With reference to a sermon by Bugenhagen, in which he had said that at the University of Wittenberg there was no discord in the matter of good works, but only a dispute over words, Cordatus testified that the dispute touched the matter most deeply.
From a copy in the library at Wolfenbüttel, 11. 10. Aug fol. 610, printed by Kolde, Analecta, p. 270. - The text is immensely flawed: not only two blunders made by Cordatus himself, but a large number of incorrect and meaningless punctuation marks, which make it difficult to understand, so that at first the translation seemed almost impossible. We had to make about 30 changes.
(Another letter to Doctor Mart. Luth. because of the words which D. Joh. Pom. Bug. had preached on November 8 [sic].)
Grace from God through Christ! Although, venerable father, I had already been given an occasion to write to you a fortnight ago, by a certain man, who at that time (and perhaps even now) claimed: about the causa sine qua non 2) one may dispute, but I believed that I had to fear what he said: do not go too far! (ne quid nimis!) But since this week someone who seemed to be hostile to this causa sine qua non said publicly in the pulpit that there are certain people who think that there are divisions in this school, although there is no discord at all about the things, but only about the words, I thought it was necessary,
1) De Wette: "dorchaus nach".
2) See No. 2305 at the end of the first paragraph.
that I write this to you, so that you, venerable father, 3) do not in any way agree with the opinion of those people who are merciful beyond measure in matters of faith, while we should be merciful to our neighbor out of love, and just and unyielding in faith. Furthermore, if in contradicting Cruciger I had to go on to others who seem to be favorable to the causa sine qua non, I would certainly also counter that preacher: whether a discord in words would not be a discord that divided the whole body into parts? Then I would ask him what those expressions (termini) were which are only words (termini) without designating things? Let him then speak of the chimera, the buck deer 4) and similar monstrosities in words, as then also the void causa sine qua non is, which the godless 5) sophists first invented out of their vain heads, in that they likewise invent the expressions and the things (like that one his golden calves) out of their heads, and none of the grammarians, whom one must follow in speaking, has ever spoken so. Nor will I myself for the time being believe as true that a dichotomy in such words is not a harmful dichotomy. And was there not among the nominalists and realists a very great and harmful discord? Then they also cry out: One may dispute! Are they not preparing to fight for their discord, which exists only in words 7)? But how beautiful it is that they want to defend their expressions invented against grammar (yes, the things of the expressions themselves) by their grammarians! The final clause (connexionem) of their syllogisms they will answer us on the word of God, which we will confidently oppose them with the help of Christ and his Spirit 8) and with words that are put together without art. But what will those things answer sine qua non, if we hold up these words of Christ [John 14:26]: "The Spirit will remind you of all that I have taught you"? Or did Christ somewhere speak of the thing sine qua non?
3) R. P. T. - Reverenda Paternitas Tua (Your Venerable Fatherhood). Kolde offers: ad te scriberem. Ne scil. (?) R. P. T. 2c.
4) Compare St. Louis edition, vol. XIX, 1473.
5) Cordatus: impiae instead of: impii.
6) Instead of summe noxia ac, we have assumed summa ac noxia.
7) Cordatus: dissensionem instead of: dissensione.
8) In Kolde: syllogismorum, ipsi christo adjuvante et spiritu ejus, respondebunt nobis verbo Dei quod cum fiducia et verbis etc.. We have made a rearrangement.
Letters from the year 1536. No. 2307 to 2310.
But, that I may cease to trouble you with my writing, I say: that those and similar expressions be accursed and remain accursed in the theology of Christ, Amen.
And whoever claims that those do not cause discord in things, let him see what he brings, or believe also those fabricators (fabris) of new words.
Fare well and be strong in the Lord and in the power of his strength, that you stand and do not let yourself be moved in any way by anyone, and you, venerable father, know what would have followed if you alone could have been distracted in the cause of the Sacramentans. So also [you know] what happy progress the matter would have had if (as some wanted) the Concordia had only been sent to them in writing. Again, be well with your whole house; be strong through the Spirit of Christ, who may also restore by his grace the peace in which I was shortly before. From Niemeck, on the third day of November.
Conr. Cordatus.
No. 2308.
To the Elders of the Moravian Brethren.
Luther agrees with the writings sent by them except for two points: the refusal of absolution for those who have postponed repentance until the last moment, and the maintenance of celibacy, and expresses his willingness to write a preface to their writing if they change the two points. He thanks them for the gift of twelve Bohemian knives.
From the copy in Lasicki, lib. IV, §13 printed in Seidemann, Lutherbriefe, p. 46. German in Fontes rerum aust. XIX, 24.
To the men to be revered in Christ, the elders of the Church of the Brethren in Moravia, to his brethren who are most dear in Christ.
Grace and peace in the Lord! We have, most esteemed men, read your writings and heard the messengers sent to us. We approve of everything very much, except for the only chapter in which you teach that nowhere should such a one be absolved by the church servant who postpones repentance for an evil-doing life until the last breath. Since this opinion is contrary to ours, it has seemed good to us to remind you of this matter, that you should not do this.
or at least explain it better, so that after we have seen your good will, we can write a suitable preface to it. Another is about celibacy, although I am not at all opposed to you in this, if you can only have such people who earn their living with their own hands and, as they want to be without marriage, can also remain so, where you will see to it that this rule (Canon) does not entrap other church servants who cannot bear a celibate life. You will certainly learn more about this from these brothers sent to me. As for us, we wish only that, by God's grace, a sincere harmony be established among us, and we want, no less than you, to pray to God that this may continue happily for both of us. Your gift was pleasant to me, but it would not have been necessary for your poverty to be so generous to me. What is left now: May God be the guardian of your bodies as well as of your souls, and may He show His mercy to you abundantly, amen.
Given on the Sunday after the Feast of All Saints [Nov. 5] Anno 1536.
No. 2309.