Читать книгу Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church - Bente Friedrich - Страница 76

The importance attached to the Smalcald Articles over against the Reformed and Crypto-Calvinists appears from a statement made by the Elector of Saxony, October 17, 1552 (shortly after his deliverance from captivity), in which he maintained that the Lutheran Church could have been spared her internal dissensions if every one had faithfully abided by the articles of Luther. He told the Wittenberg theologians that during his captivity he had heard of the dissensions and continued controversies, "which caused us no little grief. And we have therefore often desired with all our heart that in the churches of our former lands and those of others no change, prompted by human wisdom, had been undertaken nor permitted in the matters [doctrines] as they were held during the life of the blessed Doctor Martin Luther and during our rule, and confirmed at Smalcald, in the year 1537, by all pastors and preachers of the estates of the Augsburg Confession then assembled at that place. For if this had been done, no doubt, the divisions and errors prevailing among the teachers of said Confession, together with the grievous and harmful offenses which resulted therefrom, would, with the help of God, have been avoided." (C. R. 7, 1109.)

In the Prolegomena to his edition of the Lutheran Confessions, Hase remarks concerning the symbolical authority of Luther's articles: "The formula of faith, drawn up by such a man, and adorned with such names, immediately enjoyed the greatest authority. Fidei formula a tali viro profecta talibusque nominibus ornata maxima statim auctoritate floruit." To rank among the symbolical books, Luther's articles required a special resolution on the part of the princes and estates as little as did his two catechisms; contents and the Reformer's name were quite sufficient. Voluntarily the articles were subscribed at Smalcald. On their own merits they won their place of honor in our Church. In the situation then obtaining, they voiced the Lutheran position in a manner so correct and consistent that every loyal Lutheran spontaneously gave and declared his assent. In keeping with the changed historical context of the times, they offered a correct explanation of the Augsburg Confession, adding thereto a declaration concerning the Papacy, the absence of which had become increasingly painful. They struck the timely, logical, Lutheran note also over against the Zwinglian and Bucerian [Reformed and Unionistic] tendencies. Luther's articles offered quarters neither for disguised Papists nor for masked Calvinists. In brief they gave such a clear expression to genuine Lutheranism that false spirits could not remain in their company. It was the recognition of these facts which immediately elicited the joyful acclaim of all true Lutherans. To them it was a recommendation of Luther's articles when Bucer, Blaurer, and others, though having subscribed the Augsburg Confession, refused to sign them. Loyal Lutherans everywhere felt that the Smalcald Articles presented an up-to-date touchstone of the pure Lutheran truth, and that, in taking their stand on them, their feet were planted, over against the aberrations of the Romanists as well as the Zwinglians, on ground immovable.

In the course of time, the esteem in which Luther's articles were held, rose higher and higher. Especially during and after the controversies on the Interim, as well as in the subsequent controversies with the Crypto-Calvinists, the Lutherans became more and more convinced that the Smalcald Articles and not the Variata, contained the correct exposition of the Augsburg Confession. At the Diet of Regensburg, in 1541, the Elector, by his delegates, sent word to Melanchthon "to stand by the Confession and the Smalcald Agreement [Smalcald Articles] in word and in sense." The delegates answered that Philip would not yield anything "which was opposed to the Confession and the Smalcald Agreement," as he had declared that "he would die rather than yield anything against his conscience." (C. R. 4, 292.) In an opinion of 1544 also the theologians of Hesse, who at Smalcald had helped to sidetrack Luther's articles put them on a par with the Augustana. At Naumburg in 1561, where Elector Frederick of the Palatinate and the Crypto-Calvinists endeavored to undermine the authority of Luther, Duke John Frederick of Saxony declared that he would abide by the original Augustana and its "true declaration and norm," the Smalcald Articles.

Faithful Lutherans everywhere received the Smalcald Articles into their corpora doctrinae. In 1567 the Convention of Coswig declared them to be "the norm by which controversies are to be decided, norma decidendi controversias." Similarly, the Synod of Moelln, 1559. In 1560 the ministerium of Luebeck and the Senate of Hamburg confessionally accepted the Articles. Likewise, the Convention of Lueneburg in 1561, and the theologians of Schleswig-Holstein in 1570. The Thorough Declaration could truthfully say that the Smalcald Articles had been embodied in the confessional writings of the Lutheran Church "for the reason that these have always and everywhere been regarded as the common, unanimously accepted meaning of our churches and, moreover, have been subscribed at that time by the chief and most enlightened theologians, and have held sway in all evangelical churches and schools." (855, 11.)