Philip Melanchthon Presents His Greeting to the Reader
[1] After our princes’ Confession was read publicly, certain theologians and monks prepared a “Confutation.” His Imperial Majesty had it read in the assembly of the princes. Then he demanded that the princes agree with it.
[2] Our princes heard that many articles were not approved, which they could not abandon without offense to conscience. Therefore, they asked for a copy of the Confutation so they could see what the adversaries condemned and refute their arguments.
In such an important matter of religion and the instruction of consciences, they thought that the adversaries would share their writing without any hesitation.
But our princes could only get a copy under the most dangerous conditions, which were impossible for them to accept.
[3] Negotiations for peace were begun. It was clear that our princes avoided no burden, however grievous, that could be borne without offense to conscience. [4]But the adversaries stubbornly demanded that we approve certain clear abuses and errors. Since we could not do this, His Imperial Majesty again demanded that our princes agree with the Confutation. Our princes refused to do so.
For in a matter of religion, how could our princes agree with a writing they had not seen, especially since they had heard some articles condemned? It was impossible for them, without grievous sin, to approve the adversaries’ opinions.
[5]They commanded me and some others to prepare an Apology of the Confession. This would be set forth for His Imperial Majesty the reasons why we could not receive the Confutation. The adversaries’ objections would also be refuted. [6]During the reading [of the Confutation] some of us had taken down the chief points of the topics and arguments. [7] The princes offered this Defense to His Imperial Majesty ‹when they left Augsburg›, so that he would know that we were hindered from approving the Confutation by the greatest and most important reasons. But His Imperial Majesty did not receive the offered writing.
[8] Afterward, a decree was published in which the adversaries boast that they have refuted our Confession from the Scriptures.
[9] Reader, you now have our Apology. From it you will understand not only what the adversaries said about our Confession (for we have reported in good faith), but also that—contrary to the clear Scripture of the Holy Spirit—they condemned several articles. That is how far they are from overthrowing our statements by means of the Scriptures.
[10] Originally we drew up the Apology after consulting with others. Yet, as it passed through the press, I made some additions. That is why I give my name, so that no one can complain that the book has been published anonymously.
[11] In these controversies, as far as I was able at all, it has always been my custom to keep the traditional form of doctrine. I did this so that at some time unity could be reached more readily. I am not departing far from this custom now, even though I could justly lead people today even farther away from the opinions of the adversaries.
[12] The adversaries are dealing with these issues in a way that shows they are seeking neither truth nor concord, but to drain our blood.
[13] I have written with the greatest moderation possible. If any expression appears too severe, I must say that I am arguing with the theologians and monks who wrote the Confutation, not with the emperor or the princes, whom I hold in due esteem. [14] I recently saw the Confutation and noticed how cunningly and slanderously it was written, so that on some points it could deceive even the cautious.
[15] Yet I did not discuss all their sophistries, for it would be an endless task. Instead I deal with the chief arguments, so that all nations will have a clear testimony from us that we hold the Gospel of Christ correctly and piously. [16] Disagreement does not delight us, neither are we indifferent to our danger. We readily understand the extent of it when we see how inflamed our adversaries are by bitterness and hatred. Yet we cannot abandon truth that is clear and necessary for the Church.
That is why we believe that troubles and dangers for Christ’s glory and the Church’s good should be endured. We are confident that God approves our faithfulness to duty. We hope that the judgment of future generations about us will be more just.
[17] It is undeniable that many topics of Christian doctrine, whose place in the Church is most important, have been brought to view and explained by our theologians. We are not inclined to repeat here under what sort of opinions, and how dangerously, these topics used to lay buried in the writings of the monks, canonists, and sophistic theologians.
[18] We have the public testimony of many good men, who give thanks to God for this great blessing: our Confession teaches many necessary things better than any of our adversaries’ books.
[19] We will commend our cause to Christ, who will someday judge these controversies. We beg Him to look upon the afflicted and scattered churches and to bring them back to godly and continuous harmony.