Wenceslaus Link, the former Superior of the Augustinian house at Altenburg, had removed to Nuremberg with his wife, where he became warden and preacher to the new hospital, proving himself a fierce Lutheran. In 1541 he informed Luther of the sad experiences he had had with the Evangel in the city. The “Word” was despised, he writes, immorality was on the increase and went unpunished, the preachers were hated and he himself when he went out had the name “parson” derisively hurled at him; people dubbed the Evangel a human invention, and snapped their fingers at the sentence of excommunication. Luther expressed his sympathy with his downhearted correspondent and sought to encourage him: it grieved him deeply, he wrote, that this fate should have befallen the Word of God; such a state of things was the third great temptation in the history of the Church, the first being the persecutions in the times of the Pagan rulers, and the second the difficulties occasioned by the great heresies in the period of the Fathers of the Church, both of which had been safely withstood. He comforts Link by assuring him that this, the third great temptation of the Gospel, will also pass over happily. “Should this not be the case, however, then there is no hope for Nuremberg, for that would be to grieve the Holy Ghost, and it would be necessary to think of quitting this Babylon. ‘We would have cured Babylon, but she is not healed [he says with Jeremias li. 9]; let us forsake her.’”
It would, of course, be unfair to ascribe to Luther all the deeds of violence or injustice which took place in great number on the spread of the new ecclesiastical system. It is notorious how much the unruly, turbulent spirit of that day contributed to the distressing phenomena of the struggle then being carried on. Such a far-reaching revolution naturally set free forces and passions in both the higher and lower spheres, which could only with difficulty be brought once more under control. Now and then, too, faithful Catholics, laymen, priests and religious, by a misuse of the power they happened to possess, gave occasion to renewed acts of oppression on the part of the Lutherans.
It is, nevertheless, right to point out the turbulent stamp which Luther impressed upon the movement. His own share in the work, some examples of which we have considered above, were utterly at variance with his advice to Gabriel Zwilling, viz. “to leave everything to God, to avoid introducing innovations and to guide the people solely by faith and charity” (above, ).
Luther and the Introduction of the New Teaching at Erfurt
The most powerful impulse to the introduction of the new teaching in Erfurt proceeded from the Augustinian house in that town. Its former Prior, Johann Lang, became an apostle of Lutheranism after having prepared the way for the innovation as a Humanist of modern views closely allied with the Humanist group at Erfurt.
We find Lang, in the summer of 1520, still Rural Vicar of his Order, and he may have retained the dignity for some time longer when Wenceslaus Link was elected as Staupitz’s successor at the Chapter held at Eisleben in that year. The fourteen monks of the Augustinian Congregation — at one time so faithful to the Church — who quitted the Order before Lang, remind us of the sad fact, that in his work Luther met with support in many places from those who were originally Catholics, and that the innovation was often heartily welcomed by members of the clergy, secular and regular.
The Saxon Augustinian Congregation, which was strongly represented at Erfurt, had been undermined by Luther’s spirit no less than by the struggle between the Conventuals and the Observantines. At the convention of the Order, held at Wittenberg on the Feast of the Three Kings in 1522, it was decided that begging would henceforth be no longer allowed, “because we follow Holy Scripture.” At that time many had already apostatised. It was further ordained, that, by virtue of the evangelical freedom of the servants of God, everyone was free to leave his monastery. “Among those who are Christ’s there is neither monk nor layman. Whoever is not yet able to comprehend this freedom may act as he thinks fit, but must not give scandal to others by his conduct, in order that the Holy Evangel be not blasphemed.” On this the Protestant historian of the Augustinian Congregation remarks: “This [i.e. the giving of no scandal] was more easily commended than put into effect.” And, speaking of the time when the Erfurt Augustinian house was already almost empty (Usingen, Nathin and a few others alone remaining faithful), he writes: “Lang and his companions were in great danger of seeing the triumph of the Evangel rather in the rooting out of Popery than in the promoting of the new evangelical life.... Usingen, exposed to the mockery and insults of his own pupils, which he had certainly never deserved, at last quitted in anger the spot where he had worked for many years,” “an honest man.” He withdrew in 1525 to the Augustinian monastery at Würzburg.
Factors favourable to the spread of Lutheranism in Erfurt were: The Humanism, antagonistic to the Church, which was all-powerful at the University; the restlessness of the common people, who were dissatisfied with their condition; the jealousy existing between the secular and regular clergy, the struggle which the town was carrying on with its chief pastor, the Archbishop of Mayence, concerning rights and property; last, but not least, the hatred of the laity for the opulent and far too numerous clergy. Here, therefore, we find the selfsame elements present which elsewhere so ably seconded the preaching of the new evangelists.
Erfurt affords an example of how pious foundations of former ages had multiplied to an excessive and burdensome extent, a condition of things which was no longer any real advantage to the Church, and simply tended to arouse the jealousy of the laity and working man.
There were more than three hundred vicariates (livings, or benefices), twenty-one parish churches or churches of the same standing, thirty chapels and six hospitals; the number of secular clergy was in proportion to the work entailed in serving the above, and there was an even greater number of monks and nuns. In every corner there were monastic establishments. Benedictines, the Scottish Brotherhood, the Canons Regular, Carthusians, Dominicans and Franciscans, Servites and Augustinians, all were represented. In addition to this were four or five convents of women. Erfurt perhaps possessed more ecclesiastical foundations and institutions than any other town in Germany, with the possible exception of Cologne and Nuremberg. The rich possessions of the convents and churches at Erfurt were made the pretext for the religious innovations. The immunity they enjoyed from the burdens borne by the citizens was to be made an end of, the ecclesiastical property was to be handed over to the town, and the town itself was to be withdrawn from the temporal sway of the Archbishop of Mayence.
When Luther, who was already under the ban, preached at Erfurt, on April 7, 1521, in the Church of the Augustinians (see above, ), he represented the religious change, the way for which had already been paved, in the light of that evangelical freedom which his view of faith and works was to bring to the inhabitants of Erfurt.
“We must not build upon human laws or works, but have a real faith in Him Who destroys all sin.... Thus we don’t care a straw for man-made laws.” He derides the ecclesiastical laws, enacted by shepherds who destroyed the sheep and treated them “as butchers do on Easter Eve.” “Are all human laws to be ignored?” “I answer and say, that, where true Christian charity and faith prevails, everything that a man does is meritorious and each one may do as he pleases, provided always that he accounts his works as nothing; for they cannot save him.” “Christ’s work, which is not ours,” alone avails to save us. He extols the “sola fides” in persuasive and popular language, showing how it alone justifies and saves us.
It was on this occasion that, unguardedly, he allowed himself to be carried away to say: “What matters it if we commit a fresh sin! so long as we do not despair but remember that Thou, O God, still livest.”
The contrary “delusion,” he says, had been invented and encouraged by the preachers, whose proceedings were infinitely worse than any mere “numbering of the people.” He storms against the clergy and vigorously foments the social discontent. To build churches, or found livings, etc., was mere outward show; “such works simply gave rise to avari
ce, desire for the praise of men and other vices.” “You think that as a priest you are free from sin, and yet you nourish so much jealousy in your heart; if you could slay your neighbour with impunity you would do so and then go on saying Mass. Surely it would not be surprising were a thunderbolt to smite you to the earth.” In order to complete the effect of this demagogic outburst he mocks at the sermons, with their legends “about the old ass,” etc., and their quotations from ancient philosophers, who were “not only against the Gospel, but even against God Himself.”
The result was stupendous, especially in the case of the young men at the University whom the Humanists had disposed in Luther’s favour. On the day after Luther’s departure one of his sympathisers, a Canon of the Church of St. Severus, who had taken part in the solemn reception accorded Luther on his arrival in the town, was told by the Dean, Jakob Doliatoris, that he was under excommunication and might no longer attend the service in choir. On his complaining to the University, of which he was a member, the students intervened with demonstrations in his favour.
Luther heard of this only through certain unreliable reports and wrote to Spalatin: “They apprehend still worse things at Erfurt. The Senate pretends to see nothing of what is going on. The clergy are reviled. The young apprentices are said to be in league with the students. We are about to see the prophecy fulfilled: ‘Erfurt has become a new [Husite] Prague.’” Previous to this, in the same letter, he had said of his adversaries in the Empire: “Let them be, perhaps the day of their visitation is at hand.”
Soon after, however, he became rather more concerned, perhaps owing to further reports of the unrest, and began to fear for the “good name and progress of the Evangel,” in consequence of the acts of brutality committed. “It is indeed quite right,” he wrote to Melanchthon, “that those who persist in their impiety should have their courage cooled,” but in this “Satan makes a mockery of us”; he sees in a mystical vision “The Judgment Day,” the approaching end of the world at Erfurt, and the fig tree, as had been foretold, growing up, covered with leaves, but bare of fruit because the cause of the Evangel could not make its way.
In July, 1521, there broke out in the town the so-called “Pfaffensturm.”
In a few days more than sixty parsonages had been pulled down, libraries destroyed and the archives and tithe registers of the ecclesiastical authorities ransacked; little regard was shown for human life. A little later seven clergy-houses were again set on fire. Meanwhile the Lutheran preachers, with the fanatical Lang at their head, were at liberty to stir up the people. The ruin of the University was imminent; many parents withdrew their sons, fearing lest they should be infected with the “Husite heresy.” The customary Catholic services were, however, performed as usual, but the end of Catholic worship could be foreseen owing to the ever-increasing growth of “evangelical freedom.” Renegade monks, especially Luther’s former Augustinian comrades, preached against “the old Church as the mother of faithlessness and hypocrisy”; Lang spoke of the monasteries as “dens of robbers.” Under the attacks of the preachers one human ordinance after another fell to the ground. Fasting, long prayers, founded Masses, confraternities, everything in fact, disappeared before the new liberty, value being allowed only to temporal works of mercy. The avarice of the “shorn, anointed priestlings” was no longer to be stimulated by the people’s money. “Ruffianly crowds showed their sympathy with the preachers by yelling and shouting in church. Theological questions were debated in market-places and taverns, men, women and boys expounded the Bible.”
Luther, through Lang, urged the Augustinians at Erfurt, who still remained true to their monastic Rule, to apostatise; he merely expressed the wish that there should be no “tumults” against the Order. Lang was to “defend the cause of the Evangel” at the next Convention of the Saxon Augustinians, a meeting which took place at Epiphany, 1522 (above, ). Lang justified his apostasy in a work in which he expressly appeals to the new doctrines on faith and good works. The exodus of the monks from their convent was not, however, carried out as quietly as Luther would have wished; he dreaded the “slanders of the foes of the Evangel” and was depressed by the immorality of the inhabitants of Erfurt, and by his own experience with his followers. He spoke his mind to Lang: “The power of the Word is still concealed, or else you pay too little heed to it. This surprises me greatly. We are just the same as before, hard, unfeeling, impatient, sinful, intemperate, lascivious and combative, in short, the mark of the Christian, true charity, is nowhere to be found. Paul’s words are fulfilled in us: We have God’s Word on our lips, but not in power (c Cor. iv. 20).” In 1524 Lang married the rich widow of an Erfurt fuller.
Those who had been unfaithful to their vows and priestly obligations, and then acted as preachers of the new faith, gave the greatest scandal by their conduct.
Many letters dating from 1522, 1523 and 1524, written by Lutheran Humanists such as Eobanus Hessus, Euricius Cordus and Michael Nossenus, who, with disgust, were observing their behaviour, bore witness to the general deterioration of morals in the town, more particularly among the escaped monks and nuns. “I see,” Luther himself wrote to Erfurt, “that monks are leaving in great numbers for no other reason than for their belly’s sake and for the freedom of the flesh.”
Meanwhile, discussions were held in the Erfurt circle of the semi-theologian Lang, on the absence of free-will in man and on “the evil that God does.” Lang applied to Luther for help. “I see that you are idlers,” was his reply, “though the devil provides you with abundance of occupation in what he plots amongst you. You must not argue concerning the evil that God does. It is not, as you fancy, the work of God, but a ceasing to work on God’s part. We desire what is evil when He ceases to work in us and leaves our nature free to fulfil its own wickedness. Where He works the result is ever good. Scripture speaks of such ceasing to work on God’s part as a ‘hardening.’ Thus evil cannot be wrought [by God], since it is nothing (‘malum non potest fieri, cum sit nihil’), but it arises because what is good is neglected, or prevented.”
This was one of the ethical doctrines proclaimed by Luther and Melanchthon which lay at the back of the new theory of good works. Luther enlarged on it in startling fashion in his book “De servo arbitrio” (above, ff.).
Bartholomew Usingen, the learned and pious Augustinian, who had once been Luther’s professor and had enjoyed his especial esteem, witnessed with pain and sadness the changes in the town and in his own priory. The former University professor, now an aged man, fearlessly took his place in the yet remaining Catholic pulpits, particularly at St. Mary’s, assured of the support and respect of the staunch members of the fold who flocked in numbers to hear him. There he protested against the new doctrines and the growing licentiousness, though he too had to submit to unheard-of insults, abuse and even violent interruptions of his sermons when emissaries of the Lutherans succeeded in forcing their way in. He also laboured against religious innovations with his pen.
“If we are taught,” says Usingen, “that faith alone can save us, that good works are of no avail for salvation and do not merit a reward for us in heaven, who will then take the trouble to perform them? — Why exhort men even to do what is right if we have no free-will? And who will be diligent in keeping the commandments of God if the people are taught that they cannot possibly be kept, and that Christ has already fulfilled them perfectly for us?”
Usingen points out to the preachers, especially to Johann Culsamer, the noisiest of them all: “The fruits of your preaching, the excesses and scandals which spring from it, are known to the whole world; then indeed shall the people exert themselves to tame their passions when they are told repeatedly that by faith alone all sin is blotted out, and that confession is no longer necessary. Adultery, unchastity, theft, blasphemy, calumny and such other vices increase to an alarming extent, as unfortunately we see with our own eyes (‘patet per quotidianum exercitium’).”
“The effect of your godless preaching is,” he says, on anoth
er occasion, “that the faithful no longer perform any works of mercy, and for this reason the poor are heard to complain bitterly of you.” “The rich no longer trouble about the needy, since they are told in sermons that faith alone suffices for salvation and that good works are not meritorious. The clergy, who formerly distributed such abundant alms from the convents and foundations, are no longer in a position to continue these works of charity because, owing to your attacks, their means have been so greatly reduced.”
The worthy Augustinian had shown especial marks of favour to his pupil Lang, and it grieved him all the more deeply that he, by the boundless animosity he exhibited in his discourses, should have set an example to the other preachers in the matter of abuse, whether of the Orders, the clergy or the Papacy. He said to him in 1524, “I recalled you from exile [i.e. transferred you from Wittenberg to the studium generale at Erfurt] ... and this is the distinction you have won for yourself; you were the cause of the Erfurt monks leaving their monastery; there had been fourteen apostasies and now yours makes the fifteenth; like the dragon of the Apocalypse when he fell from heaven, you dragged down with you the third part of the stars.”
Usingen mentions the “report,” possibly exaggerated, that at one time some three hundred apostate monks were in residence at Erfurt; many ex-nuns were daily to be seen wandering about the streets. Most of these auxiliaries who had flocked to the town in search of bread, were uneducated clerics who drew upon themselves the scorn of the Humanists belonging to the new faith. Any of these clerics who were capable of speaking in public, by preference devoted themselves to invective. Usingen frequently reproached his foes with their scurrility in the pulpit, their constant attacks on the sins and crimes of the clergy, and their violent reprobation and abuse of institutions and customs held in universal veneration for ages, all of which could only exercise a pernicious influence on morality. “Holy Scripture,” he says in a work against the two preachers Culsamer and Mechler, “commands the preacher to point out their sins to the people and to exhort them to amendment. But the new preaching does not speak to the people of their faults but only of the sins of the clergy, and thus the listener forgets his own sins and leaves the church worse than he entered it.” And elsewhere: “Invective was formerly confined to the viragoes of the market-place, but now it flourishes in the churches.” “Even your own hearers are weary of your everlasting slanders. Formerly, they say, the gospel was preached to us, but such abuse and calumny was not then heard in the pulpit.”
Collected Works of Martin Luther Page 656