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AFTER THE DEATH OF LUTHER,
HOW THE FORMULA OF CONCORD WAS
FORGED
Pastor Gregory L. Jackson
Part One: Luther's Death
When Luther died, Lutheranism
collapsed. Military defeat of the
Lutherans worsened the weaknesses of the Wittenberg faculty. This era is painful to read about and seldom
studied, but it is important for two reasons.
First: God used the compounded
tragedy to bring about the Formula of Concord and the Book of Concord. Second:
our era is very close to that following Luther's death - orthodox
doctrine almost completely forgotten, conservative Lutheran seminary faculty
members promoting Calvinism, conflict and confusion abounding.
Luther died on February 18,
1546. On the Fourth of July, the Pope
issued a bull: "From the beginning of our Papacy it has always been our
concern how to root out the weeds of godless doctrines which the heretics have
sowed throughout Germany...Now it has come to pass that, by the inspiration of
the Holy Ghost, our dearest son in Christ, Charles, the Roman Emperor, has
decided to employ the sword against those enemies of God."
Charles V, the Roman Catholic
emperor who heard the Augsburg Confession read in 1530, attacked the German
Lutheran forces and quickly defeated them.
His victory was facilitated by the neutrality of some Lutheran princes
and the secret treachery of Maurice of Saxony, who was given John Frederick's
position. The Elector of Saxony, John
Frederick was taken captive.
Charles V entered Wittenberg on May
23, 1547 and stood at Luther's grave.
He was urged to have Luther's body dug up and burned at the stake for
heresy. He responded by saying he was
warring with the living, not the dead. His forces controlled most of Germany,
and he used his military might to force the Lutherans back into submission to
the papacy.
Luther feared the loss of sound
doctrine. Stephanus Tucher reported
Luther saying, "After my death not one of these [Wittenberg] theologians
will remain steadfast."
Luther not only saw the inconstancy
of Melanchthon, Bugenhagen, Cruciger, Eber, and Major, but also their
indifference to false doctrine, especially about the Lord's Supper.
Luther's blast against George Major
is a perfect antidote to
the current attitude of
"spoiling the Egyptians," promoting and defending the false doctrine
of non-Lutherans:
It is by your silence and cloaking
that you cast suspicion upon
yourself. If you believe as you
declare in my presence, then speak
so also in the church, in public lectures, in sermons, and in private conversations, and strengthen
your brethren, and lead the erring
back to the right path, and contradict the con- tumacious spirits; otherwise your confession is sham pure
and simple, and worth nothing. Whoever really regards his doctrine, faith, and confession as true, right, and
certain cannot remain in the same
stall with such as teach, or adhere to, false doctrine; nor can he keep on giving friendly words to
Satan and his minions. A teacher who remains silent when errors
are taught, and nevertheless
pretends to be a true teacher, is worse
than an open fanatic and by his hypocrisy does greater damage than a heretic. Nor can he be trusted. He is a wolf and a fox, a hireling and a servant of his belly, and
ready to despise and to sacrifice
doctrine, Word, faith, Sacrament, churches, and schools. He is
either a secret bedfellow of the enemies, or a skeptic and a weathervane, waiting to see whether Christ or
the devil will prove victorious; or
he has no convictions or his own
whatever, and is not worthy to be called a pupil, let alone a teacher; nor does he want to offend
anybody, or say a word in favor of
Christ, or hurt the devil and the world.
After Luther's death, Major taught
that good works were necessary for salvation, a false doctrine refuted by the
Formula of Concord.
The Wittenberg faculty abandoned
Luther's theology to such an extent that by 1566 the Scriptural truths of the
Reformation were taught publicly in only a few places.
Part Two: THE AUGSBURG INTERIM
Luther died in 1546 and Charles V
conquered Germany in 1547.
"Interim" refers to the
period between the defeat of Germany and the hoped-for Council of Trent, which
would settle all doctrinal matters in dispute.
The first Interim was announced in
Augsburg by Emperor Charles V on May 15, 1548.
No one was allowed to preach, teach, or write against the Augsburg
Interim. John Agricola, a former friend
of Luther and Melanchthon, bragged about his cooperation in writing the
Interim. Agricola also created the
Antinomian controversy, which was settled by the Formula of Concord.
The Augsburg Interim permitted
clergy to marry, but proclaimed papal supremacy, seven sacraments, and
transubstantiation. Lutheran doctrines
were either denied or omitted, including justification by faith. This half-way measure was not enough for
ardent papists or the Pope himself, who demanded total submission. Charles
V used military force to force the Augsburg Interim upon the German Lutherans,
making it doubly hateful. The city of
Magdeburg resisted valiantly and declared, "We are saved neither by an
Interim nor by an Exterim, but by the Word of God alone." Pastors who opposed the Interim were
deposed, banished, jailed, and executed.
In Swabia and along the Rhine about 400 ministers suffered banishment,
prison, and death because of the Interim.
Some churches remained empty of worshipers in protest of the Interim.
An old minister said at an assembly
of 300 pastors, convened to sign the Interim, "I love Agricola, and more
than him I love my Elector; but my Lord Jesus Christ I love most." He threw the document into the fire. Margrave Hans of Kuestrin threw away the
pen, declaring, "I shall never adopt this poisonous concoction, nor submit
to any council. Rather sword than pen;
blood rather than ink."
Others were more practical. Philip of Hesse, who surrendered to the
Emperor rather than fight, was willing to sign. Elector John Frederick was living with the promise of having his
death sentence removed if he only signed a piece of paper. But John Frederick said, "I will rather
lose my head and suffer Wittenberg to be battered down than submit to a demand
that violates my conscience."
Philip Melanchthon, Luther's
co-worker, the author of the Augsburg Confession, the Apology to the Augsburg
Confession, and the Treatise on the Power and Primacy of the Pope, displayed
extraordinary weakness during the Interim.
Musculus, an author of the Formula of Concord, was deposed for his opposition
to the Augsburg Interim, but Melanchthon was not willing to risk the wrath of
the Roman Catholic emperor.
Many Lutheran pastors and teachers know what it means to be
deposed and banned for their opposition to false doctrine. They remember their dismay at the wavering
attitude of leaders who seemed to share their love of orthodox doctrine, yet
became enemies of sound doctrine when it mattered most. The crisis of Scriptural authority in the
Synodical Conference did not reach the stage of shedding blood (Hebrews 12:4),
but many fell away.
Melanchthon and his disciple George Major set the stage for those
modern "confessional" Lutherans who invent subtle, sophisticated, and
appealing rationales for abandoning the clear teachings of the Word of God.
Aquila wrote to Melanchthon: "Thou holy man, answer and come to our
assistance, defend the Word and name of Christ and His honor (which is the
highest good on earth) against the virulent sycophant Agricola, who is an
imposter."
Melanchthon remained silent and
then compounded his error with his authorship of the Leipzig Interim.
Part Three: THE LEIPZIG INTERIM
After Luther's death in 1546,
Emperor Charles V conquered Germany with the help of the treacherous Elector
Maurice. Charles used executions,
imprisonment, and banishment of pastors to impose the papal doctrines of the
Augsburg Interim (May, 1548), which was hated by the Lutherans. Maurice, mindful of public opinion,
convinced Melanchthon to issue a compromise document, known as the Leipzig
Interim, December, 1548.
The theologians of Wittenberg and
Leipzig collaborated on the Leipzig Interim, making it even more hateful than
the Augsburg Interim, which only bore the stamp of Agricola, who was earlier
disfellowshiped by Luther himself. In
1557 and 1560 the two faculties were still defending their betrayal of Lutheran
doctrine.
That the Reformation survived these
servants of the Church can only be credited to the work of the Holy Spirit.
The Leipzig Interim hoped to effect
a compromise between the dangers of persecution and the most odious provisions
of the Augsburg Interim. Melanchthon's
secret longing for a reunion with Rome is hidden under ambiguous language which
omitted justification by faith alone, but allowed for the Roman view of infused
righteousness. The Pope remains supreme
and Roman customs are allowed. However,
persecution continued and disunity grew worse.
Magdeburg, known as "God's
chancellery," became the only safe haven for those who opposed the
Interims. Matthew Flacius Illyricus
took refuge there, while Maurice besieged the city for 13 months, finally
capturing it. Flacius became a leader
of the Gnesio or pure Lutherans, who never stopped attacking the Interims.
Melanchthon and the faculties of
Wittenberg and Leipzig defended their surrender as a compromise on matters of
indifference (adiaphora). The argument,
still used today, is that one may compromise on unimportant matters (adiaphora)
for the sake of preserving or presenting the Gospel. The Formula of Concord had to refute their false claims.
John Calvin wrote eloquently to
Melanchthon about his errors: "My
grief renders me almost speechless. How the enemies of Christ enjoy your
conflicts with the Magdeburgers appears from their mockeries. Permit me to admonish you freely as a true
friend. I should like to approve of all
your actions. But now I accuse you
before your very face. This is the sum
of your defense: If the purity of
doctrine be retained, externals should not be pertinaciously contended
for. But you extend the adiaphora too
far. Some of them plainly conflict with
the Word of God. Now, since the Lord has drawn us into the fight, it behooves
us to struggle all the more manfully.
You know that your position differs from that of the multitude. The
hesitation of the general or leader is more disgraceful than the flight of an
entire regiment of common soldiers."
Today, advocates of the Church
Growth Movement, for instance, declare that Lutherans can (or must!) give up,
as adiaphora, the historic liturgy, Lutheran hymns, the Creeds, Law/Gospel
sermons, and the name "Lutheran" for the sake of gaining more
members. Behind their fine words and
noble ideals is a secret longing for the false doctrines of the Reformed.
When something good comes from an
evil, it is surely a sign of God's hand at work. In the case of the Interims, the repugnance of the pastors and
people was so great that Maurice, in a bid for public acceptance, turned
against the Emperor, drove him from Innsbruck, and sent the Fathers of the
Council of Trent running for safety.
Maurice entered Augsburg on April 5, 1552, hailed as a hero for
defeating the papists. The Peace of
Augsburg, 1555, gave some measure of freedom for Lutherans.
The Formula of Concord answered the
excuse of "adiaphora" by stating:
"We likewise regard it as a sin that deserves to be rebuked when in
time of persecution anything is done either in indifferent matters or in
doctrine, and in what otherwise pertains to religion, for the sake of the
enemies of the Gospel, in word and act, contrary and opposed to the Christian
confession." Article X, Triglotta,
p. 1061.
The real hero of the Interims was
not a theologian, but a ruler, John Frederick, who spent 5 years in prison with
a death sentence hanging over his head.
He was brutally treated, exhibited to the mobs for money, and deprived
of his Bible and Luther's works in prison.
His faithful witness remains an inspiration to Lutherans. From such a man comes spiritual wisdom. He told Musculus, when the future Formula of
Concord author was banished, "Though the Emperor has banished you from the
realm, he has not banished you from heaven.
Surely, God will find some other country where you may preach His
Word."
Part Four: MELANCHTHON AND THE MAJORISTIC CONTROVERSY
After the death of Luther, Philip
Melanchthon's weakness led to the Smalcald War, the defeat of Lutherans in
1547, and the hated Interims. Goaded by
the treachery of Charles V, the treacherous Maurice turned on the Roman
Catholic ruler and gave the Lutherans a sudden military victory in 1552.
Unfortunately, the errors promoted
by Melanchthon's longing for unity with the Reformed and the Roman Catholics
left the Lutherans with many different doctrinal problems advocated by Luther's
heirs.
Melanchthon's example can serve as
a warning to all Lutherans, since many today still follow his misguided
footsteps. First: Melanchthon's desire for unity caused
nothing but conflict and disunity with his ambiguous and deceptive doctrinal
formulas. Second: Melanchthon's unionism caused indifference
about Scriptural doctrines and tolerance for error. Third: Melanchthon's
example taught the Crypto-Calvinists who followed him how to undermine true
Lutheran doctrine while pretending to be faithful.
Melanchthon generated groups of
false teachers at Wittenberg and Leipzig, who are generally called
Philippists: the Interimists, the
Synergists (who denied the Lutheran doctrine of conversion), and the
Crypto-Calvinists. The leaders of these
groups were: Joachim Camerarius, Paul
Eber, Caspar Cruciger, Jr., Christopher Pezel, George Major, Caspar Peucer (the
son-in-law of Melanchthon), Paul Crell, John Pfeffinger, Victorin Strigel, John
Stoessel, and George Cracow.
The Gnesio or pure Lutherans fought
against the Philippists, but sometimes went too far and fell into error
themselves. They were: Amsdorf, Flacius, Wigand, Gallus, Matthias
Judex, Moerlin, Tileman Hesshusius, Timann, Westphal, and Simon Musaeus.
Another group emerged from the
battle between the Philippists and the Gnesio Lutherans, called the
Concordists, because their work led to the Formula of Concord and the Book of
Concord: Brenz, Andreae, Chemnitz,
Selnecker, Chytraeus, Cornerus, and Moerlin.
The Majoristic controversy about
good works provides a good example of how the three Lutheran parties addressed
a doctrinal issue. A Philippist, George
Major received a well deserved upbraiding from Luther about his vagueness on
the Lord's Supper (see first article in the series). After Luther died, Major began teaching that good works were
necessary for salvation.
Major's error was originally
introduced by Melanchthon and never fully repudiated by Philip. Luther preached often about Christians doing
good works as a result of salvation, but he always opposed any thought of good
works making one worthy of salvation.
Melanchthon's language built a
bridge to Roman Catholics, who teach that we add works to faith to make us
deserving of God's grace.
The Gnesio Lutherans saw the danger
of Major's propositions, which introduce the monster of uncertainty. If a man repents on his deathbed and can do
no works, is he still lost? How many
good works are enough?
The Formula of Concord (Article IV,
Of Good Works) rejected Major's claim that "good works are necessary for
salvation" and any efforts made to rescue Major's mischievous
language. The Concordists also had to
reject the odd claim of Nicholas Amsdorf that "good works are injurious to
salvation." Amsdorf meant that we
should not rely on good works for salvation, but his formulation created
confusion and needed to be refuted.
The Formula of Concord addressed
the doctrinal issues concerning good works, described each position honestly,
and refuted erroneous language. We
cannot judge doctrine by how nice someone is, or how good his intentions are,
or his pedigree in Lutheranism, but by the Scriptures alone. Facing the issues will cause immediate
strife, but long-term peace and unity.
Avoiding a resolution of the doctrines in dispute will create an
appearance of calm and unity, but a future of discord and dissolution.
Part Five: MELANCHTHON AND THE SYNERGISTS
Luther said that the devil attacks
Christianity from three columns. One
denies the divinity of Christ; another His humanity. The third column denies in some way that He has earned salvation
for us. After Luther died in 1546, all
three columns attacked in earnest.
George Major, following
Melanchthon, declared that "good works are necessary for
salvation." The Synergistic
controversy is another way of saying that man must do something or contribute
something for salvation. Luther taught
clearly and vehemently that man's will is passive in salvation, giving all the
glory to God, Who works through the Law to make the heart contrite, and through
the Gospel to create faith.
Melanchthon, listed three causes of
salvation in his 1543 doctrinal book, Loci Communes: 1) the Word of God; 2) the Holy Spirit; 3) the human will,
assenting to and not resisting the Word of God.
Melanchthon's love for philosophy
led him to allow reason the wrong place in interpreting Scriptures. Instead of letting his reason serve the Word
of God, Melanchthon let his reason judge the
Scriptures. In addition, he was always looking for ways
to harmonize Luther's doctrine with contrary confessions. Roman Catholicism teaches that the human
will cooperates in salvation.
Melanchthon's synergistic
statements grew bolder after Luther's death, and he was joined by John
Pfeffinger, Victorin Strigel, and others.
The Gnesio Lutherans opposed them with Luther's doctrine.
Strigel wanted to speculate about
why some were saved and others were not.
Those who dwell on this question, whose answer is known only to God,
will fall into rationalistic answers, such as double predestination (Calvin) or
some form of synergism.
Liberal Lutherans who have drifted
dreamily away from Luther's doctrine have been attracted to synergism. Rather than give credit to the power of the
Holy Spirit working in the Word and Sacraments, they honor their will, their
ability to make the right decision, and their strength in remaining believers. In this way, the third column has repeatedly
thrown Lutherans into doubt and confusion.
The Gnesio Lutherans opposed the
Synergists, but Flacius took an extreme position. In pointing out the lack of spiritual powers of the unconverted
man, Flacius stated that the "substance of man" was sin.
The Formula of Concord settled the
issues in Articles I and II. The
Concordists distinguished between man's nature and original sin in Article
I. In the second article of the
Formula, they stated that the unconverted man has no power or ability to
understand spiritual matters (1 Corinthians 2:14). "God the Holy Ghost, however, does not effect conversion
without means, but uses for this purpose the preaching and hearing of God's
Word, as it is written, Romans 1:16." (Concordia Triglotta, p. 787.)
Clearly, Melanchthon's unionism and
compromise led to many errors. At the
same time, the Biblical doctrines of Lutheranism are all linked together in one
great unified expression of the Triune God's holy will: sola scriptura, Law and Gospel,
justification by grace through faith, the efficacy of the Word, the Means of
Grace, election, and so forth. These
great treasures are given by God to be preserved in truth and purity.
Part Six: OSIANDER'S ATTACK ON JUSTIFICATION
The Reformation began with Luther's
clear teaching about justification by faith, apart from works. Luther ignited a continuing firestorm of
controversy by rejecting false doctrine.
His opponents spent most of their energy attacking him personally, but he
appreciated their ability to sharpen his teaching and his weapons against false
doctrine.
When Luther died in 1546,
justification was attacked from every corner within Lutheranism. In the name of Adiaphora (matters of
indifference), papal doctrines were re-introduced during the Interims by
Luther's co-workers! In addition,
George Major made good works necessary for salvation, and Strigel taught
synergism, the human will cooperating in justification.
Andrew Osiander's attack upon
justification and the two natures of Christ did great damage to Lutheranism for
a time, but it also helped prepare Martin Chemnitz in his God-given role of
saving the Reformation through the power of the Word.
Martin Chemnitz said, "I
frequently shudder, because Luther--I do not know by what kind of
presentiment--in his commentaries on the Letter to the Galatians and on the
First Book of Moses so often repeats the statement: 'This doctrine of justification will be obscured again after my death.'"
Osiander held his views as early as
1522, but remained quiet until Luther's death.
Then he said, "Now that the lion is dead, I shall easily dispose of
the foxes and hares." He was a
brilliant man, apparently a loyal member of the Lutheran clergy, but proud and
overbearing. In 1549, Count Albrecht of
Prussia gave him a pastorate and a theology position with a double salary at
the U. of Koenigsberg. Trouble
erupted. Theology professors carried
firearms to class!
Osiander's vanity and special
position made it easier for him to return to the Roman view of
justification. People take the Gospel
for granted today, but the Reformers were raised on
salvation by works and the inherent
goodness of man. The Old Adam in us does not like to hear that our
righteousness is "alien," entirely from Christ, received from the
Word and Sacraments. Lutherans today
who are bewitched by false teachers never tire of
boasting of their good works and
questioning the effectiveness of Luther.
The spirit of Osiander is not far from us.
Osiander received the protection of
Duke Albrecht but increased the number of his opponents, adding Melanchthon.
Then he died in 1552. Joachim Moerlin
devoted his life to defeating Osiandrism and was banished by Albrecht for his
trouble. Young Chemnitz, a colleague of
Moerlin, librarian to Albrecht, also attacked Osiander's false doctrine of
justification. Chemnitz left
Prussia, when Moerlin was exiled,
and returned to Wittenberg.
Osiander also tried to divide the
two natures of Christ, calling Him Mediator according to His divinity
alone, while Stancarus opposed him with
the contrary false doctrine, that Christ is Mediator according to His humanity
alone.
Problems with the two natures of
Christ led Chemnitz to write his brilliant book, translated by LCMS President
Jack Preus, The Two Natures of Christ.
The Formula of Concord (Article
III, Of the Righteousness of Faith before God) rejected both Osiander and
Stancarus, stating:
"Against both the errors just
recounted, we unanimously believe, teach, and confess that Christ is our Righteousness
neither according to the divine nature alone nor according to the human nature
alone, but that it is the entire Christ according to both natures."
(Concordia Triglotta, p. 793)
Part Seven: AGRICOLA AND THE ANTI-LAW PARTY
John Agricola, a close friend both
to Luther and Melanchthon, created problems about the relationship between Law
and Gospel which are still plaguing Lutherans.
Unlike the others, Agricola began his attack upon justification before
Luther died in 1546. Those who follow
him to this day are called Antinomians (the anti-Law party).
Agricola began his attack in 1525
by saying that contrition is caused by the
Gospel, not by the Law, so there is no need for the Law. "The Decalog belongs in the courthouse,
not in the pulpit. All those who are
occupied with Moses are bound to go to the devil. To the gallows with Moses!"
Luther saw that the professed
desire to get rid of the Law would also get rid of Christ, who fulfilled the
Law. In fact, the Law does not
disappear among Antinomians, but reappears in a worse form, man-made Law,
legalism. In some cases, in the name of
objective justification, Antinomians declare they know are forgiven sinners and
energetically break all the commandments.
Agricola felt slighted at not
getting a professorship at Wittenberg in 1526.
He attacked Melanchthon, but Luther settled the dispute. Ten years later, Agricola and his large
family camped out at Luther's home for six weeks. Luther obtained a teaching position for Agricola at Wittenberg,
and Agricola began a series secretive attacks and squabbles.
In 1537, Agricola anonymously
published arguments against Luther and Melanchthon on justification, focusing
on the Law. Luther addressed the
questions openly, but Agricola did not come out into the open. When his lecturing privilege was withdrawn,
Agricola came out and asked for reconciliation, agreeing to repudiate his
errors. Agricola fell into his old
errors soon after, and recanted again.
However, he still taught his erroneous views secretly. Agricola pretended to be a friend of Luther
and used his inside information against Luther in his secret strategies.
Luther lost patience with Agricola
finally and refused to meet with him.
Agricola continued to teach his false views until his death in 1566. His Antinomian agitations and authorship of
the Augsburg Interim in 1548 (Part Two of this series) earned him a place in
history for treachery, deceit, arrogance, vanity, and insincerity.
The Antinomian troubles continued
with Wittenberg faculty members (Philippists) and others denying the Third Use
of the Law (guiding the life of a Christian).
Another error, caused by the imprecise language by Melanchthon, argued
that the Gospel alone caused contrition.
The Antinomian crisis shaped the
Formula of Concord through Articles V (Law and Gospel) and VI (Of the Third Use
of God's Law).
The distinction between the Law and
the Gospel is the essence of teaching the Christian faith. Law/Gospel problems will always afflict
Lutherans. Therefore, we can look at the
two articles in the Formula of Concord as a great blessing, a part of our
confessions worth studying again and again.
In addition, we need to temper our
enthusiasm for non-Lutheran
devotional guides, evangelism
material, Bible studies, and child-rearing programs by remembering that the
Reformed usually confuse Law and Gospel.
They often make "the Christian life" a cause of salvation, not
the result of salvation, subtly making works necessary for justification. If we follow their words, says Luther, we
turn Christ into Moses and Moses into Christ.
The Gospel brings us only comfort and peace (John 3:16) without any
demands of the Law.
Part Eight: THE CRYPTO-CALVINISTS TRIUMPH
Before Luther's death, most of the
doctrinal battles were against the Medieval errors of Roman Catholicism. After his death in 1546, the errors of John
Calvin began to undermine Lutheran doctrine.
Calvin's errors, in this
controversy, concerned the two natures of Christ and Lord's Supper. What someone believes about Christ will inevitably
be reflected in what he believes about Holy Communion. Calvin could not believe that the
resurrected Christ could pass through solid walls (John 20:19). Similarly, he could not accept the Real
Presence of Christ with the elements of the Lord's Supper. In addition, he separated the work of the
Holy Spirit from the Word, so the Sacraments of Holy Communion and Baptism were
symbolic and not effective in Calvin's thought.
Once again, Melanchthon's unionism,
timidity, and lack of honesty played a tragic part in launching the evil
Crypto-Calvinist party. His desire for
union with Calvin's Geneva and with Rome caused Melanchthon to change his views
and try to strike a compromising
position somewhere between the truth, Rome, and Geneva.
As early as 1535, Melanchthon
harbored anti-Lutheran views, but hid them from Luther.
By 1540 Melanchthon had changed the
Augsburg Confession to conform with Calvin's views! Many people are still astonished today that Luther's co-worker
could alter a confession of the Lutheran Church on his own. That is why Lutheran denominations adhere to
the "Unaltered Augsburg Confession" or UAC, as found on
church cornerstones.
Melanchthon urged his followers to
dissimulate, to cleverly deceive, rather than reveal their positions to the
pure Lutherans.
Modern Crypto-Calvinists, in the
Church Growth Movement, also refuse to state their doctrinal beliefs.
Joachim Westphal was the first to
warn Lutherans of the influence of Calvinism.
Confusion was caused by Calvin's early agreement with the Lutheran
position and Melanchthon's secret conversion.
Westphal's polemics brought out Calvin's polemics,
which clarified the differences
between the two confessions.
In Wittenberg, a group of
Melanchthon's followers conspired to deliver Luther's Reformation to the
Calvinists, not only by deceiving the Elector August that they were faithful
Lutherans, but also by driving out the genuine Lutherans.
The Crypto-Calvinists gathered
Melanchthon writings into a Corpus Philippicum, with the approval of Melanchthon. The group of writings included Melanchthon's
false doctrine and excluded Luther's writings.
Those who did not subscribe to the document were deposed and driven out
of their church positions.
Early success made the
Crypto-Calvinists bolder. They surrounded
Elector August and convinced him to persecute sincere Lutherans as zealots and
trouble-makers. Calvinist books were
promoted to such a degree in Wittenberg that Luther's books remained unsold.
The theologians craftily published
a book, Exegesis Perspicua, which advocated union with the Calvinists,
surrendering all doctrinal points to Calvin.
Their triumph opened the eyes of the naive Elector, but one more stroke
completely destroyed them in their cleverness. (To be continued)
Part Nine: THE CRYPTO-CALVINISTS SELF-DESTRUCT
After Luther's death in 1546,
Melanchthon's followers, with his help, conspired to replace Luther's doctrine
with Calvin's, at
Wittenberg, Leipzig, and across
Germany. Their stealth book, Exegesis
Perspicua, revealed their dishonesty and allegiance to Calvin. Elector August, a faithful Lutheran who had
been deceived by the Crypto-Calvinists, was angered and humiliated.
The Crypto-Calvinists added to
their fame as liars in 1574, when a Calvinist devotional book was delivered to
the wrong person. The sly letter
enclosed with the book, from Melanchthon's son-in-law, suggested that Elector
August be converted through his wife Anna.
August ordered an investigation, which revealed even more intrigue. The Crypto-Calvinists were thrown into
prison. August took on a leadership
role in restoring genuine Lutheran doctrine.
Martin Chemnitz, Jacob Andreae, and Nicholas Selnecker were made trusted
advisors to August.
Articles VII (Of the Holy Supper)
and VIII (Of the Person of Christ) refute the errors of the
Crypto-Calvinists. One statement is:
"On account of this personal
union and communion of the natures, Mary, the most blessed Virgin, bore not a
mere man, but, as the angel [Gabriel] testifies, such a man as is truly the Son
of the most high God, who showed His divine majesty even in His mother's womb,
inasmuch as He was born of a virgin, with her virginity inviolate. Therefore she is truly the mother of God,
and never-theless remained a virgin."
Article VIII, Triglotta, p. 1023.
As horrible as the Crypto-Calvinist
reign appeared at the time, their excesses and sudden collapse provided a
God-given way to unite Lutherans in a common confession. At the Colloquy of Worms in 1557, the
Lutherans were divided, thanks to Melanchthon, and the Romanists refused to
negotiate with them. Many unity efforts
failed, until Jacob Andreae published his Six Christian Sermons in 1573.
Andreae's sermons, the collapse of
the Crypto-Calvinists, and Martin Chemnitz' leadership all combined to generate
movement toward the Formula of Concord.
The Formula of Concord required the cooperation of Andreae, Chemnitz,
Selnecker, David Chytraeus, Musculus, and Cornerus. Most people could not abide Andreae, but he was crucial in
getting the work started and completed.
Chemnitz was the dominant theologian, but the others all contributed
significant insights to the Formula, which was signed in 1577. The Book of Concord, which includes the
Ecumenical Creeds, the Augsburg Confession, the Apology to the Augsburg Confession,
the Smalcald Articles, the Small Catechism, the Large Catechism, and the
Formula of Concord, was completed in 1580.
Part
Ten: LESSONS FROM THE FORMULA OF CONCORD
ERA
The years after Luther's death in 1546 are
worth studying as a backdrop for the Formula of Concord. We can see many parallels to our present
crisis in Lutheranism in America.
The disaster in Germany was long in
developing and took many decades to resolve.
Some errors began among Lutherans in 1525 and were resolved 50 years
later. The liberal trends in the older
Lutheran bodies in America (Evangelical Lutheran Church in America, Lutheran
Church Missouri Synod, Wisconsin Evangelical Lutheran Synod) began in the
1930's.
Most of the errors in Luther's time arose
because of unionism, a desire to unite antagonistic confessions by hiding
doctrinal differences. Today we find
the LCMS and WELS declaring ELCA to be a non-Christian denomination, yet
working with ELCA in the areas of worship ("Joy" radio show,
Christian Worship), evangelism (Church Membership Initiative), leadership
(Snowbird conference for WELS-LCMS-ELCA executives and theologians), and
ministry (cross-cultural ministry), all funded to a large extent by fraternal
benefit societies.
Unionism comes from doctrinal indifferrence
and also causes doctrinal difference.
Melanchthon's fervent desire for peace and unity caused him to overlook
and obscure major Biblical doctrines, then abandon the orthodox position in
favor of Romanism and Calvinism. At
Wittenberg, indifference toward sound Lutheran doctrine turned into a demonic
hatred of Biblical truths. Today we
find the same gradual erosion among Lutheran seminary faculities (Ft. Wayne,
St. Louis, Mequon) where the anti-Lutheran Church Growth Movement is promoted
and defended.
Every false doctrine is either an attack
upon the nature of Christ or upon justification by faith. False doctrine always glorifies the Old Adam
and seems reasonable, while orthodoxy glorifies God and annoys the Old Adam in
us. The modern trends in Lutheranism
all come from two bastions of reasonable false doctrine: Fuller Theological Seminary and the Church
of Rome.
Doctrinal dishonesty causes immediate
peace but long-term strife. Doctrinal
clarity, in contrast, causes immediate
pain and trouble, but a long-term, godly peace. Today we should not shy away from solving doctrinal problems in
the open, with honesty and candor.
Luther, the greatest theologian of the
Church, could not prevent weak followers from falling into error. Therefore, we should not consider it a
personal failing when someone departs from the faith in spite of our best
efforts to restore unity.
Two of the Formula of Concord authors
(Selnecker, Musculus) had doctrinal problems but were corrected. We should never tire of using the most
powerful weapon against Satan, the Word of God.
The Gospel is never taught in the absence
of the cross. Selnecker was deposed as
a pastor and not allowed to live in Leipzig, after the Formula of Concord was
published. (Study The Lutheran Hymnal,
#292, Selnecker's hymn, "Lord Jesus Christ, With Us Abide.") Many Lutheran leaders and laity remember the
price of taking a stand against unionism and liberalism.
Finally, God can and does work to use the
greatest evil to accomplish His will.
The debacle of Lutheran doctrine collapsing in the midst of political
defeat by Roman Catholics, aided by Lutheran teachery, is a great lesson for
anyone who despairs. Out of the
political and doctrinal misfortunes, during intense persecutive of the
faithful, God developed the right leaders to create the Formula of Concord and
the Book of Concord. Lutheran doctrinal
clarity improved and strengthened because of hardships, yielding such great
confessional statements as this one from the article on election.
For few receive the Word and follow it; the
greatest number despise the Word,
and will not come to the wedding, Matthew 22:3ff. The cause for
this contempt for the Word is not God's
foreknowledge [or predestination], but the perverse will of man, which rejects or perverts the means and
instrument of the Holy Ghost, which
God offers him through the call, and resists the Holy Ghost, who wishes to be efficacious, and works through
the Word, as Christ says, 'How often
would I have gathered you together, and ye would not!' Matthew 23:37."
Formula of Concord, Triglotta,
p. 1077.
Lord,
keep us steadfast in Thy Word.
Amen.
INDEX
Adiaphora 5, 6, 11
Agricola 4, 13
Albrecht 11
Amsdorf 7, 8
Andreae 7, 17
Antinomian 13
Apology
to the Augsburg Confession 3, 17
Augsburg
Confession 1, 3, 17
Augsburg
Interim 3, 5
August 15, 17
Book of
Concord 17
Brenz 7
Bugenhagen 1
Calvin 5, 9, 15
Calvinism 1
Camerarius 7
Charles
V 1, 3, 5
Chemnitz 7, 11, 12, 17
Christian
Worship 18
Church
Growth Movement 5, 15, 18
Church
Membership Initiative 18
Church
of Rome 18
Chytraeus 7, 17
Colloquy
of Worms in 1557 17
Concordists 7
Cornerus 7, 17
Corpus
Philippicum 15
Council
of Trent 3, 6
Cracow 7
Crell 7
Cross-cultural
ministry 18
Cruciger 1, 7
Crypto-Calvinist 15
Crypto-Calvinists 7, 17
Doctrinal
indifferrence 18
Eber 1, 7
Ecumenical
Creeds 17
Efficacy
of the Word 10
Election 19
Evangelical
Lutheran Church in America 18
Exegesis
Perspicua 16, 17
Flacius 5, 7, 9
Formula
of Concord 8, 17, 18
Fraternal
benefit societies. 18
Fuller
Theological Seminary 18
Gallus 7
Gnesio 7
Hesshusius 7
John
Agricola 3
John
Frederick 1, 3, 6
Judex 7
Large
Catechism 17
Legalism 13
Leipzig
Interim 4, 5
Loci
Communes 9
Luther 1, 7, 9, 11, 13, 18
Lutheran
Church Missouri Synod 18
Magdeburg 3, 5
Major 1, 4, 7, 9, 11
Majoristic
controversy 7
Maurice 5
Maurice
of Saxon 1
Means
of Grace 10
Melanchthon 1, 3-5, 7, 9, 13, 18
Moerlin 7, 11
Musaeus 7
Musculus 3, 6, 17, 18
Osiander 11
Peace
of Augsburg 6
Peucer 7
Pezel 7
Pfeffinger 7, 9
Philip
of Hesse 3
Philippists 7, 13
Philosophy 9
Predestination 9
Preus 12
Reason 9
Roman
Catholicism 9, 15
Selnecker 7, 17, 18
Six
Christian Sermons 17
Smalcald
Articles 17
Small
Catechism 17
Snowbird
conference for WELS-LCMS-ELCA 18
Stancarus 12
Stoessel 7
Strigel 7, 9, 11
Synergism 11
Synergistic
controversy 9
The Two
Natures of Christ. 12
Third
Use of God's Law 13
Timann 7
Transubstantiation 3
Treatise
on the Power and Primacy of the Pope 3
Unaltered
Augsburg Confession 15
Unionism 15, 18
Westphal 7, 15
Wigand 7
Wisconsin
Evangelical Lutheran Synod 18
Wittenberg 11
??
After
Luther's Death
After
Luther's Death