Читать книгу Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church - Bente Friedrich - Страница 37

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.)