THE CONVENTION AT SMALKALD.
We have before referred to the proceedings instituted by the Elector,
when he received notice that Pope Paul III. was about to convene a
Council at Mantua. The Evangelical States appointed a meeting at
Smalkald, February 7, 1537, in order to deliberate whether they should
accept the invitation to attend the Papal diet or not. The Elector, at
the same time, as Luther informs us, commissioned him "to arrange
articles of our doctrine, in order to see if it should come to this,
what and how much we could and would yield to the Papists, and which we
finally intend to adhere to." This led to the so-called "_Smalkald
Articles_," which were very properly adopted among the Confessional
writings of the Lutheran Church. When he had completed this work, the
Theologians from abroad, Amsdorf, Agricola, and Spalatin, met with
Luther and Melanchthon in Wittenberg, in order to discuss these articles
before they should be delivered at the meeting at Smalkald. This
document contains three parts. The _first_ relates to the doctrines of
the _Divine Majesty_, in which both parties were agreed. The _second_
part treats of the articles "which refer to the office and work of Jesus
Christ, or our Salvation." 1. It speaks of Justification by Faith alone.
"From this article," it declares, "we cannot move or let anything fall,
if heaven and earth should fall." 2. They treat of the Mass and
Invocation of Saints. 3. Of charitable foundations and convents. And 4.
Of the Papacy. The _third_ part included the doctrines of Sin, of the
Law, Repentance, of the erroneous repentance of the Papists, of the
Gospel, of Baptism, of the Sacrament of the Altar, of the Keys, of
Confession, of Excommunication, of Ordination and Vocation, of the
Marriage of the Priests, of the Church, of Justification and good works,
of Monastic Vows, and Human Ordinances. Luther says, "These are the
articles to which I must and will adhere until I die, if it pleases God;
and I know of nothing in them that I can alter or yield. But if any one
wishes to yield anything, let him do it upon his conscience."
These articles, which are composed with a truly Lutheran vigor, were
highly approved of by the Theologians. They subscribed them in
Wittenberg. Melanchthon also signed them, and added these remarks: "I,
Philip Melanchthon, also consider the above articles right and
Christian. But concerning the Pope, I hold, that his superiority over
the Bishops, which he otherwise possesses, should also be conceded by
us, jure humano, (according to human right,) on account of the peace and
unity of those Christians who now yield obedience to him, and may do so
in time to come." Luther had disputed this _human right_ of the Pope, in
the article on the Papacy; and surely not without good reason. For a
Pope, as he was now presupposed by Melanchthon, had never existed in any
place. If he accepted the Gospel, he was no longer Pope; he could not
longer be Pope. It was clearly an erroneous yielding to the powers on
the opposing side, and must be explained by Melanchthon's timidity, as
is manifested in his letter to Veit Dietrich, January 20: "When I think
of the Convention, and of the terrible conflicts, which, I believe,
will arise there, I shudder all over my body." The Elector was highly
pleased with Luther's articles, and did not agree with Melanchthon's
view of the Pope; for he saw very well that they would by this expose
themselves to future suppression and extermination.
Towards the end of January, Luther, Melanchthon, and Bugenhagen,
departed for Smalkald, although Melanchthon's health was seriously
affected. They passed through Torgau, Altenburg, and Weimar. In the
latter city, Luther preached before the retinue of the Papal Nuncio. He
was not afraid to complain that the kings and bishops hated the
Evangelical party more than the Turks. On the 7th of February they
arrived at Smalkald, and eight days after this the Convention was
opened. But they had not been here long, when Luther became very ill
with violent pains of the stone. Immediately every attention was paid by
the physicians of the princes, but in vain. Luther begged Melanchthon to
send for Dr. Sturz, of Erfurt, in whom he reposed great confidence.
Philip wrote to him: "I beseech you to come at once, and do not fail,
when such a man is in danger." He took Luther's illness much to heart,
which he manifested in all his letters at this time. He wrote to Jonas,
"Let us pray to God earnestly, that he would preserve him, and restore
him to health." Luther did not wish to remain in Smalkald any longer,
and had himself conveyed away. When he was riding out of the gate of the
city, he turned to the friends who were escorting him, with these words:
"God fill you with hatred against the Pope!" This legacy to those
remaining behind was faithfully taken to heart by them.
The object of this meeting of Smalkald was, as Melanchthon stated in a
letter to Jonas, partly thoroughly to discuss doctrine, in order to
promote uniformity in all the churches, and partly also to deliberate
to which articles they would adhere to the last, and in which they might
yield should any hope of peace appear. This, too, was the Elector's
plan, but it did not succeed, particularly as far as _yielding_ was
concerned, because the more determined Theologians were altogether
opposed to it. They entertained the opinion, which was no doubt correct,
that to yield would be explained as inconstancy both by friends and
foes, and the Emperor would only press them more urgently because they
seemed to fly. Even a closer comparison of doctrine did not become
popular, doubtless because they feared that if disunion should arise,
the League would be broken. Luther's illness and departure also
interfered with the deliberations. The Theologians, together with Bucer
and Blaurer, who represented the upper Germans, as well as the princes,
continued to adhere to the Augsburg Confession and the Apology. They
also subscribed the Smalkald articles.
Melanchthon wrote to Jonas, that, in order they might not be idle, and
play the part of dumb persons, they had received orders to write
something in regard to the power of the Roman Chief-Priest. He applied
himself to this task, and confesses himself that it was sharper than he
generally wrote. He still entertained the opinion that the Council
should not be rejected unconditionally, and did not wish to dispute the
Pope's right to call such an one, even if he should not be considered
judge. Those who were more determined, granted that some of the reasons
of Melanchthon were acute and true, but they were not expedient; for
even if they should promise an attendance of the Evangelical party in
this Council, their opponents would interpret this as a submission to
the right of Papal decision. He himself could not deny that his views
were somewhat dangerous, and finally yielded to the majority; but it
drew forth sighs and complaints, which he poured into the heart of his
friend Camerarius. But he also confesses that the lawfulness of the good
cause affords great consolation, let the consequences be what they will.
The Imperial Ambassador, HELD, a decided enemy of the Evangelical party,
was to receive their answer. They informed him that they could not
approve of the Council of Mantua, and therefore begged the Emperor to
provide a free Council. Held made many objections, and promised that the
Emperor would see to it, that everything should be lawfully decided in
the General Council. However, the Evangelical states were not satisfied
with such general declarations. They delivered a written statement,
prepared by Melanchthon, both to him and the Papal Nuncio, Bishop Vorst
of Aix, in which they justify themselves for declining to meet with the
Council. He proved in a thorough manner, that there was no divine right
constituting the Pope the head of the Christian Church, and that he
consequently deserved no obedience. He also disputed the power of the
bishops, because it was merely founded upon human regulations. The
princes and divines assembled in Smalkald were so highly pleased with
this work, that they subscribed it with joy. During this meeting, the
Theologians present felt themselves urged to recommend a proper
appropriation of the possessions of the Church to the princes. They said
in their address: "May your electoral and princely highnesses, for God's
sake, take this great want to heart, and exhort the states that the
possessions of churches and convents be principally retained for and
applied to the support of churches and schools, which will be for the
glory of God, and the good of the people, and will also prevent their
dissipation, which would injure the Church, government, and country."
The princes received this address in a very gracious manner, and the
Landgrave of Hesse declared that in this thing help must be given by
deeds, and not merely by words.
Thus the Convention was brought to a close, and Melanchthon rejoiced to
be able to go home again. On the 14th of March he returned with Luther,
who had recovered again, and whom he found on the way to Wittenberg. He
could not thank God sufficiently that his friend Luther was well again,
and in all his letters he calls upon his friends to thank the Lord for
this. On the 16th of March he wrote to Agricola: "I was seized by a
peculiar sorrow when I saw Luther's danger. I was moved to it by the
loss of the Church, but also by my love for this man, and my admiration
of his distinguished and heroic virtues. I could not but be greatly
troubled at the danger of such a man. Therefore, I heartily thank God
and our Lord Jesus Christ, that he has looked upon our tears and sighs,
and has restored Luther to health." In another letter he calls upon
Spalatin, not only to be thankful for this, but also to pray God "that
he would preserve such a teacher for his Church for a long time."