Part 2 (1/2)
He was terribly distressed also, a few months after he had taken his degree as Master, by the sudden death of one of his friends, not further known to us, who was either a.s.sa.s.sinated or s.n.a.t.c.hed away by some other fatality.
Well might the thought even then have occurred to him, while so disturbed in his mind and overpowered by feelings of sadness, whether it would not be better to seek his cure in the monastic holiness recommended by the Church, and to renounce altogether the world and all the success he had hitherto aspired to. The young Master of Arts, as he tells us himself in later years, was indeed a sorrowful man.
Suddenly and offhand he was hurried into a most momentous decision.
Towards the end of June 1505, when several Church festivals fall together, he paid a visit to his home at Mansfeld, in quest, very possibly, of rest and comfort to his mind. Returning on July 2, the feast of the Visitation of the Virgin Mary, he was already near Erfurt, when, at the village of Stotternheim a terrific storm broke over his head. A fearful flash of lightning darted from heaven before his eyes. Trembling with fear, he fell to the earth, and exclaimed, 'Help, Anna, beloved Saint! I will be a monk.' A few days after, when quietly settled again at Erfurt, he repented having used these words. But he felt that he had taken a vow, and that, on the strength of that vow, he had obtained a hearing. The time, he knew, was past for doubt or indecision. Nor did he think it necessary to get his father's consent; his own conviction and the teaching of the Church told him that no objection on the part of his father could release him from his vow. Thus he severed himself at once from his former life and companions. On July 16 he called his best friends together to bid them leave. Once more they tried to keep him back; he answered them, 'To-day you see me, and never again.' The next day, that of St. Alexius, they accompanied him with tears to the gates of the Augustinian convent in the town, which he thought was to receive him for ever.
It is chiefly from what Luther himself has told us that we are enabled to picture to ourselves this remarkable occurrence. Rumour, and rumour only, has given the name of Alexius to that unknown friend whose death so terrified him, and has represented this friend as having been struck dead by lightning at his side.
The Luther of later days declared that his monastic vow was a compulsory one, forced from him by terror and the fear of death.
But, at the same time, he never doubted that it was G.o.d who urged him. Thus he said afterwards, 'I never thought to leave again the convent. I was entirely dead to the world, until G.o.d thought that the time had come.'
PART II.
_LUTHER AS MONK AND PROFESSOR, UNTIL HIS ENTRY ON THE WAR OF REFORMATION--1505-1517._
CHAPTER I.
AT THE CONTENT AT ERFURT, TILL 1508.
Luther's resolve to follow a monastic life was arrived at suddenly, as we have seen. But he weighed that resolve well in his mind, and just as carefully considered the choice of the convent which he entered.
The Augustinian monks, whose society he announced his intention to join, belonged at that time to the most important monastic order in Germany.
So much had already been said with justice, in the way of complaint and ridicule, of the depravation of monastic life, its idleness, hypocrisy, and gross immorality, that many of them fancied that the solemn renunciation of marriage and the world's goods, and the absolute submission of their wills to the commands of their superiors and the regulations of their Order, const.i.tuted true service to G.o.d, and raised them to a peculiar position of holiness and merit. Outward discipline, at all events, was universally insisted on. Among the German inst.i.tutions of this Order, whilst neglect and depravity had crept in elsewhere, a large number had, for some time past, distinguished themselves by a strict adherence to their old statutes, originating, it was supposed, from their founder St. Augustine, but relating, at the best, to mere matters of form. These inst.i.tutions formed themselves into an a.s.sociation, presided over by a Vicar of the Order, as he was called, a Vicar-General for Germany. To this a.s.sociation belonged the convent at Erfurt. Its inmates were treated with marked favour and respect by the higher and educated cla.s.ses in the town. They were said to be active in preaching and in the care of souls, and to cultivate among themselves the study of theology. Arnoldi, Luther's teacher, belonged to this convent. As the Order possessed no property, but all its members lived on alms, the monks went about the town and country to collect gifts of money, bread, cheese, and other victuals.
According to the rules of the Order, applications for admission were not granted at once, but time was taken to see whether the applicant was in earnest. After that he was received as a novice for at least a year of probation. Until that year expired he was at liberty to reconsider his wish.
Luther, before taking this final step, thought of his parents, with a view to lay before them his resolve. The monastic brethren, however, endeavoured to dissuade him, by reminding him how one must leave father and mother for Christ and His Cross, and how no one who has put his hand to the plough and looks back is fit for the kingdom of G.o.d. Upon his writing to his father on the subject, the latter, strong in the conviction of his paternal rights, flew into a pa.s.sion with his son. 'My father,' says Luther later, 'was near going mad about it; he was ill satisfied, and would not allow it. He sent me an answer in writing, addressing me in terms that showed his displeasure, and renouncing all further affection. Soon after he lost two of his sons by the plague. This epidemic had likewise broken out so violently at Erfurt, that about harvesttime whole crowds of students fled with their teachers from the town, and Luther's father received news that his son Martin had also fallen a victim. His friends then urged him that, if the report proved false, he ought at least to devote his dearest to G.o.d, by letting this son who still remained to him, enter the blessed Order of G.o.d's servants. At last the father let himself be talked over; but he yielded, as Luther informs us, with a sad and reluctant heart.
The young novice was welcomed among his brethren with hymns of joy, and prayers, and other ceremonies. He was soon clothed in the garb of his Order. Over a white woollen s.h.i.+rt he was made to wear a frock and cowl of black cloth, with a black leathern girdle. Whenever he put these on or off a Latin prayer was repeated to him aloud, that the Lord might put off the old and put on the new man, fas.h.i.+oned according to G.o.d. Above the cowl he received a scapulary, as it was called--in other words, a narrow strip of cloth hanging over shoulders, breast, and back, and reaching down to his feet. This was meant to signify that he took upon him the yoke of Him who said, 'My yoke is easy, and my burden is light.' At the same time, he was handed over to a superior, appointed to take charge of the novices, to introduce them to the practices of monastic devotion, to superintend their conduct, and to watch over their souls.
Above all, it was held important that the monks should be taught to subdue their own wills. They had to learn to endure, without opposition, whatever was imposed upon them, and that, indeed, all the more cheerfully, the more distasteful it appeared. Any tendency to pride was overcome by enjoining immediately the most menial offices on the offender. Friends of Luther tell us how, during his first period of probation in particular, he had to perform the meanest daily labour with brush and broom, and how his jealous brethren took particular pleasure in seeing the proud young graduate of yesterday trudge through the streets, with his beggar's wallet on his back, by the side of another monk more accustomed to the work.
At first, we are told, the university interceded on his behalf as a member of their own body, and obtained for him at least some relaxation from his menial duties. From Luther's own lips, in after life, we hear not a word of complaint about any special vexations and burdens. As far as was possible, he did not allow them to daunt him; nay, he longed for even severer exercises, to enable him to win the favour of G.o.d. Even as a Reformer he remembered with grat.i.tude the 'Pedagogue,' or superintendent of his noviciate; he was a fine old man, he tells us, a true Christian under that execrable cowl.
The novice found each day, as it went by, fully occupied with the repet.i.tion of set prayers and the performance of other acts of devotion. For the day and night together there were seven or eight appointed hours of prayer, or _Horae_. During each of these the brethren who were not yet priests had to say twenty-five Paternosters with the Ave Maria, more ample formulas of prayer being prescribed meanwhile to the priests. Luther was also introduced already then to certain theological studies, which were under the supervision of two learned fathers of the monastery. But what was of the most importance for him was that a Bible--the Latin translation then in general use in the Church--was put into his hands. Just about this time, a new code of statutes had come in force for these Augustinian convents, drawn up by Staupitz, the Vicar of the Order, which enjoined, as matters of duty, a.s.siduous reading, devout attention to the Hours, and a zealous study of Holy Writ. Teachers were wanting to Luther, and he found it very difficult to understand all he read. But with genuine appet.i.te he read himself, so to speak, into his Bible, and clung to it ever afterwards.
At the end of his year of probation followed his solemn admission to the Order. Faithfully 'unto death' did Luther then promise to live according to the rules of the holy father Augustine, and to render obedience to Almighty G.o.d, to the Virgin Mary, and to the prior of the monastery. Before doing so, he put on anew the dress of his Order, which had been consecrated with holy water and incense. The prior received his vows and sprinkled holy water upon him as he prostrated himself upon the ground in the form of a cross. When the ceremony was over, his brethren congratulated him on being now like an innocent child fresh from the baptism. He was then given a cell of his own, with table, bedstead, and chair. It looked out upon the cloistered yard of the monastery. It was destroyed by a fire on March 7, 1872.
[Ill.u.s.tration: Fig. 4.--LUTHER'S CELL AT ERFURT.]
Luther now, by an inviolable promise, had bound himself to that vocation through which he aspired to gain heaven. The means whereby he hoped to realise his aspiration were abundantly provided for him in his new home. If he sought the favour of the Virgin and of other saints who should intercede for him before the judgment-seat of G.o.d and Christ, he found at once in his Order a fervent wors.h.i.+p of the Virgin in particular, and all possible directions for her service.
The doctrine of the Immaculate Conception, which Pius IX., in our own days, first ventured to raise into a dogma of the Church, was zealously defended by the Augustinians, and firmly maintained by Luther himself, even after the beginning of his war of Reformation.
John Palz, one of his two theological teachers in the convent, wrote profusely in honour of this doctrine, and described all Christians as its spiritual children. Under its mantle, says Luther, he had to creep into the presence of Christ. From the mult.i.tude of other saints Luther selected a number as his constant helpers in need. We notice particularly that among these, in addition to St. Anne and St. George, was the Apostle Thomas; from him who himself had once betrayed such cowardice and want of faith he might well hope for peculiar sympathy. We have already mentioned the set prayers which filled up a great portion of the day. He was required above all things to learn and repeat them accurately, word by word.
Afterwards, as he tells us, the _Horae_ were read aloud after the manner of magpies, jackdaws, or parrots.
If he wished in penitence to be freed from the sins which had tormented him so long, and were a daily burden on his conscience, the means of confession provided by the Church were always ready for him in the convent. Once a week, at the least, every brother had to attend the private confessional. All his sins, without exception, had then to be revealed, if he wished to obtain for them forgiveness. Luther endeavoured to unbosom to his father-confessor all he had done from his youth up; but this was too much even for the priest. It was by means of a complete inward contrition, corresponding to the infinite burden of sin, that the person confessing was to make himself worthy of the forgiveness which the priest then testified to him by absolution. According to the prevailing doctrine, however, what was wanting to the penitent in completeness of contrition, was supplied by the Sacrament of Absolution. But the punishments reserved by G.o.d for sinners were not supposed to be ended by this absolution or forgiveness; these had to be atoned for by peculiar observances, imposed by the priest, and by prayer, alms, fasting, and other acts of mortification. For him who was not forgiven, remained h.e.l.l; for him who had not expiated his sins, at least the fear and pains of purgatory. Such was and still is the teaching of the Catholic Church.