The Book of Concord: Book 8–The Apology to the Augsburg Confession: We’re Not Saying “Sorry” by Vicar Trevor Flanick

In my last article, I wrote about how our Lutheran Fathers valiantly wrote and presented the Augsburg Confession at the Diet of Augsburg. You may also recall how Charles V, the Holy Roman Emperor, was not truly interested in listening and coming to a common agreement based on the Word of God. He was merely “putting on a good face,” making a show of giving the Lutheran Reformers an opportunity to present their arguments just so that he could establish religious unity. There were no intentions on his part, or on the part of the Roman Catholic Church, to hear and engage with the Lutherans on these matters. No matter what, Charles was going to ensure that Roman Catholicism was once again the official teaching and practice of the land. This was evident by his behavior at the presentation of the Augsburg Confession. While the twenty-eight articles were read, Charles V slept in this chair that warm summer day on June 25, 1530.

It was probably quite unrealistic for the Reformers to think that this one document and meeting would create the necessary change. When Charles V’s actions at the Diet indicated that any reformation or resolution was of little interest, Phillip Melanchthon set to work. He began creating a follow-up document to restate presented matters with greater depth, Scriptural evidence, and systematic discussion. This work was essentially a commentary on the Augsburg Confession and would define in no uncertain terms the theology of Wittenburg and those who aligned themselves confessionally to Holy Scripture and the teachings of Luther.

The formal reply from the emperor came on August 3, which confirmed what was likely already suspected but with very clear political language. The Pontifical Confutation of the Augsburg Confession very clearly communicated that if the reformers did not give up their beliefs and practices, they would incur grave consequences. They were only read the reply but never given a copy of the Confutation. Two additional meetings would be attempted in August at the Diet in Augsburg but to no avail. Despite enormous pressure and threats of exile and disposal of property and lordship, the Lutheran princes stood firm against Charles V. Finally, in September, the emperor declared the Imperial Meeting to be over and that the Confutation sufficiently addressed (and refuted) the Augsburg Confession. The reformers must now accept the Confutation unconditionally, refrain from publishing the Confession, and refrain from any more replies or arguments against the Roman Catholic Church. They had until April 15, 1531, to comply.   

Thanks be to God, the Lutherans did not comply. Instead, they would publish both the Augsburg Confession and the Apology to the Augsburg Confession in April. The demands of Charles V were wholly unacceptable, and their consciences would not allow them to break with their confession. Though no copy was ever formally provided to them, the Reformers had professional copyists writing down every word that was read to them by the Roman Catholic theologians so that they might make a proper reply. The same day that the Diet ended, they attempted to furnish the reply Melanchthon has crafted to Charles, but he refused to even consider it. His demands were full and total submission.

The Apology to the Augsburg Confession as we know it was written primarily by Melanchthon. After the Diet’s lack of resolution, he continued to write and refine what they had attempted to give to Charles. By April 1531, the work was complete and published. Following a similar format as the Augsburg Confession, the Apology systematically expressed the Lutheran Theology via twenty-eight articles. However, the Apology is considerably longer. Where in the Confession there may have been assumptions or statements that they did not initially believe needed explanation, the Apology leaves no stone unturned. Additionally, the Apology engages the Confutation. At each point and refutation made by the Romanists, Melanchthon breaks down what the Holy Spirit caused to be written in Scripture and how God’s Holy Word supports the Lutheran position.

Compared to the Augsburg Confession, the Apology is clearly an individual work. It is Phillip Melanchthon’s personal retort to Charles V and his theologians and, when published, bore only his name. However, this would be adjusted, as in September 1531, Luther ensured a slightly modified edition was published that reflected his own input and also communicated that all of Wittenburg and the Lutheran princes placed their support in this document as well. Melanchthon had faced and overcome the double challenge of both explicitly communicating the true theology they held but also giving a knockout punch to the Confutation. Though Rome would never accept it, it stands today as one of Lutheranism’s greatest contributions to theology.

A final note to consider is the name. Today, when we think of formal “apologies,” we think of a politician saying sorry and admitting guilt for improper behavior or speech. Our understanding of apology is that we are saying sorry for something we have done wrong. This is not at all the case with the Apology to the Augsburg Confession. In this sense, “apology” is being used in its formal and original sense. In Greek, the word ἀπολογία (apologia) means a formal verbal defense, particularly in a court of law. This is exactly how our Lutheran Fathers used this word. They were not saying “sorry” for anything but rather reinforcing what they had already said, along with evidence from God’s own Word for their beliefs. There was no regret. There were no excuses. There was only their confession.

“We shall commend our cause, therefore, to Christ, who some time will judge these controversies, and we beseech Him to look upon the afflicted and scattered churches, and to bring them back to godly and perpetual concord.”—Greeting to the Apology