THE NEW SCHAFF-HERZOG
ods, the validity of the consecrations dispensed by Formosus. Nevertheless the infatuation of the anti-German party was such that Sergius III. (904-911) surpassed the decisions of that scandalous synod, compelling the clergy ordained by Formosus to undergo a second consecration.
Carl Mirbt.
Bibliography: The Epistohv of Formosus are in Bouquet, Recueil, ix. 202-204, and, with the Privilegia and notes, in MPL, cxxix. 837-S54. Sources are: Liudprand, Antapodosis, i. 2S in MGH, Script., iii (1839), 282-283;,^ Chronica S. Benedicti, ib. p. 204; Annates Fuldenses, ib,, i. (1826) 409 sqq.; Mariani Scotti chronicon, ib. (1844) 553; Flodoard, Hist. Remensis ecclesice, ib. xiii (1881), 559- 560; the writings of Auxilius and Vulgarius in defense of Formosus, in F. Dummler, Auxilius und Vulgarius, Leipsie, 1866. Consult: Jaffe, Regesta, i. 435-439; E. Dummler, Geschichte des ostfrankischen Reichs, vols, ii.iii., Leipsie, 1887-88; J. Langen, Geschichte der romischen Kirche bis Gregor VII., pp. 295 sqq., Bonn, 1892;
F. Gregorovius, Rome in the Middle Ages, iii. 126-232, London, 1895; Milman, Latin Christianity, iii. 93-114; Bower, Popes, ii. 297-299.
FORMULA OF CONCORD.
Preliminary History (§ 1).
Mediation of Jakob Andrea (§ 2).
The Formulas of Maulbronn and Torgau (§ 3).
The Formula of Concord (§4).
The Formula of Concord is the last of the six confessional books of the Lutheran Church, forming the close of the Book of Concord. The Lutheran Church, from the beginning, has stood for pure doctrine; i.e., the doctrine of the three symbols of the
ancient Church, of the Augsburg Con-
i. Prelimi- fession (or more precisely of Luther,)
nary His- and of the church and school of
tory. Wittenberg. Melanchthon dogmatized
and thus externalized the authority of Luther; but he departed from Luther's doctrine. Thus, after Luther's death dissensions arose, and two opposite tendencies were developed. Both parties — the Melanchthonians or Crypto-Calvinists (see Philippists) and the Gnesio-Lutherans such as Flacius (q. v.) — fell into extremes and exaggerations. Among the questions in dispute may be mentioned the Interim and the matter of adiaphora (after 1547); Osiander's doctrine of justification (after 1550); the Majoristic controversy (see Major, Georg) over the assertion of Major and Menius that good works are necessary for salvation and the opinion of Amsdorf that they are an obstacle to salvation (after 1 552), and in connection with it the antinomistic controversy; the controversy on the Lord's Supper (after 1552); the synergistic controversy (after 1555); and the Christological controversies, which began in the early sixties. The idea of effecting an agreement between the two contending parties arose at an early time. In 1556 Flacius issued " lenient propositions " in that direction, but made them dependent upon a public confession of those who had erred. Melanchthon acknowledged his fault in regard to the Interim, but excused his attitude. The seriousness of the situation was generally felt at the Religious Colloquy of Worms in 1557 (see Worms), when the Saxon theologians (i.e., the party of Flacius) questioned the right of their Philippist opponents to appeal to the Augsburg Confession. The Protestant princes tried to establish peace by the Frankfort Recess (q.v.) in 1558, at which the introduc-
tion of an official censorship of writings of a religious nature was decreed; but the adherents of Flacius successfully resisted all such attempts At the Diet of Naumburg (1561), where an open Calvinist like Frederick III. of the Palatinate was the leader, the divergence in doctrine regarding the Lord's Supper became more evident than ever It was felt that the Augsburg Confession was not a sufficient confessional basis. A convention at Liineburg, for instance, demanded a corpus doctrince which should comprise, besides the Augsburg Confession, the Augsburg Apology, the Sehmalkald Articles, and Luther's catechism, as well as his other writings. Such corpora doctrinm arose now in different parts of the country. The Melanchthonians also produced a Corpus doctrines Christiana (Leipsie, 1560), in which they embodied chiefly works of Melanchthon. In this way fixed norms of doctrine were established. The next task was to establish a common corpus doctrinm for the whole Lutheran Church of Germany. It was solved by the " Book of Concord " [the title of the Formula concordice in the editio princeps, 1580; this name was afterward reserved for the collection of all the Lutheran symbols], in which the different corpora doctrinm found their consummation. The different collections of confessions, however, did not wipe out the old controversies on the Philippist errors. The need of a new confession as the only satisfactory solution of the difficulty was felt more and more. In June, 1567, Landgrave William IV of Hesse-Cassel and Duke 2. Media- Christopher of Wiirttemberg comtion missioned Jakob Andrea to draw up of Jakob a formula which could be accepted by Andrea, all theologians of the Augsburg Confession. It bore the title, Bekenntnis und kurze Erklarung etlicher zwiespaltiger Artikel, nach welcher eine christliche Einigkeit in den Kirchen, der Augsb. Konfession sugethan, getroffen und die iirgerliche, langwierige Spaltung hingelegt werden mochte. It related chiefly to the five articles of justification by faith, good works, free will, adiaphora and the Lord's Supper. But the time was not yet ripe for the success of the plan. Duke Christopher, the originator of the idea, died, and Landgrave William of Hesse-Cassel conceived the impracticable scheme of applying the intended agreement not only to all elements of German Protestantism, but also to the Reformed Churches outside of Germany. In Electoral Saxony Philippism still flourished, and the theologians of Ducal Saxony still clung to their ultra-Lutheran views. Andrea's journeys to Saxony in 1569 and 1570 did not alter the situation. After the death of Duke John William of Saxony the ultra-Lutheran party was dispersed under the protectorate of Elector August, and the eyes of the elector, who had always regarded himself a good Lutheran, were opened to the Crypto- Calvinism existent in his own country. In 1 573, before the overthrow of Crypto-Calvinism in Elactoral Saxony, Andrea had published Scelis christliche Predigten (Tubingen, 1573), in which he tried to settle the controversies not by theological investigations, but by the catechism. The sermons openly showed his Lutheran convictions. He had