Читать книгу Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church - Bente Friedrich - Страница 68

In the memorandum of December 1 the Elector spoke of the articles Luther was to frame as follows: Although, in the first place, it may easily be perceived that whatsoever our party may propose in such a [popish] council as has been announced will have no weight with the opposition, miserable, blinded, and mad men that they are, no matter how well it is founded on Holy Scripture moreover, everything will have to be Lutheran heresy, and their verdict, which probably has already been decided and agreed upon, must be adopted and immediately followed by their proposed ban and interdict [decree excommunicating and outlawing our party], it will, nevertheless, be very necessary for Doctor Martin to prepare his foundation and opinion from the Holy Scriptures, namely, the articles as hitherto taught, preached, and written by him, and which he is determined to adhere to and abide by at the council, as well as upon his departure from this world and before the judgment of Almighty God, and in which we cannot yield without becoming guilty of treason against God, even though property and life, peace or war, are at stake. Such articles however, as are not necessary, and in which for the sake of Christian love, yet without offense against God and His Word, something might be yielded (though, doubtless, they will be few in number), should in this connection also be indicated separately by said Doctor Martin. And when Doctor Martin has completed such work (which, if at all possible for the Doctor, must be done between the present date and that of the Conversion of St. Paul [January 25], at the latest), he shall thereupon present it to the other Wittenberg theologians, and likewise to some prominent preachers whose presence he should require to hear from them, at the same time admonishing them most earnestly, and asking them whether they agreed with him in these articles which he had drawn up, or not, and thereupon, as they hoped for their souls salvation their sentiment and opinion be learned in its entirety, but not in appearance, for the sake of peace, or because they did not like to oppose the Doctor, and for this reason would not fully open their hearts, and still, at a later time would teach, preach, write, and make public something else or advise the people against said articles, as some have in several instances done before this. An agreement having been reached, the articles were to be subscribed by all and prepared in German and Latin. At the prospective meeting [at Smalcald] they should be submitted to the religious confederates for discussion and subscription. Hence, in the invitation, every prince should be asked "to bring with him two or three theologians, in order that a unanimous agreement might be reached there, and no delay could be sought or pretended." (139.) Accordingly, the Elector planned to have Luther draw up articles which were to be accepted by all, first at Wittenberg and then at Smalcald, without compulsion and for no other reason than that they expressed their own inmost convictions. The situation had changed since 1530, and the Elector desired a clearer expression, especially on the Papacy. Hence he did not appoint Melanchthon, but Luther, to compose the articles. The truth was to be confessed without regard to anything else.

Luther had received the order to draw up these articles as early as August 20, 1536. September 3 Brueck wrote to the Elector on this matter: "I also delivered to Doctor Martin the credentials which Your Electoral Grace gave to me, and thereupon also spoke with him in accordance with the command of Your Electoral Grace. He promised to be obedient in every way. It also appears to me that he already has the work well in hand, to open his heart to Your Electoral Grace on religion, which is to be, as it were, his testament." (147.) Luther, who at the time thought that his end would come in the near future, had no doubt used such an expression himself. His articles were to be his testament. In the preface to the articles he touched upon it once more, saying: "I have determined to publish these articles in plain print, so that, should I die before there will be a council (as I fully expect and hope, because the knaves who flee the light and shun the day take such wretched pains to delay and hinder the council), those who live and remain after my demise may be able to produce my testimony and confession in addition to the Confession which I previously issued, whereby up to this time I have abided, and by God's grace will abide." (455.)

The Elector seems also to have enjoined silence on Luther with respect to the articles until they had been approved at Wittenberg. For in his letter to Spalatin, of December 15, 1536, Luther wrote: "But you will keep these matters [his journey to Wittenberg to discuss the articles] as secret as possible, and pretend other reasons for your departure. Sed haec secreta teneas quantum potes, et finge alias causas abeundi." (St. L. 21b, 2135.) December 11 the Elector again called attention to the articles, desiring that Amsdorf, Agricola, and other outside theologians be called to Wittenberg at his expense to take part in the discussion. Shortly after, Luther must have finished the articles. The numerous changes and improvements appearing in the original manuscript, which is still preserved in the Heidelberg library, show how much time and labor he spent on this work. Concluding his articles, Luther says: "These are the articles on which I must stand, and, God willing, shall stand even to my death; and I do not know how to change or to yield anything in them. If any one wishes to yield anything, let him do it at the peril of his conscience." (501, 3.)

Toward the close of the year Luther submitted the draft to his colleagues, Jonas, Bugenhagen, Cruciger, Melanchthon, and those who had come from abroad, Spalatin, Amsdorf, and Agricola. After thorough discussion it was adopted by all with but few changes, e. g. regarding the adoration of the saints, concerning which Luther had originally said nothing. (Kolde, 44.) Spalatin reports that all the articles were read, and successively considered and discussed. The Elector had spoken also of points in which a concession might be possible. In the discussion at Wittenberg, Spalatin mentioned as such the question whether the Evangelicals, in case the Pope would concede the cup to them, should cease preaching against the continuance of the one kind among the Papists; furthermore, what was to be done with respect to ordination and the adiaphora. Luther had not entered upon a discussion of these questions, chiefly, perhaps, because he was convinced that the council would condemn even the essential articles. (Compare Melanchthon's letter of August 4, 1530, to Campegius, C. R. 2, 246.) After the articles had been read and approved, Spalatin prepared a copy (now preserved in the archives at Weimar), which was signed by the eight theologians present, by Melanchthon, however, with the limitation that the Pope might be permitted to retain his authority "iure humano," "in case he would admit the Gospel." Perhaps Melanchthon, who probably would otherwise have dissimulated, felt constrained to add this stricture on account of the solemn demand of the Elector that no one should hide any dissent of his, with the intention of publishing it later. (C. R. 3, 140)