History of the Reformation, vol. 1

Chapter 9

Prierio—System of Rome—Dialogue—System of Reform—Answer to Prierio—The Word—The Pope and the Church—Hochstraten—The Monks—Luther replies—Eck—The School—The Obelisks—Luther’s Sentiments—The Asterisks—Rupture

A more formidable resistance than that made by Tetzel was already opposed to Luther. Rome had answered. A reply had gone forth from the walls of the sacred palace. It was not Leo X who had condescended to speak of theology: “‘Tis a mere monkish squabble,” he said one day; “the best way is not to meddle with it.” And at another time he observed, “It is a drunken German that has written these theses; when the fumes have passed off, he will talk very differently.” A Roman Dominican, Sylvester Mazzolini of Prierio or Prierias, master of the sacred palace, filled the office of censor, and it was in this capacity that he first became acquainted with the theses of the Saxon monk. HRSCV1 111.2

A Romish censor and Luther’s theses, what a contrast! Freedom of speech, freedom of inquiry, freedom of belief, come into collision in the city of Rome with that power which claims to hold in its hands the monopoly of intelligence, and to open and shut at pleasure the mouth of Christendom. The struggle of christian liberty which engenders children of God, with pontifical despotism which produces slaves of Rome, is typified, as it were, in the first days of the Reformation, in the encounter of Luther and Prierio. HRSCV1 111.3

The Roman censor, prior-general of the Dominicans, empowered to decide on what Christendom should profess or conceal, and on what it ought to know or be ignorant of, hastened to reply. He published a writing, which he dedicated to Leo X. In it he spoke contemptuously of the German monk, and declared with Romish assurance, “that he should like to know whether this Martin had an iron nose or a brazen head, which cannot be broken!” And then under the form of a dialogue, he attacked Luther’s theses, employing by turns ridicule, insult, and menaces. HRSCV1 111.4

This combat between the Augustine of Wittenberg and the Dominican of Rome was waged on the very question that is the principle of the Reformation, namely: “What is the sole infallible authority for Christians?” Here is the system of the Church, as set forth by its most independent organs:— HRSCV1 111.5

The letter of the written Word is dead without the spirit of interpretation, which alone reveals its hidden meaning. Now, this spirit is not given to every Christian, but to the Church—that is, to the priests. It is great presumption to say, that He who promised the Church to be with her always, even to the end of the world, could have abandoned her to the power of error. It will be said, perhaps, that the doctrine and constitution of the Church are no longer such as we find them in the sacred oracles. Undoubtedly: but this change is only in appearance; it extends only to the form and not to the substance. We may go further: this change is progression. The vivifying power of the Divine Spirit has given a reality to what in Scripture was merely an idea; it had filled up the outline of the Word; it has put a finishing touch to its rude sketches; it has completed the work of which the Bible only gave the first rough draft. We must therefore understand the sense of the Holy Scriptures as settled by the Church, under the guidance of the Holy Spirit. From this point the catholic doctors diverge. General councils, said some (and Gerson was one of them), are the representatives of the Church. The pope, said others, is the depositary of the spirit of interpretation, and no one has a right to understand the Scriptures otherwise that as decreed by the Roman pontiff. This was the opinion of Prierio. HRSCV1 111.6

Such was the doctrine opposed by the master of the sacred palace to the infant Reformation. He put forward propositions, on the power of the Church and of the pope, at which the most shameless flatterers of the Church of Rome would have blushed. Here is one of the principles he advanced at the head of his writing: “Whoever relies not on the teaching of the Roman Church, and of the Roman pontiff, as the infallible rule of faith, from which the Holy Scriptures themselves derive their strength and their authority, is a heretic.” HRSCV1 112.1

Then, in a dialogue in which Luther and Sylvester are the speakers, the latter seeks to refute the doctor’s propositions. The opinions of the Saxon monk were altogether strange to a Roman censor; and, accordingly, Prierio shows that he understood neither the emotions of his heart, nor the springs of his conduct. He measured the doctor of the truth by the petty standard of the servants of Rome. “My dear Luther,” said he, “if you were to receive from our lord the pope a good bishopric and a plenary indulgence for repairing your Church, you would sing in a softer strain, and you would extol the indulgences you are now disparaging!” The Italian, so proud of his elegant manners, occasionally assumes the most scurrilous tone: “If it is the nature of dogs to bite,” said he to Luther, “I fear you had a dog for your father.” The Dominican at last wonders at his own condescension in speaking to the rebellious monk; and ends by showing his adversary the cruel teeth of an inquisitor. “The Roman Church,” says he, “the apex of whose spiritual and temporal power is in the pope, may constrain by the secular arm those who, having once received the faith, afterwards go astray. It is not bound to employ reason to combat and vanquish rebels.” HRSCV1 112.2

These words, traced by the pen of a dignitary of the Roman court, were very significant. Still, they did not frighten Luther. He believed, or feigned to believe, that this dialogue was not written by Prierio, but by Ulric Hutten, or by another of the contributors to the Letters of some Obscure Men; who, said, he, in his satirical humor, and in order to excite Luther against Prierio, had compiled this mass of absurdities. He had no desire to behold the see of Rome excited against him. However, after having kept silence for some time, his doubts (if he had any) were dispelled: he set to work, and his answer was ready in two days. HRSCV1 112.3

The Bible had molded the reformer and begun the Reformation. Luther needed not the testimony of the Church in order to believe. His faith had come from the Bible itself; from within and not from without. He was so intimately convinced that the evangelical doctrine was immovably founded on the Word of God, that in his eyes all external authority was useless. This experiment made by Luther opened a new futurity to the Church. The living source that had welled forth for the monk of Wittenberg was to become a river to slake the thirst of nations. HRSCV1 112.4

In order that we may comprehend the Word, the Spirit of God must give understanding, said the Church; and it was right so far. But its error had been in considering the Holy Spirit as a monopoly accorded to a certain class, and supposing that it could be confined exclusively within assemblies or colleges, in a city or in a conclave. The wind bloweth where it listeth, had said the Son of God, speaking of God’s Spirit; in another place, they shall all be taught of God. The corruption of the Church, the ambition of the pontiffs, the passions of the councils, the quarrels of the clergy, the pomp of the prelates, had banished far from the sacerdotal abodes that Holy Ghost, that spirit of humility and peace. It had deserted the assemblies of the proud, the palaces of the mighty ones of the Church, and had taken up its dwelling with simple Christians and humble priests. It had fled from a domineering hierarchy, that had often trampled under foot and shed the blood of the poor; from a proud 113 and ignorant clergy, whose chiefs were better skilled in using the sword than the Bible; and dwelt at one time with despised sects, and at another with men of intelligence and learning. The holy cloud, that had departed from the sumptuous basilics and proud cathedrals, had descended into the obscure abodes of the humble, or into the quiet studies, those tranquil witnesses of a conscientious inquiry. The Church, degraded by its love of power and of riches, dishonored in the eyes of the people by the venal use it made of the doctrine of life; the Church which sold salvation to replenish the treasuries drained by its haughtiness and debauchery,—had forfeited all respect, and sensible men no longer attached any value to her testimony. Despising so debased an authority, they joyfully turned towards the Divine Word, and to its infallible authority, as toward the only refuge remaining to them in such a general disorder. HRSCV1 112.5

The age, therefore, was prepared. The bold movement by which Luther changed the resting-place of the sublimest hopes of the human heart, and with a hand of power transported them from the walls of the Vatican to the rock of the Word of God, was saluted with enthusiasm. This is the work that the reformer had in view in his reply to Prierio. HRSCV1 113.1

He passes over the principles which the Dominican had set forth in the beginning of his work: “But,” said he, “following your example, I will also lay down certain fundamental principles. HRSCV1 113.2

“The first is this expression of St. Paul: Though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you. let him be accursed. HRSCV1 113.3

“The second is this passage from St. Augustine to St. Jerome: ‘I have learnt to render to the canonical books alone the honor of believing most firmly that none of them has erred; as for the others, I do not believe in what they teach, simply because it is they who teach them.’ HRSCV1 113.4

“Here we see Luther laying down with a firm hand the essential principles of the Reformation: the Word of God, the whole Word of God, nothing but the Word of God. “If you clearly understand these points,” continues he, “you will also understand that your Dialogue is wholly overturned by them; for you have only brought forward the expressions and the opinions of St. Thomas.” Then, attacking his adversary’s axioms, he frankly declares that he believes popes and councils can err. He complains of the flatteries of the Roman courtiers, who ascribe both temporal and spiritual power to the pope. He declares that the Church exists virtually in Christ alone, and representatively in the councils. And then coming to Prierio’s insinuation: “No doubt you judge of me after yourself,” said he; “but if I aspired to an episcopal station, of a surety I should not use the language that is so grating to your ears. Do you imagine I am ignorant how bishoprics and the priesthood are obtained at Rome? Do not the very children sing in the streets these well-known words:—Of all foul spots the world around, The foulest spot in Rome is found.” HRSCV1 113.5

Such songs as these had been current at Rome before the election of one of the latter popes. Nevertheless, Luther speaks of Leo with respect: “I know,” said he, “that we may compare him to Daniel in Babylon; his innocence has often endangered his life.” He concludes by a few words in reply to Prierio’s threats: “Finally, you say that the pope is at once pontiff and emperor, and that he is mighty to compel obedience by the secular arm. Do you thirst for blood? I protest that you will not frighten me either by your rhodomontades or by the threatening noise of your words. If I am put to death, Christ lives, Christ my Lord and the Lord of all, blessed for evermore. Amen.” HRSCV1 113.6

Thus, with a firm hand, Luther erects against the infidel altar of the papacy the altar of the only infallible and Holy Word of God, before which he would have every knee to bow, and on which he declares himself ready to offer up his life. HRSCV1 113.7

Prierio published an answer, and then a third book “On the Irrefragable Truth of the Church and of the Roman Pontiff,” in which, relying upon the ecclesiastical law, he asserted, that although the pope should make the whole world go with him to hell, he could neither be condemned nor deposed. The pope was at last obliged to impose silence on Prierio. HRSCV1 113.8

A new adversary erelong entered the lists; he also was a Dominican. James Hochstraten, inquisitor at Cologne, whom we have already seen opposing Reuchlin and the friends of letters, shuddered at Luther’s boldness. It was necessary for monkish darkness and fanaticism to come in contact with him who was destined to give them a mortal blow. Monachism had sprung up as the primitive truth began to disappear. Since then, monks and errors had grown up side by side. The man had now appeared who was to accelerate their ruin; but these robust champions could not abandon the field of battle without a struggle. It lasted all the reformer’s life; but in Hochstraten this combat is singularly personified: Hochstraten and Luther; the free and courageous Christian with the impetuous slave of monkish superstitions! Hochstraten lost his temper, grew furious, and called loudly for the heretic’s death… It is by the stake he wished to secure the triumph of Rome. “It is high-treason against the Church,” exclaimed he, “to allow so horrible a heretic to live one hour longer. Let the scaffold be instantly erected for him!” This murderous advice was, alas! but too effectually carried out in many countries; the voices of numerous martyrs, as in the primitive times of the Church, gave testimony to the truth, even in the midst of flames. But in vain were the sword and the stake invoked against Luther. The Angel of the Lord kept watch continually around him, and preserved him. HRSCV1 113.9

Luther answered Hochstraten in few words, but with great energy: “Go,” said he in conclusion, “go, thou raving murderer, who criest for the blood of thy brethren; it is my earnest desire that thou forbearest to call me Christian and faithful, and that thou continuest, on the contrary, to decry me as a heretic. Understandest thou these things, blood-thirsty man! enemy of the truth! and if thy mad rage should hurry thee to undertake anything against me, take care to act with circumspection, and to choose thy time well. God knows what is my purpose, if he grant me life My hope and my expectation, God willing, will not deceive me.” Hochstraten was silent. HRSCV1 114.1

A more painful attack awaited the reformer. Doctor Eck, the celebrated professor of Ingolstadt, the deliverer of Urban Regius, and Luther’s friend, had received the famous theses. Eck was not a man to defend the abuse of indulgences; but he was a doctor of the schools and not of the Bible; well versed in the scholastic writings, but not in the Word of God. If Prierio had represented Rome, if Hochstraten had represented the monks, Eck represented the schoolmen. The schools, which for five centuries past had domineered over Christendom, far from giving way at the first blow of the reformer, rose up haughtily to crush the man who dared pour out upon them the floods of his contempt. Eck and Luther, the School and the Word, had more than one struggle; but it was now that the combat began. HRSCV1 114.2

Eck could not but find errors in many of Luther’s positions. Nothing leads us to doubt the sincerity of his convictions. He as enthusiastically maintained the scholastic opinions, as Luther did the declarations of the Word of God. We may even suppose that he felt no little pain when he found himself obliged to oppose his old friend; it would seem, however, from the manner of his attack, that passion and jealousy had some share in his motives. HRSCV1 114.3

He gave the name of Obelisks to his remarks against Luther’s theses. Desirous at first of saving appearances, he did not publish his work, but was satisfied with communicating it confidentially to his ordinary, the Bishop of Eichstadt. But the Obelisks were soon extensively circulated, either through the indiscretion of the bishop or by the doctor himself. A copy fell into the hands of Link, a friend of Luther and preacher at Nuremberg. The latter hastened to send it to the reformer. Eck was a far more formidable adversary than Tetzel, Prierio, or Hochstraten: the more his work surpassed theirs in learning and in subtlety, the more dangerous it was. He assumed a tone of compassion towards his “feeble adversary,” being well aware that pity inflicts more harm than anger. He insinuated that Luther’s propositions circulated the Bohemian poison, that they savored of Bohemia, and by these malicious allusions, he drew upon Luther the unpopularity and hatred attached in Germany to the name of Huss and to the schismatics of his country. HRSCV1 114.4

The malice that pervaded this treatise exasperated Luther; but the thought that this blow came from an old friend grieved him still more. Is it then at the cost of his friend’s affections that he must uphold the truth? Luther poured out the deep sorrow of his heart in a letter to Egranus, pastor at Zwickau. “In the Obelisks I am styled a venomous man, a Bohemian, a heretic, a seditious, insolent, rash person I pass by the milder insults such as drowsy-headed, stupid, ignorant, contemner of the sovereign pontiff, etc. This book is brimful of the blackest outrages. Yet he who penned them is a distinguished man, with a spirit full of learning, and a learning full of spirit; and, what causes me the deepest vexation, he is a man who was united to me by a great and recently contracted friendship: it is John Eck, doctor of divinity, chancellor of Ingolstadt, a man celebrated and illustrious by his writing. If I did not know Satan’s thoughts, I should be astonished at the fury which has led this man to break off so sweet and so new a friendship, and that, too, without warning me, without writing to me, without saying a single word.” HRSCV1 114.5

But if Luther’s heart was wounded, his courage was not cast down. On the contrary, he rose up invigorated for the contest. “Rejoice, my brother,” said he to Egranus, whom a violent enemy had likewise attacked, “rejoice, and do not let these flying leaves affright thee. The more my adversaries give way to their fury, the farther I advance. I leave the things that are behind me, in order that they may bay at them, and I pursue what lies before me, that they may bay at them in their turn.” HRSCV1 114.6

Eck was sensible how disgraceful his conduct had been, and endeavoured to vindicate himself in a letter to Carlstadt. In it he styled Luther “their common friend,” and cast all the blame on the Bishop of Eichstadt, at whose solicitation he pretended to have written his work. He said that it had not been his intention to publish the Obelisks; that he would have felt more regard for the bonds of friendship that united him to Luther; and demanded in conclusion, that Luther, instead of disputing publicly with him, should turn his weapons against the Frankfort divines. The professor of Ingolstadt, who had not feared to strike the first blow, began to be alarmed when he reflected on the strength of that adversary whom he had so imprudently attacked. Willingly would he have eluded the struggle; but it was too late. HRSCV1 115.1

All these fine phrases did not persuade Luther, who was yet inclined to remain silent. “I will swallow patiently,” said he, “this sop, worthy of Cerberus.” But his friends differed from him: they solicited, they even constrained him to answer. He therefore replied to the Obelisks by his Asterisks, opposing (as he said, playing on the words) to the rust and livid hue of the Ingoldstadt doctor’s Obelisks, the light and dazzling brightness of the stars of heaven. In this work he treated his adversary with less severity than he had shown his previous antagonists; but his indignation pierced through his words. HRSCV1 115.2

He showed that in these chaotic Obelisks there was nothing from the Holy Scriptures, nothing from the Fathers of the Church, nothing from the ecclesiastical canons; that they were filled with scholastic glosses, opinions, mere opinions and empty dreams; in a word, the very things that Luther had attacked. The Asterisks are full of life and animation. The author is indignant at the errors of his friend’s book; but he pities the man. He professes anew the fundamental principle which he laid down in his answer to Prierio: “The supreme pontiff is a man, and may be led into error; but God is truth, and cannot err.” Farther on, employing the argumentum ad hominem against the scholastic doctor, he says to him, “It would be great impudence assuredly for any one to teach in the philosophy of Aristotle, what he cannot prove by the authority of that ancient author.—You grant it.—It is, a fortiori, the most impudent of all impudence to affirm in the Church and among Christians what Christ himself has not taught. Now, where is it found in the Bible that the treasure of Christ’s merits is in the hands of the pope?” HRSCV1 115.3

He adds farther: “As for the malicious reproach of Bohemian heresy, I bear this calumny with patience through love of Christ. I live in a celebrated university, in a well-famed city, in a respectable bishopric, in a powerful duchy, where all are orthodox, and where, undoubtedly, so wicked a heretic would not be tolerated.” HRSCV1 115.4

Luther did not publish the Asterisks; he communicated them solely to his friends. They were not given to the public till long after. HRSCV1 115.5

This rupture between the two doctors of Ingoldstadt and Wittenberg made a great sensation in Germany. They had many friends in common. Scheurl especially, who appears to have been the man by whom the two doctors had been connected, was alarmed. He was one of those who desired to see a thorough reform in the German Church by means of its most distinguished organs. But if, at the very outset, the most eminent theologians of the day should fall to blows; if, while Luther came forward with novelties, Eck became the representative of antiquity, what disruption might not be feared! Would not numerous partisans rally round each of these two chiefs, and would not two hostile camps be formed in the bosom of the empire? HRSCV1 115.6

Scheurl endeavoured therefore to reconcile Eck and Luther. The latter declared his willingness to forget everything; that he loved the genius, that he admired the learning of Doctor Eck, and that what his old friend had done had caused him more pain than anger. “I am ready,” said he to Scheurl, “for peace and for war: but I prefer peace. Apply yourself to the task; grieve with us that the devil has thrown among us this beginning of discord, and afterwards rejoice that Christ in his mercy has crushed it.” About the same time he wrote Eck a letter full of affection: but Eck made no reply; he did not even send him any message. It was no longer a season for reconciliation. The contest daily grew warmer. Eck’s pride and implacable spirit soon broke entirely that last ties of that friendship which every day grew weaker. HRSCV1 115.7