With the exception of Brenz and Vogel, who, as stated before, regarded
Osiander's doctrine as differing from the generally received view in
phraseology and mode of presentation rather than in substance, the
Lutherans everywhere were unanimous in rejecting Osiander's theory as a
recrudescence of the Romish justification not by imputation, but by
infusion. And as to Brenz, who put a milder construction on the
statements of Osiander, Melanchthon wrote October 1, 1557: "Concerning
the affair with Osiander, my writings are publicly known, which I hope
will be of benefit to many. Brenz also is agreed with us doctrinally. He
said he had advised peace, for he did not take Osiander's expressions to
be as dangerous as the opponents did, and for this reason could not as
yet condemn his person; but in doctrine he was agreed with us and would
unite in condemning Osiander if the charges made against him were
proved." Melanchthon himself fully realized the viciousness of
Osiander's error, although at the colloquy in Worms, 1557, he, too, was
opposed to condemning Osiandrism together with Zwinglianism, Majorism,
and Adiaphorism, as the theologians of Ducal Saxony demanded. (_C. R._
9, 311. 402.)
In May, 1551, Melanchthon wrote to Osiander that by the essential
righteousness of Christ renewal is effected in us, but that we have
forgiveness of sins and are reputed to be righteous on account of the
merit of Christ whose blood and death appeased the wrath of God. In his
confutation of the Osiandric doctrine, written in September, 1555, we
read: "Osiander's definition of righteousness is: Righteousness is that
which makes us do what is righteous.... Hence man is righteous by doing
what is righteous.... Thereupon Osiander, in order to say something also
concerning forgiveness of sins, tears remission of sins from
righteousness. He expressly declares that the sins are forgiven to all
men; Nero however, is damned because he does not possess the essential
righteousness; and this, he says, is God Himself, Father, Son, and Holy
Spirit.... Osiander contends that man is just on account of the
indwelling of God, or on account of the indwelling God, not on account
of the obedience of the Mediator, not by the imputed righteousness of
the Mediator through grace. And he corrupts the proposition, 'By faith
we are justified,' into, By faith we are prepared that we may become
just by something else, _viz._, the inhabiting God. Thus he in reality
says what the Papists say: 'We are righteous by our renewal,' except
that he mentions the cause where the Papists mention the effect. _Ita re
ipsa dicit, quod Papistae dicunt, sumus iusti novitate, nisi quod
nominat causam, ubi nominant Papistae effectum_. We are just when God
renews us. He therefore detracts from the honor due to the Mediator,
obscures the greatness of sin, destroys the chief consolation of the
pious, and leads them into perpetual doubt. For faith cannot exist
unless it looks upon the promise of mercy concerning the Mediator. Nor
is there an inhabitation unless the consolation is received by this
faith. And it is a preposterous way of teaching that one is to believe
first the inhabitation, afterwards forgiveness of sins (_prius credere
inhabitationem, postea remissionem peccatorum_). Since therefore this
dogma of Osiander is both false and pernicious to consciences, it must
be shunned and damned." (_C. R._ 7, 781; 8, 579ff.)
In another essay, of September, 1556, signed also by Melanchthon, the
following propositions are rejected: 1. Man becomes righteous on
account of the essential righteousness. 2. Man becomes righteous on
account of the essential righteousness of God the Father, Son, and Holy
Spirit. 3. Man becomes righteous before God on account of the indwelling
of God. 4. Righteousness consists in the indwelling of Christ, on
account of which God imputes righteousness to us.... 5. Nor must one say
there are two or more parts of justification: faith, inhabitation, good
works, etc. For justification before God is to receive forgiveness of
sins and to become acceptable to God on account of Christ.... 6. This
proposition, too, is false: The regenerate after the Fall are righteous
in the same manner as Adam was before the Fall, namely, not by
imputation, but by inhabitation or original righteousness.... 8. It is
also false when some say we are righteous by faith, namely, in a
preparative way in order afterwards to be righteous by the essential
righteousness. At bottom this is Popish and destructive of faith.... 9.
The following propositions must be rejected altogether: The obedience of
Christ is called righteousness in a tropical sense; Christ justifies
accidentally (_per accidens_). (_C. R._ 8, 561f.; 9, 3l9. 451. 455.
457.)