# Der Lutheraner_St. Louis Missouri_1855 08 14_S202
# AI translation — CHI Digital Archive (demonstration)

202

indeed on a journey he was even hidden for a time, as though the highest danger were present. So it might well seem to the man, so learned but less worldly-wise, as though his whole welfare depended on the favor and intercession of the government. To this feeling of gratitude was added another. In the last years Melanchthon had felt constrained in relation to Luther and also to the old electoral court; his thoughts on the doctrine of the Lord's Supper he did not dare to express and develop freely. In the overthrow of the old government Melanchthon therefore saw, as it were, a relief and liberation of his scholarly standpoint, and so he attached himself with unexpected devotion to the new lord. With the counsellors of the land, whose very name had already been repugnant to Luther, he entered into a closer relation. He visited Dr. Kommstardt at his country estate, and corresponded with Carlowitz. When one observes this turn of his inclination and dependence, one is already alarmed at the danger into which his personal bearing must fall. In an unguarded moment, in which he thanked Carlowitz by letter for granting the return of his old friend Dr. Jonas to Halle, he lost sight altogether of the greatest relationship of his earlier time, which had made him the man in the world that he was, his friendship with Luther. The feeling of satisfaction under the circumstances now prevailing brought back to him everywhere the passing moods of displeasure among the earlier ones. He let complaints fall about Luther's obstinacy and quarrelsomeness, he allowed himself sidelong glances at the former lords. Now, in the misfortune of his former, so faithful prince, now languishing in captivity, now, after the death of his friend Luther, to bring complaints before a Carlowitz, who had so often been an adversary of the Reformer, and who had contributed most to the prince's fall! — One sees whither even so noble a man as Melanchthon, overcome by momentary connections, can come! — Just then a time had come in which he could have refuted the doubts about his moral strength which were already stirring, and could have dispelled confidence in the common cause by a manly, unyielding bearing. But an unhappy fondness for his Wittenberg led him into the sphere of a statecraft-wise, seductive power. — In that letter Melanchthon also expressed himself very accommodatingly concerning the draft of the Interim already communicated to him. He approved the article on the Church and the restoration of the customs: he even mentioned with what pleasure in his childhood he had taken part in the churchly ceremonies; he offered proposals how the preachers might be won: and thought besides that his moderation would not satisfy the mighty. It caused them the highest astonishment. Carlowitz communicated the letter to everyone who wished to see it: numerous copies went from hand to hand in Augsburg; those present cannot express how content the prelates showed themselves over it, how unhappy the Evangelicals felt over it; the envoys sent the document to their courts. The letter was also read aloud to the Emperor: "You have him," he is said to have exclaimed, "see to it that you hold him fast." — And the Maurician government, as tenacious as it was adroit, understood that.

At first preparatory meetings were held, at Meissen, Pegau, Torgau, Celle, Jüterbog, at which concessions were wrung from the theologians step by step. Thus at first they still used a firm and vigorous language, e. g. against the eighth paragraph of the Augsburg Interim: "it is false and a terrible lie that one cannot be certain of the forgiveness of sins, but should doubt." In the German translation one already becomes milder, it says instead of "false and terrible lie" only: "and this saying is not right, that one should doubt." In the Pegau revision the contradiction against this Roman lie finally disappears altogether. In the doctrine of justification they even adopt "infused righteousness." They have nothing against the restoration of episcopal jurisdiction, declare the greater part of the ceremonies already abolished to be acceptable again! — It is true, the theologians were greatly intimidated; the representations of the government: that it could bring about that the monastery properties, from which churches and schools now maintain themselves, would be torn from them again, or that foreign soldiery might even come upon them and ravage in Saxony as in Württemberg, troubled and frightened the poor scholars, who did not for a moment doubt the truthfulness and superior knowledge of the world of the counsellors. They dared not contradict, — they kept silent, — they yielded! —

To bring the matter to a conclusion, the result of all previous deliberations was finally summed up at a diet at Leipzig, laid before the Estates for approval, and was then to be made publicly known as a law of the land. The Estates at first raised objections once more, but the theologians, less zealous than their wards, sought to remove them. They assured them that the Mass would never take place without communicants, that the festival of Corpus Christi would be joined with no procession, and that no superstitious significance would be attached to the oil. Their comfort was that everything they had conceded could be reconciled with the truth, and that they had taken the yoke upon themselves only so as not to give the Church up to devastation. — A comfort which, alas, wholly lacked inward truth, for much that they had conceded was directly contrary to the Word of God, and the yoke taken up was a greater devastation to consciences than all outward pressure and persecution.

So the so-called "Leipzig Interim" came into being. A document containing everything that had been resolved at Meissen and Pegau concerning the articles of doctrine, and at Celle concerning the matters indifferent and ceremonies. Its authors were Phil. Melanchthon, Dr. Eber, Dr. Pommer, Dr. Major, and Dr. Pfeffinger, Superintendent at Leipzig. Melanchthon had the greatest share in it of all. Already the introduction of this document shows that they had let themselves be pushed away, by worldly cunning and threats, from the one right standpoint from which resolutions touching the kingdom of God can and may be made. "Our opinion," it says, "is that obedience be rendered to the Roman Imperial Majesty, our most gracious lord, (as theologians they should have begun with obedience to God, for before God's will and God's honor obedience to the Emperor must also give way,) and that one conduct oneself so that Your Majesty and everyone may perceive our disposition inclined to quiet, peace and unity." (It would have been better had they issued a summons that one so conduct oneself that Your Majesty and everyone may perceive that with the Roman Pope one will never have peace, but war to the end.) —

This Leipzig Interim wrought the greatest disorders and ruin in and outside of Saxony. The Saxon preachers who refused to accept it were deposed and driven out of the land. The Superintendent of Annaberg, Wolfgang Pfentner, was staying at Leipzig just at that time when the Interim came to light. When he heard that in future at baptism he was to rub consecrated salt on the children, consecrate water and salt, and have banners and candles carried round the church every Sunday, he said to some authors of the Interim: "Where do you come by this foolery, do you want to become children again? But you may do what you will, I for my part cannot consent to it." Dr. Ziegler thereupon took pains to convert him to the Interim; Pfentner repeated his former answer, and assured also concerning his parishioners: "Even if he should let himself be led astray, they would not accept it. They had sent a letter after him by a mounted messenger, and had begged therein that he should consent to no ungodly article, or not come back to them. He would therefore rather let his head be struck off at Leipzig, and suffer it with a good conscience, than offend his church."

Others, men and whole congregations, thought likewise. The Wittenberg theologians, the founders of the Leipzig Interim, are said themselves to have complained: "that the rent through their system of union in the Church had become so great that not only no congregation was at one with another, but also in one church no deacon, no schoolmaster, no sexton with his pastor, no neighbor with another, no member of a household with another."

Outside of Saxony the disorder was almost greater still. For from this Leipzig Interim there sprang, as from a bitter, poisonous fountain, those Adiaphoristic, Majoristic, Synergisti-