The Colloquy of Montbeliard: Religion and Politics in the Sixteenth Century

By Jill P. Raitt | Go to book overview

most vain letter published by that fictitious Eusebius Schönberg who first mentioned the Instrument, claiming he discovered it. But when that letter had been read, those who governed the Republic in the absence of Prince Frederick searched with great diligence and industry to find as many copies as they could of this secretly drawn-up instrument. But when they showed it to the Illustrious Prince on his return, His Highness was deeply disturbed by such an unjust, clandestine, bold act committed in bad faith. He took it and was deeply upset by it. Nor would the author of this instrument have gotten away with impunity, given his temerity and malice, except that death reached him before a prince and human punishment could reach him.

All of this the Most Illustrious Prince Frederick judged should be brought to light so that there would be a public testimony to the truth. And he therefore wanted the Acts of the Colloquy of Montbéliard published for posterity so that the vanity of the Schonbergian letter (in which there were as many lies as lines) might be made known to the whole world. And also so that His Highness's person might be vindicated from all false and evil suspicion of turning aside from that pious, pure and first incorrupt Augsburg Confession. And indeed His Highness had these acts published in order to promote the true and firm peace of the churches (which is founded and consists only in that very demonstration of the truth). His Excellency prays to God for this happy result and also so that the Holy Spirit might open the eyes of the mind of the adversaries that they might come to know heavenly truth and love it and embrace it, and for this His Highness, in public testimony to the truth, subscribes to this with his own hand. Done at Montbéliard in the castle, on the 11th day of February in the year of Christ 1587.

Frederick, by the grace of God, Count of Württemberg and Montbéliard, etc.


Notes
a.
There are two churches, a German and a French. The primary pastor is German and at the same time also fulfills the office of superintendent.
b.
That they be allowed to communicate under their own Confession.
c.
[ Andreae indulges in sarcasm in this marginalis and in the text itself, p. 200.] This is indeed to permit the French to do what before was not permitted. Thus the letter [ Schonberg's letter] is nonsense.
d.
These words, which seemed to continue the protest, were heard by the French ministers, but were neither received nor approved by them.
e.
The French exiles are recalled to the Confession of the German Churches which certainly differs in many ways from the French [Confession].

-201-

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The Colloquy of Montbeliard: Religion and Politics in the Sixteenth Century
Table of contents

Table of contents

  • Title Page iii
  • Acknowledgments v
  • Contents vii
  • Foreword ix
  • Abbreviations xiii
  • Introduction 3
  • Notes 10
  • 1 - Ancient Liberties and Evangelical Reform 11
  • Notes 32
  • 2 - The Political Background 45
  • Notes 60
  • 3 - The Lord's Supper 73
  • Notes 100
  • 4 - The Person of Christ 110
  • Notes 126
  • 5 - Images, Baptism, and Predestination 134
  • 6 - Aftermath (1): Polemics and Politics 160
  • Notes 176
  • 7 - Aftermath (2): The Larger Scene 187
  • Notes 192
  • Appendix 1 Appendix: in Which Is Taught, What Was Done, Regarding the Communication and Protest of the French Exiles After the Colloquy of Montbéliard 197
  • Notes 201
  • Appendix 2 - Instrument 203
  • Appendix 3 207
  • Note 210
  • Bibliography of Works Cited 211
  • Index 221
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