Luther, vol. 2 of 6

by Hartmann Grisar

Melanchthon also made use of equivocation in the official document just referred to, i.e. in the Augsburg Confession of Faith (cp. vol. iii., xviii. 1). In the further negotiations with his opponents he was “only too much inclined to agree to ambiguous formularies and to make concessions not honestly compatible with the constantly repeated ‘proviso,’ that nothing contrary to the Gospel was to be conceded.”[1116] When, however, he showed himself shaky even with regard to the sacrificial character of the Mass, the anxious Lutherans at Augsburg thought it time to draw Luther’s attention to the matter. It was pointed out to him by Lazarus Spengler that “our representatives at Augsburg are going rather too far” in their concessions to the demands of the Catholics.

Luther would not sanction any actual yielding, but was not averse to a little diplomacy. He replied to Spengler, on August 28: “I have written to him [Melanchthon] about this once before and am now writing to him again, but hope that there is no real need. For though Christ may appear to be somewhat weak, this does not mean that He is pushed out of His seat.... Though too much may have been conceded—as may be the case—still, the cause is not lost, on the contrary, a new struggle has been entered upon that our adversaries may be convinced how honestly they have acted. For nothing may be conceded above and beyond the Gospel, whichever party’s ‘insidiæ’ hold the field; for, in the proviso concerning the Gospel, ‘insidiæ’ are embodied other than those which our adversaries can employ against us. For what is the wisdom of man as compared with that of God? Therefore let your mind be at rest; we can have conceded nothing contrary to the Gospel. But if our supporters concede anything against the Gospel, then the devil himself will seize on that, as you will see.”[1117]

This remarkable letter, with its allusions to the weakness of Christ, the proviso of the Gospel and the successful “insidiæ,” calls for some further consideration. Luther reckoned on two things, as we shall see from his instructions to be quoted immediately. First, that the best way to escape from the difficult situation created by the Reichstag was to make general statements, which, however, were not to surrender any part of the new teaching; he was anxious to pursue this course in order to secure freedom for the Evangel, or at least some delay in the condemnation of his cause. Secondly, that though at Augsburg the evangelical spokesmen might be forced to give up some part of the new teaching, yet this would be invalid, since against the Gospel nothing can stand.

One can scarcely fail to see that one and the other of these calculations militated against any serious, practical result of the negotiations. They could only succeed in retarding any settlement of the question, though any delay would of course tend to strengthen Luther’s cause.

We have also a Latin letter of Luther’s to Melanchthon, bearing the same date (August 28), which throws even more light on their treatment of the Diet of Augsburg.

The letter describes the painful embarrassment in which Melanchthon found himself placed as intermediary after the advances and concessions he had made at Augsburg. Luther encourages him with strange arguments: “I am reassured by the thought, that you cannot have committed anything worse than a sin against our own person, so that we may be accused of perfidy and fickleness. But what then? The constancy and truth of our cause will soon set that right. I trust this will not be the case, but I say, should it be, even then we should have no need to despair. For when once we have evaded the peril and are at peace, then we can easily atone for our tricks and failings (‘dolos ac lapsus nostros’), because His [God’s] mercy is over us. ‘Expect the Lord, do manfully and let thy heart take courage, and wait thou for the Lord’” (Psalm xxvi. 14).[1118]

This highly questionable counsel refers to the second of Luther’s calculations mentioned above. He was not, however, forgetful of the first, and expressly tells Melanchthon that he will best elude difficulties by the general statement that “they were ready to give to God what was God’s, and to the Kaiser what was the Kaiser’s.... Let them [the opposition] prove what they assert, viz. that God and the Emperor were on their side.” “Let them show that what they demand is according to the Word of God”; should they succeed, then they will have a right to hold the field, because all they were anxious to do was to obey the Word of God. With Luther, however, the Word of God was not really the Word of God itself, but what he understood by the Word of God. We cannot wonder if Catholics stigmatised this form of speaking as mere “dissimulation.” Nor can it be matter of surprise that far-seeing Catholic representatives at Augsburg dreaded some snare on the part of the protesters. Luther’s conception of the “proviso of the Gospel” which, according to his letter to Spengler, was under any circumstances to lead to the success of his cause, certainly shows their suspicions to have been amply justified. Luther was, however, wrong in imputing to them any wish to make use of similar “insidiæ” against his cause.

In a Latin letter of the same date Luther pointed out to his friend Jonas, who was also one of the theologians then at Augsburg, the course he himself had pursued at the Diet of Worms as the best example and rule to be followed at Augsburg. At Worms Luther had appealed in the presence of the Empire to the Word of God as binding on his conscience. “Whatever you may concede [to the opposition],” he says to Jonas, “never forget to except the Gospel, as I did at Worms, for here the circumstances are quite similar.” Previous to this he had said: “Christ watches over His honour, though we may perhaps be asleep to our shame. Let them boast that you have yielded much, for they do not understand that they have not got the one and only thing for which we really care [the Gospel]. Let them have their way, those spectre-monks of Spires,” he adds in German.[1119]

Nevertheless, in his letter of September 23, 1530, to the pastor of Zwickau, Nicholas Hausmann, Luther speaks of the readiness of his party to make concessions in the matter of the bishops, as of a serious and important matter: the Catholic party had required concessions of them which could only be described as “filthy, shameful and degrading.” “Our party have rejected their offers absolutely.” And he continues in the same serious tone: “They offered to admit the jurisdiction of the bishops again, if these would see that the Gospel was taught and all abuses done away with; some festivals also were to be retained. Nothing, however, came of it. Our foes are determined upon their own destruction; their inevitable fate hangs over their heads.”[1120]