The professed object of the Leipzig Interim was to effect a compromise
in order to escape persecution and desolation of the churches by
adhering to the doctrine, notably of justification, but yielding in
matters pertaining to ceremonies, etc. December 18, 1548, Melanchthon
(in the name of George of Anhalt) wrote to Burchard concerning the
Interim adopted four days later: "They [Maurice and the estates] hope to
be able to ward off dangers if we receive some rites which are not in
themselves vicious; and the charge of unjust obstinacy is made if in
such things we are unwilling to contribute toward public tranquillity...
In order, therefore, to retain necessary things, we are not too exacting
with respect to such as are unnecessary, especially since heretofore
these rites have, to a great extent, remained in the churches of these
regions.... We know that much is said against this moderation, but the
devastation of the churches, such as is taking place in Swabia, would be
a still greater offense." (7, 251ff.) The plan of Melanchthon therefore
was to yield in things which he regarded as unnecessary in order to
maintain the truth and avoid persecution.
As a matter of fact, however, the Leipzig Interim, too, was in every
respect a truce over the corpse of true Lutheranism. It was a unionistic
document sacrificing Lutheranism doctrinally as well as practically. The
obnoxious features of the Augsburg Interim had not been eliminated, but
merely toned down. Throughout, the controverted doctrines were treated
in ambiguous or false formulas. Tschackert is correct in maintaining
that, in the articles of justification and of the Church, "the
fundamental thoughts of the Reformation doctrine were catholicized" by
the Leipzig Interim. (508.) Even the Lutheran _sola_ (_sola fide,_ by
faith alone) is omitted in the article of justification. The entire
matter is presented in terms which Romanists were able to interpret in
the sense of their doctrine of "infused righteousness, _iustitia
infusa._" Faith is coordinated with other virtues, and good works are
declared to be necessary to salvation. "Justification by faith," says
Schmauk, "is there [in the Leipzig Interim] so changed as to mean that
man is renewed by the Holy Spirit, and can fulfil righteousness with his
works, and that God will, for His Son's sake accept in believers this
weak beginning of obedience in this miserable, frail nature." (_Conf.
Prin.,_ 596.)
Furthermore, the Leipzig Interim indirectly admits the Semi-Pelagian
teaching regarding original sin and free will, while other doctrines
which should have been confessed are passed by in silence. It recognizes
the supremacy of the Pope, restores the power and jurisdiction of the
bishops, acknowledges the authority of the council, approves of a number
of ceremonies objectionable as such (_e.g._, the Corpus Christi
Festival), and advocates the reintroduction of these and others in order
to avoid persecution and to maintain outward peace with the Papists.
Self-evidently, in keeping with the Interim, the Pope also could no
longer be regarded as, and publicly declared to be, the Antichrist. In
1561 Flacius wrote that at that time the suspected Lutherans did not
consider the Pope the Antichrist. Simon Musaeus and others were banished
because they refused to eliminate the hymn "Erhalt uns, Herr, bei deinem
Wort" from their services. (Walther, 25.)--Such, then, being the
character of the Leipzig Interim, it stands to reason that this
document, adopted as it was by Melanchthon and other Lutheran leaders,
was bound to become a fertile source of numerous and violent
controversies.