RELIGIOUS ENCYCLOPEDIA
Augsburg
the Augustana published in 1533 shows changes in arts, iv, v, vi, xii, xv, xx, which are of no doctrinal consequence. The same is the case with subsequent editions. More important was the new Latin edition of 1540, where the apology is said to have been diligenter recognita. But the Augustana appears here in such a form, especially in art. x, that it afterward received the name variata. Although attention had been called in 1537 to Melanchthon's changes in the text, and the Elector John Frederick criticized them as arrogant (Corpus reformatorum, iii, 366), we find that the " Variata " when published gave no offense. The assertion that Luther condemned it, can not be confirmed (cf. Kollner, Symbolik, i, Hamburg, 1837, 239). The new edition was used freely, as a new edition is preferable to an older; even such strict Lutherans as Johann Brenz praised Melanchthon for it (Corpus reformatorum, iv, 737). Even the fact that Johann Eck at the Worms Colloquy in 1541 mentioned the change of the original text (Corpus reformatorum, iv, 34 sqq.; Ranke, Deutsche Geschichte, iv, 176) had so little effect upon the contemporaries and Melanchthon, that when a new edition became necessary in 1542 the latter introduced other changes. After the death of Luther, when dogmatic controversies widened the chasm between Melanchthonians and the strict Lutherans and the edition of 1540 became the party-symbol of the former and later also of the Crypto-Calvinists, it naturally became an object of suspicion to the stricter Lutherans and it was but natural that in preparing the Book of Concord the original text was adopted. The Latin text represents the editio princeps of 1531, whereas the German was made from a Mainz copy.
(T. Koldb.) Bibliography: The best text of the Confession in Lat. and Germ, is by Tschackert, Leipsic, 1901; given also by T. Kolde, Gotha, 1896, cf. the ed. by E. Rausch, Die ungeanderte augsburgische Confession, Dresden, 1874; the Lat. with Eng. transl. by C. B. Krauth is in Schaff, Creeds, iii, 3-73; the Krauth transl. of the Confession and Eng. transl. of the Apology by H. E. Jacobs are in the latter's Book of Concord, i, 69-302, Philadelphia, 1893, while full information as to the history of these documents is given in the same, ii, 24-41. For early history and collections of sources consult D. Chytraus, Historie der Augsburger Confession, Rostock, 1576, and often; J. J. Miiller, Historie von der evangelischen Stande Protestation wie auch von dem zur Augsburg iibergebenen Glaubensbekenntnisse, Jena, 1705; E. S. Cyprian, Historie der Augsburger Confession, Gotha, 1730; C.A. Salig, V ollstandige Historie der Augsburger Confession, 3 vols., Halle, 1730; G. G. Weber, Kritische Geschichte der Augsburger Confession, aus archivalischen Nachrichten, 2 vols., Frankfort, 1785. For history of the text consult CR, xxvi, 280; G. W. Panzer, Die unveranderte augsburgische Confession, Nuremberg, 1782 (Germ, and Lat.); G. P. C. Kaiser, Beitrag zu einer kritischen Liter argeschichte der Melancthonschen Originalauigabe, ib. 1830. For the sources consult C. E. Forstemann, Urkundenbuch zur Geschichte des Reichstags zu Augsburg, 1630, Halle, 1830; idem, Archiv fur die Geschichte der kirchlichen Reformation, vol. i, part 1, Halle, 1831; Luther's Briefe, ed. M. L. de Wette, vol. iii, Berlin, 1826; CR, ii; T. Kolde. Analecta Lutherana, pp. 119 sqq., Gotha, 1883; F. Schirrmacher, Briefe und Akten zur geschichte des Religionsgesprachs und des Reichstags zu Augsburg, ib. 1876. On the history and interpretation consult G. L. Plitt, Einleitung in die Augustana, 2 vols., Erlangen, 1867-68; O. Zockler. Die augsburgische Confes- «wn als symbolische Lehrgrundlage, Frankfort, 1870; C. P. Krauth, The Conservative Reformation and its Theology as represented in the Augsburg Confession, Philadelphia, 1871;
L. von Ranke, Deutsche Geschichte, iii, 172 sqq., Leipsic, 1881; J. Ficker, Die Konfutation des augsburgischenBekenntmsses, ihre erste Gestalt und ihre Geschichte, ib. 1891 • H. E. Jacobs, Book of Concord, ut sup. (the best edition for English readers); T. Kolde, Martin Luther, ii, 324 sqq Gotha, 1893; Schaff, Christian Church, vi, 706-718' j' W. Richard, Philip Melanchthon, pp. 190-218, New York, 1898; J. Kostli ;, Martin Luther, ii, 192 sqq., Berlin 1903!
AUGSBURG, INTERIM OF. See Interim.
AUGSBURG, RELIGIOUS PEACE OF: A convention concluded in a diet at Augsburg Sept. 25, 1555, intended to settle the religious question in Germany. After his victory over the Schmalkald League (1547), the Emperor Charles V thought he was near his goal, the religious and ecclesiastical unity of the empire. But the desertion of Duke Maurice of Saxony, and the Treaty of Passau (1552) changed the situation, because by the latter public recognition was given to the Lutheran faith as among the ecclesiastical institutions of the empire. Such recognition meant a complete rupture with the ecclesiastical and political development inherited from the Middle Ages, and a peace on the basis of the equal recognition of both religions was highly unacceptable to the emperor. As he could not prevent it, he withdrew from the negotiations and transferred all power to his brother Ferdinand, who felt like himself, but was ready to accept the inevitable. When the diet at Augsburg was finally opened Feb. 5, 1555, Ferdinand's endeavor was directed more toward strengthening the peace of the country than to religion. But the Protestants insisted upon settling the question of the religious peace first, without regard to a council. The opposite party yielded reluctantly. With the exception of the Augsburg cardinal, Otto von Truchsess, the spiritual princes agreed that " there should be concluded and established a continual, firm, unconditional peace lasting forever," between the professors " of the old religion and the estates belonging to the Augsburg Confession." The stipulations of the peace were as follows: All adherents of the Augsburg Confession were to be included, without regard to its various editions (see Augsburg Confession and its Apology), those sects alone being excluded which had been condemned by decrees of the diet, as already provided in the Treaty of Passau. Spiritual jurisdiction in Protestant territory was to be suspended, but the chapters were not to be expelled from Protestant cities. Confiscated spiritual estates, which did not belong to those immediately subject to the emperor and which at the time of the Treaty of Passau or later were no longer in the possession of the clergy were to remain in the hands of the Evangelicals. To the secular estates alone was unrestricted freedom of religion granted, and they were masters of the religion of their subjects, for " where there is one Lord, there should be one religion." The conversion of a spiritual prince to the Augsburg Confession, according to the reservatum ecclesiasticum added by the king, carried with it the loss of his spiritual dignity and his office as well as of the imperial fief. The imperial chamber, to which Protestants were now admitted, was to watch over the continuance of the peace. Considered all in all, the success of the Protestants was small. Prot-
Aug-usti AugTistine