Even in the “Theologische Realenzyklopädie des Protestantismus” a suppressed note of disapproval of Melanchthon’s “mistakes and weaknesses” is sounded. His attitude at the Diet, the authors of the article on Melanchthon say, “was not so pleasing as his learned labours on the Augsburg Confession”; “a clear insight into the actual differences” as well as a “dignified and firm attitude” was lacking; “this applies particularly to his letter to the Papal Legate.”[1129] We can understand how Döllinger, in his work “Die Reformation,” after referring to Melanchthon’s palpable self-contradictions, speaks of his solemn appeal to the doctrine of St. Augustine as an intentional and barefaced piece of deception, an untruth “which he deemed himself allowed.” Döllinger, without mincing matters, speaks of his “dishonesty,” and relentlessly brands his misleading statements; they leave us to choose between two alternatives, either he was endeavouring to deceive and trick the Catholics, or he had surrendered the most important and distinctive Protestant doctrines, and was ready to lend a hand in re-establishing the Catholic teaching.[1130] Luther, so far as we are aware, never blamed his friend, either publicly or in his private letters, for his behaviour during this crisis, nor did he ever accuse him of “treason to the Evangelical cause.”[1131] He only expresses now and then his dissatisfaction at the useless protraction of the proceedings and scolds him jokingly “for his fears, timidity, cares and lamentations.”[1132] No real blame is contained in the words he addressed to Melanchthon: “So long as the Papacy subsists among us, our doctrine cannot subsist.... Thank God that you are having nothing from it.” “I know that in treating of episcopal authority you have always insisted on the Gospel proviso, but I fear that later our opponents will say we were perfidious and fickle (‘_perfidos et inconstantes_’) if we do not keep to what they want.... In short, all these transactions on doctrine displease me, because nothing comes of them so long as the Pope does not do away with his Papacy.”[1133] A fortnight later Luther cordially blessed his friend, who was then overwhelmed with trouble: “I pray you, my Philip, not to crucify yourself in anxiety over the charges which are raised against you, either verbally or in writing [by some of ours who argue], that you are going too far.... They do not understand what is meant by the episcopal authority which was to be re-established, and do not rightly estimate the conditions which we attach to it. Would that the bishops had accepted it on these conditions! But they have too fine a nose where their own interests are concerned and refuse to walk into the trap.”[1134] _Melanchthon, the “Erasmian” Intermediary._ A closer examination of the bent of Melanchthon’s mind reveals a trait, common to many of Luther’s learned followers at that time, which helps to explain his attitude at Augsburg.