4934 The Lutheran divines were divided between the idea of an absolute ubiquity (which would prove too much for the Lutheran doctrine, and run into a sort of Panchristism or Christo-Pantheism), and a relative ubiquity or multivolipraesentia (which depends upon the will). The Formula of Concord inconsistently favors both views. See Dorner’s History of Christology, II. 710 sqq. (Germ. ed.), and Schaff, Creeds, I. 322, 325 sq., and 348.
5935 Zwingli calls the sacrament ein Wiedergedächtniss und Erneuern dessen, was einst geschehen und in Ewigkeit kräftig ist. His views on the Lord’s Supper are conveniently put together by Usteri and Vögelin, in Zwingli’s Sämmtliche Schriften im Auszuge, vol. II. 70-167.
6936 Dorner (Gesch. der protest. Theol., p. 300): "Das Charakteristische in allen Schriften Zwingli’s vor 1524 ist sein Gegensatz gegen das heil. Abendmahl als Opfer und Messe." So also Ebrard.
7937 He expressed at Marburg, and in his two confessions to Charles I. and to Francis I., his full belief in the divinity of Christ in the sense of the Nicene and Athanasian Creeds. Dorner says (l.c., p. 302): "Dass Zwingli Christum gegenwärtig denkt, ist unleugbar; er sei bei diesem Mahle Wirth und Gastmahl (hospes et epulum)."
8938 Christum credimus vere esse in coena, immo non esse Domini coenam nisi Christus adsit ... Adserimus igitur non sic carnaliter et crasse manducari corpus Christi in coena, ut isti perhibent, sed verum Christi corpus credimus in coena sacramentaliter et spiritualiter edi, a religiosa, fideli et sancta mente, quomodo et divus Chrysostomus sentit. Et haec est brevis summa nostrae, immo non nostrae, sed ipsius veritatis, sententia de hac controversia. Niemeyer, Collectio Confess., pp. 71, 72.
939 Letter to Viret, September, 1542: "De scriptis Zwinglii sic sentire, ut sentis, tibi permitto. Neque enim omnia legi. Et fortassis sub finem vitae, retractavit ac correxit in melius quae temere initio exciderant. Sed in scriptis prioribus memini, quam profana sit de Sacramentis sententia."Opera, XI. 438.
0940 Henri Martin (Histoire de France, Tom. VIII. 188 sq.) says of Calvin’s Institutes that they gave a religious code to the Reform in France and in a great part of Europe,"and that it is "une vraie ’Somme’ théologique, où se trouve impliqué l’ordre civil même, et qui n’est pas, comme celle de Thomas d’Aquin, le résumé d’un système établi, mais le programne et le code d’un système à établir ... Luther attire: Calvin impose et retient ... Volonté et logique, voilà Calvin" (p. 185). He calls him "le premier écrivain par la durée et l’influence de sa langue, de son style."
1941 Some of the strongest passages on this point occur in his polemic tracts against Westphal. In the Second Defense he says: "Christum corpore absentem doceo nihilominus non tantum divina sua virtute, quae ubique diffusa est, nobis adesse, sed etiam facere ut nobis vivifica sit sua caso" (Opera, IX. 76)."Spiritus sui virtute Christus locorum distantiam superat ad vitam nobis e sua carne inspirandam" (p. 77). And in his last admonition: "Haec nostrae doctrinae summa est, carnem Christi panem esse vivificum, quia dum fide in eam coalescimus, vere animas nostras alit et pascit. Hoc nonnisi spiritualiter fieri docemus, quia hujus sacrae unitatis vinculum arcana est et incomprehensibilis Spiritus Sancti virtus" (p. 162). For a good exposition of the Calvinistic theory which substantially agrees with ours, we may refer to Ebrard (Abendmahl, II. 550-570), Stähelin (Calvin, I. 222 sqq.), and Nevin (Mystical Presence).
2942 Speier, or Speyer, is an old German city on the left bank of the Rhine, the seat of a bishop, with a cathedral and the graves of eight German kings, the capital of the Bavarian Palatinate. It became the birthplace of the name "Protestants" in 1529. See below, § 115, p. 692.
3943 Demnach haben wir uns jetzt einmüthiglich verglichen und vereiniget, mittlerzeit des Concilii, oder aber Nationalversammlung, nichtsdestoweniger mit unsern Unterthanen, ein jeglicher in Sachen so das Edict durch kaiserl. Majestät auf dem Reichstag zu Worms gehalten, ausgangen, belangen möchten, für sich also zu leben, zu regieren und zu halten, wie ein jeder solches gegen Gott und kaiserliche Majestät hoffet und vertraut zu verantworten."See the Reichsabschied (recess) in Walch, XVI. 266, and in Gieseler, III. I. 223 (Germ. ed.; IV. 126 Am. ed.). The acts are now published in full by Friedensburg.
4944 This was the view heretofore taken by most Protestant historians, e.g., by Kurtz (II. 31, ed. 9th), who calls the recess "die reichsgesetzliche Legitimation der Territorialverfassung," and by Fisher (Hist. of the Christ. Ch., p. 304): "This act gave the Lutheran movement a legal existence." The correct view is stated by Janssen (III. 51): "Der Speierer Abschied bildet keineswegs eine positive Rechtsgrundlage, wohl aber den Ausgangspunkt für die Ausbildung neuer Landeskirchen." Kluckhohn, Friedensburg, and his reviewer, Kawerau (in the "Theol. Literaturzeitung," Dec. 3, 1887), arrive at the same conclusion.
5945 He alludes to it in a polemical tract against Duke George of Saxony from the year 1529 as follows: "Auch so bin ich auf dem Reichstage zu Speir durch ein öffentlichs kaiserlichs Reichsdecret wiederumb befreiet, oder zum wenigsten befristet [freed at least for a season], dass man mich nicht kann einen Ketzer schelten; weil daselbst beschlossen ist von Allen einträchtiglich, dass ein jeglicher solle und müge glauben, wie ers wisse gegen Gott und kaiserliche Majestät zu verantworten; und ich billig daraus als die Ungehorsamen dem Reich und Aufrührischen beklagen möcht alle die, so mich einen Ketzer schelten. Hat das Gebotzu Worms gegolten, da ich verdampt ward ohn Bewilligung der besten und höhesten Stände des Reichs: warumb sollt mir denn das Gebot zu Speir nicht auch gelten, welchs einträchtlich durch alle Stände des Reichs beschlossen und angenommen ist." Erl. ed., vol. VIII. p. 14.
6946 Reumont (l.c. III. 201) says: "Wüster und andauernder ist keine Stadt geplündert, sind keine Einwohner misshandelt worden als Rom und die Römer. Spanier wie Teutsche haben bei diesem grausen Werke gewetteifert, jene mit erfinderischer Unmenschlichkeit, diese mit wilder Barbarei. Kirchen, Klöster, Palläste, Wohnhäuser, Hütten wurden mit gleicher Beutelust ausgeleert und verwüstet, Männer, Frauen, Kinder mit gleicher Grausamkeit misshandelt."
7947 "Corp. Ref.," XI. 130; C. Schmidt, Phil. Melanchthon, p. 135 sq.
8948 See his letters on this subject in De Wette, III. 314 sqq.
949 After a fugitive life, Pack was beheaded as a forger in the Netherlands, 1536, at the solicitation of Duke George.
0950 Words of Jacob Sturm, the ambassador of Strassburg, from the middle of March.
1951 The great Instrumentum appellationis is given by Müller, Walch, Jung, and in substance by Gieseler, l.c. April 25 (a Sunday) is the date of the legal completion of the protest (Ranke, III. 113). The dates of the preparatory steps are April 19 and 22.
2952 Janssen denies the right of such protest, and dates from it the schism of the German nation. "Von dem Tage zu Speier an," he says, III. 144, "beginnt die eigentliche Spaltung der deutschen Nation." Fortunately, the schism has been healed in 1870 by Providence, without the aid of the Pope and against his wish and will.
3953 It is remarkable that one of the most conservative branches of Protestant Christendom, "the Protestant Episcopal Church in the United States of America," adopted the term as a part of its official title when, after the Revolutionary War, it assumed an independent organization. This could not be done in the state of churchly sentiment which has since come to prevail in that church. Vigorous efforts have been made within the last few years to get rid of the term Protestant, and to substitute for it Catholic, or American, or some other more or less presumptuous epithet, but without success so far. The secession from this body which was organized in 1873 took the name of "The Reformed Episcopal Church."
4954 In a letter to Elector John, May 22, 1529 (De Wette, III. 455), Luther went so far as to call the Zwinglians "audacious enemies of God and his Word, who fight against God and the sacrament."
5955 How has the situation changed since! In the same once papal city where the Emperor was crowned by the Pope with all the splendor of the Catholic ceremonial, the eighth centennial of the University—the oldest in the world ("Bononia docet")—was celebrated June 11-13, 1888, in the presence of the King and Queen, with unbounded enthusiasm for free and united Italy, which has shaken off the yoke of petty tyrants, and is determined to resist all attempts at a restoration of the temporal power of the papacy. The Italians are willing to take their religion from the Pope, but not their politics. Practically, church and state are almost as separate in Italy, since 1870, as in the United States.
6956 Luther wrote to Hausmann, July 6, 1530: "Mirum est quam omnes ardeant amore et favore Caesaris." In De Wette-Seidemann, VI. 116. Melanchthon praised the virtues of the Emperor extravagantly, even after the Diet. "Corp. Ref." II. 430 sq., 361; Virck, l.c., 338sq.
7957 "Lieber Fürst, nicht Kopf abhauen, nicht Kopf ab." Andreas Osiander understood him to say, "mehr Kopf abhauen," and so reported to Luther, June 21, 1530; adding, "neque enim recte Germanice autLatine novit." Krafft, Briefe und Documente, 67; Janssen, III. 166. Charles usually spoke in French; but he declared that he would sacrifice any other language, even Spanish or French, yea, one of his states, for a better knowledge of German.
8958 Brentius: "cum confessio legeretur, obdormivit." The Emperor was equally sleepy on the 3d of August during the reading of the papal confutation.
959 In De Wette, IV. 165.
0960 He spent his time "in lacrymis ac luctu," was exhausted and emaciated. See his letters, and those of Jonas and Osiander, in "Corp. Ref.," II. 125 sq., 157, l63.
1961 He wrote two letters to Campeggi, July 6, and two to his secretary, July 7 and Aug. 5. See "Corp. Reform.," II. 168-174, and 240. In the first letter, after a quotation from Plato and some words of flattery, he makes this astounding concession (fol. 170): "Dogma nullum habemus diversum ab ecclesia Romana. ... Parati sumus obedire ecclesiae Romana, modo ut illa pro sua clementia, qua semper erga omnes gentes usa est, pauca quaedamvel dissimulet, vel relaxet quae jam mutare nequidem si velimus queamus. ... Ad haec Romani pontificis auctoritatem et universam politiam ecclesiasticam reverenter colimus, modo nos non abjiciat Rom. pontifex. ... Nullam ob rem aliam plus odii sustinemus in Germania, quam quia ecclesiae Romanae dogmata summa constantia defendimus. Hanc fidem Christo et Romanae ecclesiae ad extremum spiritum, Deo volente, praestabimus. Levis quaedam dissimilitudo rituum est quae videtur obstare concordiae."Of similar import are the propositions he sent to Campeggi, Aug. 4 (fol. 246).
2962 See letter of Sept. 11, 1530, in De Wette, IV. 163.
3963 Summa, mihi in totum displicet tractatus de doctrinae concordia, ut quae plane sit impossibilis, nisi papa velit papatum suum aboleri."Letter to Melanchthon, Aug. 26, in De Wette, IV. 147.
4964 See his Exposition of John 6–8 (1530-32), Erl. ed. XLVIII. 342 sq.
5965 "Glossen auf das vermeintliche kaiserliche Edict," in Walch, XVI. 2017 sqq.; Erl. ed. XXV. 51-88.
6966 Warnung an seine lieben Deutschen, Erl. ed. XXV. 1-51. The Romanists regarded this as an incendiary call to open rebellion. He defended himself against this charge, in Wider den Meuchler in Dresden, 1531 (Erl. ed. 89-109).
7967 Albrecht accepted from Melanchthon the dedication of his commentary on the Romans and sent him a cup with thirty gold guilders (1532). He also sent to Luther’s wife a present of twenty guilders, which Luther declined. Köstlin, II. 427; Janssen, III. 203. Hermann of Cologne afterwards professed Protestantism, and made an abortive attempt to reform his diocese with the aid of Bucer and Melanchthon.
8968 Luther chastised the Pope with all his power of irony and sarcasm for his conduct in regard to a council, in his book Von den Conciliis und Kirchen, 1539 (Erl. ed. XXV. 219-388).
969 See the proof in Schaff, Creeds of Christendom, I. 624 sqq.
0970 The Articuli Torgavienses were formerly confounded with the Articuli Suobacences till Förstemann discovered the former in the archives at Weimar (1833).
1971 "Denn ich so sanft und leise nicht treten kann." Letter to Elector John, May 15, 1530. In De Wette, IV. 17. He calls the Augustana die Leisetreterin, the softly stepping Confession. Letter to Jonas, July 2l, 1530.
2972 In a letter to Brenz, May, 1531 (Corp. Ref., II. 502), Melanchthon remarks that he did not speak more plainly on this point, "propter adversariorum calumnias." In the Apology of the Confession (Art. IV.), he is more explicit, and declares this doctrine incidentally to be "the chief point of Christian doctrine (praecipuus locus doctrinae Christianae) in this controversy." Müller, Symb. Bücher, p. 87. Döllinger charges Melanchthon, in his varying statements of this doctrine, with sophistry, Die Reformation, III. 279 sqq. The revisers of the Luther Bible retained the insertion allein in Rom. 3:28.
3973 That the Zwinglians are meant by the secus docentes (in the German ed., Gegenlehr), must be inferred from the preceding Conference at Marburg, and the whole conduct of the Lutherans during the Diet. The omission of Zwingli’s name was due, probably, to respect for his friend the Landgrave of Hesse, one of the signers of the Confession.
4974 "They condemn the Anabaptists, who disallow the baptism of children, and affirm that children are saved without baptism." The edition of 1540 adds after "sine baptismo" the words "et extra ecclesiam Christi." The Romish Confutation fully approves of the condemnation of the Anabaptists, and calls them "hominum genus seditiosissimum, procul a finibus Romani imperii eliminandum." Corp. Reform., XXVII. 105.
5975 Schaff, Creeds, i. 687, iii. 482.
6976 It was Melanchthon’s wish (which Köllner chose as motto for his Symb. d. luth. Kirche): "Utinam utinam possim non quidem dominationem confirmare, sed administrationem restituere episcoporum. Video enim, qualem habituri simus ecclesiam, dissoluta politeiva ecclesiastica." Occasionally lonely voices are heard for the restoration of episcopacy in the Lutheran Church, but without effect. See F. Haupt, Der Episcopat der deutschen Reformation, oder Artikel 28 der Augsburg Conf., Frankf., 1866; Luther und der Episcopat, 1866.
7977 See on these questions Schaff, Creeds, I. 237 sqq., and especially Köllner, Symbolik der luth. Kirche, p. 236 sqq. and 267 sqq.
8978 The full title is Catholica et quasi-extemporanea Responsio Pontificia seu Confutatio Augustanae Confessionis. The first draught was verbose and bitter ("verbosior et acrior"); the second, third, fourth, and fifth were briefer and milder.
979 The first draught, however, had a lengthy attack upon Luther’s sola fide.
0980 "Decimus articulus in verbis nihil offendit si modo credant [principes, the Lutheran signers] sub qualibet specie integrum Christum adesse."
1981 Because it is defined as a congregatio sanctorum, without including mali et peccatores.
2982 Because it rejects the invocation of saints."Hic articulus confessionis toties damnatus penitus rejiciendus est et cum tota universali ecclesia reprobandus."
3983 "Quod autem de abusibus adstruxerunt, haud dubie norunt Principes omnes et status imperii, neque a Caes. Maiestate, neque ullis a Principibus et christiano aliquo homine vel minimum abusum probari, sed optare tum Principes, tum status imperii, ut communi consilio ac consensu adnitantur, ut, sublatis abusibus et emendatis, utriusque status excessus aut penitus aboleantur, aut in melius reformentur, ac tandem ecclesiasticus status multis modis labefactatus, ac christiana religio, quae in nonnullis refriguit et remissa est, ad pristinum decus et ornamentumrestituatur et redintegretur. Qua in re Caes. Maiestas, ut omnibus constat, hactenus plurimum et laboris et curae insumsit, et in reliquum ad hoc negotii omnem suam operam ac studium serio collocaturam benigne pollicetur." Corp. Ref., XXVII. 182 sq.
5985 Corp. Ref., XXVII. 267 sqq. Melanchthon himself did not hear it.
6986 Ibid., 379 sqq.; XXVIII. 1 sqq.
7987 See on the different editions the "Corp. Ref.," XXVI. 697 sqq. and XXVII. 379 sqq.; the Latin text of 1531, p. 419 sqq.; the German translation with the variations of ed. II. (1533), ed. III. and IV. (1540), ed. V. 1550), ed. VI. (1556), in vol. XXVIII. 37-326.
8988 Coburg is the residence, alternately with Gotha, of the Duke, and capital of the duchy, of Saxe-Coburg-Gotha, 185 m. S. S. W. of Berlin, nearly midway between Wittenberg and Augsburg, and has now (1888) about sixteen thousand inhabitants. The castle is situated on an eminence overhanging the town, and has been in part converted into a prison and house of correction; but some chambers remain in their original condition, chiefly those occupied by Luther, with his bedstead and pulpit.
989 See above, p. 464.
0990 The MS. of his translation and adaptation of these fables has recently been re-discovered in the Vatican Library by Dr. Reitzenstein, and published, with an interesting facsimile, by E. Thiele: "Luthers Fabeln nach seiner wiedergefundenen Handschrift, " etc. Halle (M. Niemeyer), 1888 (19 pages).
1991 See above, 468, 502 sq., 741 sq.
2992 See the Lit. on p. 104. The martyr-Emperor, Frederick III., as crown prince, representing his venerable father, Emperor William I. of Germany, was the leading figure in the celebration at Wittenberg, Sept. 12-14, 1883, and gave it a national significance. The Luther-celebration produced several Luther-dramas, by Henzen (1883), Devrient (7th ed. 1888), Herrig (9th ed. 1888), and Trümpelmann (2nd ed. 1888). Comp. G. A. Erdmann, Die Lutherfestspiele, Wittenberg, 1889.
3993 The meeting of the Evangelical Alliance of the U. S., then under the management of Drs. Prime and Schaff (Presbyterians), was the most representative and impressive Luther celebration in America; it was addressed by Hon. John Jay (Episcopalian), Dr. Phillips Brooks (Episcopalian), Dr. Wm. M. Taylor (Congregationalist), Bishop Simpson (Methodist), Dr. Krotel (Lutheran), Dr. Crosby (Presbyterian). The music was furnished by the New York Oratorio Society. The Evangelical Alliance issued also an invitation to the Protestant churches in the United States to celebrate Luther’s birthday by sermons on the Reformation.
4994 The Probebibel, so-called, of 1883, though prepared by a company of able scholars appointed by various German States, is a timidly conservative revision, does not touch the Erasmian text, and allows innumerable inaccuracies to stand from respect to Luther’s memory; and yet even this revision revises too much for the Lutherans of strict orthodoxy. His popularity is a hinderance to progress.
6996 Professor Ad. Harnack (Martin Luther, Giessen, 1883, p. 4) well says: Fast jede Partei unter uns hat ihren Luther und meint den wahren zu haben. Die Verehrung für Luther vereinigt mehr als die Hälfte unserer Nation und die Auffassung Luther’s trennt sie. Von Luther’s Namen lässt so leicht kein Deutscher. Ein unvergleichlicher Mann ist er Allen, ob man ihm nun aufpasst, um ihn anzugreifen, oder ob man ihn rühmt und hoch preist." The Germans, if we may say so, worship Luther, Frederick the Great, Goethe, and Bismarck. Of these, Luther is most worthy, and was least desirous, of praise.
7997 Hallam also, ignoring Luther’s German writings, calls his polemical books "bellowing in bad Latin," " scandalous," and " disgusting." (Literature of Europe in the 15th, 16th, and 17th centuries, II. 306, N. Y. ed.)
8998 Comp. the admirable description of Luther by Hase in his Kirchengesch. (11th ed., p. 400), and at the close of his Prot. Polemik. The Roman Catholic Möhler (Kirchengesch., III. 148) thinks that out of Luther’s writings might be drawn "the most glorious apology of the Catholic Church." Harnack (l.c., p. 5) calls him "a sage without prudence; a statesman without politics; an artist without art; a man free from the world, in the midst of the world; of vigorous sensuality, yet pure; obstinately unjust (rechthaberisch ungerecht), yet concerned for the cause; defying authority, yet bound by authority; at once blaspheming and emancipating, reason."
999 An interesting parallel in this and other respects may be drawn by some future historian, between Luther and Bismarck, whose political influence upon Germany in the nineteenth century is as powerful as Luther’s ecclesiastical influence was in the sixteenth. Bismarck was originally an intense aristocrat, but became the boldest liberal, and ended as a conservative statesman, though without surrendering the creations of his genius. He defeated Catholic Austria and France, and protested that he would never go to Canossa; yet he met Pope Leo XIII. half way, and repealed the unjust May-laws in the interest of patriotism, without surrendering any religious principle. With all his faults, he is the greatest statesman and diplomatist of the century, and the chief founder of the Protestant German Empire.
01000 He calls him Hanswurst, Jack Sausage.
1001 So says Döllinger (Die Reform., III. 265, note), who counted the number. He adds, that in Luther’s book on the Councils, the devils are mentioned fifteen times in four lines.
21002 See the passages above, p. 657 sq., note 3.
31003 Comp. the comparison between Luther and Melanchthon, p. 193 sq.
41004 He announced the death of Luther to his students with the words: "Ah! obiit auriga et currus Israel, qui rexit ecclesiam in hac ultima senecta mundi. ... Amemus igitur hujus viri memoriam."
51005 This is a mistake; see p. 466 sq.
61006 Luther, eine Skizze, Freiburg-i.-B., 1851. I have a copy with notes, which the old Catholic Bishop Reinkens, a pupil of Döllinger, kindly gave me in Bonn, 1886. It appeared in the first edition of Wetzer and Welte’s Kirchen-Lexikon, vol. VI. 651 spp.
71007 The translation was made by my esteemed friend, Professor Thomas Conrad Porter, D. D., of Easton, Penn., several years ago, but finished in February, 1888, and is almost equal to that of Thomas Carlyle in its reproduction of the rugged force of the original, and surpasses it in rhythmic accuracy. Comp. 468, 502, sq.
81008 Carlyle: "A safe stronghold."
91009 "A trusty shield."—C.
01010 "The ancient prince of hell."—C.
1011 Strong mail of craft and power He weareth in this hour."—C.