THE WITTENBERG FORM OF CONCORD.
We have already mentioned that the division of the Evangelical party, in
the doctrine of the Lord's Supper, was not beneficial to the good cause
of the Reformation. On this account, the Landgrave Philip of Hesse had
made an earnest effort to bring about a union between the Germans and
the Swiss in Marburg. He did not relinquish his hope of such a union,
and made efforts to effect it at the Diet of Augsburg. One of the ablest
divines of this period was the preacher and professor, MARTIN BUCER of
Strasburg, born in Schlettstadt in Alsace, in the year 1491, and gained
over to the side of the Gospel in the year 1518, by means of Luther's
Discussion in Heidelberg. This man made it the task of his life to bring
about a union in the doctrine of the Sacrament. For this purpose he had
visited Luther in Coburg as early as 1530, and had found him inclined to
union. Soon after, he published a confession of the four upper German
cities, Augsburg, Constance, Lindau, and Memmingen, in which he closely
approximated the Lutheran doctrine of the Lord's Supper. Luther and
Melanchthon were highly pleased with this, and the latter wrote to
Bucer, January 22d, 1531, that he would write to him, although he was
troubled by a fever at the time. "I saw the grounds of your union, and
greatly rejoiced that you admit a presence of the body of Christ with
the soul. But I do not see why you are so strongly opposed to admit a
presence with the sign also." Luther expressed himself to the same
purpose, and was very much surprised that Bucer represented Zwingli and
Oecolampadius as holding the same view. He, therefore, expressed himself
in favor of a postponement of the Form of Concord, although he confessed
that he would rather lose his life thrice, if this dispute could be
settled. It seems that Bucer said in several places that the differences
which had hitherto prevented a union were mere trifles. Luther,
therefore, in a letter to the town council of Augsburg in 1533, declared
that he did not agree with the ministers there, who only presented mere
bread and wine to the people. In a letter of the year 1534, "To a good
friend concerning his book of secret masses," he expressly declares: "I
believe, and do not doubt, that in the Lord's Supper, under the form of
bread is the true body of Christ given for us to the cross; under the
form of wine is the true blood of Christ shed for us, and that this body
and blood of the Son of God, Jesus Christ, is not only received by the
holy and worthy, but that sinners and unworthy persons truly receive it
in a bodily manner." But Bucer did not give up his efforts to bring
about a union on this account, and especially endeavored to gain over
Melanchthon, who, in a letter of October 10th, 1533, assures him of his
love, and promises to use his utmost endeavors to bring about such a
union. In September, 1534, the indefatigable Bucer published a Form of
Concord. On the 16th of September, Melanchthon wrote to Erhard Schnepf
and the Landgrave Philip, who was deeply interested in this matter, that
he had spoken of this Form with Luther that very day; and that he was
satisfied with it, provided Bucer believed what his words expressed. For
Bucer confesses that, in the reception of the bread and wine, Christ is
truly and essentially present. Melanchthon adds, "I would not require
more." He relied much upon the Landgrave in this matter, exhorted him to
act promptly, and added concerning himself: "All that I am able to do,
in order to bring about a Christian unity, I am willing to do with all
my heart, and know of no more agreeable task in the world. May God add
his blessing!" The Landgrave was now anxious that Bucer and Melanchthon
should meet in Cassel. Luther agreed to this, although he did not
entertain great expectations of the result of such a meeting, and gave
written instructions to Melanchthon, pointing out the basis upon which a
union might be established. This document contains seven propositions:
one of which demands, that it should not be said that they had not
understood each other before; and another, that no middle meaning should
be invented, as if, for instance, the opponents should say the true body
of Christ is present, and the Lutherans should say that nothing is eaten
but the bread. Luther said in this matter: "God is my witness, that if
it were possible, I would gladly give my body and blood to put away this
disunion." He here expressed himself in a very conciliatory and
tolerating manner towards those who entertained different views of the
Lord's Supper, and concluded with a decided confession concerning the
Lord's Supper, that the body of Christ is truly eaten in and with the
bread. Melanchthon also at this time expressed his views of this
important doctrine to the Landgrave, and in it declares: "That the body
and blood of Christ, that is, Christ essentially, and not figuratively,
are truly in the bread and wine. But here we must cast aside those
thoughts which our reason proposes, such as, _how_ does Christ ascend
and descend, conceal himself in the bread, and is in no other place."
About the 12th of December, Melanchthon travelled to Cassel, to
negotiate a Form of Concord with Bucer. Bucer had a short time before
met with several ministers from upper Germany, in Constance, who fully
coincided in his views of the Lord's Supper. The Landgrave took a deep
interest in the matter, and treated the Wittenberg envoy in the most
friendly manner. Here Bucer, with the upper Germans, expressed his
opinion to the following effect:--"That we receive the body of Christ
essentially and truly when we receive the Sacrament, and that bread and
wine are signs, with which, when they are dispensed and received, the
body of Christ is given and received at the same time." He further said,
"that the body and the bread are thus united, not by a mingling of their
essence, but as a Sacrament, and that which is given together with the
Sacrament." With a doctrine thus approximating, together with the
declaration, that the opposite side would abide by the Augsburg
Confession and its Apology, Melanchthon returned from Cassel January
9th, 1535. Luther was highly pleased with it, so that he remarked: "As
for my own person, I do not know how I could reject such a Form of
Concord." Yet he advised that this Concord should not be finally
arranged at once, but that it would be best to wait a while longer,
because these differences were so great and wide-spread. We must notice
here that Melanchthon returned in favor of Bucer's views. He shows this
very distinctly in a letter to Camerarius; and in a letter to Brenz, who
was opposed to a Concord, he remarked, that they were not treating with
persons who denied the Trinity and other articles. With such he would
have nothing to do, but would look upon them as persons who ought to be
condemned. He confesses the true presence to him, yet with a leaning
towards Bucer, and remarks that uniformity could be brought about.
Letters arrived from every side, declaring how gladly all would unite
with the Wittenbergers in the Lord's Supper. So also did they write from
Augsburg, to whom Luther wrote: "If this Form of Concord is established,
I will sing with tears of joy: Lord, now lettest thou thy servant depart
in peace. For I will leave peace in the Church, that is, the glory of
God, the punishment of the devil, and vengeance upon all enemies and
adversaries." Such encouraging letters also came from Strasburg, Ulm,
and Esslingen, which filled Luther with great joy. He remarked to the
Strasburgers, that it would also be necessary to interest the princes
and cities in this matter. As to the time, it would scarcely be possible
to hold the conference before next Easter. The Elector would be
requested to appoint the place of meeting. He also expressed his cordial
wishes to the preacher, Shelling, in Strasburg, towards the close of
December: "I have received your letter with pleasure, and assure you
that I am just as anxious for the Concord as I observe you to be. Let
Him bear witness whom no one can deceive. Therefore pray God, as we also
do, that this union, which, thanks to God, is prospering better and
better, may at last be fully established. May God not be merciful to me,
if anything is wanting on my part, or if I lay difficulties in the way;
so anxious am I that peace should be restored to the Church before my
death." Melanchthon had written to the ministers in Augsburg: "I would
willingly endanger my life to promote this Concord, and I trust that the
way is already prepared for it. May Christ rule and guide the designs of
the godly." Thus the two leaders were warmly in favor of the Form of
Concord. The place was also appointed, the Elector selecting EISENACH.
But all at once, Melanchthon began to fear that greater divisions might
be brought about by this conference, as he writes to the Landgrave of
Hesse in April: "Now I have all the time feared, if this should be held
at this time, that some rigorous individuals might attend, and thus more
disunion and offence than improvement would be the consequence." He then
goes on to say that no negotiations should be undertaken without the
presence of the Landgrave and the other princes and States, and that, on
the whole, too great haste should be avoided. His concern may have been
caused by an epistle sent forth at this time by Zwingli and
Oecolampadius, which could not promote unity. This was prefaced too by a
letter of Bucer, who praised these men on account of their orthodoxy. On
this account Melanchthon was so anxious, and feared that it would only
increase discord. "This disease," he wrote to Veit Dietrich on the 15th
of May, "cannot be healed suddenly. But I beseech God in mercy to look
upon the Church, and to deliver it from all offences."
Notwithstanding all this, the Conference was held. But because Luther
suffered great bodily pain at this time, and could not go to Eisenach,
he proposed Grimma, which was nearer. Melanchthon was already on the way
thither, when Bucer, with his friends Capito and Wohlfahrt, called
Lycosthenes, arrived in Wittenberg, May 21, 1536.
Luther was not greatly pleased with their coming, for he had read the
epistle already mentioned, and thought that the opposite party were not
seeking a sincere union. However, this does not seem to have been the
case, for on the road to Wittenberg they had visited FREDERICK MYCONIUS
at Gotha, who soon led them to converse on the Lord's Supper, and found
them inclined to unite with the Wittenbergers upon a proper basis. This
he relates in a detailed narrative of the proceedings of the
Convention. MENIUS also had understood this to be the case, and they
both informed Luther and Melanchthon of it. Early on the 22d of May,
Bucer and Capito visited Luther, but the convention did not begin until
three o'clock in the afternoon. One side was represented by Luther,
Pomeranus, Jonas, Cruciger, Melanchthon, Menius, Myconius, Weller, and
Rorarius; the other merely by Bucer and Capito. Bucer opened the meeting
by a lengthy address, in which he particularly expressed his joy on
account of this Conference, and stated that this was now the fourth year
that he had been laboring to bring about a union. Luther replied, and
expressed his disapprobation of the epistle of Zwingli and
Oecolampadius, prefaced by a letter from Bucer, which did not at all
agree with this union. He believed it would be better to leave matters
as they were, than to make this business, which is already bad enough, a
hundred times worse by a fictitious form of concord. This of course
greatly perplexed Bucer; but in a long speech he again declared that
there was no deception in the case, but that the Upper Germans had fully
expressed their sentiments, and that the said epistle had been printed
against his will, yea, even against his express injunctions; and that
his own letter had been written to others during the previous year, and
had not been intended for publication. Luther now, in his reply,
demanded that they should, _first_ of all, publicly recant their
previous opinion as incorrect; and _secondly_, that they would
henceforth teach in unison with the Wittenbergers. He began to explain
this doctrine at length; but, during this address, he became so feeble,
that he was obliged to desist. They did not resume the conference until
three o'clock in the afternoon of the next day. Luther insisted upon the
two points referred to yesterday, and requested an answer from them.
Bucer consented to recant, and confessed in his own name and that of the
Swiss, that the bread in the Lord's Supper is truly the body of Christ,
and that the wine is truly the blood of Christ; and that the body and
blood of Christ, namely, the natural, essential body, are received, not
only by the heart, but with the mouth of those who receive it, if
worthily, unto salvation, but if unworthily, unto damnation. His friends
also, upon Luther's inquiry, expressed themselves to be of the same
opinion, and earnestly requested that they might be received in a
brotherly manner into such a union, as members of Christ. This was done,
and Luther, as Myconius says, assured them of it "with great fervor and
joy, which was visible also in his eyes and entire countenance."
The same narrator proceeds to say, that it made so great an impression
upon the whole assembly, that "Capito and Bucer began to weep, and we,
on both sides, thanked God with clasped hands and devout gestures."
Melanchthon, who was known to be peculiarly skilful in preparing a Form
of Concord, was commissioned to draw it up, which he cheerfully did. On
the 29th of May, this Form was signed by both parties. In the _first_
article it declares, that there are two things in the holy sacrament, a
heavenly and earthly; and that the body and blood of Christ are really
and essentially present with the bread and wine, and are thus presented
and received. In the _second_ article they reject the Romish doctrine of
transubstantiation; and in the _third_, they declare that "the body and
blood of Christ are also truly presented to the unworthy," but unto
condemnation. They had also agreed in regard to Baptism and Absolution.
Thus was the concord established with the gracious assistance of God. It
caused great joy among the Lutherans in every quarter, and declarations
of approbation were sent to Wittenberg from many sides, and even the
Swiss partially acceded to it. All were of course not satisfied; for
instance, Amsdorf, who was not at all pleased with the Form of Concord.
But Melanchthon rejoiced most of all; for he now discovered that the
fears which had troubled him so much were groundless. He from henceforth
continued to abide by the Wittenberg Form of Concord.