Читать книгу Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church - Bente Friedrich - Страница 78

Melanchthon's "Tract Concerning the Power and Primacy of the Pope, Tractatus de Potestate et Primatu Papae," presents essentially the same thoughts Luther had already discussed in his article "Of the Papacy." Melanchthon here abandons the idea of a papal supremacy iure humano, which he had advocated at Augsburg 1530 and expressed in his subscription to Luther's articles, and moves entirely in the wake of Luther and in the trend of the Reformer's thoughts. The Tract was written not so much from his own conviction as from that of Luther and in accommodation to the antipapal sentiment which, to his grief, became increasingly dominant at Smalcald. (C. R. 3, 270. 292f. 297.) In a letter to Jonas, February 23, he remarks, indicating his accommodation to the public opinion prevailing at Smalcald: "I have written this [Tract] somewhat sharper than I am wont to do." (271. 292.) Melanchthon always trimmed his sails according to the wind; and at Smalcald a decidedly antipapal gale was blowing. He complains that he found no one there who assented to his opinion that the papal invitation to a council ought not be declined. (293.) It is also possible that he heard of the Elector's criticism of his qualified subscription to Luther's articles. At all events, the Tract amounts to a retraction of his stricture on Luther's view of the Papacy. In every respect, Smalcald spelled a defeat for Melanchthon. His policy toward the South Germans was actually repudiated by the numerous and enthusiastic subscriptions to Luther's articles, foreshadowing, as it were, the final historical outcome, when Philippism was definitely defeated in the Formula of Concord. And his own Tract gave the coup de grace to his mediating policy with regard to the Romanists. For here Melanchthon, in the manner of Luther, opposes and denounces the Pope as the Antichrist, the protector of ungodly doctrine and customs, and the persecutor of the true confessors of Christ, from whom one must separate. The second part of the Tract, "Concerning the Power and the Jurisdiction of the Bishops, De Potestate et Iurisdictione Episcoporum," strikes an equally decided note.

The Tract, which was already completed by February 17, received the approval of the estates, and, together with the Augustana and the Apology, was signed by the theologians upon order of the princes. (C. R. 3, 286.) Koellner writes: "Immediately at the convention Veit Dietrich translated this writing [the Tract] into German, and (as appears from the fact that the Weimar theologians in 1553 published the document from the archives with the subscriptions) this German translation was, at the convention, presented to, and approved by, the estates as the official text, and subscribed by the theologians." (464.) Brenz's letter appended to the subscriptions shows that the signing did not take place till after February 23, perhaps the 25th of February. For on the 26th Melanchthon and Spalatin refer to it as finished.

With reference to the Concord of 1536, let it be stated here that, although mentioned with approval by the theologians and also included in Brenz's and Melander's subscriptions to the Smalcald Articles, the princes and estates nevertheless passed no resolution requiring its subscription. Melanchthon writes that the princes had expressly declared that they would abide by the Wittenberg Concord. (C. R. 3, 292.) Veit Dietrich's remark to Foerster, May 16, 1537, that only the Augustana and the Concord were signed at Smalcald, is probably due to a mistake in writing. (372.)