Part 4 (1/2)
Bitterness and ill-will, aroused by Luther's words and works, were already not wanting among the followers of the hitherto dominant views of theology and the Church. But of any separation from the Church, her authority and her fundamental forms, he had as yet no intention or idea. Nor, on the other hand, did his enemies take occasion to obtain sentence of expulsion against him, until he found himself forced to conclusions which threatened the power and the income of the hierarchy.
As yet he had not expressed or entertained a thought against the ordinances which enslaved every Christian to the priesthood and its power. He certainly showed, in his new doctrine of salvation, the way which leads the soul, by simple faith in the message of mercy sent to all alike, to its G.o.d and Saviour. But he had no idea of disputing that everyone should confess to the priests, receive from them absolution, and submit to all the penances and ordinances ordained by the Church. And in that very doctrine of salvation he knew that he was at one with Augustine, the most eminent teacher of the Western Church, whilst the opposite views, however dominant in point of fact, had never yet received any formal sanction of the Church. Zealously, indeed, he soon exposed many practical abuses and errors in the religious life of the Church. But hitherto these were only such as had been long before complained of and combated by others, and which the Church had never expressly declared as essential parts of her own system. He gave vent freely to his opinions about the superst.i.tious wors.h.i.+p of saints, about absurd legends, about the heathen practice of invoking the saints for temporal welfare or success. But praying to the saints to intercede for us with G.o.d he still justified against the heresy originating with Huss, and with fervour he invoked the Virgin from the pulpit.
He was anxious that the priests and bishops should do their duty much better and more conscientiously than was the case, and that instead of troubling themselves about worldly matters, they should care for the good of souls, and feed their flocks with G.o.d's word.
He saw in the office of bishop, from the difficulties and temptations it involved, an office fraught with danger, and one therefore that he did not wish for his Staupitz. But the Divine origin and Divine right of the hierarchical offices of pope, bishop, and priest, and the infallibility of the Church, thus governed, he held inviolably sacred. The Hussites who broke from her were to him 'sinful heretics.' Nay, at that time he used the very argument by which afterwards the Romish Church thought to crush the principles and claims of the Reformation, namely, that if we deny that power of the Church and Papacy, any man may equally say that he is filled with the Holy Ghost; everyone will claim to be his own master, and there will be as many Churches as heads.
As yet he was only seeking to combat those abuses which were outside the spirit and teaching of the Catholic Church, when the scandals of the traffic in indulgences called him to the field of battle. And it was only when in this battle the Pope and the hierarchy sought to rob him of his evangelical doctrine of salvation, and of the joy and comfort he derived from the knowledge of redemption by Christ, that, from his stand on the Bible, he laid his hands upon the strongholds of this Churchdom.
PART III.
THE BREACH WITH ROME, UP TO THE DIET OF WORMS. 1517-21.
CHAPTER I.
THE NINETY-FIVE THESES.
The first occasion for the struggle which led to the great division in the Christian world was given by that magnificent edifice of ecclesiastical splendour intended by the popes as the creation of the new Italian art; by the building, in a word, of St. Peter's Church, which had already been commenced when Luther was at Rome.
Indulgences were to furnish the necessary means. Julius II. had now been succeeded on the Papal chair by Leo X. So far as concerned the encouragement of the various arts, the revival of ancient learning, and the opening up, by that means, to the cultivated and upper cla.s.ses of society of a spring of rich intellectual enjoyment, Leo would have been just the man for the new age. But whilst actively engaged in these pursuits and pleasures, he remained indifferent to the care and the spiritual welfare of his flock, whom as Christ's vicar he had undertaken to feed. The frivolous tone of morals that ruled at the Papal see was looked upon as an element of the new culture. As regards the Christian faith, a blasphemous saying is reported of Leo, how profitable had been the fable of Christ. He had no scruples in procuring money for the new church, which, as he said, was to protect and glorify the bones of the holy Apostles, by a dirty traffic, pernicious to the soul. Meanwhile, the popes were not ashamed to appropriate freely to their own needs that indulgence money, which was nominally for the Church and for other objects, such as the war against the Turks.
In order to appreciate the nature of these indulgences and of Luther's attack upon them, it is necessary first to realise more exactly the significance which the teachers of the Church ascribed to them. The simple statement that absolution or forgiveness of sins was sold for money, must in itself be offence enough to any moral Christian conscience; and we can only wonder that Luther proceeded so prudently and gradually towards his object of getting rid of indulgences altogether. But the arguments by which they were explained and justified did not sound so simple or concise.
[Ill.u.s.tration: Leo X. (From his Portrait by Raphael.)]
Forgiveness of sins, it was maintained, must be gained by penance, namely, by the so-called sacrament of penance, including the acts of private confession and priestly absolution. In this the father-confessor promised to him who had confessed his sins, absolution for them, whereby his guilt was forgiven and he was freed from eternal punishment. A certain contrition of the heart was required from him, even if only imperfect, and proceeding perhaps solely from the fear of punishment, but which nevertheless was deemed sufficient, its imperfection being supplied by the sacrament. But though absolved, he had still to discharge heavy burdens of temporal punishment, penances imposed by the Church, and chastis.e.m.e.nts which, in the remission of eternal punishment, G.o.d in His righteousness still laid upon him. If he failed to satisfy these penances in this life, he must, even if no longer in danger of h.e.l.l, atone for the rest in the torments of the fire of purgatory. The indulgence now came in to relieve him. The Church was content with easier tasks, as, at that time, with a donation to the sacred edifice at Rome. And even this was made to rest on a certain basis of right. The Church, it was said, had to dispose of a treasure of merits which Christ and the saints, by their good works, had acc.u.mulated before the righteous G.o.d, and those riches were now to be so disposed of by Christ's representatives, that they should benefit the buyer of indulgences.
In this manner penances which otherwise would have to be endured for years were commuted into small donations of money, quickly paid off.
The contrition required for the forgiveness of sins was not altogether ignored; as, for instance, in the official announcements of indulgences, and in the letters or certificates granting indulgences to individuals in return for payment. But in those doc.u.ments, as also in the sermons exhorting the mult.i.tude to purchase, the chief stress, so far as possible, was laid upon the payment. The confession, and with it the contrition, was also mentioned, but nothing was said about the personal remission of sins depending on this rather than on the money. Perfect forgiveness of sins was announced to him who, after having confessed and felt contrition, had thrown his contribution into the box. For the souls in purgatory nothing was required but money offered for them by the living. 'The moment the money tinkles in the box, the soul springs up out of purgatory.' A special tariff was arranged for the commission of particular sins, as, for example, six ducats for adultery.
The traffic in indulgences for the building of St. Peter's was delegated by commission from the Pope, over a large part of Germany, to Albert, Archbishop of Mayence and Magdeburg. We shall meet with this great prince of the Church, as now in connection with the origin of the Reformation, so during its subsequent course. Albert, the brother of the Elector of Brandenburg, and cousin of the Grand-Master of the Teutonic Order in Prussia, stood in 1517, though only twenty-seven years old, already at the head of those two great ecclesiastical provinces of Germany; Wittenberg also belonged to his Magdeburg diocese. Raised to such an eminence and so rapidly by good fortune, he was filled with ambitious thoughts. He troubled himself little about theology. He loved to s.h.i.+ne as the friend of the new Humanistic learning, especially of an Erasmus, and as patron of the fine arts, particularly of architecture, and to keep a court the splendour of which might correspond with his own dignity and love of art. For this his means were inadequate, especially as, on entering upon his Archbishopric of Mayence, he had had to pay, as was customary, a heavy sum to the Pope for the _pallium_ given for the occasion. For this he had been forced to borrow thirty thousand gulden from the house of Fugger at Augsburg, and he found his aspirations incessantly crippled by want of money and by debts. He succeeded at last in striking a bargain with the Pope, by which he was allowed to keep half of the profits arising from the sale of indulgences, in order to repay the Fuggers their loan. Behind the preacher of indulgences, who announced G.o.d's mercy to the paying believers, stood the agents of that commercial house, who collected their share for their princ.i.p.als. The Dominican monk, John Tetzel, a profligate man, whom the Archbishop had appointed his sub-commissioner, drove the largest trade in this business with an audacity and a power of popular declamation well suited to his work.
[Ill.u.s.tration: Fig. 10.--The Archbishop Albert. (From Durer's engraving.)]
Contemporaries have described the lofty and well-ordered pomp with which such a commissioner entered on the performance of his exalted duties. Priests, monks, and magistrates, schoolmasters and scholars, men, women, and children, went forth in procession to meet him, with songs and ringing of bells, with flags and torches. They entered the church together amidst the pealing of the organ. In the middle of the church, before the altar, was erected a large red cross, hung with a silken banner which bore the Papal arms. Before the cross was placed a large iron chest to receive the money; specimens of these chests are still shown in many places. Daily, by sermons, hymns, processions round the cross, and other means of attraction, the people were invited and urged to embrace this incomparable offer of salvation. It was arranged that auricular confession should be taken wholesale. The main object was the payment, in return for which the 'contrite' sinners received a letter of indulgence from the commissioner, who, with a significant reference to the absolute power granted to himself, promised them complete absolution and the good opinion of their fellow-men.
[Ill.u.s.tration: Fig. 11--t.i.tle-page of a Pamphlet Written at the Beginning of the Reformation, with an Ill.u.s.tration showing the Sale of Indulgences.]
We have evidence to show how Tetzel preached himself, and what he wished these sermons on indulgences to be like. Calling upon the people, he summoned all, and especially the great sinners, such as murderers and robbers, to turn to their G.o.d and receive the medicine which G.o.d, in his mercy and wisdom, had provided for their benefit.
St. Stephen once had given up his body to be stoned, St. Lawrence his to be roasted, St. Bartholomew his to a fearful death. Would they not willingly sacrifice a little gift in order to obtain everlasting life? Of the souls in purgatory it was said, 'They, your parents and relatives, are crying out to you, ”We are in the bitterest torments, you could deliver us by giving a small alms, and yet you will not. We have given you birth, nourished you, and left to you our temporal goods; and such is your cruelty that you, who might so easily make us free, leave us here to lie in the flames.”'
To all who directly or indirectly, in public or in private, should in any way depreciate, or murmur against, or obstruct these indulgences, it was announced that, by Papal edict, they lay already by so doing under the ban of excommunication, and could only be absolved by the Pope or by one of his commissioners.
After Luther had once ventured to attack openly this sale of indulgences, it was admitted even by their defenders and the violent enemies of the Reformer, that in those days 'greedy commissioners, monks and priests, had preached unblus.h.i.+ngly about indulgences, and had laid more stress upon the money than upon confession, repentance, and sorrow.' Christian people were shocked and scandalised at the abuse. It was asked whether indeed G.o.d so loved the money, that for the sake of a few pence He would leave a soul in everlasting torments, or why the Pope did not out of love empty the whole of purgatory, since he was willing to free innumerable souls in return for such a trifle as a contribution to the building of a church. But not one of them found it then expedient to incur the abuse and slander of a Tetzel by a word spoken openly against the gross misconduct the fruits of which were so important to the Pope and the Archbishop.
Tetzel now came to the borders of the Elector of Saxony's dominion, and to the neighbourhood of Wittenberg. The Elector would not allow him to enter his territory, on account of so much money being taken away, and accordingly he opened his trade at Juterbok. Among those who confessed to Luther, there were some who appealed to letters of indulgence which they had purchased from him there.