Читать книгу Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church - Bente Friedrich - Страница 73

At Smalcald the first duty imposed upon the scholars and theologians was once more to discuss the Augustana and the Apology carefully, and to acknowledge both as their own confessions by their signatures. Thereupon they were, in a special treatise, to enlarge on the Papacy. The Strassburg delegates report: "It has also come to pass that the scholars received orders once more to read the articles of the Confession and to enlarge somewhat on the Papacy, which they did." (Kolde, Analecta, 298.) However, since neither the Augustana nor its Apology contained an article against the Papacy, the demand of the princes could only be satisfied by a special treatise, the "Tractatus de Potestate et Primatu Papae," which Melanchthon wrote and completed by February 17, whereupon it was immediately delivered to the princes.

The princes had furthermore ordered the theologians, while reviewing and discussing the Augustana (and its Apology), to reenforce its doctrine with additional proofs. Owing to lack of time and books, this was not carried out. February 17 Osiander reports to the Nuernberg preachers: "We are enjoying good health here, although we traveled in stormy weather and over roads that offered many difficulties, and are living under a constantly beclouded sky, which unpleasantries are increased by troublesome and difficult questions in complicated matters… The first business imposed on us by the princes embraces two things: first, to fortify the Confession and the Apology with every kind of argument from the Holy Scriptures, the fathers, councils, and the decrees of the Popes; thereupon, diligently to discuss in detail everything concerning the Primacy, which was omitted in the Confession because it was odious. The latter we completed so far to-day that we shall immediately deliver a copy to the princes. The former, however will be postponed to another time and place, since it requires a longer time, as well as libraries, which are lacking here." (C. R. 3, 267.)

The discussion of the Confession was also to serve the purpose of obtaining mutual assurance whether they were all really agreed in doctrine. This led to deliberations on the doctrine of the Lord's Supper as well as on the question what concessions might be made to the Romanists. According to a report of Melanchthon, March 1, the theologians were to discuss the doctrines, not superficially, but very thoroughly, in order that all disagreement might be removed, and a harmonious and complete system of doctrines exist in our churches. They were to review the Confession in order to learn whether any one deviated in any article or disapproved of anything. But Melanchthon remarks that this object was not reached, since the special request had been voiced not to increase the disagreement by any quarrel and thus to endanger the Smalcald League. (C. R. 3, 292.) In a second letter of the same date he says that a real doctrinal discussion had never come to pass, partly because Luther's illness prevented him from taking part in the meetings, partly because the timidity of certain men [the Landgrave and others] had prevented an exact disputation lest any discord might arise. (296.) March 3 he wrote to Jonas in a similar vein saying that the reports of violent controversies among the theologians at Smalcald were false. For although they had been in consultation with one another for the purpose of discovering whether all the theologians in attendance there agreed in doctrine the matter had been treated briefly and incidentally. (298.)

As far as the Lord's Supper is concerned Melanchthon's report concerning the superficial character of the doctrinal discussions is little if at all exaggerated. He himself was one of those timid souls of whom he spoke having from the beginning done all he could not only to bar Luther's articles from the deliberations but also to prevent any penetrating discussion of the Lord's Supper. Assent to the Wittenberg Concord was considered satisfactory although all felt, and believed to know, that some of the Southern Germans did not agree with the loyal Lutherans in this matter. Of the attending theologians who were under suspicion Bucer, Blaurer, Fagius, Wolfart, Fontanus, and Melander, only the first two took part in the deliberations. (292.) March 1 Melanchthon wrote to Camerarius: "Bucer spoke openly and clearly of the Mystery [the Lord's Supper] affirming the presence of Christ. He satisfied all of our party also those who are more severe. Blaurer, however, employed such general expressions as, that Christ was present. Afterward he added several more ambiguous expressions. Osiander pressed him somewhat hotly; but since we did not desire to arouse any very vehement quarrel, I terminated the discussion. Thus we separated, so that agreement was restored among all others, while he [Blaurer] did not seem to contradict. I know that this is weak but nothing else could be done at this time, especially since Luther was absent, being tortured by very severe gravel pains." (292.)

This agrees with the report Veit Dietrich made to Foerster, May 16, stating: At the first meeting of the committee of the theologians they completed the first nine articles of the Augustana. Blaurer, Wolfart, and some others of those who were doctrinally under suspicion (nobis suspecti de doctrina) were present. "However, when the article of the Lord's Supper was to be discussed on the following day, the meeting was prevented, I do not know by whom. It is certain that the princes, too, desired another meeting, because they feared a rupture of the [Smalcald] Alliance, if any doctrinal difference should become evident, which, however, would occur if the matter were thoroughly discussed. Since the disputation was prevented, we were commissioned to write on the Power of the Pope in order to have something to do. Report had it that Blaurer did not approve the Concord of Wittenberg; certainly, he asked Philip for expressions of the Fathers (which are now in my possession), in order to be better furnished with arguments. This prompted Pomeranus and Amsdorf again to convene the theologians against Melanchthon's will. Then the Lord's Supper was discussed. Bucer indeed satisfied all. Blaurer, however, while speaking vaguely of the other matters, nevertheless publicly attacked the statement that the ungodly do not receive the body of Christ." Wolfart declared that he was present at the Concord made at Wittenberg, and had approved it. It was unpleasant for him [Dietrich] when hereupon Stephanus Agricola and then Wolfart rehashed some old statements, vetera quaedam dicta. (370.)