Part 13 (1/2)
What immorality and worldliness prevailed at Rome was reflected in the lives of many lesser churchmen. To one of the popes of the fifteenth century, a distinguished cardinal represented the disorders of the clergy, especially in the Germanics. ”These disorders,” he said, ”excite the hatred of the people against all ecclesiastical order; if it is not corrected, it is to be feared that the laity, following the example of the Hussites, will attack the clergy as they now openly menace us with doing.” If the clergy of Germany were not reformed promptly, he predicted that after the Bohemian heresy was crushed another would speedily arise far more dangerous. ”For they will say,”
he continued, ”that the clergy is incorrigible and is willing to apply no remedy to its disorders. They will attack us when they no longer have any hope of our correction. Men's minds are waiting for what shall be done; it seems as if shortly something tragic will be brought forth.
The venom which they have against us is becoming evident; soon they will believe they are making a sacrifice agreeable to G.o.d by maltreating or despoiling the ecclesiastics as people odious to G.o.d and man and immersed to the utmost in evil. The little reverence still remaining for the sacred order will be destroyed. Responsibility for all these disorders will be charged upon the Roman Curia, which will be regarded as the cause of all these evils because it has neglected to apply the necessary remedy.” To many other thoughtful persons, a moral reformation in the head and members of the Church seemed vitally necessary.
Complaints against the evil lives of the clergy as well as against their ignorance and credulity were echoed by most of the great scholars and humanists of the time. The patriotic knight and vagabond scholar, Ulrich von Hutten (1488-1523), contributed to a clever series of satirical ”Letters of Obscure Men,” which were read widely, and which poked fun at the lack of learning among the monks and the ease with which the papal court emptied German pockets.
[Sidenote: Ulrich von Hutten and Erasmus]
Then, too, the great Erasmus (1466-1536) employed all his wit and sarcasm, in his celebrated ”Praise of Folly,” against the theologians and monks, complaining that the foolish people thought that religion consisted simply in pilgrimages, the invocation of saints, and the veneration of relics. Erasmus would have suppressed the monasteries, put an end to the domination of the clergy, and swept away scandalous abuses. He wanted Christianity to regain its early spiritual force, and largely for that purpose he published in 1516 the Greek text of the New Testament with a new Latin translation and with notes which mercilessly flayed hair-splitting theologians.
Thus throughout the fifteenth century and the early part of the sixteenth, much was heard from scholars, princes, and people, of the need for ”reformation” of the Church. That did not signify a change of the old regulations but rather their restoration and enforcement. For a long time it was not a question of abolis.h.i.+ng the authority of the pope, or altering ecclesiastical organization, or changing creeds. It was merely a question of reforming the lives of the clergy and of suppressing the means by which Italians drew money from other nations.
[Sidenote: Religious Causes of Protestant Revolt]
In the sixteenth century, however, a group of religious leaders, such as Luther, Cranmer, Zwingli, Calvin, and Knox, went much further than Erasmus and the majority of the humanists had gone: they applied the word ”reformation” not only to a reform in morals but to an open break which they made with the government and doctrines of the Catholic Church. The new theology, which these reformers championed, was derived mainly from the teachings of such heretics as Wycliffe and Hus and was supposed to depend directly upon the Bible rather than upon the Church.
The religious causes of the Protestant Revolt accordingly may be summed up as: first, the existence of abuses within the Catholic Church; second, the attacks of distinguished men upon the immorality and worldliness of the Catholic clergy; and third, the subst.i.tution by certain religious leaders of new doctrines and practices, which were presumed to have been authorized by the Bible, but which were at variance with those of the medieval Church.
[Sidenote: Date and Extent of the Protestant Revolt]
For the great variety of reasons, which we have now indicated,-- political, economic, and religious,--the peoples of northern Germany, Scandinavia, the Dutch Netherlands, most of Switzerland, Scotland, England, and a part of France and of Hungary, separated themselves, between the years 1520 and 1570, from the great religious and political body which had been known historically for over a thousand years as the Catholic Christian Church. The name ”Protestant” was first applied exclusively to those followers of Martin Luther in the Holy Roman Empire who in 1529 protested against an attempt of the Diet of Speyer to prevent the introduction of religious novelties, but subsequently the word pa.s.sed into common parlance among historians and the general reading public as betokening all Christians who rejected the papal supremacy and who were not in communion with the Orthodox Church of eastern Europe.
Of this Protestant Christianity three main forms appeared in the sixteenth century--Lutheranism, Calvinism, and Anglicanism. Concerning the origin and development of each one of these major forms, a brief sketch must be given.
LUTHERANISM
[Sidenote: Martin Luther]
Lutheranism takes its name from its great apostle, Martin Luther.
Luther was born in Eisleben in Germany in 1483 of a poor family whose ancestors had been peasants. Martin early showed himself bold, headstrong, willing to pit his own opinions against those of the world, but yet possessing ability, tact, and a love of sound knowledge.
Educated at the university of Erfurt, where he became acquainted with the humanistic movement, young Martin entered one of the mendicant orders--the Augustinian--in 1505 and went to live in a monastery. In 1508 Luther was sent with some other monks to Wittenberg to a.s.sist a university which had been opened there recently by the elector of Saxony, and a few years later was appointed professor of theology in the inst.i.tution.
[Sidenote: Justification by Faith]
While lecturing and preaching at Wittenberg, where he was very popular, Luther developed from the writings of St. Paul and St. Augustine an important doctrinal conviction which differed widely from the faith of the Catholic Church. It concerned the means of eternal salvation. The Church taught, as we have seen, that she possessed the sole means, and that every Christian must perform certain ”good works” in order to secure salvation. Luther, on the other hand, became convinced that man was incapable, in the sight of G.o.d, of any good works whatsoever, and could be saved only by faith in G.o.d's promises. In other words, this monk placed his doctrine of ”justification by faith” in opposition to the generally accepted belief in ”justification by faith and works.”
[Sidenote: Tetzel's ”Sale” of Indulgences]
So far, Luther certainly had no thought of revolting against the authority of the Church. In fact, when he visited Rome in 1511, it was as a pious pilgrim rather than as a carping critic. But a significant event in the year 1517 served to make clear a wide discrepancy between what he was teaching and what the Church taught. That year a certain papal agent, Tetzel by name, was disposing of indulgences in the great archbishopric of Mainz. An indulgence, according to Catholic theology, was a remission of the temporal punishment in purgatory due to sin, and could be granted only by authority of the Church; the grant of indulgences depended upon the contrition and confession of the applicant, and often at that time upon money-payments. Against what he believed was a corruption of Christian doctrine and a swindling of the poorer people, Luther protested in a series of ninety-five Theses which he posted on the church door in Wittenberg (31 October, 1517).
[Sidenote: The Ninety-five Theses]
The Theses had been written in Latin for the educated cla.s.s but they were now speedily translated into German and spread like wildfire among all cla.s.ses throughout the country. Luther's underlying principle of ”salvation through simple faith” was in sharp contrast with the theory of ”good works,” on which the indulgences rested. ”The Christian who has true repentance,” wrote Luther, ”has already received pardon from G.o.d altogether apart from an indulgence, and does not need one; Christ demands this true repentance from every one.” Luther's att.i.tude provoked spirited discussion throughout the Germanics, and the more discussion, the more interest and excitement. The pope, who had dismissed the subject at first as a mere squabble among the monks, was moved at length to summon Luther to Rome to answer for the Theses, but the elector of Saxony intervened and prevailed upon the pope not to press the matter.
[Sidenote: Disputation at Leipzig, 1519]
The next important step in the development of Luther's religious ideas was a debate on the general question of papal supremacy, held at Leipzig in 1519, between himself and an eminent Catholic apologist, Johann Eck. Eck skillfully forced Luther to admit that certain views of his, especially those concerning man's direct relation with G.o.d, without the mediation of the Church, were the same as those which John Hus had held a century earlier and which had been condemned both by the pope and by the great general council of Constance. Luther thereby virtually admitted that a general council as well as a pope might err.
For him, the divine authority of the Roman Catholic Church ceased to be.
[Sidenote: Separation of Luther from the Catholic Church]
Separation from the traditional Church was the only course now open to Luther and this was consummated in the year 1520. In a series of three bold pamphlets, he vigorously and definitely attacked the position of the Church. In the first--_An Address to the n.o.bility of the German Nation_--Luther stated that there was nothing inherently sacred about the Christian priesthood and that the clergy should be deprived immediately of their special privileges; he urged the German princes to free their country from foreign control and shrewdly called their attention to the wealth and power of the Church which they might justly appropriate to themselves. In the second--_On the Babylonian Captivity of the Church of G.o.d_--he a.s.sailed the papacy and the whole sacramental system. The third--_On the Freedom of a Christian Man_--contained the essence of Luther's new theology that salvation was not a painful _progress_ toward a goal by means of sacraments and right conduct but a _condition_ ”in which man found himself so soon as he despaired absolutely of his own efforts and threw himself on G.o.d's a.s.surances”; the author claimed that man's utter personal dependence on G.o.d's grace rendered the system of the Church superfluous.