THE REFORMATION IN THE PALATINATE.

THE REFORMATION IN THE PALATINATE.

The Palatinate, one of the finest provinces of Germany, on both sides of the upper Rhine, was one of the seven electorates (Kurfürstenthümer), whose rulers, in the name of the German people, elected the Emperor of Germany. After the dissolution of the old empire (1806) it ceased to be a politico-geographical name, and its territory is now divided between Baden, Bavaria, Hesse Darmstadt, Nassau, and Prussia. Its capital was Heidelberg (from 1231 till 1720), famous for its charming situation at the foot of the Königsstuhl, on the banks of the Swabian river Neckar, for its picturesque castle, and for its university (founded in 1346).

Luther made a short visit to Heidelberg in 1518, and defended certain evangelical theses. In 1546, the year of Luther's death, the Reformation was introduced under the Elector Frederick II. Melanchthon, who was a native of the Palatinate, and twice received a call to a professorship of theology at Heidelberg (1546 and 1557), but declined, acted as the chief counselor in the work, and aided, on a personal visit in 1557, in reorganizing the university on an evangelical basis under Otto Henry (1556-59). He may therefore be called the Reformer of the Palatinate. He impressed upon it the character of a moderate Lutheranism friendly to Calvinism. The Augsburg Confession was adopted as the doctrinal basis, and the cultus was remodeled (as also in the neighboring Duchy of Würtemberg) after Zwinglian simplicity. Heidelberg now began to attract Protestant scholars from different countries, and became a battle-ground of Lutheran, Philippist, Calvinist, and Zwinglian views. The conflict was enkindled as usual by the zeal for the real presence. Tilemann Heshusius, whom Melanchthon, without knowing his true character, had recommended to a theological chair (1558), introduced, as General Superintendent, exclusive Lutheranism, excommunicated Deacon Klebitz for holding the Zwinglian view, and even fought with him at the altar about the communion cup. This public scandal was the immediate occasion of the Heidelberg Catechism.

FREDERICK III.

During this controversy Frederick III., surnamed the Pious (1515-1576), became Elector of the Palatinate, 1559. He made it the chief object of his reign to carry out the reformation begun by his predecessors. He tried at first to conciliate the parties, and asked the advice of Melanchthon, who, a few months before his death, counseled peace, moderation, and Biblical simplicity, and warned against extreme and scholastic subtleties in the doctrine of the Lord's Supper. [1004] He deposed both Heshusius and Klebitz, arranged a public disputation (June, 1560) on the eucharist, decided in favor of the Melanchthonian or Calvinistic view, called distinguished foreign divines to the university, and intrusted two of them with the composition of the Heidelberg Catechism, which was to secure harmony of teaching and to lay a solid foundation for the religious instruction of the rising generation.

Frederick was one of the purest and noblest characters among the princes of Germany. He was to the Palatinate what King Alfred and Edward VI. were to England, what the Electors Frederick the Wise and John the Constant were to Saxony, and Duke Christopher to Würtemberg. He did more for educational and charitable institutions than all his predecessors. He devoted to them the entire proceeds of the oppressed convents. He lived in great simplicity that he might contribute liberally from his private income to the cause of learning and religion. He was the first German prince who professed the Reformed Creed, as distinct from the Lutheran. For this he suffered much reproach, and was threatened with exclusion from the benefits of the Augsburg Treaty of Peace (concluded in 1555), since Zwinglianism and Calvinism were not yet tolerated on German soil. But at the Diet of Augsburg, in 1566, he made before the Emperor a manly confession of his faith, and declared himself ready to lose his crown rather than violate his conscience. Even his opponents could not but admire his courage, and the Lutheran Elector Augustus of Saxony applauded him, saying, 'Fritz, thou art more pious than all of us.' He praised God on his death-bed that he had been permitted to see such a reformation in Church and school that men were led away from human traditions to Christ and his divine Word. He left in writing a full confession of his faith, which may be regarded as an authentic explanation of the Heidelberg Catechism; it was published after his death by his son, John Casimir (1577).