Osiander, lauded by modern historians as the only real "systematizer" among the Lutherans of the first generation, was a man as proud, overbearing, and passionate as he was gifted, keen, sagacious, learned, eloquent, and energetic. He was born December 19, 1498, at Gunzenhausen, Franconia, and died October 17, 1552, at Koenigsberg, where he was also buried with high honors in the Old City Church. In 1522 he was appointed priest at St. Lawrence's Church in the Free City of Nuernberg. Here he immediately acted the part of a determined champion of the Reformation. Subsequently he also participated in some of the most important transactions of his day. He was present at the Marburg Colloquy, 1529, where he made the personal acquaintance of Luther and the Wittenbergers. He also took part in the discussions at the Diet in Augsburg, 1530; at Smalcald, 1537; at Hagenau and Worms, 1540. Nor were his interests confined to theological questions. When, at Nuernberg, 1543, the work of Copernicus, De Revolutionibus Orbium Coelestium, "Concerning the Revolutions of the Heavenly Bodies," was published for the first time, Osiander read the proof-sheets and wrote the Preface, in which he designated the new theory as "hypotheses," thus facilitating its circulation also among the Catholics, until in the 17th century the book was placed on the Index Librorum Prohibitorum, where it remained till the 18th century.
When the Augsburg Interim was introduced in Nuernberg, Osiander resigned, and with words of deep emotion (in a letter of November 22, 1548, addressed to the city council) he left the place where he had labored more than a quarter of a century. January 27 1549, he arrived in Koenigsberg. Here he was joyously received by Count Albrecht of Prussia, whom he had gained for the Reformation in 1523. Moved by gratitude toward Osiander, whom he honored as his "spiritual father," Count Albrecht appointed him pastor of the Old City Church and, soon after, first professor of theology at the University of Koenigsberg, with a double salary, though Osiander had never received an academic degree. The dissatisfaction which this unusual preferment caused among his colleagues, Briessman, Hegemon, Isinder, and Moerlin, soon developed into decided antipathy against Osiander, especially because of his overbearing, domineering ways as well as his intriguing methods. No doubt, this personal element added largely to the animosity and violence of the controversy that was soon to follow, and during which the professors in Koenigsberg are said to have carried firearms into their academic sessions. (Schaff, Creeds 1, 273.) Yet it cannot be regarded as the real cause or even as the immediate occasion, of the conflict, which was really brought about by the unsound, speculative, and mystical views of Osiander on the image of God and, particularly, on justification and the righteousness of faith,—doctrinal points on which he deviated from the Lutheran teaching to such an extent that a controversy was unavoidable. Evidently, his was either a case of relapse into Romanism, or, what seems to be the more probable alternative, Osiander never attained to a clear apprehension of the Lutheran truth nor ever fully freed himself from the Roman doctrine, especially in its finer and more veiled form of mysticism.
176. Opposed by Moerlin and Lutherans Generally.
Osiander, as stated, had conceived the fundamental thoughts of his system long before he reached Koenigsberg. In 1524, when only twenty-six years of age, he laid down the outlines of his theory in a publication entitled: "A Good Instruction (Ein gut Unterricht) and Faithful Advice from the Holy Divine Scriptures What Attitude to Take in These Dissensions Concerning Our Holy Faith and Christian Doctrine, dealing especially with the questions what is God's Word and what human doctrine, what Christ and what Antichrist." Here he says: "Whoever hears, retains, and believes the Word, receives God Himself, for God is the Word. If, therefore, the Word of God, Christ, our Lord, dwells in us by faith and we are one with Him, we may say with Paul: 'I live, though not I, but Christ lives in me,' and then we are justified by faith." (Gieseler 3, 2, 270.) In the following year, 1525, he wrote in his Action of the Honorable Wise Council in Nuernberg with their Preachers (Handlung eines ehrsamen weisen Rats zu Nuernberg mit ihren Praedikanten): "The one and only righteousness availing before God is God Himself. But Christ is the Word which we apprehend by faith, and thus Christ in us, God Himself, is our Righteousness which avails before God." "The Gospel has two parts; the first, that Christ has satisfied the justice of God; the other, that He has cleansed us from sin, and justifies us by dwelling in us (und uns rechtfertigt, so er in uns wohnet)." (271.) The embryonic ideas of these early publications concerning the image of God and justification were fully developed by Osiander in his book of 1550, Whether the Son of God would have had to be Incarnated (An Filius Dei fuerit Incarnandus), if Sin had Not Entered the World; and especially in his confession of September, 1551, Concerning the Only Mediator Jesus Christ (Von dem einigen Mittler Jesu Christo) and Justification of Faith which appeared also in Latin under the title De Unico Mediatore, in October of the same year.
The public conflict began immediately after Osiander had entered upon his duties at the university. In his inaugural disputation of April 5, 1549, "Concerning the Law and Gospel (De Lege et Evangelio)," Osiander's vanity prompted him at least to hint at his peculiar views, which he well knew were not in agreement with the doctrine taught at Wittenberg and in the Lutheran Church at large. His colleague, Matthias Lauterwald, a Wittenberg master, who died 1555, immediately took issue with him. On the day following the disputation, he published theses in which he declared: "Osiander denied that faith is a part of repentance." October 24 of the following year Osiander held a second disputation ("On Justification, De Iustificatione") in which he came out clearly against the doctrine hitherto taught in the Lutheran Church. But now also a much more able and determined combatant appeared in the arena, Joachim Moerlin, who henceforth devoted his entire life to defeat Osiandrism and to vindicate Luther's forensic view of justification.
Moerlin (Moehrlein) was born at Wittenberg April 6, 1514, he studied under Luther and was made Master in 1537 and Doctor in 1540; till 1543 he was superintendent in Arnstadt, Thuringia, and superintendent in Goettingen till 1549, when he was compelled to leave because of his opposition to the Augsburg Interim. Recommended by Elizabeth Duchess of Braunschweig-Lueneburg, the mother-in-law of Duke Albrecht, he was appointed preacher at the Dome of Koenigsberg in 1550. Clearly understanding that solid comfort in life and death is possible only as long as our faith rests solely on the aliena iustitia, on the objective righteousness of Christ, which is without us, and is offered in the Gospel and received by faith; and fully realizing also that Christian assurance is incompatible with such a doctrine as Osiander taught, according to which our faith is to rely on a righteous condition within ourselves, Moerlin publicly attacked Osiander from his pulpit, and in every way emphasized the fact that his teaching could never be tolerated in the Lutheran Church. Osiander replied in his lectures. The situation thus created was most intolerable. At the command of the Duke discussions were held between Moerlin and Osiander, but without result.
In order to settle the dispute, Duke Albrecht, accordingly, on October 5, 1551, placed the entire matter before the evangelical princes and cities with the request that the points involved be discussed at the various synods and their verdicts forwarded to Koenigsberg. This aroused the general interest and the deepest concern of the entire Lutheran Church in Germany. Numerous opinions of the various synods and theologians arrived during the winter of 1551 to 1552. With the exception of the Wuerttemberg Response (Responsum), written by John Brenz, and the Opinion of Matthew Vogel, both of whom regarded Osiander's teaching as differing from the doctrine received by the Lutheran Church in terms and phrases rather than in substance, they were unfavorable to Osiander. At the same time all, including the opinions of Brenz and Vogel, revealed the fact that the Lutherans, the theologians of Wittenberg as well as those of Jena, Brandenburg, Pomerania, Hamburg, etc., were firmly united in maintaining Luther's doctrine, viz., that the righteousness of faith is not the essential righteousness of the Son of God, as Osiander held but the obedience of Christ the God-man imputed by grace to all true believers as their sole righteousness before God.
Feeling safe under the protection of Duke Albrecht, and apparently not in the least impressed by the general opposition which his innovations met with at the hands of the Lutherans, Osiander continued the controversy by publishing his Proof (Beweisung) that for Thirty Years I have Always Taught the Same Doctrine. And irritated by an opinion of Melanchthon (whom Osiander denounced as a pestilential heretic), published with offensive explanations added by the Wittenbergers, he in the same year (April, 1552) wrote his Refutation (Widerlegung) of the Unfounded, Unprofitable Answer of Philip Melanchthon. In this immoderate publication Osiander boasted that only the Philippian rabble, dancing according to the piping of Melanchthon, was opposed to him.
Before long, however, also such opponents of the Philippists as Flacius, Gallus, Amsdorf, and Wigand were prominently arraigned against Osiander. Meanwhile (May 23, 1552) Moerlin published a large volume entitled: Concerning the Justification of Faith. Osiander replied in his Schmeckbier of June 24 1552, a book as keen as it was coarse. In 1552 and 1553 Flacius issued no less than twelve publications against Osiander, one of them bearing the title: Zwo fuernehmliche Gruende Osiandri verlegt, zu einem Schmeckbier; another: Antidotum auf Osiandri giftiges Schmeckbier. (Preger 2, 551)
When the controversy had just about reached its climax, Osiander died, October 17, 1552. Soon after, the Duke enjoined silence on both parties, and Moerlin was banished. He accepted a position as superintendent in Brunswick, where he zealously continued his opposition to Osiandrism as well as to other corruptions of genuine Lutheranism. At Koenigsberg the Osiandrists continued to enjoy the protection and favor of Duke Albrecht and gradually developed into a quasi-political party. The leader of the small band was John Funck, the son-in-law of Osiander and the chaplain of the Duke. In 1566, however, the king of Poland intervened, and Funck was executed as a disturber of the public peace. Moerlin was recalled and served as bishop of Samland at Koenigsberg from 1567 till his death in 1571. The Corpus Doctrinae Pruthenicum, or Borussicum, framed by Moerlin and Chemnitz and adopted 1567 at Koenigsberg, rejected the doctrines of Osiander. Moerlin also wrote a history of Osiandrism entitled: Historia, welcher gestalt sich die Osiandrische Schwaermerei im Lande zu Preussen erhaben.