Martin Chemnitz (1522-1586) and His Role in the Reformation

While making his way to Jerusalem at the end of his third missionary journey, the Apostle Paul summoned the Ephesian elders to Miletus, a nearby port city. There he encouraged them to keep watch over the souls entrusted to their care: “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw disciples after them” (Acts 20:29-30 KJV). The elders would defend their church not by inventing new teachings, but by preserving the Gospel they had received.
Before what proved to be his final trip to Eisleben, where he died on February 18, 1546, Martin Luther summoned the leaders of the Reformation to Wittenberg. Echoing the words of the Apostle, the Reformer warned his colleagues to stand firm in the face of false doctrine. Especially dangerous, Luther said, would be the kind that came from within: “I am not afraid of the Papists…our brethren will inflict the damage on the Gospel.” The “brethren” proved all too willing to fulfill this prophecy.
If this were a fairy tale, young Martin Chemnitz would have been sitting at Luther’s feet at that last gathering, already anointed the “Second Martin” of the Reformation. But in reality, Chemnitz, born fifteen miles away, had come to Wittenberg in 1545 to study under Philip Melanchthon. It was years later, working in the Prussian duke’s library, that Chemnitz truly “discovered” Luther. Taking meticulous notes on Christian doctrine, spared from the violence engulfing the Lutherans in Saxony, this librarian was being groomed to be a peacemaker and preserver of Luther’s legacy.
When Chemnitz came back to Saxony, he found himself in the middle of a divided church. On one side were Melanchthon and his followers. We are indeed indebted to the author of the Augsburg Confession, but Philip Melanchthon was not a leader. He preferred peace with men over the freedom of the Gospel. The “Philippists” followed his non-leadership into compromise with Catholics and Calvinists. On the other side were the “Genuine” Lutherans, faithful to Luther, but vindictive toward Melanchthon. Their contempt for his vacillating led them to publish doctrinal statements so extreme they verged on the ridiculous. These divisions were an embarrassment. Reconciliation seemed impossible.
God provided a third group of men to heal these wounds. Firmly grounded in Luther’s teaching yet possessing a more harmonious spirit, they preserved the treasures of the Reformation without compromise. They surrendered nothing of the Gospel they had inherited. At the same time, “endeavoring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:3 KJV), they also reached out to those who had wandered from the truth. The Formula of Concord, a masterpiece of confession and reconciliation, was published in 1577. We remember Martin Chemnitz as the leader of this third group, the “Concordists.”
He worked tirelessly to promote the Formula throughout Europe. Our churches and ministers subscribe to the Formula today. It is the final portion of our Lutheran Confessions, the Book of Concord.
Martin Chemnitz labored fruitfully, publishing many important works, until his health left him unable to continue. He died on Good Friday in 1586. He exposed the false doctrine of the Roman Catholic Church, which equated manmade traditions with Holy Scripture and condemned those who taught justification by faith alone. He defended the personal union of Christ and the Real Presence of the Lord’s Supper against the Calvinists. Most importantly, through the Formula of Concord, Martin Chemnitz saved the Lutherans from themselves. Even his enemies admitted, “If Martin [that is, Chemnitz] had not existed, Martin [that is, Luther] would scarcely have stood.”
Reverend Christian Eisenbeis
Contributing Writer
First Trinity Lutheran Church
Marinette, WI