Augsburg and Constantinople: The Correspondence between the Tubingen Theologians and Patriarch Jeremiah II of Constantinople on the Augsburg Confession

by George Mastrantonis

Augsburg and Constantinople was the crowning achievement of the late Very Reverend Father George Mastrantonis, a distinguished Orthodox clergyman and prolific author. First published in 1982, this book remains a work of vital interest to scholars of all faiths. The correspondence between the Lutheran theologians of Tubingen and Orthodox Patriarch Jeremiah II may be seen as the first substantive ecumenical dialogue of the post-Reformation era. More than four hundred years later, these exchanges continue to have value well beyond the purely historical. In preparing this translation and commentary, Father Mastrantonis believed that these documents are "especially important today, when a movement toward better understanding among churches is taking place."

Genres: Religion, Nonfiction

372 pages, Paperback

First published January 1, 1982

Reviews

[Jon Whitmer]

This book allows the reader to track through the entire interchange between the Lutheran theologians that succeeded Martin Luther and the Patriarch of the Orthodox Church, Jeremiah II. This book gave done historical perspective to the issues I have had to work through in my journey into Orthodoxy, as the contrasts between Orthodoxy and Protestantism or pretty much the same blue as they were then. Also, I was stuck by the self-confident inability of the Tubingen theologians to appreciate the perspective of the Patriarch on points of disagreement between them and Orthodoxy and how that same dynamic persists today between Protestants and Orthodoxy. The responses of the Patriarch to the Lutheran theologians were noticably charitable yet uncompromising.

While this book may seem a bit of a cumbersome read to the casual reader, it is full of insights to those willing to devote the time required to track the arguments of both sides with the goal being to better understand the Orthodox perspective, which, of course, predates both Protestantism and Roman Catholicism.

[Daniel]

"Therefore, we request that from henceforth you do not cause us more grief, nor write to us on the same subject if you should wish to treat these luminaries and theologians of the Church in a different manner. You honor and exalt them in words, but you reject them in deeds. For you try to prove our weapons which are their holy and divine discourses as unsuitable. And it is with these documents that we would have to write and contradict you. Thus, as f or you, please release us from these cares. Therefore, going about your own ways, write no longer concerning dogmas; but if you do, write only for friendship's sake. Farewell."

[Thomas]

Though there is much more heat than light in such conversations, this early attempt at understanding (late 16th century) by Tubingen theologians and Jeremias II of Constantinople sheds light on the differences between Lutheranism and Orthodoxy. The overall cordiality of the respective parties is truly remarkable and sadly something that is relatively unknown in our era of YouTube and memes. It is this tone of generosity and desire for mutual understanding that allows for light to be shed on the differences. Having said that, it is clear that the impasse between the two understandings of the Christian faith are nearly insurmountable. Jeremias II, though clearly versed in Scripture and tradition, especially the church fathers, is unable to appreciate the desire for the Lutherans to look to Scripture as the 'norming norm.' Much like Protestant conversation with Catholics, Lutherans and indeed Protestants in general are faced with the question of authority. Which as greater authority, tradition or Scripture?

Though 'on paper,' Orthodoxy claims Scripture as having ultimate authority, with the Fathers reading of Scripture as authoritative, in fact they functionally place tradition above authority. Two ways this is shown which in my mind are relatively benign is the Orthodox insistence on 'triple immersion' and chrismation, drawing from (Pseudo-) Dionysius and the Didache. However, the reasons why the Lutherans reject Dionysius as an authority are not addressed by Jeremias II, effectively amounting to 'you need to accept him as an authority without question because we say so.' Also, the Lutheran's, because of their sola Scriptura conviction, see chrismation as no longer necessary and as such adiaphora since the anointing with oil in the OT as been replaced by the anointing with Holy Spirit. Regarding triple immersion, while the Lutherans see it as a fine practice, argue that triple pouring is just as valid. The dogmatism of the Orthodox, as exemplified by Jeremias II, doesn't allow for charitable difference on this matter despite the fact that the Didache allows for such differences.

As a still convinced Protestant, this solid discussion of the competing understandings of the Christian faith left me with a degree of sadness. Much like anything, it is easier to dismiss something as strange, aberrant or even dangerous when we are removed from said thing. What this shows me is that Orthodoxy, in contrast to Catholicism, has not needed to really wrestle with or forge a bridge between their understanding and Protestant understanding(s) of the Christian faith because they have kept themselves at a distance from them. Protestants, I hasten to add, aren't much better. But if the Orthodox church is truly the mother and father, if you will, of the Protestants shouldn't they take the initiative to build bridges with their wayward children. Or is Orthodoxy rather like the Pharisees who in their pious platitudes and generous evaluation of their own spirituality and overly negative even condemnatory assessment of those who depart from 'the way things should be done'? It grieves me to say this but since those in a 'superior' position are not willing to lay down their lives for the other, even their enemy, instead choosing to keep them at a distance, any efforts at true unity (not sacrificing truth but finding the essential truths that can create unity) between these two bodies is likely not going to happen.

[Micah Douglas]

An excellent book to understand the difference between original Lutheran theology (as a stand-in for general protestant theology) and Eastern Orthodox theology.

[Scott]

Very revealing.