A very vehement letter from Cordatus, in which he complains that the faculty at Wittenberg is silent about his cause, while the students are talking about it in the streets. He asks Luthern to write to him about the state of the matter, since he is decan fei. If this does not happen, he will not mass until it becomes clear whether people in Wittenberg still unanimously hold to the Augsburg Confession and whether Melanchthon's loci have been revoked.
From a copy in the library at Wolfenbüttel, 6oc1.10.11. col. 612, printed by Kolde,
The text of this letter is also very poor, similar to that of No. 2307.
To the utmost 1) to D. Martin Luther.
Grace to God the Father through Christ! The more I deal with you, venerable Father, with
1) This is how we have had to translate, since ultime is written, not: ultimo.
The more I write and speak about this matter, the more I am tormented and frightened in my mind and conscience, because with you and the college of theologians, to whom I have appealed, this foolish causa sine qua non seems to be silent. But with others, even in the alleys, it cries out. For the students, turning one to the other, say: Without me, indeed, justification cannot take place, for it is necessary that he be who is to be justified. And just as, if Peter had not been, Peter would not have been justified, so it is clear that man is some cause of his justification. And these eloquent men, who have never seen even One Book of Augustine, attract this word of Augustine: "who created you without you" 2c. In this one can truly see the work of Satan. For when did we ever hear those people, who were fond of languages, discussing the article of justification, 2) at the time when the same was taught unanimously and purely in the former, and indeed many, years? But now that they have become speakers through the words of Philip and without things (sine rebus), they want to be theologians without things and also with words, and this as far more learned people than others. Therefore they think that they speak with necessity about the causa sine qua non, and in a more appropriate way than anyone before, and praise it to the highest. What is it to wonder that he [Melanchthon] preferred to fight for the instructors 3) of such people and youthful talents than to be instructed, to learn or to believe! Therefore, as far as 4) my matter is concerned, there seems to be nothing left but that I ask you for Christ's sake that you now inform me in writing what the state of this matter now is, and this I now ask of you in the name of the College of Theologians, of which you are the dean, with whom I have now so often acted and asked this matter, and have demanded a just and due end. For I have not complained about this matter to you as to a private person, from the time when D. Creuciger allowed this of his own free will, but I have acted with you as with the college of all theologians, who at present at Wittenberg are unanimous confessors.
2) Instead of collocutus we have assumed collocutos.
3) Instead of nostra we have assumed magistra, which was probably written with the abbreviation rnMtra, and read in nostra.
4) Instead of quid, quod will be read.
Letters from the year 1536. No. 2317. 2318.
and teachers of the article of justification, and that not in the corner, or with the table companions, or only with their assistants (arrisores), but also before God and all men. Furthermore, if you think that it is not necessary for you to write, I will indeed continue on the way I have begun, and what I have hitherto done privately with all those who are concerned about it, 1) I will do afterwards in every way and by every means that I can, so that the truth of faith 2) may remain true and certain. And even that will not deter me if you all say that I am too small to be able or to attack this discord of yours, and much too small to be able to settle it, because you hold and say about me with full truth what I myself hold about myself in my heart; but I know that once an ass spoke, because only a man was about to speak evil to the detriment of God's people, and there was no one else who would have objected to it. Yes, God, who urged me to this single lecture in theology, 4) governs this matter of mine, and for that reason it is also progressing slowly. But I will not rest, and will contradict all those matter-mongers 5) to the last, who give themselves away, according to the measure of my faith, which I have through the Spirit of Christ (if I cannot do otherwise), and will not desist until Christ is publicly glorified as before by the preaching of faith, that that causa sine qua non is done away with from the article of justification, from the article of justification, I say; Otherwise they may say and write about it 6) as eloquently as they are able; for it denies Christ, or at least makes the blessedness which 7) is through Christ ambiguous, that is, nullifies it (nullam facit). And so, at last, many hearts will be revealed, and it will come to light whether all Wittenbergers unanimously, without 8) the intrigues of philosophy, rhetoric, and
1) For this sentence we have added feci, immediately following: faciam.
2) Here we have deleted a superfluous nobis.
3) Instead of viuus we have assumed unus.
4) Instead of intunsit should probably be read intrusit, because intundo has no perfect.
5) causariis is here: all those who assume the causa sine qua non.
6) Instead of so, which would refer to articulo justificationis, we have assumed ea, referring to causa s. q. n..
7) Instead of "quem [sic]" we have assumed quae.
8) Instead of siue we have assumed sine.
of sophistry, that faith alone justifies what you seemed to assert at Augsburg 9) without this causa sine qua non, and indeed without any other distinction, and it will become apparent whether that confession is still true among all of you today; likewise, whether the loci have been revoked (which Erasmus seems to have written), which were published by Mr. Philip several times before this year. All this and also other things, which I like to pass over, will undoubtedly be revealed by that causa sine qua non. This [causa sine qua non] is an evil cancer, and words by which 10) are diverted to idle talk and many questions, by those who are too secure in their faith, and have come to fall in the edification of God, which is done by faith. Finally, I also add this to D. Creuciger: If it may be too much 11) or nothing, I will let myself be placed in the midst of all those who do theology in a godly way, and in the face of D. Creuciger I will make a new accusation, and a very short one at that, because in no way must that cancer be allowed to creep further into the healthy flesh of Christ. Fare well, my venerable father, and approve this perhaps useless talk of mine (vel lanam caprinam), which I present to you and to the other true theologians out of my faith, or if truth requires otherwise, reject it without delay, so that the verdict may most certainly be victorious.
From Niemeck, on the 6th day of December.
Conrad Cordatus, Master (Mgr) and Licentiate of Theology.
No. 2318.
8 December 1536.