12. Reaction to the 95 Theses
J H Merle d’Aubigné
Reuchlin2 received the 95 theses. He was wearied of conflict with the monks. “Thanks be to God!” he exclaimed after reading them, “at last they have found a man who will give them so much to do that they will be compelled to let my old age end in peace.”
The cautious Erasmus internally rejoiced at witnessing his secret wishes, for removing abuses, expressed with so much courage. He approved of the author, exhorting him only to greater moderation and prudence. Yet, when someone reproached Luther’s violence in his presence, he said, “God has given men a physician who cuts deep into the flesh, because the malady would otherwise be incurable”. When the Elector of Saxony was asked his opinion on Luther’s business, he replied with a smile: “I am not at all surprised that it has made so much noise, for he has committed two unpardonable crimes: he has attacked the Pope’s tiara and the monks’ bellies”.
Emperor Maximilian, predecessor of Charles V, read and admired the theses of the monk of Wittenberg; he perceived his ability and foresaw that this obscure Augustinian might one day become a powerful ally for Germany in her struggle against Rome. He accordingly said to the Elector of Saxony through his envoy: “Take great care of the monk Luther, for the time may come when we shall have need of him”.
At Rome, even in the Vatican, these theses were not so badly received as might have been imagined. Leo X judged them as a patron of letters rather than as pope. The amusement they gave him made him forget the severe truths they contained. When Sylvester Prierio, master of the sacred palace, who was in charge of examining books, requested him to treat Luther as a heretic, he replied: “Brother Martin Luther is a very fine genius, and all that is said against him is mere monkish jealousy”.
Myconius3 had entered a monastery; he was as eager to find holiness as Luther and gave himself up to all the vigils, fasts, mortifications and practices invented by men. But at last he despaired of ever attaining his object by his
1This is a further abridged extract from d’Aubigné’s The History of the Reformation in the Sixteenth Century, vol 1. Last month’s article focused on Luther’s 95 Theses, written in response to the sale of indulgences in the vicinity of Wittenberg and some of the reaction.
2Johann Reuchlin (1455-1522) was born in Germany; he was a scholar in Greek and Hebrew. Although suspected of Protestant sympathies, he remained a Roman Catholic.
3Myconius (1490-1546) was German, he became a Lutheran theologian and a colleague of Luther.
own exertions. He neglected his studies, and employed himself in manual labour, yet his outward activity was unable to quiet his troubled conscience. This state of anguish endured for several years. People have sometimes imagined that the paths of the Reformers were smooth and that, when they had renounced the observances of the Church, nothing but pleasure and comfort awaited them. They did not consider that these Reformers arrived at the truth through internal struggles a thousand times more painful than the observances to which slavish minds easily submitted.
At length, in 1517, when Luther’s theses were published; they penetrated into the monastery where Myconius lived. He hid in a corner of the cloister with another monk, John Voigt, that he might read them at leisure. Here were the self-same truths he had heard from his father; his eyes were opened; he felt a voice within him responding to what was then echoing through Germany, and great consolation filled his heart. He began immediately to profess the doctrine that Luther had proclaimed. The monks grew alarmed as they heard him; they argued with him and declared against Luther and his monastery. But Myconius compared it to “our Lord’s sepulchre . . . they wish to prevent Christ’s resurrection, but they will fail”.
At last his superiors, finding they could not convince him, forbade him for a year and a half to have any contact with the world, permitting him neither to write or receive letters, and threatening him with imprisonment for life. But the hour of his deliverance was at hand. He was nominated pastor of Zwickau, and was the first to declare against the papacy in the churches of Thuringia. “Then”, he said, “I was enabled to labour with my venerable father Luther in the gospel harvest.” He was described as a man capable of doing everything he undertook.
No doubt there were others besides to whose souls Luther’s propositions were a signal of life. They kindled a new flame in many cells, cottages, and palaces. While those who had entered the monasteries in quest of good cheer, an idle life, or respect and honours began to load the name of Luther with reproaches, the monks who lived in prayer, fasting and mortification returned thanks to God. Even the common people, who did not clearly understand the theological question, who only knew that this man assailed the empire of the lazy monks, welcomed him with bursts of acclamations. An immense sensation was produced in Germany by these daring propositions. Some of the Reformer’s contemporaries, however, foresaw the serious consequences to which they might lead, and the numerous obstacles they would encounter. They expressed their fears aloud and rejoiced with trembling.
“I am much afraid”, wrote the canon of Augsburg, Bernard Adelmann, “that the worthy man must give way at last before the avarice and power of
the supporters of indulgences. His representations have produced so little effect that the Bishop of Augsburg, our primate and metropolitan, has just ordered, in the Pope’s name, fresh indulgences for St Peter’s at Rome. Let him haste to secure the aid of princes; let him beware of tempting God; for he must be void of common sense if he overlooks the imminent peril he incurs.” Albert Kranz, a historian, was at Hamburg on his deathbed when Luther’s theses were brought to him “You are right, Brother Martin,” he said, “but you will not succeed. Poor monk, go to your cell and cry, Lord, have mercy on me”. Not only did a great number of Luther’s friends entertain fears as to what he had done, but many expressed their disapproval.
The Bishop of Brandenburg was grieved at seeing so violent a quarrel break out in his diocese and desired to stifle it. He resolved to do so by mildness. “In your theses on indulgences,” he told Luther, “I see nothing opposed to the Catholic truth; I myself condemn these indiscreet proclamations; but for the love of peace and for regard to your bishop, discontinue writing on this subject.” Luther was confounded at being addressed with such humility by such a great dignitary. Led away by the first impulse of his heart, he replied with emotion: “I consent; I would rather obey than perform miracles if that were possible”.
The Elector regretted the start of a combat that was no doubt justifiable, but its results could not be foreseen. No prince was more desirous of maintaining the public peace than Frederick. Yet what an immense conflagration might be kindled by this spark! He frequently intimated to Luther the uneasiness he felt.
The prior and sub-prior of Luther’s monastery at Wittenberg were terrified at the outcry made by Tetzel and his companions. In alarm they went to Martin’s cell and said, “Do not bring disgrace upon our order!” Luther was moved at these words, but he soon recovered, and replied, “If this work is not of God, it will come to nothing; but if it is, let it go forward”. The prior and sub-prior did not answer. “The work is still going forwards,” added Luther, after recounting this incident, “and, God willing, it will go on better and better to the end.”
Luther had many other attacks to endure. At Erfurth, he was blamed for the violent and haughty manner in which he condemned the opinions of others. This is the reproach usually made against those men who possess that strength of conviction which proceeds from the Word of God.
“He was also accused of being precipitate. “They require moderation in me,” answered Luther, “and they trample it underfoot in the judgement they pass on me. . . . Truth will not gain more by my moderation than it will lose by my rashness. Who does not know that a man rarely puts forth a new idea
without having some appearance of pride, and without being accused of stirring up quarrels? If humility herself should undertake something new, her opponents would accuse her of pride. Why were Christ and all the martyrs put to death? Because they seemed to be proud despisers of the wisdom of the time, and because they advanced novelties without having first humbly taken counsel of the oracles of the ancient opinions. . . . Whatever I do will be done, not by the prudence of men, but by the counsel of God. If the work is of God, who shall stop it? If it is not, who can forward it? Not my will, nor theirs, nor ours, but Thy will, O Holy Father, which art in heaven.”
However, the reproaches and accusations which were showered upon Luther from every quarter could not fail to produce some impression on his mind. He had been deceived in his hopes. He had expected to see the heads of the Church and the most distinguished scholars in the nation publicly unite with him, but the case was far otherwise. A word of approbation which escaped in the first moment of astonishment was all that the best disposed granted him; on the contrary, many whom he had hitherto respected the most were loudest in their censure.
He felt himself alone in the Church, alone against Rome, against which he had aimed so daring a blow. Doubts which he fancied he had overcome returned to his mind with fresh force. He trembled at the thought that he had the whole authority of the Church against him. To be deaf to the voice which people had obeyed for centuries, to set himself in opposition to that Church which he had been accustomed from his infancy to venerate as the mother of the faithful – as an insignificant monk, this was an effort too great for human power! Yet this was the step which decided the Reformation.
No one can describe the combat in his soul better than himself: “I began this business with great fear and trembling. . . . Who was I to oppose the majesty of the Pope, before whom . . . the kings of the earth and the whole world trembled . . . ? No one can know what my heart suffered during these first two years, and into what despondency . . . I was sunk. Those haughty spirits who have since attacked the Pope with such great hardihood can form no idea of it, although with all their skill they would have been unable to do him the least harm, if Jesus Christ had not already inflicted through me, his weak and unworthy instrument, a wound that shall never be healed. But while they were content to look on and leave me alone in the danger, I was not so cheerful, so tranquil, nor so confident; for at that time I was ignorant of many things which now, thank God, I know.
“There were, it is true, many pious Christians who were pleased with my propositions and valued them highly, but I could not acknowledge them . . . as the instruments of the Holy Ghost. I looked only to the Pope, to the car-
dinals, bishops, theologians, lawyers, monks and priests; it was from them I expected to witness the influence of the Spirit. However, after gaining the victory over all their arguments by Scripture, I at last surmounted – through Christ’s grace, but with great anguish, toil and pain – the only argument that still checked me, namely, that I should ‘listen to the Church’, for, from the bottom of my heart, I reverenced the Pope’s Church as the true Church. I did so with far more sincerity and veneration than all those scandalous and infamous corrupters who, to oppose me, now extol it so mightily. If I had despised the Pope, as those men really despise him in their hearts who praise him so much with their lips, I should have trembled lest the earth should have instantly opened and swallowed me up alive like Korah and his company.”
Who will dare assert, after all the features we have pointed out, that the Reformation was a political affair? No, it was not the effect of man’s policy, but of God’s power. If Luther had been urged forward solely by human passions, he would have sunk under his fears. His errors, his scruples would have smothered the fire kindled in his soul, and he would have shed upon the Church a mere passing ray, as many zealous and pious men have done whose names have been handed down to us. But now God’s time was come; the work could not be stopped; the emancipation of the Church must be accomplished. Luther experienced the truth of that glorious promise: “Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles”. The Divine power which filled Luther’s heart and impelled him to the combat soon restored to him all his early resolution.