nge. Nor did it reappear even in the _Variata_ of 1540.
In 1541, at Regensburg, Melanchthon consented to the formula "that we
are justified by a living and efficacious faith--_iustificari per fidem
vivam et efficacem._" But when Luther deleted the words "_et efficacem,_
and efficacious," Melanchthon acquiesced. (4, 499.) In the _Loci_ of
1543 he expunged the appendix "_ad salutem,_ to salvation." At the same
time, however, he retained the error in a more disguised form, _viz._,
that good works are necessary to retain faith. For among the reasons why
good works are necessary he here enumerates also "the necessity of
retaining the faith, since the Holy Spirit is expelled and grieved when
sins against the conscience are admitted." (21, 775.)

143. Formula Renewed--Abandoned.

Under the duress of the Augsburg Interim, Melanchthon relapsed into his
old error. July 6, 1548, he (together with Caspar Cruciger, John
Pfeffinger, Daniel Gresser, George Major, and John Foerster) agreed to
the statement: "For this proposition is certainly true that no one can
be saved without love and good works. Yet we are not justified by love
and good works, but by grace for Christ's sake." (7, 22.) In the Leipzig
Interim, adopted several months later, the false teaching concerning the
necessity of good works to salvation was fully restored, as appears from
the quotations from this document cited in the chapter on the
Adiaphoristic Controversy. According to the _Formula of Concord_ this
renewal of the obnoxious formula at the time of the Interim furnished
the direct occasion for the Majoristic Controversy. For here we read:
"The aforesaid modes of speech and false expressions [concerning the
necessity of good works to salvation] were renewed by the Interim just
at a time when there was special need of a clear, correct confession
against all sorts of corruptions and adulterations of the article of
justification." (947, 29.) However, when the controversy on good works
began, and George Major zealously championed the restored formula,
Melanchthon, probably mindful of his former troubles in this matter,
signally failed to support and endorse his friend and colleague.
Moreover, he now advised Major and others to abstain from using the
phrase: Good works are necessary to salvation, "because," said he, "this
appendix [to salvation, _ad salutem_] is interpreted as merit, and
obscures the doctrine of grace."

In an opinion of December, 1553, Melanchthon