As to Anthropology, the Formula Concordi« csrriee out the doctrines of the Augsburg Confession with re- gard to original sin to their logkal results, and after distinctly rejecting the view of Flacius, which made original sin to be the substance of the human soul's agency, and not the soul's essence, the Formula Con- cordiflB afilrms that " Christians ought not only to ac- knowledge and define actual Cetults and transgressions of the oommands of God to be shis, but tiiey ought also to regard that hereditary disease (moHms), by which the whole nature of man is corrupted, as a spe- cially dreadful sin, and, indeed, as the first principle and source of all other sins, from which all other tralis- gressions spring as from their root."- The first posi- tion in the statement of the doctrine of original sin, according to the Formula Concordi«, is that ^this h&> reditary evil is guilt (ctdpd) or crime (reatus) ; whence it results that aU men, on account of the disobedience of Adam and Eve, are odious in the sight oi God, and are by nature the children of wrath, as the apostle tes- tifies" (Hase, Libri SymboUdy p. 689, 640; Shedd, U, 166).
The Formula * * is the only Lutheran sjrmbel in which the disthiction between the active and passive right- eousness of Christ appears." Its statement is as fblf- lows : " That ri^teousness which is imputed to fidtb, or to the believer, of mere grace, is the dbedimoe, suf- fering, and resurrection of Christ, by which he satisfied the law for us and expiated our sins. For since Christ was not only man, but truly God and man in one undi- vided person, he was no more sul^ject to the law than he was to suffering and death [i. e. if his Person mere- ly be taken into account, without any reference to his vicarious relations], because he was the divine and eternal Lord of the law. Hence not only that obe- dience to God his Father which he exhibited in bis passion and death, but also thai obedienee whieh he ex- hibited in vohmlarHjf subfecdHg hmseffto the law, and fulfiUmg it for our sakes, is imputed to us fOT right- eousness, so that God, on account of the total obedience which Christ accomplished (pnuHtit) for our sake be- fora his heavenly Father, both hi acting and in suffer- ing, in lifo and in death, may remit our sins to us, re- gard fit as hofy and righteous, andgifoe us eternal feUd' tg''(l^ae, Libri £^mbolid,^,e8; 8hedd, Hist, of Doc- trines, ii, 842). As to the work of regeneration, it teaches that " before man is illuminated, converted, regenerated, and drawn by the Holy SpirU, he can no more operate, co-operate, or even make a beginning towards his conversion or regeneration, with his own natural powers, than can a stone, a tree, or a piece of cby" (Hase, Libri SymboUd, p. 622; Shedd, il, 868). For a full discussion of the Christology of the Formu- k, see Domer, History of the Doctrine of the Person of C^hrist, div. U, vol. ii, 209 sq.
The /brmato was originally framed in German ; the Latin translation by Osiander was adopted by Sel-
CONCORDANCE
454
CONCORDANCE
]iMO«r in his first Latin edition of the Book of Con- cord ; but the latter afterwards made another transla- tion of it, which, after being revised in the convent of Qnedlinborg in 1588, was inserted in the new edition of the Book of Concord in 1684. The signatoras of the princes who endorsed it were placed after the preface, which was prepared at J&terbock in 1579 ; those of 8000 ministers (put in A.D. 1582) follow immediately after the text The Formula was for a long time re- jected by Denmark and Sweden ; in the former conn- try its publication was, until 1580, forbidden under pen- alty of death. It was received in Hungary (1598-1596), Holstein (1647), Pomerania (1685), and Livonia. It was rejected in Hesse, Anhalt, a paft of Mecklenburg, and the free cities of Frankcfort on the Main, Spires, Worms, Strasburg, Nuremberg, Magdeburg, Bremen, Dantzic, etc. ; the electors of the Palatinate (in 1583), and Brandenburg (1614), and the Duke Julius of Bruns- wick, who had previously accepted it, retracted after- wards. Thus, of the three Protestant electors of the German empire. Palatinate, Brandenburg, and Sax- ony, only one (Saxony) remained a champion of the Formula of Concord, and he subsequently joined the Church of Rome. The Formula of Concord, united with the Augsburg Confession of 1590, the Apology, Hie Articles of Smalcald, and the two catechisms of Lu- ther, forms the "Concordienbuch," or the Book of Concord, of which there are many editions in German and Latin. *' But the Lutheran Church is still divided upon this symbol. The so-called High Lutherans in- sist that the FqnnulA Concordiss is the scientific com- pletion of the preceding Lutheran symbolism, whUe the moderate party are content to stand by the Augs- burg Confession, the Apology, and the Smalcald Arti- cles' ' (Shedd, ffitt. of DoOrinet, ii, 458). See Comfes-
8ION8 OF FAtTH; StMBOLIGAL BoOKS ; LUTHRR- ASS.
See Hospinian,Coficort^ <lifOorff (Zurich, 1607; Gen. 1678) ; Leonhard Hutter, Concordia concort (Wittenb. 1614, 1621; Lpz. 1690); J. Mnssus, PrrsUcUonet in epitimen Foruida cone, (Jena, 1701); Balthasar, Bitl, d, Torgiichen Buches (Greifsw. 1741-56, 8 vols.); J. N. Anton, Gttch. d. Form, cone, (Lps. 1779, 2 vols.) ; Francke, Lib. Symbol, pt. Hi; Moeheim, Ch. Hist. 158- 165 ; Herzog, Recd-Encyldop&die^ iii, 87 sq. ; Franck, Theohgie der Concordimformd (Erlang. 1865, 4 vols.).