignity his own uncertain, immature, and wavering thoughts nor to direct the vain and childish puff of his mouth against that breath of God in order to give it a different direction." (_Theol. d. Tatsachen,_ 76.) In his Introduction to the Symbolical Books, J. T. Mueller says: "Luther called the Diet of Augsburg 'the last trumpet before Judgment Day;' hence we may well call the confession there made the _blast_ of that trumpet, which, indeed, has gone forth into all lands, even as the Gospel of God which it proclaims in its purity." (78.) The highest praise, however, is given the Augsburg Confession by the Church which was born with it, when, _e.g._, in the Formula of Concord, the Lutherans designate it as "the symbol of our time," and glory in it as the Confession, which, though frowned upon and assailed by its opponents, "down to this day has remained unrefuted and unoverthrown (bis auf diesen Tag unwiderlegt und unumgestossen geblieben)." (777, 4; 847, 3.)

IV. Melanchthon's Alterations of the Augsburg Confession.

30. Changes Unwarranted.

Melanchthon continued uninterruptedly to polish and correct the Augsburg Confession till immediately before its presentation on June 25, 1530. While, indeed he cannot be censured for doing this, it was though originally not so intended by Melanchthon, an act of presumption to continue to alter the document after it had been adopted, signed, and publicly presented. Even the _editio princeps_ of 1531 is no longer in literal agreement with the original manuscripts. For this reason the German text embodied in the Book of Concord is not the one contained in the _editio princeps,_ but that of the Mainz Manuscript, which, as stated, was erroneously believed to be the identical German copy presented to the Emperor. The Latin text of the _editio princeps,_ embodied in the Book of Concord, had likewise undergone some, though unessential, changes. These alterations became much more extensive in the Latin octavo edition of 1531 and in the German revision of 1533. The Variata of 1540 and 1542, however, capped the climax as far as changes are concerned, some of them being very questionable also doctrinally. In their "Approbation" of the Concordia Germanico-Latina, edited by Reineccius, 1708, the Leipzig theologians remark pertinently: Melanchthon found it "impossible to leave a book as it once was." Witness his _Loci_ of 1521, which he remodeled three times--1535, 1542, and 1548. However, the _Loci_ were his own private work while the Augustana was the property and confession of the Church.

Tschackert is right when he comments as follows: "To-day it is regarded as an almost incomprehensible trait of Melanchthon's character that immediately after the Diet and all his lifetime he regarded the Confession as a private production of his pen, and made changes in it as often as he had it printed, while he, more so than others, could but evaluate it as a state-paper of the Evangelical estates, which, having been read and delivered in solemn session, represented an important document of German history, both secular and ecclesiastical. In extenuation it is said that Melanchthon made these changes in pedagogical interests, namely, in order to clarify terms or to explain them more definitely; furthermore, that for decades the Evangelical estates and theologians did not take offense at Melanchthon's changes. Both may be true. But this does not change the fact that the chief editor of the Confession did not appreciate the world-historical significance of this state-paper of the Evangelical estates." (_L.c._ 288.) Nor can it be denied that Melanchthon made these changes, not merely in pedagogical interests, but, at least a number of them, also in the interest of his deviating dogmatic views and in deference to Philip of Hesse, who favored a union with the Swiss. Nor can Melanchthon be fully cleared of dissimulation in this matter. The revised Apology of 1540, for example, he openly designated on the titlepage as "diligently revised, _diligenter recognita";_ but in the case of the Augsburg Confession of 1540 and 1542 he in no way indicated that it was a changed and augmented edition.

As yet it has not been definitely ascertained when and where the terms "Variata" and "Invariata" originated. At the princes' diet of Naumburg, in 1561, the Variata was designated as the "amended" edition. The Reuss Confession of 1567 contains the term "unaltered Augsburg Confession." In its Epitome as well as in its Thorough Declaration the Formula of Concord speaks of "the First Unaltered Augsburg Confession--_Augustana illa prima et non mutata Confessio._" (777, 4; 851, 5.) The Preface to the Formula of Concord repeatedly speaks of the Variata of 1540 as "the other edition of the Augsburg Confession--_altera Augustanae Confessionis editio._" (13 f.)

31. Detrimental Consequences of Alterations.

The changes made in the Augsburg Confession brought great distress, heavy cares, and bitter struggles upon the Lutheran Church both from within and without. Church history records the manifold and sinister ways in which they were exploited by the Reformed as well as the Papists; especially by the latter (the Jesuits) at the religious colloquies beginning 1540, until far into the time of the Thirty Years' War, in order to deprive the Lutherans of the blessings guaranteed by the religious Peace of Augsburg, 1555. (Salig, _Gesch. d. A. K._, 1, 770 ff.; _Lehre und Wehre_ 1919, 218 ff.)

On Melanchthon's alterations of the Augsburg Confession the Romanists, as the Preface to the Book of Concord explains, based the reproach and slander that the Lutherans themselves did not know "which is the true and genuine Augsburg Confession." (15.) Decrying the Lutherans, they boldly declared "that not two preachers are found who agree in each and every article of the Augsburg Confession, but that they are rent asunder and separated from one another to such an extent that they themselves no longer know what is the Augsburg Confession and its proper sense." (1095.) In spite of the express declaration of the Lutherans at Naumburg, 1561, that they were minded to abide by the original Augsburg Confession as presented to Emperor Charles V at Augsburg, 1530, the Papists and the Reformed did not cease their calumniations, but continued to interpret their declarations to mean, "as though we [the Lutherans] were so uncertain concerning our religion, and so often had transfused it from one formula to another, that it was no longer clear to us or our theologians what is the Confession once offered to the Emperor at Augsburg." (11.)

As a result of the numerous and, in part radical changes made by Melanchthon in the Augsburg Confession, the Reformed also, in the course of time more and more, laid claim to the Variata and appealed to it over against the loyal Lutherans. In particular, they regarded and interpreted the alteration which Melanchthon had made in Article X, Of the Lord's Supper, as a correction of the original Augustana in deference to the views of Calvinism. Calvin declared that he (1539 at Strassburg) had signed the Augustana "in the sense in which its author [Melanchthon] explains it (_sicut eam auctor ipse interpretatur_)." And whenever the Reformed, who were regarded as confessionally related to the Augsburg Confession (_Confessioni Augustanae addicti_), and as such shared in the blessings of the Peace of Augsburg (1555) and the Peace of Westphalia (1648), adopted, and appealed to, the Augustana, they interpreted it according to the Variata.

Referring to this abuse on the part of the Reformed and Crypto-Calvinists, the Preface to the Book of Concord remarks: "To these disadvantages [the slanders of the Romanists] there is also added that, under the pretext of the Augsburg Confession [Variata of 1540], the teaching conflicting with the institution of the Holy Supper of the body and blood of Christ and also other corruptions were introduced here and there into the churches and schools." (11. 17.)--Thus the changes made in the Augsburg Confession did much harm to the Lutheran cause. Melanchthon belongs to the class of men that have greatly benefited our Church, but have also seriously harmed it. "These fictions" of the adversaries, says the Preface to the Book of Concord concerning the slanders based on Melanchthon's changes "have deterred and alienated many good men from our churches, schools, doctrine, faith, and confession." (11.)

32. Attitude toward Variata.

John Eck was the first who, in 1541, at the religious colloquy of Worms, publicly protested against the Variata. But since it was apparent that most of the changes were intended merely as reenforcements of the Lutheran position against the Papists, and Melanchthon also declared that he had made no changes in "the matter and substance or in the sense," _i.e._, in the doctrine itself, the Lutherans at that time, as the Preface to the Book of Concord shows, attached no further importance to the matter. The freedom with which in those days formal alterations were made even in public documents, and the guilelessness with which such changes were received, appears, for example, from the translation of the Apology by Justus Jonas. However, not all Lutherans even at that time were able to view Melanchthon's changes without apprehension and indifference. Among these was Elector John Frederick, who declared that he considered the Augustana to be the confession of those who had signed it, and not the private property of Melanchthon.

In his admonition to Brueck of May 5, 1537, he says: "Thus Master Philip also is said to have arrogated to himself the privilege of changing in some points the Confession of Your Electoral Grace and the other princes and estates, made before His Imperial Majesty at Augsburg, to soften it and to print it elsewhere [a reprint of the changed Latin octavo edition of 1531 had been published 1535 at Augsburg and another at Hagenau] without the previous knowledge and approval of Your Electoral Grace and of the other estates which, in the opinion of Your Electoral Grace, he should justly have refrained from, since the Confession belongs primarily to Your Electoral Grace and the other estates; and from it [the alterations made] Your Electoral Grace and the other related estates might be charged that they are not certain of their doctrine and are also unstable. Besides, it is giving an offense to the people." (_C. R._ 3, 365.) Luther, too, is said to have remonstrated with Melanchthon for having altered the Confession. In his Introduction to the Augsburg Confession (Koenigsberg, 1577) Wigand reports: "I heard from Mr. George Rorarius that Dr. Luther said to Philip, 'Philip, Philip, you are not doing right in changing Augustanam Confessionem so often for it is not your, but the Church's book.'" Yet it is improbable that this should have occurred between 1537 and 1542, for in 1540 the Variata followed, which was changed still more in 1542, without arousing any public protest whatever.

After Luther's death, however, when Melanchthon's doctrinal deviations became apparent, and the Melanchthonians and the loyal Lutherans became more and more opposed to one another, the Variata was rejected with increasing determination by the latter as the party-symbol of the Philippists. In 1560 Flacius asserted at Weimar that the Variata differed essentially from the Augustana. In the Reuss-Schoenburg Confession of 1567 the Variata was unqualifiedly condemned; for here we read: We confess "the old, true, unaltered Augsburg Confession, which later was changed, mutilated, misinterpreted, and falsified ... by the Adiaphorists in many places both as regards the words and the substance (_nach den Worten und sonst in den Haendeln_), which thus became a buskin, _Bundschuh,_ pantoffle, and a Polish boot, fitting both legs equally well [suiting Lutherans as well as Reformed] or a cloak and a changeling (_Wechselbalg_), by means of which Adiaphorists, Sacramentarians, Antinomians, new teachers of works, and the like hide, adorn, defend, and establish their errors and falsifications under the cover and name of the Augsburg Confession, pretending to be likewise confessors of the Augsburg Confession, for the sole purpose of enjoying with us under its shadow, against rain and hail, the common peace of the Empire, and selling, furthering, and spreading their errors under the semblance of friends so much the more easily and safely." (Kolde, _Einleitung,_ 30.) In a sermon delivered at Wittenberg, Jacob Andreae also opposed the Variata very zealously.

Thus the conditions without as well as within the Lutheran Church were such that a public declaration on the part of the genuine Lutherans as to their attitude toward the alterations of Melanchthon, notably in the Variata of 1540, became increasingly imperative. Especially the continued slanders, intrigues, and threats of the Papists necessitated such a declaration. As early as 1555, when the Peace of Augsburg was concluded, the Romanists attempted to limit its provisions to the adherents of the Augustana of 1530. At the religious colloquy of Worms, in 1557, the Jesuit Canisius, distinguishing between a pure and a falsified Augustana, demanded that the adherents of the latter be condemned, and excluded from the discussions.

33. Alterations in Editions of 1531, 1533, 1540.

As to the alterations themselves, the Latin text of the _editio princeps_ of the Augsburg Confession of 1531 received the following additions: sec. 3 in Article 13, sec. 8 in Article 18, and sec. 26 in Article 26. Accordingly, these passages do not occur in the German text of the Book of Concord. Originally sec. 2 in the conclusion of Article 21 read: "_Tota_ dissensio est de paucis quibusdam abusibus," and sec. 3 in Article 24: "Nam ad hoc _praecipue_ opus est ceremoniis, ut doceant imperitos." The additions made to Articles 13 and 18 are also found in the German text of the _editio princeps_. (_C. R._ 26, 279. 564.)

In the "Approbation" of the Leipzig theologians mentioned above we read: The octavo edition of the Augustana and the Apology printed 1531 by George Rauh, according to the unanimous testimony of our theologians, cannot be tolerated, "owing to the many additions and other changes originating from Philip Melanchthon. For if one compares the 20th Article of the Augsburg Confession as well as the last articles on the Abuses: 'Of Monastic Vows' and 'Of Ecclesiastical Authority,' it will readily be seen what great additions (_laciniae_) have been patched onto this Wittenberg octavo edition of 1531. The same thing has also been done with the Apology, especially in the article 'Of Justification and Good Works,' where often entire successive pages may be found which do not occur in the genuine copies. Furthermore, in the declaration regarding the article 'Of the Lord's Supper,' where Paul's words, that the bread is a communion of the body of Christ, etc., as well as the testimony of Theophylact concerning the presence of the body of Christ in the Supper have been omitted. Likewise in the defense of the articles 'Of Repentance,' 'Of Confession and Satisfaction,' 'Of Human Traditions,' 'Of the Marriage of Priests,' and 'Of Ecclesiastical Power,' where, again, entire pages have been added." (_L.c._ 8, 13; _C. R._ 27, 437.) In the German edition of the Augsburg Confession of 1533 it was especially Articles 4, 5, 6, 12, 13, 15, and 20 that were remodeled. These alterations, however, involve no doctrinal changes, with the possible exception of Article 5, where the words "where and when He will" are expunged. (_C. R._ 26, 728.)

As to the Variata of 1540, however, the extent of the 21 doctrinal articles was here almost doubled, and quite a number of material alterations were made. Chief among the latter are the following: In Article 5 the words, "ubi et quando visum est Deo," are omitted. In the 10th Article the rejection of the Reformed doctrine is deleted, and the following is substituted for the article proper: "De coena Domini docent, quod cum pane et vino vere exhibeantur corpus et sanguis Christi vescentibus in Coena Domini." (_C. R._ 26, 357.) The following sentences have also given offense: "Et cum hoc modo consolamur nos promissione seu Evangelio et erigimus nos fide, certo consequimur remissionem peccatorum, et _simul_ datur nobis Spiritus Sanctus." "Cum Evangelium audimus aut cogitamus aut sacramenta tractamus et fide nos consolamur _simul_ est efficax Spiritus Sanctus." (354.) For the words of the 18th Article: "sed haec fit in cordibus, cum per Verbum Spiritus Sanctus concipitur," the Variata substitutes: "Et Christus dicit: Sine me nihil potestis facere. Efficitur autem spiritualis iustitia in nobis, cum _audiuvamur_ a Spiritu Sancto. Porro Spiritum Sanctum concipimus, cum Verbo Dei assentimur, ut nos fide in terroribus consolemur." (362.) Toward the end of the same article we read: "Quamquam enim externa opera aliquo modo potest efficere humana natura per sese, ... verum timorem, veram fiduciam, patientiam, castitatem non potest efficere, nisi Spiritus Sanctus gubernet et _adiuvet_ corda nostra." (363.) In the 19th Article the phrase "non adiuvante Deo" is erased, which, by the way, indicates that Melanchthon regarded these words as equivalent to those of the German text: "so Gott die Hand abgetan," for else he would have weakened the text against his own interests. (363.) To the 20th Article Melanchthon added the sentence: "Debet autem ad haec dona [Dei] accedere exercitatio nostra, quae et _conservat_ ea et meretur incrementum, iuxta illud: Habenti dabitur. Et Augustinus praeclare dixit: Dilectio meretur incrementum dilectionis, cum videlicet exercetur." (311.)

34. Alterations Render Confession Ambiguous.

True in making all these changes, Melanchthon did not introduce any direct heresy into the Variata. He did, however, in the interest of his irenic and unionistic policy and dogmatic vacillations, render ambiguous and weaken the clear sense of the Augustana. By his changes he opened the door and cleared the way, as it were, for his deviations in the direction of Synergism, Calvinism (Lord's Supper), and Romanism (good works are necessary to salvation). Nor was Melanchthon a man who did not know what he was doing when he made alterations. Whenever he weakened and trimmed the doctrines he had once confessed, whether in his _Loci_ or in the Augustana, he did so in order to satisfy definite interests of his own, interests self-evidently not subservient to, but conflicting with, the clear expression and bold confession of the old Lutheran truth.

Kolde, referring in particular to the changes made in the 10th Article, says: "It should never have been denied that these alterations involved real changes. The motives which actuated Melanchthon cannot be definitely ascertained, neither from his own expressions nor from contemporary remarks of his circle of acquaintances" [As late as 1575 Selneccer reports that Philip of Hesse had asked Melanchthon to erase the _improbatio_ of the 10th Article, because then also the Swiss would accept the Augustana as their confession]. "A comparison with the Wittenberg Concord of May, 1536 (_cum pane et vino vere et substantialiter adesse_--that the body and blood [of Christ] are really and substantially present with the bread and wine, _C. R._ 3, 75) justifies the assumption that by using the form: _cum pane et vino vere exhibeantur,_ he endeavored to take into account the existing agreement with the South Germans (_Oberlaender_). However, when, at the same time, he omits the words: _vere et substantialiter adesse,_ and the _improbatio,_ it cannot, in view of his gradually changed conception of the Lord's Supper, be doubted that he sought to leave open for himself and others the possibility of associating also with the Swiss." (25.)

An adequate answer to the question what prompted Melanchthon to make his alterations will embrace also the following points: 1. Melanchthon's mania for changing and remodeling in general. 2. His desire, especially after the breach between the Lutherans and the Papists seemed incurable, to meet and satisfy the criticism that the Augustana was too mild, and to reenforce the Lutheran position over against the Papists. 3. Melanchthon's doctrinal deviations, especially in Reformed and synergistic directions.

35. Variata Disowned by Lutheran Church.

It cannot be denied that during Luther's life and for quite a time after his death the Variata was used by Lutherans without any public opposition and recognized as the Augsburg Confession. Martin Chemnitz, in his "Iudicum de Controversiis quibusdam circa quosdam Augustanae Confessionis Articulos--Decision concerning Certain Controversies about Some Articles of the Augsburg Confession," printed 1597, says that the edition of 1540 was employed at the religious colloquies with the previous knowledge and approval of Luther; in fact, that it was drawn up especially for the Colloquy at Hagenau, which the opponents (Cochlaeus at Worms, Pighius at Regensburg) had taken amiss. "Graviter tulerant," says Chemnitz, "multis articulis pleniori declaratione plusculum lucis accessisse, unde videbant veras sententias magis illustrari et Thaidis Babyloniae turpitudinem manifestius denudare--They took it amiss that more light had been shed on many articles by a fuller explanation, whence they perceived the true statements to be more fully illustrated and the shame of the Babylonian Thais to be more fully disclosed." (Mueller, _Einleitung,_ 72.)

Furthermore, it is equally certain that on the part of the Lutheran princes, the Variata was employed without any sinister intentions whatever, and without the slightest thought of deviating even in the least from the doctrine of the original Augustana, as has been falsely asserted by Heppe, Weber, and others. Wherever the Variata was adopted by Lutheran princes and theologians, it was never for the purpose of weakening the doctrine of the Augsburg Confession in any point. Moreover, the sole reason always was to accentuate and present more clearly the contrast between themselves and the Papists; and, generally speaking, the Variata did serve this purpose. True, Melanchthon at the same time, no doubt planned to prepare the way for his doctrinal innovations; but wherever such was the case he kept it strictly to himself.

The complete guilelessness and good faith in which the Lutheran princes and theologians employed the Variata, and permitted its use appears from the Preface to the Book of Concord. For here they state: "Therefore we have decided in this writing to testify publicly, and to inform all, that we wished neither then nor now in any way to defend, or excuse or to approve, as agreeing with the Gospel-doctrine, false and godless doctrines and opinions which may be concealed under certain coverings of words [in the Variata]. We, indeed, never received the latter edition [of 1540] in a sense differing in any part from the former which was presented [at Augsburg]. Neither do we judge that other useful writings of Dr. Philip Melanchthon, or of Brenz, Urban Regius, Pomeranus, etc., should be rejected and condemned, as far as in all things, they agree with the norm which has been set forth in the Book of Concord." (17.)

Accordingly, when the Variata was boldly exploited by the Romanists to circulate all manner of slanders about the Lutherans; when it also became increasingly evident that the Reformed and Crypto-Calvinists employed the Variata as a cover for their false doctrine of the Lord's Supper; when, furthermore within the Lutheran Church the suspicion gradually grew into conviction that Melanchthon, by his alterations had indeed intended to foist doctrinal deviations upon the Lutheran Church; and when, finally, a close scrutiny of the Variata had unmistakably revealed the fact that it actually did deviate from the original document not only in extent, but also with regard to intent, not merely formally, but materially as well,--all loyal Lutheran princes and theologians regarded it as self-evident that they unanimously and solemnly declare their exclusive adherence to the Augsburg Confession as presented to Emperor Charles at Augsburg, and abandon the Variata without delay. At Naumburg, in 1561, the Lutheran princes therefore, after some vacillation, declared that they would adhere to the original Augsburg Confession and its "genuine Christian declaration and norm," the Smalcald Articles. Frederick III of the Palatinate alone withdrew, and before long joined the Calvinists by introducing the Heidelberg Catechism, thus revealing the spuriousness of his own Lutheranism.

It was due especially to the Crypto-Calvinists in Electoral Saxony and to the _Corpus Doctrinae Philippicum_ that the Variata retained a temporary and local authority, until it was finally and generally disowned by the Lutheran Church and excluded from its symbols by the adoption of the Formula of Concord. For here our Church pledges adherence to "the First, Unaltered Augsburg Confession, delivered to the Emperor Charles V at Augsburg in the year 1530, in the great Diet." (777, 4; 847, 5; 851, 5.) And in the Preface to the Book of Concord the princes and estates declare: "Accordingly, in order that no persons may permit themselves to be disturbed by the charges of our adversaries spun out of their own minds, by which they boast that not even we are certain which is the true and genuine Augsburg Confession, but that both those who are now among the living and posterity may be clearly and firmly taught and informed what that godly Confession is which we and the churches and schools of our realms at all times professed and embraced, we emphatically testify that next to the pure and immutable truth of God's Word we wish to embrace the first Augsburg Confession alone which was presented to the Emperor Charles V, in the year 1530, at the famous Diet of Augsburg, this alone (we say), and no other." (15.) At the same time the princes furthermore protest that also the adoption of the Formula of Concord did not make any change in this respect. For doctrinally the Formula of Concord was not, nor was it intended to be, a "new or different confession," _i.e._, different from the one presented to Emperor Charles V. (20.)

V. The Pontifical Confutation of the Augsburg Confession.

36. Papal Party Refusing Conciliation.

At the Diet of Augsburg, convened in order to restore the disturbed religious peace, the Lutherans were the first to take a step towards reconciliation by delivering their Confession, June 25, 1530. In accordance with the manifesto of Emperor Charles, they now expected that the papal party would also present its view and opinion, in order that the discussions might thereupon proceed in love and kindness, as the Emperor put it. In the Preface to their Confession the Lutherans declared: "In obedience to Your Imperial Majesty's wishes, we offer, in this matter of religion the Confession of our preachers and of ourselves, showing what manner of doctrine from the Holy Scriptures and the pure Word of God has been up to this time set forth in our lands, dukedoms, dominions and cities, and taught in our churches. And if the other Electors, Princes, and Estates of the Empire will, according to the said imperial proposition, present similar writings, to wit, in Latin and German, giving their opinions in this matter of religion, we, with the Princes and friends aforesaid, here before Your Imperial Majesty, our most clement Lord, are prepared to confer amicably concerning all possible ways and means, in order that we may come together, as far as this may be honorably done, and, the matter between us on both sides being peacefully discussed without offensive strife, the dissension, by God's help, may be done away and brought back to one true accordant religion; for as we all are under one Christ and do battle under Him, we ought to confess the one Christ, after the tenor of Your Imperial Majesty's edict, and everything ought to be conducted according to the truth of God; and this is what, with most fervent prayers, we entreat of God." (39, 8.)

The Lutherans did not believe that the manifesto of the Emperor could be construed in any other way than that both parties would be treated as equals at the Diet. Not merely as a matter of good policy, but _bona fide,_ as honest Germans and true Christians, they clung tenaciously to the words of the Emperor, according to which the Romanists, too, were to be regarded as a party summoned for the trial, the Emperor being the judge. The Lutherans simply refused to take the word of the Emperor at anything less than par, or to doubt his good will and the sincerity of his promise. The fact that from the very beginning his actions were in apparent contravention of the manifesto was attributed by the Lutherans to the sinister influence of such bitter, baiting, and unscrupulous theologians as Eck, Cochlaeus, and Faber, who, they claimed, endeavored to poison and incite the guileless heart of the Emperor. Thus the Lutherans would not and could not believe that Charles had deceived them,--a simple trust, which, however, stubborn facts finally compelled them to abandon.

The Romanists, on the other hand, boasting before the Emperor that they had remained with the true Christian faith, the holy Gospel, the Catholic Church, the bull of the Pope, and the Edict of Worms, refused with equal tenacity to be treated as a party summoned for trial. June 25, 1530, Elector John wrote to Luther: "Thus we and the other princes and estates who are related to us in this matter had to consent to submit our opinion and confession of faith. Our opponents, however, as we are told, declined to present theirs and decided to show to the Emperor that they adhered to the Edict [of Worms] and to the faith which their fathers had bequeathed to and bestowed upon them, and which they intended to adhere to even now; if, however the Pope or, in his place, the Legate, together with His Imperial Majesty, would point out, and expect them to adopt, a different and new faith, they would humbly hear the Emperor's opinion." (Luther, St. L. 16, 758.)

Thus presupposing what they were summoned to prove at Augsburg, namely, that the doctrine of the Pope was identical with the old Christian faith, the Romanists declared a presentation of their views unnecessary. The Lutherans, they maintained, were convicted apostates and rebels against Pope and Church, against Emperor and realm; sentence was not first to be pronounced upon them, but had been pronounced long ago, the Diet's duty merely being to confirm and execute it; hence, there was nothing else to be done by the Emperor than to attend to his office as warden and protector of the Church, and, together with the princes and estates, to proceed against the heretics with drastic measures. Also in the later discussions, conducted with a view of effecting a reconciliation, the Romanists refused to relinquish this position. From beginning to end they acted as the accusers, judges, and henchmen of the Lutherans. Nor was anything else to be expected, since, unlike the Lutherans, they considered not God's Word, but the Pope the supreme arbiter in religious matters. Thus from the very outset, the gulf between the two parties was such that it could not be bridged. Common ground was lacking. On the one side conscience, bound by the Word of God! On the other, blind subjection to human, papal authority! Also Romanists realized that this fundamental and irreconcilable difference was bound to render futile all discussions. It was not merely his own disgust which the papal historian expressed when he concluded his report on the prolonged discussions at Augsburg: "Thus the time was wasted with vain discussions." (Plitt, _Apologie,_ 43.)

37. Further Success Not Hoped for by Luther.

Luther regarded the public reading of the Confession as an unparalleled triumph of his cause. Further results, such as a union with the Romanists, he did not expect. On July 9, 1530, he wrote to Jonas: _"Quid sperem de Caesare, quantumvis optimo, sed obsesso?_ What can I hope of the Emperor, even the best, when he is obsessed" [by the papal theologians]? The most Luther hoped for was mutual political toleration. In the letter quoted he continues: "But they [the Papists] must expect a sad, and we a happy issue. Not indeed, that there ever will be unity of doctrine; for who can hope that Belial will be united with Christ? Excepting that perhaps marriage [of priests] and the two kinds [of the Sacrament] be permitted (here too however, this adverb 'perhaps' is required, and perhaps too much 'perhaps'). But this I wish and earnestly hope for, that, the difference in doctrine being set aside, a political union may be made. If by the blessing of Christ this takes place, enough and more than enough has been done and accomplished at this Diet. ... Now, if we obtain also the third thing, that we adjourn with worldly peace secured, then we shall have clearly defeated Satan in this year." (Enders, 8, 95; St. L. 16 927. 1666.)

July 21, 1530, Luther wrote in a similar vein to Jonas: "The fact that these frogs [the papal theologians who wrote the Confutation] with their croakings [_coaxitatibus_ = pasquinades against Luther, instead of answers to the Augustana] have free access [to the Emperor] chagrins me very much in this great work in the most important matters. ... But this happens to prove that I am a true prophet; for I have always said that we work and hope in vain for a union in doctrine; it would be enough if we could obtain worldly peace." (16, 927. 2324.) August 25, when the prolonged discussions of reconciliation were nearing their end, he wrote to Melanchthon: "In sum, it does not please me at all that unity of doctrine is to be discussed, since this is utterly impossible, unless the Pope would abolish his entire popery. It would have sufficed if we had presented to them the reasons for our faith and desired peace. But how can we hope that we shall win them over to accept the truth? We have come to hear whether they approve our doctrine or not, permitting them to remain what they are, only inquiring whether they acknowledge our doctrine to be correct or condemn it. If they condemn it, what does it avail to discuss the question of unity any longer with avowed enemies? If they acknowledge it to be right, what necessity is there of retaining the old abuses?" (16, 1404.)

Though willing to yield to the Catholic party in all other matters, Luther refused to compromise the divine truth in any point or in any way. For this reason he also insisted that the Emperor should not be recognized as judge and arbiter without qualification, but only with the proviso that his decision would not conflict with the clear Word of God. According to Luther, everybody, Pope and Emperor included, must submit to the authority of the Scriptures. In a letter of July 9, 1530 he wrote to the Elector: "In the first place; Should His Imperial Majesty desire that the Imperial Majesty be permitted to decide these matters, since it was not His Majesty's purpose to enter into lengthy discussions, I think Your Electoral Grace might answer that His Imperial Majesty's manifesto promises that he would graciously listen to these matters. If such was not intended, the manifesto would have been needless, for His Imperial Majesty might have rendered his decision just as well in Spain without summoning Your Electoral Grace to Augsburg at such great labor and expense. ... In the second place: Should His Imperial Majesty insist that the Imperial Majesty be permitted to decide these matters Your Electoral Grace may cheerfully answer Yes, the Imperial Majesty shall decide these matters, and Your Electoral Grace would accept and suffer everything, provided only that His Imperial Majesty make no decision against the clear Scriptures, or God's Word. For Your Electoral Grace cannot put the Emperor above God, nor accept his verdict in opposition to God's Word." (16, 815.)

38. Papal Peace Sought by Emperor.

By their obstinate refusal to regard themselves as a party summoned, the Romanists from the outset, made it impossible for the Emperor to maintain the role of an impartial judge, which, probably, he had never really intended to be. At any rate, though earnestly desirous of religious peace, his actions throughout the Diet do not reveal a single serious effort at redeeming his promise and putting his beautiful words into practise. Being bound to the Pope and the papal party both religiously and politically, Charles did not require of the Romanists a fulfilment of the obligations imposed upon them by his manifesto. All the concessions were to be made by the Lutherans. _Revoca!_--that was the first and only word which Rome had hitherto spoken to Luther. "Revoke and submit yourselves!"--that, in the last analysis, was also the demand of the Emperor at Augsburg with respect to the Lutheran princes, both when he spoke in tones friendly and gentle and when he uttered severe and threatening words. Charles, it is true, desired peace, but a Roman peace, a peace effected by universal blind submission to the Pope; not a peace by mutual understanding and concessions; least of all a peace by political religious tolerance, such as Luther desired, and which in our days is generally regarded as the outstanding feature of modern civilization, notably of Americanism. To force the Lutherans into submission and obedience to the Pope, that was the real object of the Emperor. And the political situation demanded that this be accomplished by peaceable and gentle means--if possible.

Self-evidently, in his endeavors to establish a Papal Peace, the Emperor, who was haunted and tormented by the fear that all efforts might prove futile, was zealously seconded, encouraged, and prodded on by the papal theologians. To bring about a religious peace, such as the Emperor contemplated, this, they flattered Charles, would be an ever-memorable achievement, truly worthy of the Emperor: for the eyes of all Christendom were upon him, and he had staked his honor upon the success of this glorious undertaking. June 3 the Father Confessor of the Emperor, Garsia, then at Rome, wrote to Charles: "At present there is nothing so important in this life as that Your Majesty emerge victorious in the German affair. In Italy you will be accounted the best prince on earth if God should vouchsafe this grace unto us that the heresies which have arisen in that nation be cured by your hand." (Plitt, 4.) June 6 Garsia wrote: "Gracious Lord! After the letters from the legate [Campegius, concerning the return of Christian II to the Roman Church, the disagreement between Philip of Hesse and the Elector, etc.] had been read at to-day's Consistorial Meeting, almost all the cardinals said that Your Majesty was the angel sent from heaven to restore Christendom. God knows how much I rejoiced, and although the sun burned fiercely when I returned to my home, how patiently I bore it! I was not sensitive to it from sheer joy at hearing such sweet words about my master from those who a year ago had maligned him. My chief comfort, however, was to behold that they were right; for it seems as if God were performing miracles by Your Majesty, and to judge by the beginning you have made in curing this ailment, it is evident that we may expect the issue to prove far more favorable than our sins merit." (II. 67.)

39. Compulsion Advocated by Theologians.

All Romanists, the Emperor included, were of the opinion that the Protestants must be brought back to the papal fold. But they differed somewhat as to the means of accomplishing this purpose. Some demanded that force be resorted to forthwith, while others counseled that leniency be tried first. Campegius advised kindness at the beginning, and greater severity only in dealing with certain individuals, but that sharper measures and, finally, force of arms ought to follow. At Rome force was viewed as the "true rhubarb" for healing the breach, especially among the common people. July 18 Garsia wrote to the Emperor: "If you are determined to bring Germany back to the fold, I know of no other or better means than by presents and flattery to persuade those who are most eminent in science or in the empire to return to our faith. Once that is done, you must, in dealing with the remaining common people, first of all publish your imperial edicts and Christian admonitions. If they will not obey these, then the true rhubarb to cure them is force. This alone cured Spain's rebellion against its king. And force is what will also cure Germany's unfaithfulness to God, unless, indeed, divine grace should not attend Your Majesty in the usual measure. God would learn in this matter whether you are a faithful son of His, and should He so find, then I promise you that among all creatures you will find no power sufficiently strong to resist you. All will but serve the purpose of enabling you to obtain the crown of this world." (42.)