ed by
Article X.

The second is the Majoristic Controversy, from 1551 to 1562, in which
George Major and Justus Menius defended the phrase of Melanchthon that
good works are necessary to salvation. They were opposed by the loyal
Lutherans, of whom Amsdorf, however, lapsed into the opposite error:
Good works are detrimental to salvation. This controversy was settled
by Article IV.

The third is the Synergistic Controversy, from 1555 to 1560, in which
Pfeffinger, Eber, Major, Crell, Pezel, Strigel, and Stoessel held with
Melanchthon that man by his own natural powers cooperates in his
conversion. Their opponents (Amsdorf, Flacius, Hesshusius, Wigand,
Gallus, Musaeus, and Judex) taught, as formulated by Flacius: "_Solus
Deus convertit hominem.... Non excludit voluntatem, sed omnem efficaciam
et operationem eius...._ God alone converts man.... He does not exclude
the will, but all efficaciousness and operation of the same." This
controversy was decided and settled by Article II.

The fourth is the Flacian Controversy, from 1560 to 1575, in which
Flacius, supported by Cyriacus Spangenberg, Christian Irenaeus, Matthias
Wolf, I. F. Coelestinus, Schneider, and others, maintained that original
sin is not an accident, but the very substance of fallen man. The
Lutherans, including the Philippists, were practically unanimous in
opposing this error. It was decided by Article I.

The fifth was the Osiandristic and the Stancarian Controversy, from 1549
to 1566, in which Andrew Osiander denied the forensic character of
justification, and taught that Christ is our righteousness only
according to His divine nature, while Stancarus contended that Christ is
our righteousness according to His human nature only. Both, Osiander as
well as Stancarus, were opposed by Melanchthon, Flacius, and practically
all other Lutherans, the Philippists included. This controversy was
settled by Article III.

The sixth was the Antinomistic Controversy, from 1527 to 1556, in which
various false views concerning the Law and the Gospel were defended,
especially by John Agricola who maintained that repentance (contrition)
is not wrought by the Law, but by the Gospel (a view which, in a
modified form was later on defended also by Wittenberg Philippists),
and, after Luther's death, by Poach and Otto, who rejected the so-called
Third Use of the Law. The questions involved in these Antinomian
controversies were decided by Articles V and VI.

The seventh was