Charles P. Krauth. (See B. M. Schmucker: English Translations of the Augsb. Conf., Philad.,
1887, 34 pp.)
On the literature compare Köllner: Symbolik der Lutherischen Kirche, Hamburg, 1837, pp.
150–152, with a full history of the Conf., pp. 153–396.
II. Histories and monographs: the works of Chytraeus, Coelestin, Cyprian, Salig, Pfaff, Fickenscher,
Forstemann, etc., quoted in § 117. Recent works: Köllner, 1837 (see above). Rudelbach: Die
Augsb. Conf. nach den Quellen, Dresden, 1841. G. Plitt: Einleitung in die Augustana, Erlangen,
1867–68 2 Parts; Die Apologie der Augustana, Erl., 1873. W. J. Mann: A Plea for the Augsburg
Confession, Philadelphia, 1856. Stuckenberg: The History of the Augsb. Confession, Philad.,
- Zöckler: Die Augsb. Conf., Frkf. -a.-M., 1870. Vilmar: Die Augsb. Confession erklärt,
Gütersloh, 1870. A brief account in Schaff: Creeds (4th ed. 1884), I. 225–242. On the Roman
Catholic side see Janssen, III. 165–211, and L. Pastor: Die kirchlichen Reunionsbest-rebungen
während der Regierung Karls V., Freiburg, 1879, 22 sqq.
III. On special points: Luther’s relation to the Augsb. Conf. is discussed by Rückert, Jena, 1854;
Calinich, Leipz., 1861; Knaake, Berlin, 1863. The relation of the A. C. to the Marburg,
Schwabach, and Torgau Articles is treated by Ed. Engelhardt in the "Zeitschrift für Hist. Theol.,"
1865, pp. 515–529; and by Th. Brieger in "Kirchengesch. Studien," Leipzig, 1888, pp. 265–320.
The Augsburg Confession is the first and the most famous of evangelical confessions. It gave
clear, full, systematic expression to the chief articles of faith for which Luther and his friends had
been contending for thirteen years, since he raised his protest against the traffic in indulgences. By
its intrinsic merits and historic connections, it has become the chief doctrinal standard of the Lutheran
Church, which also bears the name of the "Church of the Augsburg Confession." It retains this
position to this day, notwithstanding the theological and ecclesiastical dissensions in that communion.
It furnished the keynote to similar public testimonies of faith, and strengthened the cause of the
Reformation everywhere. It had a marked influence upon the Thirty-nine Articles of the Church
of England.^962 In the final revision by the author, and with the necessary change in the tenth article,
it has also been frequently adopted by Reformed divines and congregations. But it was never
intended, least of all by Melanchthon, who mended it to the last moment and even after its adoption,
as an infallible and ultimate standard, even of the Lutheran Church. It was at first modestly called
an, "Apology," after the manner of the Christian Apologies in the ante-Nicene age, and meant to
be simply a dispassionate statement in vindication of the Lutheran faith before the Roman Catholic
world.
It is purely apologetic, and much more irenic than polemic. It aims to be, if possible, a
Formula of Concord, instead of Discord. It is animated by a desire for reconciliation with Rome.
Hence it is remarkably mild in tone, adheres closely to the historic faith, and avoids all that could
justly offend the Catholics. It passes by, in silence, the supremacy of the Scriptures as the only rule
of faith and practice, and some of the most objectionable features in the Roman system,—as
indulgences, purgatory, and the papal primacy (which Melanchthon was willing to tolerate on an
impossible condition). In short, it is the most churchly, the most catholic, the most conservative
creed of Protestantism. It failed to conciliate Rome, but became the strongest bond of union among
Lutherans.
(^962) See the proof in Schaff, Creeds of Christendom, I. 624 sqq.