quatenus) they are consistent with" the Scriptures and the symbols. (855, 10.) The symbols, however, are accepted "that we may have a unanimously received, definite, common form of doctrine, which all our Evangelical churches together and in common confess, from and according to which, because (cum, weil) it has been derived from God's Word, all other writings should be judged and adjusted, as to how far (wiefern, quatenus) they are to be approved and accepted." (855, 10.)

After its adoption by the Lutheran electors, princes, and estates, the Formula of Concord, and with it the entire Book of Concord, was, as stated, solemnly subscribed by about 8,000 theologians, pastors, and teachers, the pledge reading as follows: "Since now, in the sight of God and of all Christendom, we wish to testify to those now living and those who shall come after us that this declaration herewith presented concerning all the controverted articles aforementioned and explained, and no other, is our faith, doctrine, and confession in which we are also willing, by God's grace to appear with intrepid hearts before the judgment-seat of Jesus Christ, and give an account of it; and that we will neither privately nor publicly speak or write anything contrary to it, but, by the help of God's grace, intend to abide thereby: therefore, after mature deliberation, we have, in God's fear and with the invocation of His name, attached our signatures with our own hands." (1103, 40.)

Furthermore, in the Preface to the Book of Concord the princes and estates declare that many churches and schools had received the Augsburg Confession "as a symbol of the present time in regard to the chief articles of faith, especially those involved in controversy with the Romanists and various corruptions of the heavenly doctrine." (7.) They solemnly protest that it never entered their minds "either to introduce, furnish a cover for, and establish any false doctrine, or in the least even to recede from the Confession presented in the year 1530 at Augsburg." (15.) They declare: "This Confession also, by the help of God, we will retain to our last breath when we shall go forth from this life to the heavenly fatherland, to appear with joyful and undaunted mind and with a pure conscience before the tribunal of our Lord Jesus Christ." (15.) "Therefore we also have determined not to depart even a finger's breadth either from the subjects themselves or from the phrases which are found in them (vel a rebus ipsis vel a phrasibus, quae in illa habentur, discedere), but, the Spirit of the Lord aiding us, to persevere constantly, with the greatest harmony, in this godly agreement, and we intend to examine all controversies according to this true norm and declaration of the pure doctrine." (23.)

7. Pledging of Ministers to the Confessions.

Such being the attitude of the Lutherans towards their symbols, and such their evaluation of pure doctrine, it was self-evident that the public teachers of their churches should be pledged to the confessions. In December 1529, H. Winckel, of Goettingen, drew up a form in which the candidate for ordination declares: "I believe and hold also of the most sacred Sacrament … as one ought to believe concerning it according to the contents of the Bible, and as Doctor Martin Luther writes and confesses concerning it especially in his Confession" (of the Lord's Supper, 1528). The Goettingen Church Order of 1530, however, did not as yet embody a vow of ordination. The first pledges to the symbols were demanded by the University of Wittenberg in 1533 from candidates for the degree of Doctor of Divinity. In 1535 this pledge was required also of the candidates for ordination. The oath provided that the candidate must faithfully teach the Gospel without corruption, steadfastly defend the Ecumenical Symbols, remain in agreement with the Augsburg Confession, and before deciding difficult controversies consult older teachers of the Church of the Augsburg Confession. Even before 1549 the candidates for philosophical degrees were also pledged by oath to the Augsburg Confession.

In 1535, at the Diet of Smalcald, it was agreed that new members entering the Smalcald League should promise "to provide for such teaching and preaching as was in harmony with the Word of God and the pure teaching of our [Augsburg] Confession." According to the Pomeranian Church Order which Bugenhagen drew up in 1535, pastors were pledged to the Augsburg Confession and the Apology thereof. Capito, Bucer, and all others who took part in the Wittenberg Concord of 1536, promised, over their signatures, "to believe and to teach in all articles according to the Confession and the Apology." (Corpus Reformatorum, opp. Melanthonis, 3, 76.) In 1540, at Goettingen, John Wigand promised to accept the Augsburg Confession and its Apology, and to abide by them all his life. "And," he continued, "if I should be found to do otherwise or be convicted of teaching and confessing contrary to such Confession and Apology, then let me, by this signature, be condemned and deposed from this divine ministry. This do I swear, so help me God." Also at Goettingen, Veit Pflugmacher vowed, in 1541, that he would preach the Gospel in its truth and purity according to the Augsburg Confession and the contents of the postils of Anton Corvinus. He added: "Should I be found to do otherwise and not living up to what has been set forth above, then shall I by such act have deposed myself from office. This do I swear; so help me God."

In 1550 and 1552, Andrew Osiander attacked the oath of confession which was in vogue at Wittenberg, claiming it to be "an entanglement in oath-bound duties after the manner of the Papists." "What else," said he, "does this oath accomplish than to sever those who swear it from the Holy Scriptures and bind them to Philip's doctrine? Parents may therefore well consider what they do by sending their sons to Wittenberg to become Masters and Doctors. Money is there taken from them, and they are made Masters and Doctors. But while the parents think that their son is an excellent man, well versed in the Scriptures and able to silence enthusiasts and heretics, he is, in reality, a poor captive, entangled and embarrassed by oath-bound duties. For he has abjured the Word of God and has taken an oath on Philip's doctrine." Replying to this fanatical charge in 1553, Melanchthon emphasized the fact that the doctrinal pledges demanded at Wittenberg had been introduced chiefly by Luther, for the purpose of "maintaining the true doctrine." "For," said Melanchthon, "many enthusiasts were roaming about at that time, each, in turn, spreading new silly nonsense, e.g., the Anabaptists, Servetus, Campanus, Schwenckfeld, and others. And such tormenting spirits are not lacking at any time (Et non desunt tales furiae ullo tempore)." A doctrinal pledge, Melanchthon furthermore explained, was necessary "in order correctly to acknowledge God and call upon Him to preserve harmony in the Church, and to bridle the audacity of such as invent new doctrines." (C.R. 12, 5.)

II. The Three Ecumenical or Universal Symbols.

8. Ecumenical Symbols.

The Ecumenical (general, universal) Symbols were embodied in the Book of Concord primarily for apologetic reasons. Carpzov writes: "The sole reason why our Church appealed to these symbols was to declare her agreement with the ancient Church in so far as the faith of the latter was laid down in these symbols, to refute also the calumniations and the accusations of the opponents, and to evince the fact that she preaches no new doctrine and in no wise deviates from the Church Catholic." (Isagoge, 37.) For like reasons Article I of the Augsburg Confession declares its adherence to the Nicene Creed, and the first part of the Smalcald Articles, to the Apostles' and Athanasian Creeds. The oath introduced by Luther in 1535, and required of the candidates for the