Osiander published a corrected edition of the Vulgate Bible, with notes, in 1522 and a Harmony of the Gospels in 1537. In 1533, Brandenburg-Nuernbergische Kirchenordnung vom Jahre 1533 was published, with Osiander assisting in both the source material the final editing. This combined order of worship and catechism was the first work to include the Keys section of Luther's Small Catechism, of which Osiander is a suspected author. In 1543, Osiander oversaw the publication of the book De revolutionibus orbium coelestium by Copernicus. He added a preface suggesting that the model described in the book was not necessarily true, or even probable, but was useful for computational purposes. This was certainly not the opinion of Copernicus, who was probably unaware of the addition. As a result, many readers, unaware that Osiander was the author of the preface, believed that Copernicus himself had not believed that his hypothesis was actually true. Osiander also did not sign the preface added to Copernicus' book, therefore many readers at the time assumed that this is what Copernicus had actually thought himself. In 1550 Osiander published two controversial disputations, De Lege et Evangelio and De Justificatione. In these, he set out his view that justification by faith was instilled in humanity by Christ's divinity, a view contrary to those of Martin Luther and John Calvin although he agreed with Lutheranism's fundamental opposition to Roman Catholicism and Calvinism. These beliefs were maintained after his death by Johann Funck but disappeared after 1566. Osiander's view has been described as similar to Eastern Orthodox teachings on theosis. Some historians, such as Tuomo Mannermaa, have argued that Luther's own views of justification, especially early in his life, were actually closer to the views of Osiander than to those of Flacius or what would later become confessional Lutheranism.
Theology
Osiander was a Christian mystic and his theology incorporated the idea of mystical union with Christ and the Word of God. He believed that justification for a Christian believer resulted from Christ dwelling in a person. Contrary to Luther's belief that justification was imputed by God's grace, Osiander believed that the righteousness of a believer was accomplished by the indwelling of God; thus, God finds one righteous because Christ is in that person. Calvin rejected these views of Osiander, as did Melanchthon and Flacius. Flacius' opposing view was that God justifies us by Christ's work of obedience on the cross, not by his presence in us.
