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1530 "Oh, would that I could, not indeed fortify the domination, but restore the administration of the bishops. For I see what manner of church we shall have when the ecclesiastical body has been disorganized. I see that afterwards there will arise a much more intolerable tyranny [of the princes] than there ever was before." (C. R. 2, 334.) At Smalcald, however, his views met with so little response among the princes and theologians that in his "Tract on the Primacy of the Pope" he omitted them entirely and followed Luther's trend of thought. March 1, 1537, Melanchthon himself wrote concerning his defeat at the deliberations of the theologians on the question in which articles concessions might be made in the interest of peace, saying that the unlearned and the more vehement would not hear of concessions, since the Lutherans would then be charged with inconsistency and the Emperor would only increase his demands. (C. R. 3, 292.) Evidently then, even at that time Melanchthon was not entirely cured of his utopian dream.

      "If the Pontiff would admit the Gospel, si pontifex evangelium admitteret." A. Osiander remarked: "That is, if the devil would become an apostle." In the Jena edition of Luther's works Melanchthon's phrase is commented upon as follows: "And yet the Pope with his wolves, the bishops, even now curses, blasphemes, and outlaws the holy Gospel more horribly than ever before, raging and fuming against the Church of Christ and us poor Christians in most horrible fashion, both with fire and sword, and in whatever way he can, like a real werwolf, [tr. note: sic!] aye, like the very devil himself." (6, 557b.) The same comment is found in the edition of the Smalcald Articles prepared 1553 by Stolz and Aurifaber, where the passage begins: "O quantum mutatus ab illo [the former Melanchthon]!" (Koellner, 448. 457.) Carpzov remarks pertinently: "This subscription [of Melanchthon] is not a part of the Book of Concord [it does not contain the doctrine advocated by the Book of Concord], nor was it approved by Luther; moreover, it was later on repudiated by Philip himself." (Isagoge 823. 894.)

      71. Luther's Articles Sidetracked at Smalcald

      It was a large and brilliant assembly, especially of theologians, which convened at Smalcald in February, 1537. Luther, too, was present. On January 7 the Elector had written: "We hope that our God will grant you grace, strength, and health that you may be able to make the journey to Smalcald with us, and help us to right, and bring to a good issue, this [matter concerning the Pope] and other matters."

      As stated above, the Elector's plan was to elevate Luther's articles to a confession officially recognized and subscribed to by all Lutheran princes, estates, and theologians. Accordingly, on February 10, at the first meeting held at Smalcald, Chancellor Brueck moved that the theologians deliberate concerning the doctrine, so that, in case the Lutherans would attend the council, they would know by what they intended to stand, and whether any concessions were to be made, or, as Brueck put it, whether anything good [perhaps a deliverance on the Papacy] should be adopted, or something should be conceded.

      Self-evidently, Brueck had Luther's articles in mind, although it cannot be proved that he directly and expressly mentioned them or submitted them for discussion and adoption. Perhaps, he felt from the very beginning that the Elector would hardly succeed with his plans as smoothly and completely as anticipated. For Luther, desiring to clear the track for the whole truth in every direction, the Reformed as well as the Papistic, both against the "false brethren who would be of our party" (Preface to Sm. Art. 455, 4), as well as against the open enemies, had in his articles so sharpened the expressions employed in the Wittenberg Concord of 1536 concerning the Lord's Supper that the assent of Philip of Hesse and the attending South German delegates and theologians (Bucer, Blaurer, Wolfart, etc.) was more than doubtful. Luther's letter to the adherents of Zwingli, December 1, 1537, shows that he did not at all desire unnecessarily to disturb the work of union begun by the Wittenberg Concord. (St. L. 17, 2143.) Still, he at the same time endeavored to prevent a false union resting on misunderstanding and self-deception. And, no doubt, his reformulation of the article on the Lord's Supper was intended to serve this purpose. Besides, owing to a very painful attack of gravel, Luther was not able to attend the sessions, hence could not make his influence felt in a decisive manner as desired by the Elector.

      This situation was exploited by Melanchthon in the interest of his attitude toward the Zwinglians, which now was much more favorable than it had been at Augsburg, 1530. From the very outset he opposed the official adoption of Luther's articles. He desired more freedom with regard to both the Romanists and the Reformed than was offered by Luther's articles. The first appears from his subscription. Concerning the article of the Lord's Supper, however, which the Strassburgers and others refused to accept, Melanchthon does not seem to have voiced any scruples during the deliberations at Wittenberg. Personally he may even have been able to accept Luther's form, and this, too, more honestly than Bucer did at Smalcald. For as late as September 6, 1557, he wrote to Joachim of Anhalt: "I have answered briefly that in doctrine all are agreed, and that we all embrace and retain the Confession with the Apology and Luther's confession written before the Synod of Mantua. Respondi breviter, consensum esse omnium de doctrina: amplecti nos omnes et retinere Confessionem cum Apologia et confessione Lutheri scripta ante Mantuanam Synodum." (C. R. 9, 260.) But, although Melanchthon, for his person, accepted Luther's article on the Lord's Supper, he nevertheless considered it to be dangerous to the Concord with the Southern Germans and to the Smalcald League. Privately he also made known his dissatisfaction in no uncertain manner. And in so doing, he took shelter behind Philip of Hesse, who, as at Augsburg, 1530, still desired to have the Zwinglians regarded and treated as weak brethren.

      Kolde relates: "On the same day (February 10) Melanchthon reported to the Landgrave: 'One article, that concerning the Sacrament of the Holy Supper, has been drawn up somewhat vehemently, in that it states that the bread is the body of the Lord which Luther at first did not draw up in this form, but, as contained in the [Wittenberg] Concord, namely, that the body of the Lord is given with the bread, and this was due to Pomeranus, for he is a vehement man and a coarse Pomeranian. Otherwise he [Melanchthon] knew of no shortcoming or complaint in all the articles.' … 'He also said' (this the Landgrave reports to Jacob Sturm of Strassburg as an expression of Melanchthon) 'that Luther would hear of no yielding or receding, but declared: This have I drawn up; if the princes and estates desired to yield anything, it would rest with them,' etc. The estates, Melanchthon advised, might therefore in every way declare that they had adopted the Confession and the Concord, and were minded to abide by them. At the same time he promised to demand at the prospective deliberation of the theologians, 'that the article of the Sacrament be drawn up as contained in the Concord. 'Melanchthon's assertion that Bugenhagen influenced Luther's formulation of the article on the Lord's Supper is probably correct. At any rate, it can be proved that Luther really changed the article. For a glance at the original manuscript shows that he had at first written, in conformity with the Concord, 'that the true body and blood of Christ is under the bread and wine,' but later on changed it to read: 'that the bread and wine of the Lord's Supper are the true body and blood of Christ.'" (48.) Melanchthon was diplomatic enough to hide from the Landgrave his strictures on Luther's articles about the Pope, knowing well that in this point he could expect neither approval nor support.

      72. Articles Not Discussed in Meeting of League

      As the Southern Germans regarded Luther's formulation of the article on the Lord's Supper with disfavor, the Landgrave found little difficulty in winning over (through Jacob Sturm) the delegates of Augsburg and Ulm to Melanchthon's view of declaring adherence only to the Confession and the Wittenberg Concord. Already on February 11 the cities decided to "decline on the best grounds" the Saxon proposition. Following were the reasons advanced: It was not necessary at present to enter upon the proposition, since the council would make slow progress, as the Emperor and the King of France were not yet at peace. They had not understood this (the adoption of the Saxon proposition) to be the purpose of the invitation to bring scholars with them. They had a confession, the Augustana, presented to the Emperor. It was also to be feared that deliberations on the question whether any concessions should be made, might lead to a division; nor would this remain concealed from the Papists. If the Elector desired to present some articles, he might transmit them, and they, in turn, would send them to their superiors for inspection. (Kolde, Analecta, 296.)

      In the afternoon of February 11 the princes according to the report of the Strassburgers, expressed their satisfaction with the resolution of the cities. At the same time they declared that

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