_________________________________________________________________ Historical Introduction Third Chapter History of the Augsburg Confession From THE AUGSBURG CONFESSION, A Collection of Sources. J.M.Reu. Concordia Theological Seminary Press, Fort Wayne, Indiana. Pgs. 349-383. Part three of four ______________________________________________________________ e. Poland and the Baltic Provinces Since the "Union of Lublin" of 1569, Poland and Lithuania were united so that the Kingdom of Poland extended from Krakau and Lemberg to Riga and Dorpat, and from Danzig and Posen down to Kudac and Poltava, and 176 Historical Introduction north-west to Smolensk and almost to the head of the Volga River. We thus primarily consider Little Poland, Greater Poland and the Baltic Provinces. Little Poland, with Krakau as its center, was dominated from 1530-55 by Wittenberg. The Evangelical pastors of Little Poland held their first synod in 1550. After the Diet of Petrikau in 1552 the Evangelical congregations multiplied rapidly. At the Diet of Petrikau in 1555 religious freedom was proclaimed. The following years brought such a rapid development of the Reformation in Little Poland and Lithuania that the Evangelical congregations could be divided into 14 large districts. Of these eight belonged to Little Poland (Krakau, Sendomir, Zator and Oswiecim, Lublin and Chehn, Red Russia and Podolia, Belz, Wolhynia, Kiew) and six to Lithuania (Wilna, Nowogrodeck, beyond Wilna, Podlachia, Samogitia, White Russia). Up to the Diet of Petrikau of 1555 they endeavored to base their church affairs on the Augsburg Confession, although they understood it more and more in the light of Bucer and the later Melanchthon and at the first synod in Pinczow (1550), influenced by Francesco Stancaro, had adopted the "Cologne Reformation" which was written by Bucer, Hedio, and Melanchthon. After 1555, when the proposed National council made it seem advisable to have foreign theologians and debaters at hand, they turned to Switzerland, since the nearby Lutheran Prussia was deeply involved in the Osianderian quarrels. The Synod of Pinczow (Sept. 1555) called Lismanino, the one at Secymin (Jan. 1556) and again at Pinczow (April 1556) called Laski and Calvin. Even Prince Nikolaus Radziwill of Brest, who had done so much to spread the writings of Luther and Brenz went over to the camp of the Swiss. Up to 1555 Little Poland probably was satisfied with the Latin editions of the Augsburg Confession which they obtained from Wittenberg. Melanchthon History of the Confession 177 personally through Laski presented King Sigismund August with a copy.87 Conditions were different in Greater Poland which maintained close relations with the Lutheran Duke Albrecht of Prussia. Here Posen became the center and base of the Reformation, and here they were and remained Lutheran. Still a Polish translation of the Augsburg Confession did not leave the press until 1561 and then not in Greater Poland but in Koenigsberg. It has been maintained that the "Christian Confession of Faith" (Wyznanie wiari Chrescyanskiei, printed 1544 by Weinreich in Koenigsberg; a copy is still in the library at Danzig) by Sekluzyan, who had fled from Posen, was a translation of the Augsburg Confession, but this is an error as shown by Wotschke, 94. But Duke Albrecht of Prussia, who did much for his non-German subjects and endeavored to further Lutheranism88 in all Poland with the Polish books published in Koenigsberg, had a translation made and printed in Koenigsberg. It left the Daubmann Press on March 25, 1561, under the title: Confessio Augustana To iest Wyznanie Wiary nicktorych Xiazat y Miast Niemiekich, Podane Cesarzowi Carolusowi V. na Seymie Agusburskiem, Roku M.D.XXX. Ktemu przidana iest Apologia teyze Conessij. Przelozona y Drukowana nakladem J. M. Xiazecia Pruskciego, &c. ku pozytku Kosciolow J. X. M. Polskych. M.D.LXI.89 Johann Radomski, Pastor in Neidenburg, was the translator. He used the German edition of 1531 but not only translated rather freely but made many additions, so that Articles 12, 15 and 20 are rather paraphrases, than translation. It was, without doubt, this translation which the Posen physician Kaspar Lindener had in mind when, in a letter under the date of Aug. 20, 1561 to Paul Eber, he expresses his joy that the Confession was now available in Polish but also complains regarding the translator's meager 178 Historical Introduction knowledge of the Polish language.90 The translation which Martin Florus Quiatkowski of Roszicze published in the same year91 was even more harshly criticized. He also had translated very loosely, had made many additions and gave Article 10 according to the Variata. The Rector and Senate of the Koenigsberg University, who were the official censors, inhibited the publication, but Quiatkowski found ways and means to complete it in Leipzig. These were the two editions used in Greater Poland. The first Lutheran synod met in Gostyn in 1565 and expressly pledged itself to the Augsburg Confession.92 It is true, in 1570 they affiliated with the Sendomir Union93 but in their own circles they continued to adhere to the Augsburg Confession. The same Lutheran superintendent, who represented the Lutherans of Greater Poland at Sendomir, Erasmus Glitzner, gave his church a new and better Polish translation of the Augsburg Confession. It left the press of Jacob Rhode in Danzig in 1594. It followed, for the first time, the Latin Editio princeps and that without any additions. The City library of Danzig has a copy (Sign. N1 78). The same translation was also published the same year by Osterberger in Koenigsberg. Copies are in Danzig (N1 82 No. 2) and in the Landesbibliothek in Dresden. But when this edition of the Augsburg Confession appeared, the Counter Reformation was already under way. Sigmund II had ascended the throne in 1587 and during his long reign (1587-1632) did everything possible to suppress the Evangelicals. Conditions were no better under his successors. After 1663 no new churches were permitted to be built, and from 1668 on all who went over to Protestantism were compelled to leave the land; under August II the Saxon (!) (1697-1733) all church services were forbidden. The whole persecution reached its climax in 1724 by the History of the Confession 179 frightful massacre at Thorn. Only after the division of Poland in 1772, among Russia, Austria, and Prussia, were the Protestants and with them the Lutherans, able to regulate, in a measure, their own church affairs. Still during all this stormy period new editions of the Augsburg Confession were published, naturally often printed in foreign lands. Among these editions are: 1635 the translation of Caspar Dirig, following the German text of the Book of Concord, in Thorn (Landesbibliothek in Dresden); 1675 the translation with historical introduction by Joh. Herbinius, formerly Saxon pastor in Wilna, at Mansklap in Danzig. This edition was reprinted in Leipzig and Brieg in 1730. In the same year Joh. Mounta published a translation in Danzig. Today, mostly clue to immigration, the Lutheran Church in Poland, whose pastors are pledged to the Ausburg Confession, numbers about 500,000, in Silesia (again taken from Austria) 35,000; in Galicia 37,000 souls to which must be added 4,000 souls in Posen and Pomerellen, who have been taken from the Lutheran Free Church of Prussia, by the peace treaties. Approximately 400,000 souls of the former Prussian province adhere to the confessions of the Union Church of Prussia. Among the new editions of the Augsburg Confession we note the one by Otto (1852), another by Schoeneich (1912 and 1930) and a German one of 1886. The German text is also included in the hymnal used in the Consistory of Warsaw. In the present Lithuania only 2.5 per cent of the total population are adherents of the Augsburg Confession. They are divided into a German, a Lithuanian and a Lettish synod, of which the first two are found along the Memel River and on the East Prussia border, the third on the border of Latvia. The German and Lettish congregations use the editions of their mother-land. In spite of all my efforts I have not been 180 Historical Introduction able to ascertain whether the Confession was ever translated into the Lithuanian language. However Luther's Catechism was translated into that language at the time of the Reformation. In Courland94 they have held to the Augsburg Confession since the Reformation. The southwestern part, with the city of Libau, was a pawn in the hands of Albrecht of Prussia and his successors from 1560 to 1609. This assured the authority of the Augsburg Confession. The remainder of Courland was ruled by Duke Gotthard Kettler, the last master of the German Order of Livonia. He regulated church and school by the Church Order of 1570. This demanded of the pastors that they teach in harmony with the Augsburg Confession, a regulation which was renewed in 1582.95 In Livonia and Esthonia the leaders, as early as the diet of Reval 1524, decided for the Reformation. Under Wilhelm, the brother of Albrecht of Prussia, and under the influence of Riga, where Knopken and Briesmann labored, the decision was reached to follow Luther and Wittenberg. This assured the use of the Augsburg Confession for the following decades. Today we know that Luther's Catechism was printed in the language of the Esths as early as 1534. And that the pastors for Livonia up to 1552 were ordained in Wittenberg and then in Rostock (Sehling V, 10) indicates the acceptance of the Augsburg Confession. Esthonia after 1561 belonged to Sweden but seems to have used the Courland Order of 1570 (Sehling 36) which contains the pledge to the Augsburg Confession. For the time of the Swedish occupation (1561-1721), at least after 1593, the recognition of the Augsburg Confession is certain, and also for the following Russian period (1721-1917) Several editions of the Confession go back to this Russian period. So in the Jubilee year 1830 the theological faculty of the University of Dorpat, under the leadership History of the Confession 181 of Prof. Dr. Sartorius, issued an edition in four languages: "The Augsburg Confession (Confessio Augustana) German, Latin, Esthonian and Lettish, issued in honor of the 300 Jubilee by the theological faculty of the Imperial University at Dorpat" (Dorpat, Schuenemann, 1830). A copy is found in the City Library at Koenigsberg (Sign. Ca. 301 4 ). According to our information this was the first time that the Confession was published in either Lettish or Esthonian. In the preceding centuries the pastors used the Latin, German, or Swedish editions; the Confession does not seem to have reached the common people. And, of course, this Quarto edition of 1830 did not reach them either. But conditions changed when soon thereafter the Russian Orthodox Church endeavored to win the Esths over to her faith. Then in 1845 a pamphlet edition of the Augsburg Confession was issued in Esthonian under the title: "Hold fast to what thou hast." Later on, in 1893, a Lettish edition followed. This edition is still in use although, as we have been informed by Bishop Dr. Irbe of Riga, a new edition has been prepared for the Jubilee which was to leave the press this fall. In 1891 the Lettish Synod also published a new Esthonian edition. And this year the faithful Pastor Poeld interested himself in the people by distributing many copies of a cheap edition in Esthonian. Before me I have a copy: Augsburgi usutunnistus, esitatud Rooma keisrile Karl V 25 junnil 1530. Toelge saksa ja ladina keelest. Tallinnas 1530. The Missionary Society under the leadership of Poeld also arranged many Jubilee celebrations and through a leaflet (Augsburgi Usutunnistuse juubel, 1530-1930) sought to again make known the great days of Augsburg.96 In Latvia, where the population is 57 per cent Lutheran (of the 295 congregations 246 are Lettish, 47 German and 2 Esthonian), and also in Esthonia, where even 78 per cent of the people are nominally Lutheran 182 Historical Introduction (97 per cent use the Esthonian language while 2 per cent speak German), all pastors are today pledged to the Augsburg Confession. Whatever literature, on the Augsburg Confession is to be found in Russia, found its way there through the Baltic Provinces. The Seminary in Leningrad endeavors to bring its students to an understanding of the Confession. f. Scandinavia. Christian III (1536-1559) introduced the Reformation in Denmark97 in 1536. The Reichstag of Copenhagen, Oct. 15-20, abolished Catholicism and introduced Lutheranism as the sole state religion. Bugenhagen was called to organize the new church (1537-1539). The Kirchenordinantie of 1537, a work of Bugenhagen and Hans Tausen, was adopted at the Reichstag of Odense in 1539. According to it "God's pure word, consisting of law and gospel, was to be the rule of doctrine and life." Neither the Confessio Hafnica, that is the 43 Copenhagen Articles presented by Hans Tausen in the name of 21 pastors to the Reichstag in July 1530,98 nor the Augsburg Confession was mentioned in the Kirchenordinantie although it was entirely in harmony with the latter which had already been translated into Danish in 1533. In the Royal Library in Copenhagen is found: Then christelige Troes oc laerdoms bekiendelsse, som bleff indf”rd forc Hoybornste Stoermechtig Keyser Karl: V: i Augsborg M.D.XXX Vdsatt til Otthenss wed Jorgen Jenssen aff Wiborg: Alle Dantske til een wnderwiiselig paamindelsse Som mod samme woffweruindelig laerdom ere forforde Och til hennes medholderers aldtiid rede vndschyldning. Kioben haffn Anno 1533. The author is the same Joergen Jenssen Sadolin who in 1532 translated Luther's Catechism into Danish.99 He was pastor in Odense and later on was its first Evangelical bishop, remaining there until 1559. He seems to have followed the History of the Confession 183 Editio princeps in his translation. By a decree of Fredrick II in 1574 the Augsburg Confession was made the foundation for all Danish churches (the Word of God, the Ecumenical Symbols, the Augsburg Confession and Luther's Catechism). That up to then, and even during the next decades following 1574 no new editions of the Confession were published is not surprising since all the pastors were familiar with Latin and most of them with the German so that the editions in these languages supplied their needs. The next known edition is dated 1618. It also was printed in Copenhagen. It was translated by Pastor Oluff Jacobsoen of Hioerlunde and, since it has an introduction by Bishop Resenius, it may be considered the official edition of the Danish Church. It also contains a translation of the Apology. The Editio princeps, in probably the German as well as Latin texts, was followed. In 1870 N. B. Kousgaard again published an edition of this translation. Rasmus Nielsen Kruse prepared a new translation which was published in Copenhagen in 1688 and 1702. But he ignored the Preface and the second half of the Confession, probably because his translation was intended for the laity; Job. G. Sigwart included it in his Spoersmaal oc gensvar over dem christelige Laerdoms Hevet puncter, for the same reason. The edition which the press of the Mission Society published in 1718 also contained only 21 articles. In 1730 Laszoen Tycho published a new transcription in his history of the Confession offered for the Jubilee year. To make it more popular a new edition in very simple language was published in 1777 which was included in many Danish hymnals. For the jubilee in 1830, which was extensively celebrated in Denmark, J. C. Lindberg published the Libri ecclesiae Danicae symbolici in Latin and Danish. In 1851 H. N. Claussen published an important work which has not lost its value to this day: "Den Augsburgske Confession, oversat 184 Historical Introduction og belyst ved historisk-dogmatisk udvikling." Since 1900 the edition of A. Joergensen is extensively used: Den danske Folkekirkes Bekendelsesskrifter, oversatte med Anmaerkninger. Officially the Danish Church still holds to the writings which in 1574 they made their doctrinal basis. This year of Jubilee has produced a number of articles and smaller writings but nothing of importance. In Norway the course of events was similar to that of Denmark for it was part of the same empire with the same language. It did not receive its own church regulations until 1814. Today the recognized confessional writings are the Augsburg Confession and Luther's Catechism. The "Congregational Faculty" in Oslo, which was organized 1908 in opposition to the liberal theological faculty of the State University is pledged to these Confessions and is training by far the greater part of Norway's youth in their spirit. After several different editions of the Symbolical Books had been published subsequent to 1827, C. P. Caspari and Gisle Johnson in 1872 published an edition which was much used in later years: Den norsk-lutherske Kirkes Bekjendelsesskrifter i norsk Oversattelse. It was again issued in 1876, the third edition left the press in 1884, the fourth edition in 1908. But even before this (Christiania 1866) Caspari and Johnson had prepared an edition of all the books contained in the Book of Concord which is considered the standard edition: Konkordiebogen eller den evangelisk-lutherske Kirkes Bekjendelsesskrifter; it appeared in a new edition in 1882. Chr. Bang published a model edition of the Scandinavian symbolical Books in the original languages: Den norske Kirkes sy1nbolske Boger i Grundtexterne. These will all be surpassed by the edition which is to be published this year, as a jubilee offering by Sigurd Normann, Chairman of the Luther Society: Den norske Kirkes bekjendelsstkifter, paa norsk, tysk og latin,100 History of the Confession 185 Since the 14th century Iceland was connected with Denmark and Norway. Here the Reformation was introduced from Denmark in 1540-1551 and after 1574 the Augsburg Confession became the confessional basis. In agreement with this is the claim that at this time Bishop Gudbrandr Thorlaksson of Holar translated the Augsburg Confession into the Icelandic language. We also know that he translated many other writings of the German Reformers into the language of his people. G. G. Weber, II, 231 mentions an edition of 1742. Another appeared in 1861 in Reykjavik: Augsborgarjatning hin oumbreutta.101 Those who are familiar with the church history of Sweden in the 16th centuryl02 are not surprised that the Augsburg Confession was not generally recognized until the end of the century. For even though the Reformation came to Sweden very early, it was compelled Ä after a beginning of peaceful development Ä to undergo grave struggles of various sorts before it was able to gain a secure foothold. That was actually not accomplished until the Council of Upsala in 1593. Here the Church Order of 1571 was confirmed and the pure Word of God, the three symbols of the Ancient Church, and the Unaltered Augsburg Confession were declared to be the foundation of the Swedish Church.l03 The first Swedish translation is of the year 1581 and was made by Peter Johannis Gothus, at the request of Princess Elisabeth. Copies of this edition are found in Upsala and Lund (we received no answer from Stockholm): Confessio Avgvstana, Eller Tronnes Bekennelse som Churfoersten aff Sachsen, sampt medh n†gre andre Tyske Foerster och Staeder, oeffuerantwardade Keyserenom Carolo V. vthi then Rikesdag som stood i Ausburg, Anno Christi I530. Affsat p† Swenska aff Petro Johannis Gotho. Anno M.D.LXXXI. According to the imprint at the end of the book it was published in Rostock, where 186 Historical Introduction at the time many Swedish books were printed. The translation is dedicated to Princess Elisabeth and is dated February 3, 1581. From this is seen that it is the first translation of the Augsburg Confession and that the author had used as his text the one which was based on the original in Mainz. Gothus may have become acquainted with the text which Chytraeus of Rostock had included in his history of the Augsburg Confession; or he may have meant the text of the German Book of Concord. This translation was again reprinted in 1634 by Ignatius Meurer in Stockholm. Between the two we find the first official edition (an independent translation) which was brought out in collection with the above mentioned Council of Upsala. In Upsala, Lund, Stockholm. Copenagen and Stuttgart copies are treasured of: CONFESSI0 FIDEI. Thet aer Then Chrssteliga Troos Bekaennelse, hwilka Gudz Foersambling vthi Sweriges Rijke almaenneliga trodt och bekaendt hafwer, ifr† thet Euangelij sanning, vithi Konung GVSTAFS, hoeghlofligh ihughkommelse, Regements tijdh, vthur thet P†weska moerkret igenom Gudz n†dh, †ter kom i liwset igen. . . (the complete title would fill a whole page.. Tryckt i Stockholm, aff Andrea Gutterwitz. Anno Christi M.D.XCIII. This translation has gone through a number of editions under the direction of G. Billing and G. Cederschiold (1887, 1896, 1898, 1899, 1905, 1910). Since 1593 and particularly after 1634 a good many editions of the Augsburg Confession have been published. G. Weber II, 236ff mentions thirteen up to 1730 and then probably has not counted them all. The Stockholm edition of 1663 has the printed notation that, aside from the Augsburg Confession, the Catechism of Luther, the Apology, the Smalkald Articles, the Large Catechism and the Formula of Concord are to be numbered as the doctrinal basis. This was the result of the battle orthodoxy waged against syncretism and other History of the Confession 187 tendencies. Of greater importance, however, is the fact that after 1665 the Confession was often included in the Manuale, eller Hand Book bestaende of 50 Sma boecker utur Biblen, which was intended for the laity. The Augsburg Confession is today still the confession of the Swedish Church. Aside from the previously mentioned editions of Billing and Cederschiold the following of the last decade deserve mention: The edition of the Confessional Books of the Lutheran Church (Concordia Pia) with introduction and notes by Gottfrid Billing (Lund 1895) and the work of Oscar Bensow: Augsburgska Bek„nnelsen ”fversatt fr†n konkordiebokens latinska text (Stockholm, 1906). Of Jubilee offerings Bishop Dr. Rohde mentions in a letter to me: Augsburgska bek„nnelsen. ™vers. och historisk inledning av Sigfrid von Engestr”m (Stockholm, 1930), and Lars Wollmer, Augsburgska bek„nnelsen och den nutida svenska kyrkam. Till fyrahunder†rs jubileet (Lund, 1930). Finland104 was a part of Sweden from the 14th century on and therefore had the same confessional basis. When the Finnish translation of the Augsburg Confession came into existence is unknown to me. The oldest edition known to me is the one of 1651. It was printed by Heinrich Keiserilda in Stockholm and has a preface by Jacob Pauli Raumann. A copy is to be found in the University Library at Upsala and in Helsingfors. There is also an edition of 1693 with a title which would fill a page. It was edited by Henrich Florinus and printed in Ab” by J. Winter (copy at Helsingfors). In 1651 a Finnish-Swedish edition was published in Stockholm which Weber describes II, 289. According to the information which Bishop Dr. Kaila of Viborg very kindly supplied us a Finnish-German edition is being used at present which was edited in 1907 by the Luther Society; since 1919 the Apology is also available in a Latin-Finnish edition. 188 Historical Introduction g. England In 1534 the Church of England broke away from Rome and declared its independence.105 Even if this was done in comparative harmony they differed very considerably in their religious positions. The one faction, headed by Gardiner, Bishop of Winchester, asked for little beyond this freedom from Rome. They were of "the old learning" and held to the doctrines and customs in use before the break with Rome. The other faction, led by Cranmer, Archbishop of Canterbury, endeavored to bring about a real Reformation of the church in doctrine and customs. Aside from these there were also Anabaptistic and other tendencies which attacked the basic doctrines of the church. Out of this welter of contentions came the Articles of 1536: Articles to establishe christen quietness and unitie among us, and to avoyde contentious opinions. There were ten articles: 1. The principal articles concerning our faith; 2. The Sacrament of Baptism; 3. The Sacrament of Penance; 4. The Sacrament of the Altar; 5. Justification. These are followed by "Articles concerning the laudable ceremonies used in the Church"; 6. Of images; 7. Of honoring of Saints; 8. Of praying to Saints; 9. Of rites and ceremonies; 10. Of purgatory. They were compiled with the co-operation of the King and represent an unfortunate attempt to gloss over the differences. They could not satisfy either the old nor the new faction. Yet they must be named here for they show relationship with the Augsburg Confession and the, so called, Wittenberg Articles of 1536. It must be remembered that at this time there were already two English translations of the Augsburg Confession in existence, the one in manuscript and the other in printed form. That an English translation was even made at the Diet of Augsburg has been variously asserted Ä however by rather late witnesses.l07 Up to now no trace of this manuscript has History of the Confession 189 been found. Of much greater importance is the translation which left the press in 1536. A copy of this edition is to be found in the British Museum, the Staatsbibliothek in Berlin and in the library of the Seminary at Mt. Airy, Philadelphia. It bore the long title: The confession of th faythe of the Garmaynes exibited to the mooste victorious Emperour Charles the V. in the Councell or assemble holden at Augusta the yere of our Lorde, 1530. To whiche is added the Apologie of Melancthon who defendeth with reasons invincible the aforesayde confessyon translated by Rycharde Taverner at the commandement of Lorde Thomas Cromwell, Lorde Prevy seale and chefe Secretarie to the kinges grace. Psalm 119. And I spake of thy testimonies in the presence of kynges and I was not confounded. At the end is the imprint Imprynted at London in Fletestrete by me Robert Redman, dwellynge at the sygne of the George nexte to Saynt Dunstones Churche. Cum privilegio Regali. Since this edition was brought about by none less than Thomas Cromwell, the Lord Privy Seal, Viceregent to the King's Highness, Secretary of State and Minister of Spiritual Affairs, and was printed with royal permission it may be considered an official edition of the Kingdom. Then also the translator, in his dedication, expressly stated that the book was not for one small group but had been made for all the people so that they may "greedly devour" it. It furthermore was fortunate that Richard Taverner made the translation. His scholarship and skill in translating is recognized and has established a lasting memorial for him in his work on the Bible in 1539. When in the 19th century America set out to produce a translation of the Augsburg Confession they went back to Taverner as the best foundation.108 His source was the second (Octavo) Latin edition of 1531. As this edition of Taverner's was at hand, when the 10 Articles were written, it is not at once clear in how far the 190 Historical Introduction authors followed it and in how far they followed the Wittenberg Articles of 1536, which were based on the Augsburg Confession. The facts regarding these Articles are the following: King Henry VIII since 1531 was in touch with the Protestants of Germany. He primarily sought a favorable decision of the German theologians in his matrimonial affairs. He also negotiated the possibility of his joining in a federation which the Elector of Saxony, the Landgrave of Hesse and some other princes had formed with the Dukes of Bavaria and also the King of France to emphasize their objection to the election of Ferdinand I. Gradually, through these negotiations, the thought of joining the Smalcald Federation arose. Henry probably never considered the matter seriously, but he did play with the idea for at times the political situation made such a federation seem advisable. He must have known that, in view of his whole position, he could not be admitted to the federation without accepting the Augsburg Confession in some form and he could hardly have been ready to do that. In the winter of 1535-36 negotiations with this end in view were under way. In the fall of 1535 an important English delegation appeared in Germany. They were Edward Fox, the Bishop of Herford, Dr. Hethe and later on that zealous mediator between England and Wittenberg, Richard Barnes. They were instructed to take up the doctrinal matters since Henry was anxious that the Protestants, if the demanded council really was held, would act as a compact unit. He also knew that in this case his own interests would fare better. In case the Protestants desired the King to join the Smalkald Federation, and demand that he accept the Augsburg Confession, the delegates were to request additional information regarding the articles of federation. They were also to insist that the negotiations would only be brought to a satisfactory conclusion after a Protestant delegation had come to England and there had conferred with the English theologians regarding the doctrinal questions. The King's delegation arrived in November and got in touch with the Elector of Saxony after which they accompanied him to Schmalcalden where they presented their affairs to the assembled statesmen. The Schmalcaldians expressed their satisfaction with the King's efforts to reach an understanding in doctrinal matters and were willing to enter into further negotiations. These deliberations seem to have brought forth the letter of Dec. 25 to Henry. It was signed by the delegates and the two leaders of the Schmalcald Federation. In it they requested the King to advance the gospel and true faith in England, History of the Confession 191 according to the Augsburg Confession and Apology, "nisi fortasse quaedam interim ex iis consensu ex verbo Dei merito corrigenda aut mutanda videbantur" (C. R. II, 1036). These doctrines they were willing to mutually defend at the council. The delegation were to remain for a while in Germany so as to make any changes in the Confession if necessary, while on the other hand the Schmalkaldians were willing to send a delegation to England to bring the negotiations to a satisfactory completion. At the same time they suggested that the King join their federation. The English delegates arrived at Wittenberg on January first and remained until the end of April. The main colloquies were held in February and March. Up to March 20 all the articles had been discussed excepting the four: marriage of priests, communion in both forms, the papal mass, and monastic vows. They finally also agreed in these points. Of course, the acceptance of these articles, as well as any others, was only tentative; the final decision rested with the King. From the German side the discussions were led by Luther, Melanchthon, Bugenhagen, Jonas and Cruziger. The formulating of their discussion in 16 articles, which all were based on the Augsburg Confession, was probably done by Melanchthon. This manuscript had long been given up as lost Ä Seckendorf l09 had saved only a short section of it Ä when G. Mentz found and published it, 1905, in both the Latin and German originals. However the Latin manuscript was either never completed or, at any rate, has come down to us in an incomplete form. The conclusion of Art. 8 and all of 9-11 and 15 are missing. We include the Latin text in Part II, 59 and supply the missing sections in an English translation from the German text. Lack of space prevents us from giving the last four articles: 13. De utraque specie; 14. De conjugio sacerdotum. 15. De votis monasticis. l6. Of the saints. Aside from the last one they show little connection with the Augsburg Confession. When Luther forwarded these articles to the Elector, on March 28, he stated that "such articles are well in harmony with our doctrines."110 To be sure, it was the extreme limit to which the Wittenberger could go in meeting the English.111 This constitutes the permanent value of these articles. They show what concessions the combined Wittenberg theologians were willing to make to win a country like England. Although no concessions are made in basic matters of faith, those in matter of form and in questions of the significance of good works, monasteries etc. are surprisingly great. It has already been stated that the "Ten Articles" were directly 192 Historical Introduction influenced by the Augsburg Confession or by this Repetitio Augustanae or by both. But if they had not otherwise influenced England no abiding value would have resulted since the Ten Articles were replaced in the following year by the "Bishops Book " and in 1539 they were completely abrogated by the ""Bloody statute" of the Six Articles. But the 16 Wittenberg Articles of 1536 to a great extent, were absorbed by the 13 Articles and again through this channel many of their statements found their way into the 42 Articles of Edward Vl and through them again into the 39 Articles of Queen Elizabeth which today are still theoretically valid. In 1538 the political situation again became such that Henry VIII thought an alliance with the German princes of the Augsburg Confession advisable. When in the spring of that year they met in Brunswick he sent a confidential messenger with various questions which were to prepare the way. He assured them of his determination "to abolish the impious ceremonies of the bishop of Rome." As the Germans still persisted in their demand that all who entered the Smalkald Federation should acknowledge their Confession he begged them to carry out their former promise and send a ligation including at least one theologian Ä if possible Melanchthon Ä to confer upon the disputed points with some of the English theologians. So the princes decided to send Francis Burckhardt, Vice chancellor to the Elector of Saxony; George von Boyneburg, a nobleman of Hesse and a doctor of law, and Fredric Myconius, Superintendent of Gotha. To them was given a copy of the 16 Articles to which they had agreed in the spring of 1536. When the Lutheran delegates arrived at London the King nominated a committee consisting of three bishops Ä Cranmer was one of them-and four doctors to represent the Church of England. This committee worked during the whole summer. Finally thirteen or rather sixteen articles (14. de libero arbitrio, 15 de veneratione sanctorum; 16. de imaginibus) were presented to the King as the result History of the Confession 193 of their deliberations even though the Germans did not agree with all of them. The English members of the committee would not take up the abuses (prohibition of both kinds in the Lord's Supper the private propitiatory masses and the absolute injunction of clerical celibacy) so the German returned without coming to any definite conclusion. This is not surprising for the party clinging to the old order gained the upper hand at court and were able to accomplish their purpose with the "Six Articles" in 1539 112 and bring all Evangelical movements to a standstill until after Henry's death. The Articles of 1538 had completely vanished until Jenkyns again found thirteen of them which he published113 in 1833 (Part II, 60). A comparison with the 42 Articles which were issued at the time of Edward VI114 and again revised into the famous 39 Articles115 under Queen Elizabeth will show that in writing them not only the Augsburg Confession but also the 13 Articles of 1538 which again go back to the Wittenberg Articles of 1536 were used. For the 42 and later the 39 Articles contain aside from sentences from the Augsburg Confession such which are not found in the Confession but only in the 13 Articles of 1538. So the deliberations with the Germans were not fruitless for the Church of England to this day confesses statements which were formulated in those meetings. The Augsburg Confession was later on republished at various times. A new translation by Robert Syngylton116 was printed in 1549. In 1586 and again in 1643 Traverner's translation was included in the Harmony of Confessions however it also contained a translation of the Variata.117 Parts of it were published in Acta Fratrum in Anglia in 1749; in 1842 Rev. W. H. Teale published a translation;119 again it was included in the new edition of the Harmony of Confessions of 1586 120 which Rev. Peter Hall edited in 1844 But aside 194 Historical Introduction from its use in the 42 and 39 Articles, the Augsburg Confession has had no influence on the confessional growth of England. The German Lutheran congregations, however, existing in London in the 17th and 18th century and some of them in the l9th century and at present subscribed to the Augsburg Confession, compare my New Studies in the A. C. _________________________________________________________________ This text was converted to ascii format for Project Wittenberg by Karen Janssen and is in the public domain. You may freely distribute, copy or print this text. Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary. E-mail: CFWLibrary@CRF.CUIS.EDU Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA Phone: (219) 481-2123 Fax:(219) 481-2126 ________________________________________________________________