Читать книгу Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church - Bente Friedrich - Страница 41

Full of hope the Emperor, on June 26, immediately after its public presentation, submitted the Lutheran Confession to the Catholic estates for deliberation. These, too, though not in the least inclined to abandon their arrogant attitude, seem to have given themselves over to the delusion that the Lutherans could now be brought to recede from their position. Accordingly, their answer (Responsum) of June 27, couched in conciliatory language, recommended as "the humble opinion of the electors and estates that the Imperial Roman Majesty would submit this great and important matter to a number of highly learned, sensible, honest, conciliating, and not spiteful persons, to deliberate on, and to consider, the writing [the Augustana], as far as necessary, enumerating, on the one hand, whatsoever therein was found to be in conformity and harmony with the Gospel, God's Word, and the holy Christian Church, but, on the other hand, refuting with the true foundation of the Gospel and the Holy Scripture and its doctrine, and bringing into true Christian understanding, such matters as were found to be against, and out of harmony with, the Gospel, the Word of God, and the Christian Church." (Laemmer, 32.) They recommended, however, that in this entire matter Campegius be consulted, and for that purpose be furnished with a copy of the Lutheran Confession.

The Romanists furthermore resolved that the Lutherans be asked whether they had any additional points to present, and, if so, to do this immediately. The Lutherans, considering this a snare, declared, on July 10, that in their Confession they had made it a special point to present the chief articles which it is necessary to believe in order to be saved, but had not enumerated all abuses, desiring to emphasize such only as burdened the consciences, lest the paramount questions be obscured; that they would let this [all that was enumerated in their Confession] suffice, and have included other points of doctrine and abuses which were not mentioned, that they would not fail to give an answer from the Word of God in case their opponents should attack the Confession or present anything new. (Foerstemann, 2, 16. C. R. 2, 181.) No doubt, the Papists felt that the Lutherans really should have testified directly also against the Papacy, etc. This, too, was the interpretation which Luther put on the inquiry of the Romanists. July 21, 1530, he wrote to Jonas: But now I see what the questions aimed at whether you had other articles to present. For Satan still lives and has noticed very well that your Apology [Augustana] steps softly and has passed by the articles concerning purgatory, the adoration of the saints, and especially Antichrist, the Pope. (St. L. 16, 2323, Enders, 8, 133.)

July 5 the Emperor accepted the opinion of the estates and appointed the confutators. At the same time he declared with reference to the Lutherans that he was the judge of the content of their writing (Augustana); that, in case they should not be satisfied with his verdict, the final decision must remain with the Council, but that meanwhile the Edict of Worms would be enforced everywhere. (Laemmer, 34; C. R. 2, 175.) Thus the Emperor, in unmistakable terms, indicated that the Roman Confutation would bring his own final verdict, which no further discussions could modify, and that he would compel the Lutherans by force to observe the Edict of Worms if they refused to submit willingly. The Catholic estates endorsed the Emperor's declaration, but added the petition that, after the Confutation had been read, the Lutherans be asked in all kindness to return and that, in case this remained fruitless, an attempt be made to bring about an agreement to be reached by a committee appointed by both parties. Evidently, the estates as well as the Emperor expected the Lutherans to yield and surrender. Still, for the present, they were willing and preferred to attain this end by mild and gentle means.