The documents which the Wittenberg theologians delivered at Torgau
treated the following subjects: Human Doctrines and Ordinances, Marriage
of Priests, Both Kinds, Mass, Confession, Power of Bishops, Ordination,
Monastic Vows, Invocation of the Saints, German Singing, Faith and
Works, Office of the Keys (Papacy), Ban, Marriage, and Private Mass.
Accordingly, the original intention of the Lutherans was not to enter
upon, and present for discussion at Augsburg, such doctrines as were not
in controversy (Of God, etc.), but merely to treat of the abuses and
immediately related doctrines, especially of Faith and Good Works. (66
ff.) They evidently regarded it as their chief object and duty to
justify before the Emperor and the estates both Luther and his
protectors, the electors of Saxony. This is borne out also by the
original Introduction to the contemplated Apology, concerning which we
read in the prefatory remarks to the so-called Torgau Articles mentioned
above: "To this end [of justifying the Elector's peaceable frame of
mind] it will be advantageous to begin [the projected Apology] with a
lengthy rhetorical introduction." (68; _C. R._, 26, 171.) This
introduction, later on replaced by another, was composed by Melanchthon
at Coburg and polished by him during the first days at Augsburg. May 4
he remarks in a letter to Luther: "I have shaped the Exordium of our
Apology somewhat more rhetorical (_hretorikoteron_) than I had written
it at Coburg." (_C. R._, 2, 40; Luther, St. L. 16, 652.) In this
introduction Melanchthon explains: Next to God the Elector builds his
hope on the Emperor, who had always striven for peace, and was even now
prepared to adjust the religious controversy in mildness. As to the
Elector and his brother Frederick, they had ever been attached to the
Christian religion, had proved faithful to the Emperor, and had
constantly cultivated peace. Their present position was due to the fact
that commandments of men had been preached instead of faith in Christ.
Not Luther, but Luther's opponents, had begun the strife. It was for
conscience' sake that the Elector had not proceeded against Luther.
Besides, such action would only have made matters worse, since Luther
had resisted the Sacramentarians and the Anabaptists. Equally unfounded
were also the accusations that the Evangelicals had abolished all order
as well as all ceremonies, and had undermined the authority of the
bishops. If only the bishops would tolerate the Gospel and do away with
the gross abuses, they would suffer no loss of power, honor, and
prestige. In concluding Melanchthon emphatically protests: "Never has a
reformation been undertaken so utterly without any violence as this [in
Saxony]; for it is a public fact that our men have prevailed with such
as were already in arms to make peace." (Kolde, _l.c._, 13.) The
document, accordingly, as originally planned for presentation at
Augsburg, was to be a defense of Luther and his Elector. In keeping
herewith it was in the beginning consistently designated "Apology."