Part 27 (1/2)
Concerning the majesty of Christ the _Dresden Consensus_ declares that after the resurrection and ascension the human nature of Christ ”was adorned with higher gifts than all angels and men.” In His ascension, the _Consensus_ continues, Christ ”pa.s.sed through the visible heavens and occupied the heavenly dwelling, where He in glory and splendor retains the essence, property, form, and shape of His true body, and from there He, at the last day, will come again unto Judgment in great splendor, visibly.”
In a similar vague, ambiguous, and misleading manner Christ's sitting at the right hand of G.o.d is spoken of. Omitting the oral eating and drinking and the eating and drinking of the wicked, the _Consensus_ states concerning the Lord's Supper that ”in this Sacrament Christ gives us with the bread and wine His true body sacrificed for us on the cross, and His true blood shed for us, and thereby testifies that He receives us, makes us members of His body, washes us with His blood, presents forgiveness of sins, and wishes truly to dwell and to be efficacious in us.” (Tschackert, 546.) The opponents of the Wittenbergers are branded as unruly men, who, seeking neither truth nor peace, excite offensive disputations concerning the real presence in the Lord's Supper as well as with regard to other articles. Their doctrine of the real communication (”_realis seu physica communicatio_”) is characterized as a corruption of the article of the two natures in Christ and as a revamping of the heresies of the Marcionites, Valentinians, Manicheans, Samosatenes, Sabellians, Arians, Nestorians, Eutychians, and Monothelites. (Gieseler 3, 2, 264f.)
213. Apparently Victorious.
All the Crypto-Calvinistic publications of the Wittenberg and Leipzig Philippists were duly unmasked by the Lutherans outside of Electoral Saxony, especially in Northern Germany. Their various opinions were published at Jena, 1572, under the t.i.tle: ”_Unanimous Confession (Einh.e.l.liges Bekenntnis) of Many Highly Learned Theologians and Prominent Churches_ 1. concerning the New Catechism of the New Wittenbergers, and 2. concerning their _New Foundation (Grundfeste)_, also 3. concerning their _New Confession (Consensus Dresdensis)_, thereupon adopted.” However, all this and the repeated warnings that came from every quarter outside of his own territories, from Lutheran princes as well as theologians, do not seem to have made the least impression on Elector August. Yet he evidently was, and always intended to be a sincere, devoted, true-hearted, and singleminded Lutheran. When, for example, in 1572 Beza, at the instance of the Wittenberg Philippists, dedicated his book against Selneccer to Elector August, the latter advised him not to trouble him any further with such writings, as he would never allow any other doctrine in his territory than that of the _Augsburg Confession_.
However, blind and credulous as he was, and filled with prejudice and suspicion against Flacius and the Jena theologians generally, whom he, being the brother of the usurper Maurice, instinctively feared as possibly also political enemies, Elector August was easily duped and completely hypnotized, as it were, by the men surrounding him, who led him to believe that they, too, were in entire agreement with Luther and merely opposed the trouble-breeding Flacians, whom they never tired of denouncing as zealots, fanatics, bigots, wranglers, barkers, alarmists, etc. While in reality they rejected the doctrine that the true body and blood of Christ is truly and essentially present in the Holy Supper, these Crypto-Calvinists pretended (and Elector August believed them) that they merely objected to a _local_ presence and to a Capernaitic eating and drinking of the body and blood of Christ in the Holy Supper.
And while in reality they clearly repudiated Luther's teaching, according to which the divine attributes (omnipotence, omnipresence, etc.) are communicated to the human nature of Christ, they caused the Elector to believe that they merely opposed a delusion of the ”Ubiquitists,” who, they said, taught that the body of Christ was _locally extended_ over the entire universe. This cra.s.s localism, they maintained, was the teaching of their opponents, while they themselves faithfully adhered to the teachings of Luther and Philip, and, in general, were opposed only to the exaggerations and excrescences advocated by the bigoted Flacians. (Walther, 43.)
Such was the manner in which the Elector allowed himself to be duped by the Philippists who surrounded him,--men who gradually developed the art of dissimulation to premeditated deceit, falsehood, and perjury. Even the Reformed theologian Simon Stenius, a student at Wittenberg during the Crypto-Calvinistic period, charges the Wittenbergers with dishonesty and systematic dissimulation. The same accusation was raised 1561 by the jurist Justus Jonas in his letters to Duke Albrecht of Prussia.
(Gieseler 3, 2, 249.) And evidently believing that Elector August could be fooled all the time, they became increasingly bold in their theological publications, and in their intrigues as well.
To all practical purposes the University of Wittenberg was already Calvinized. Calvinistic books appeared and were popular. Even the work of a Jesuit against the book of Jacob Andreae on the Majesty of the Person of Christ was published at Wittenberg. The same was done with a treatise of Beza, although, in order to deceive the public, the t.i.tle-page gave Geneva as the place of publication. Hans Lufft, the Wittenberg printer, later declared that during this time he did not know how to dispose of the books of Luther which he still had in stock, but that, if he had printed twenty or thirty times as many Calvinistic books, he would have sold all of them very rapidly.
Even Providence seemed to bless and favor the plans of the plotters. For when on March 3, 1573, Duke John William, the patron and protector of the faithful Lutherans, died, Elector August became the guardian of his two sons. And fanaticized by his advisers, the Elector, immediately upon taking hold of the government in Ducal Saxony, banished Wigand, Hesshusius, Caspar Melissander [born 1540; 1571 professor of theology in Jena; 1578 superintendent in Altenburg; died 1591] Rosinus [born 1520; 1559 superintendent in Weimar 1574 superintendent in Regensburg; died 1586], Gernhard, court-preacher in Weimar, and more than 100 preachers and teachers of Ducal Saxony. The reason for this cruel procedure was their refusal to adopt the _Corpus Philippic.u.m_, and because they declined to promise silence with respect to the Philippists.
214. ”Exegesis Perspicua.”
In 1573, the Calvinization of Electoral and Ducal Saxony was, apparently, an accomplished fact. But the very next year marked the ignominious downfall and the unmasking of the dishonest Philippists. For in this year appeared the infamous _Exegesis_, which finally opened the eyes of Elector August. Its complete t.i.tle ran: ”_Exegesis Perspicua et ferme Integra Controversiae de Sacra Coena_--Perspicuous and Almost Complete Explanation of the Controversy Concerning the Holy Supper.” The contents and make-up of the book as well as the secret methods adopted for its circulation clearly revealed that its purpose was to deal a final blow to Lutheranism in order to banish it forever from Saxony.
Neither the author, nor the publisher, nor the place and date of publication were anywhere indicated in the book. The paper bore Geneva mark and the lettering was French. The _prima facie_ impression was that it came from abroad.
Before long, however, it was established that the _Exegesis_ had been published in Leipzig by the printer Voegelin, who at first also claimed its authors.h.i.+p. But when the impossibility of this was shown, Voegelin, in a public hearing, stated that Joachim Curaeus of Silesia, a physician who had left Saxony and died 1573, was the author of the book. Valentin Loescher, however, relates (_Historia Motuum_ 3, 195) that probably Pezel and the son-in-law of Melanchthon, Peucer, had a hand in it; that the Crypto-Calvinist Esram Ruedinger [born 1523, son-in-law of Camerarius, professor of physics in Wittenberg, died 1591] was its real author; that it was printed at Leipzig in order to keep the real originators of it hidden, and that, for the same purpose, the Silesian Candidate of Medicine Curaeus had taken the responsibility of its authors.h.i.+p upon himself. (Tschackert, 547.)
Self-evidently, the Wittenberg theologians disclaimed any knowledge of, or any connection with, the origin of the _Exegesis_. However, they were everywhere believed to share its radical teachings, and known to have spread it among the students of the university, and suspected also of having before this resorted to tactics similar to those employed in the _Exegesis_. As early as 1561, for example, rhymes had secretly been circulated in Wittenberg, the burden of which was that faith alone effects the presence of Christ in the Lord's Supper, and that the mouth receives nothing but natural bread. One of these ran as follows: ”Allein der Glaub' an Jesum Christ Schafft, da.s.s er gegenwaertig ist, Und speist uns mit sei'm Fleisch und Blut Und sich mit uns einigen tut. Der Mund empfaeht natuerlich Brot, Die Seel' aber speist selber Gott.” (Walther, 46.) Of course, the purpose of such dodgers was to prepare the way for Calvinism. And on the very face of it, the _Exegesis Perspicua_ was intended to serve similar secret propaganda.
The chief difference between the preceding publications of the Philippists and the _Exegesis_ was that here they came out in clear and unmistakable language. The sacramental union, the oral eating and drinking (_manducatio oralis_), and the eating and drinking of the wicked, which before were pa.s.sed by in silence, are dealt with extensively and repudiated. The _Exegesis_ teaches: The body of Christ is inclosed in heaven; in the Holy Supper it is present only according to its efficacy, there is no union of the body of Christ with the bread and wine; hence, there neither is nor can be such a thing as oral eating and drinking or eating and drinking of unbelievers. The ”ubiquity,” as the _Exegesis_ terms the omnipresence of Christ's human nature, is condemned as Eutychian heresy. The _Exegesis_ declared: ”In the use of the bread and wine the believers by faith become true and living members of the body of Christ, who is present and efficacious through these symbols, as through a ministry inflaming and renewing our hearts by His Holy Spirit. The unbelieving, however, do not become partakers, or _koinonoi_, but because of their contempt are guilty of the body of Christ.” (Seeberg, _Grundriss_ 146.)
After fulsome praise of the Reformed, whose doctrine, the _Exegesis_ says, is in agreement with the symbols of the ancient Church, and who as to martyrdom surpa.s.s the Lutherans, and after a corresponding depreciation of Luther, who in the heat of the controversy was said frequently to have gone too far, the _Exegesis_ recommends that the wisest thing would be to follow the men whom G.o.d had placed at the side of Luther, and who had spoken more correctly than Luther. Following Melanchthon, all might unite in the neutral formula, ”The bread is the communion of the body of Christ,” avoiding all further definition regarding the ubiquity [the omnipresence of Christ's human nature] and the eating of the true body of Christ, until a synod had definitely decided these matters. (Tschackert, 547.)
All purified churches (all churches in Germany, Switzerland, etc., purified from Roman errors), the _Exegesis_ urges, ”ought to be in accord with one another; and this pious concord should not be disturbed on account of this difference [regarding the Holy Supper]. Let us be united in Christ and discontinue those dangerous teachings concerning the ubiquity, the eating of the true body on the part of the wicked, and similar things. The teachers should agree on a formula which could not create offense. They should employ the modes of speech found in the writings of Melanchthon. It is best to suppress public disputations, and when contentious men create strife and disquiet among the people, the proper thing to do, as Philip advised [in his opinion to the Elector of the Palatinate], is to depose such persons of either party, and to fill their places with more modest men. The teachers must promote unity, and recommend the churches and teachers of the opposite party.” (Walther, 51.) Such was the teaching and the theological att.i.tude of the _Exegesis_. It advocated a union of the Lutherans and the Reformed based on indifferentism, and a surrender in all important doctrinal points to Calvinism, the Lutherans merely retaining their name. This unionistic att.i.tude of the _Exegesis_ has been generally, also in America, termed Melanchthonianism.
215. Plotters Unmasked.
The plain and unmistakable language of the _Exegesis_ cleared the atmosphere, and everywhere dispelled all doubts as to the real nature of the theological trend at Wittenberg and Leipzig. Now it was plain to everybody beyond the shadow of a doubt that Electoral Saxony was indeed infested with decided Calvinists. And before long also the web of deceit and falsehood which they had spun around the Elector was torn into shreds. The appearance of the _Exegesis_ resulted in a cry of indignation throughout Lutheran Germany against the Wittenberg and Leipzig Philippists. Yet, in 1574, only few books appeared against the doc.u.ment, which, indeed, was not in need of a special refutation. Wigand published _a.n.a.lysis of the New Exegesis_, and Hesshusius: _a.s.sertion (a.s.sertio) of the True Doctrine Concerning the Supper, against the Calvinian Exegesis_. At the same time Elector August was again urged by Lutheran princes notably the King of Denmark and Duke Ludwig of Wuerttemberg, also by private persons, to proceed against the Calvinists in his country and not to spare them any longer. (Gieseler 3, 2, 267.) The aged Count of Henneberg made it a point to see the Elector personally in this matter. But there was little need for further admonitions, for the _Exegesis_ had opened the Elector's eyes. And soon after its publication discoveries were made which filled August with deep humiliation and burning indignation at the base deception practised on him by the very men whom he had trusted implicitly and placed in most important positions. By lying and deceit the Philippists had for a long period succeeded in holding the confidence of Elector August; but now the time for their complete and inglorious unmasking had arrived.
Shortly after the _Exegesis_ had appeared, Peucer wrote a letter to the Crypto-Calvinist Christian Schuetze, then court-preacher in Dresden [who studied at Leipzig; became superintendent at Chemnitz in 1550, court-preacher of Elector August in 1554; when he was buried, boys threw a black hen over his coffin, crying, 'Here flies the Calvinistic devil;'
Joecher, _Lexicon_ 4, 372], which he had addressed to the wife of the court-preacher in order to avoid suspicion. By mistake the letter was delivered to the wife of the court-preacher Lysthenius [born 1532; studied in Wittenberg; became court-preacher of Elector August in 1572 and later on his confessor; opposed Crypto-Calvinism; was dismissed 1590 by Chancellor Crell; 1591 restored to his position in Dresden, died 1596]. After opening the letter and finding it to be written in Latin, she gave it to her husband, who, in turn, delivered it to the Elector.
In it Peucer requested Schuetze dexterously to slip into the hands of Anna, the wife of the Elector, a Calvinistic prayer-book which he had sent with the letter. Peucer added: ”If first we have Mother Anna on our side, there will be no difficulty in winning His Lords.h.i.+p [her husband]
too.”
Additional implicating material was discovered when Augustus now confiscated the correspondence of Peucer, Schuetze, Stoessel, and Cracow. The letters found revealed the consummate perfidy, dishonesty, cunning, and treachery of the men who had been the trusted advisers of the Elector, who had enjoyed his implicit confidence, and who by their falsehoods had caused him to persecute hundreds of innocent and faithful Lutheran ministers. The fact was clearly established that these Philippists had been systematically plotting to Calvinize Saxony. The very arguments with which Luther's doctrine of the Lord's Supper and the Person of Christ might best be refuted were enumerated in these letters.
However, when asked by the Elector whether they were Calvinists, these self-convicted deceivers are said to have answered that ”they would not see the face of G.o.d in eternity if in any point they were addicted to the doctrines of the Sacramentarians or deviated in the least from Dr.
Luther's teaching.” (Walther, 56.) The leaders of the conspiracy were incarcerated. Cracow died in prison, 1575; Stoessel, 1576. It was as late as 1586 that Peucer regained his liberty, Schuetze in 1589.
216. Lutheranism Restored.
In all the churches of Saxony thanksgiving services were held to praise G.o.d for the final triumph of genuine Lutheranism. A memorial coin celebrating the victory over the Crypto-Calvinists, bearing the date 1574, was struck at Torgau. The obverse exhibits Elector August handing a book to Elector John George of Brandenburg. The inscription above reads: ”_Conserva Apud Nos Verb.u.m Tuum, Domine_. Preserve Thy Word among Us, O Lord.” Below, the inscription runs: ”_Augustus, Dei Gratia Dux Saxionae et Elector_. Augustus, by the Grace of G.o.d Duke of Saxony and Elector.” The reverse represents Torgau and its surroundings, with Wittenberg in the distance. The Elector, clad in his armor, is standing on a rock bearing the inscription: ”_Schloss Hartenfels_” (castle at Torgau). In his right hand he is holding a sword, in his left a balance, whose falling scale, in which the Child Jesus is sitting, bears the inscription: ”_Die Allmacht_, Omnipotence.” The lighter and rising pan, in which four Wittenberg Crypto-Calvinists are vainly exerting themselves to the utmost in pulling on the chains of their pan in order to increase its weight, and on the beam of which also the devil is sitting, is inscribed: ”_Die Vernunft_, Reason.” Above, G.o.d appears, saying to the Elector, ”Joshua 1, 5. 6: _Confide, Non Derelinquam Te_.
Trust, I will not forsake thee.” Below we read: ”_Apud Deum Non Est Impossibile Verb.u.m Ullum_, Lucae 1. _Conserva Apud Nos Verb.u.m Tuum, Domine_. 1574. Nothing is impossible with G.o.d, Luke 1. Preserve Thy Word among us, Lord. 1574.”