creature, and will not become a creature in us or on
account of us but will eternally remain in us true God." Frank says
concerning the doctrine of Osiander: It is not pantheism or a mixture of
the divine and human nature, "but it is a subjectivism by which the
objective foundation of salvation as taught by the Lutheran Church is
rent to the very bottom. It is a mysticism which transforms the Christ
_for us_ into the Christ _in us_, and, though unintentionally, makes the
consciousness of the _inhabitatio essentialis iustitiae_ (indwelling of
the essential righteousness) the basis of peace with God." (2, 19. 10.
13. 95. 103.) In his teaching concerning the image of God and
justification, Osiander replaced the comforting doctrine of the Bible
concerning the substitutionary and atoning work of Christ in His active
and passive obedience unto death with vain philosophical speculations
concerning divinity and humanity or the two natures of Christ. It was
not so very far beside the mark, therefore, when Justus Menius
characteized his theory as "a new alchmistic theology." (Planck 4, 257.)

181. Error of Stancarus.

The Stancarian dispute was incidental to the Osiandric conflict. Its
author was Francesco Stancaro (born in Mantua, 1501), an Italian
ex-priest, who had emigrated from Italy on account of his Protestant
views. Vain, opinionated, haughty, stubborn, and insolent as he was, he
roamed about, creating trouble wherever he appeared, first in Cracow as
professor of Hebrew, 1551 in Koenigsberg then in Frankfort-on-the-Oder,
next at various places in Poland, Hungary, and Transylvania. He died at
Stobnitz, Poland, November 12, 1574. Stancarus treated all of his
opponents as ignoramuses and spoke contemptuously of Luther and
Melanchthon, branding the latter as an antichrist. In Koenigsberg he
immediately felt called upon to interfere in the controversy which had
just flared up. He opposed Osiander in a fanatical manner, declaring
him to be the personal antichrist. The opponents of Osiander at
Koenigsberg however, were not elated over his comradeship, particularly
because he fell into an opposite error. They were glad when he resigned
and left for Frankfort the same year he had arrived at Koenigsberg. In
Frankfort, Stancarus continued the controversy, publishing, 1552, his
_Apology against Osiander--Apologia contra Osiandrum_. But he was
ignored rather than opposed by the Lutheran theologians. In 1553
Melanchthon wrote his _An