History of the Reformation, vol. 1

Chapter 8

Frankfort Discussion—Tetzel’s Theses—Menaces—Knipstrow’s Opposition—Luther’s Theses burnt—The Monks—Luther’s Peace—Tetzel’s Theses burnt—Grief of Luther

Men’s minds had thus recovered a little from their first alarm. Luther himself felt inclined to declare that his theses had not the scope attributed to them. New events might turn aside the general attention, and this blow aimed at the Romish doctrine be lost in air like so many others. But the partisans of Rome prevented the affair from ending thus. They fanned the flame instead of quenching it. HRSCV1 108.1

Tetzel and the Dominicans replied with insolence to the attack that had been made on them. Burning with the desire of crushing the impudent monk who had dared to trouble their commerce, and of conciliating the favor of the Roman pontiff, they uttered a cry of rage; they maintained that to attack the indulgence ordained by the pope, was to attack the pope himself, and they summoned to their aid all the monks and divines of their school. Tetzel indeed felt that an adversary like Luther was too much for him alone. Greatly disconcerted at the doctor’s attack, and exasperated to the highest degree, he quitted the vicinity of Wittenberg, and repaired to Frankfort-on-the-Oder, where he arrived in the month of November 1517. The university of this city, like that of Wittenberg, was of recent date; but it had been founded by the opposite party. Conrad Wimpina, an eloquent man, the ancient rival of Pollich of Mellerstadt, and one of the most distinguished theologians of the age, was a professor there. Wimpina cast an envious glance on the doctor and university of Wittenberg. Their reputation galled him. Tetzel requested him to answer Luther’s theses, and Wimpina wrote two lists of antitheses, the object of the first being to defend the doctrine of indulgences, and the second, the authority of the pope. HRSCV1 108.2

On the 20th January 1518 took place that disputation prepared so long beforehand, announced with so much pomp, and on which Tetzel founded such great hopes. On every side he had beaten up for recruits. Monks had been sent from all the cloisters in the neighborhood, and they met to the number of about three hundred. Tetzel read his theses. They even contained this declaration, “that whoever says that the soul does not escape out of purgatory so soon as the money tinkles in the chest, is in error.” HRSCV1 108.3

But above all, he put forward propositions according to which the pope seemed actually seated as God in the temple of God, according to the apostle’s expression. It was convenient for this shameless trafficker to take shelter, with all his disorders and scandals, under the mantle of the pope. HRSCV1 108.4

He declared himself ready to maintain the following propositions before the numerous assembly by which he was surrounded:— HRSCV1 108.5

3. “We should teach Christians that the pope, by the greatness of his power, is above the whole universal Church, and superior to the councils, and that we should implicitly obey his decrees. HRSCV1 108.6

4. “We should teach Christians that the pope alone has the right of deciding in all matters of christian faith; that he alone and no one besides him has power to interpret the meaning of Scripture according to his own views, and to approve or condemn all the words or writings of other men. HRSCV1 108.7

5. “We should teach Christians that the judgment of the pope cannot err, in matters concerning the christian faith, or which are necessary to the salvation of the human race. HRSCV1 108.8

6. “We should teach Christians that, in matters of faith, we should rely and repose more on the pope’s sentiments, as made known by his decisions, than on the opinions of all the learned, which are derived merely from Scripture. HRSCV1 108.9

8. “We should teach Christians that those who injure the honor or dignity of the pope, are guilty of high-treason, and deserve to be accursed. HRSCV1 108.10

17. “We should teach Christians that there are many things which the Church regards as indisputable articles of universal truth, although they are not to be found in the canon of the Bible or in the writings of the ancient doctors. HRSCV1 108.11

44. “We should teach Christians to regard as obstinate heretics all who declare by their words, acts, or writings, that they will not retract their heretical propositions, even should excommunication after excommunication fall upon them like hail or rain. HRSCV1 108.12

48. “We should teach Christians that those who protect the errors of heretics, and who, by their authority prevent them from being brought before the judge who has a right to hear them, are excommunicated; that if in the space of a year they do not change their conduct, they will be declared infamous, and cruelly punished with divers chastisements, according to the law, and for a warning to other men. HRSCV1 108.13

50. “We should teach Christians that those who scribble so many books and waste so much paper, who dispute and preach publicly and wickedly about oral confession, the satisfaction of works, the rich and great indulgences of the Bishop of Rome, and his power; that the persons who take part with those who preach or write such things, who are pleased with their writings, and circulate them among the people and over the world; that those who speak in private of these things, in a contemptuous and shameless manner—should expect to incur the penalties before mentioned, and to precipitate themselves, and others with them, into eternal condemnation at the judgment day, and into merited disgrace even in this world. For `if so much as a beast touch the mountain, it shall be stoned.’“ HRSCV1 108.14

We see that Tetzel did not attack Luther only. He probably had the Elector of Saxony in view in his 48th thesis. These propositions, besides, savour strongly of the Dominican. To threaten every contradictor with cruel punishments, was the argument of an inquisitor, to which there were no means of replying. The three hundred monks whom Tetzel had collected stared and listened with admiration to what he had said. The theologians of the university were too fearful of being ranked with the abettors of heresy, or else were too strongly attached to Wimpina’s principles, openly to attack the astonishing theses that had just been read. HRSCV1 109.1

All this affair, about which there had been so much noise, seemed then destined to be a mere sham fight; but among the crowd of students present at the disputation was a youth about twenty years of age, named John Knipstrow. He had read Luther’s theses, and had found them conformable to the doctrines of Scripture. Indignant at beholding the truth publicly trodden under foot, without any one appearing in its defence, this young man raised his voice, to the great astonishment of all the assembly, and attacked the presumptuous Tetzel. The poor Dominican, who had not reckoned on any opposition, was quite confused. After a few exertions, he deserted the field of battle, and gave way to Wimpina. The latter resisted more vigorously; but Knipstrow pressed him so closely, that, to finish a struggle so unbecoming in his eyes, the president (Wimpina himself) declared the disputation over, and immediately proceeded to confer the degree of doctor upon Tetzel in recompense of this glorious combat. In order to get rid of the young orator, Wimpina had him sent to the convent of Pyritz in Pomerania, with an order that he should be strictly watched. But this dawning light was removed from the banks of the Oder, only to diffuse not long after a greater brilliancy throughout Pomerania. When God thinks fit, he employs even learners to confound the teachers. HRSCV1 109.2

Tetzel, wishing to retrieve the check he had experienced had recourse to the ultima ratio of Rome and of the inquisitors,—to fire. He caused a pulpit and a scaffold to be erected in one of the public walks in the environs of Frankfort. Thither he repaired in solemn procession, with his insignia of inquisitor of the faith. He gave vent to all his violence from the pulpit. He hurled thunderbolts, and exclaimed with his stentorian voice, that the heretic Luther deserved to suffer death at the stake. Next, placing the doctor’s propositions and sermon on the scaffold, he burnt them. He knew better how to do this than to maintain his theses. At this time he met with no gainsayers: his victory was complete. The impudent Dominican re-entered Frankfort in triumph. When powerful parties are vanquished, they have recourse to certain demonstrations, which we may well accord to them as some consolation for their disgrace. HRSCV1 109.3

These second theses of Tetzel’s form an important epoch in the Reformation. They changed the ground of dispute: they transported it from the indulgence-markets to the halls of the Vatican, and diverted it from Tetzel to the pope. In the place of that despicable broker whom Luther had so firmly grasped, they substituted the sacred person of the head of the Church. Luther was filled with astonishment. It is probable that he would erelong have taken this step himself; but his enemies spared him the trouble. It was henceforward no question of a discredited traffic, but of Rome itself; and the blow by which a daring hand had tried to demolish Tetzel’s shop, shook the very foundations of the pontifical throne. HRSCV1 109.4

Tetzel’s theses served as a rallying cry to the troops of Rome. An uproar against Luther broke out among the monks, infuriate at the appearance of a more formidable adversary than either Reuchlin or Erasmus. Luther’s name resounded everywhere from the pulpits of the Dominicans, who addressed themselves to the passions of the people. They called the bold doctor a madman, a seducer, and a demoniac. His doctrine was cried down as the most horrible heresy. “Only wait a fortnight, or a month at most,” said they, “and this notorious heretic will be burnt.” If it had depended solely on the Dominicans, the fate of Jerome and of Huss would soon have been that of the Saxon doctor also; but God was watching over him. His life was destined to accomplish what the ashes of the Bohemian reformer had begun; for each does the work of God, one by his death, the other by his life. Many began already to exclaim that the whole university of Wittenberg was deeply tainted with heresy, and pronounced it infamous. “Let us drive out that villain and all his partisans,” continued they. In many places these cries succeeded in exciting the passions of the multitude. The public attention was directed against those who shared Luther’s opinions; and wherever the monks were the strongest, the friends of the Gospel experienced the effects of their hatred. It was thus, with regard to the Reformation, that our Saviour’s prophecy began to be accomplished: Men will revile you, and persecute you, and say all manner of evil against you falsely, for my sake. In every age this is the recompense bestowed by the world on the decided friends of the Gospel. HRSCV1 109.5

When Luther was informed of Tetzel’s theses, and of the general attack of which they were the signal, his courage immediately took fire. He felt the necessity of opposing such adversaries face to face; and his intrepid soul had no difficulty in coming to such a decision. But at the same time their weakness revealed to him his own strength, and inspired him with the consciousness of what he really was. HRSCV1 110.1

He did not, however, give way to those sentiments of pride so natural to man’s heart. “I have more difficulty to refrain from despising my adversaries,” wrote he about this time to Spalatin, “and from sinning in this way against Jesus Christ, than I should have in conquering them. They are so ignorant of human and divine things, that it is disgraceful to have to fight against them. And yet it is this very ignorance which gives them their inconceivable arrogance and their brazen face.” But the strongest encouragement to his heart, in the midst of this general hostility, was the intimate conviction that his cause was that of truth. “Do not be surprised,” wrote he to Spalatin at the beginning of 1518, “that I am so grossly insulted. I listen to their abuse with joy. If they did not curse me, we could not be so firmly assured that the cause I have undertaken is that of God himself. Christ has been set up for a sign to be spoken against.” “I know,” said he on another occasion, “that from the very beginning of the world, the Word of God has been of such a nature, that whoever desired to publish it to the world has been compelled, like the Apostles, to abandon all things, and to expect death. If it were not so, it would not be the Word of Jesus Christ.” This peace in the midst of agitation is a thing unknown to the heroes of the world. We see men who are at the head of a government, or of a political party, sink under their toils and vexations. The Christian generally acquires new vigour in his struggle. It is because he possesses a mysterious source of repose and of courage unknown to him whose eyes are closed against the Gospel. HRSCV1 110.2

One thing, however, sometimes agitated Luther: the thought of the dissensions his courageous opposition might produce. He knew that a single word might set the world on fire. At times his imagination beheld prince arrayed against prince, and perhaps people against people. His patriotic heart was saddened; his christian charity alarmed. He would have desired peace; and yet he must speak, for such was the Lords’s will. “I tremble,” said he, “I shudder at the idea that I may be an occasion of discord between such mighty princes.” HRSCV1 110.3

He still kept silence with regard to Tetzel’s propositions concerning the pope. Had he been carried away by passion, he would, no doubt, have instantly fallen upon that astonishing doctrine, under the shelter of which his adversary sought to protect himself. But he did not; and in his delay, his reserve and silence, there is something grave and solemn, which sufficiently reveals the spirit that animated him. He waited, but not from weakness: for the blow was all the stronger. HRSCV1 110.4

Tetzel, after his auto-da-fe at Frankfort, had hastened to send his theses into Saxony. They will serve as an antidote (thought he) against Luther’s. A man from Halle, commissioned by the inquisitor to circulate his theses, arrived at Wittenberg. The students of the university, still indignant that Tetzel should have burnt their master’s propositions, had scarcely heard of his arrival, before they sought him out, surrounded him, mobbed and frightened him. “How can you dare bring such things here?” said they. Some of them bought part of the copies he had with him, others seized the remainder. They thus became masters of his whole stock, amounting to eight hundred copies; and then, unknown to the elector, the senate, the rector, Luther, and all the professors, they posted the following words on the university boards: “Whoever desires to be present at the burning and funeral of Tetzel’s theses, must come to the market-place at two o’clock.” HRSCV1 110.5

Crowds assembled at the appointed hour, and the Dominican’s propositions were consigned to the flames in the midst of noisy acclamations. One copy escaped the conflagration, which Luther sent afterwards to his friend Lange of Erfurth. These generous but imprudent youths followed the precept of the ancients—Eye for eye, and tooth for tooth, and not that of Jesus Christ. But when doctors and professors set the example at Frankfort, can we be astonished that it was followed by young students at Wittenberg? The news of this academical execution soon spread through all Germany, and made a great noise. Luther was deeply pained at it. HRSCV1 110.6

“I am surprised,” wrote he to his old master, Jodocus, at Erfurth, “you should have believed I allowed Tetzel’s theses to be burnt! Do you think I have so taken leave of my senses? But what could I do? When I am concerned, everybody believes whatever is told of me. Can I stop the mouths of the whole world? Well! let them say, hear, and believe whatever they like concerning me. I shall work so long as God gives me strength, and with His help I shall fear nothing.”—“What will come of it,” said he to Lange, “I know not, except that the peril in which I am involved becomes greater on this very account.” This act shows how the hearts of the young already glowed for the cause which Luther defended. This was a sign of great importance; for a movement which has taken place among the youth is soon of necessity propagated throughout the whole nation. HRSCV1 110.7

The theses of Tetzel and of Wimpina, although little esteemed, produced a certain effect. They aggravated the dispute; they widened the rent in the mantle of the Church; they brought questions of the highest interest into the controversy. The chiefs of the Church began, accordingly, to take a nearer view of the matter, and to declare strongly against the Reformer. “Truly, I do not know on whom Luther relies,” said the Bishop of Brandenburg, “since he thus ventures to attack the power of the bishops.” Perceiving that this new conjuncture called for new measures, the bishop came himself to Wittenberg. But he found Luther animated with that interior joy which springs from a good conscience, and determined to give battle. The bishop saw that the Augustine monk obeyed a power superior to his own, and returned in anger to Brandenburg. One day during the winter of 1518, as he was seated before the fire, he said, turning to those who surrounded him: “I will not lay my head down in peace, until I have thrown Martin into the fire, like this brand;” and he flung the billet into the flames. The revolution of the sixteenth century was not destined to be accomplished by the heads of the Church, any more than that of the first century had been by the sanhedrin and by the synagogue. The chiefs of the clergy in the sixteenth century were opposed to Luther, to the Reformation, and to its ministers; as they had been to Jesus Christ, to the Gospel, to his Apostles, and, as too frequently happens in every age, to the truth.—”The bishops,” said Luther, speaking of the visit the prelate of Brandenburg had paid him, “begin to perceive that they ought to have done what I am doing, and they are ashamed of it. They call me proud and arrogant—I will not deny that I am so; but they are not the people to know either what God is, or what we are.” HRSCV1 111.1