The Pictures of German Life Throughout History. Gustav Freytag

that his whole life was still enclosed in it; out of it there was nothing: The exalted idea of the Roman Catholic Church, and its triumphant reign of 1500 years, fettered even the most powerful minds; and when the German in the dress of a Romish priest, and in danger of his life, contemplated the ruins of ancient Rome, and stood in amazement before the gigantic pillars of the temples, which, according to tradition, had once been destroyed by the Goths little did the valiant man from the mountains of the old Hermunduren then think, that it would be his own fate to destroy the temples of the Rome of the middle ages, more completely than the brethren of his ancestors had done in the olden time. Luther returned from Rome still a faithful son of the great Mother, holding all heretical proceedings, as for example those of the Bohemians, in detestation. He sympathized warmly in Reuchlin's dispute with the Cologne inquisitor, and about 1512 had sided with the Humanitarians. But even then he began to find something in their teaching which separated him from them. When some years later he was at Gotha, he did not visit the worthy Mutianus Rufus, though he wrote him a very civil letter of excuse. Soon after, he was much wounded by the coldness and worldly tone of Erasmus's dialogues, in which theological sinners are turned into ridicule. The profane worldliness of the Humanitarians did not suit the earnest faith of Luther; it aroused that pride which had already taken root in his soul, and caused him afterwards to wound the sensitive Erasmus in a letter intended to be conciliatory. Even the form of literary moderation adopted by Luther at this time, gives us the impression of being wrung by the pressure of Christian humility from a stubborn spirit.

      He felt himself already strong and secure in his faith: in 1506 he wrote to Spalatinus, who was the connecting link between him and the Elector, Frederic the Wise, that the Elector was of all men most knowing in secular wisdom, but in things pertaining to God and the salvation of souls, he was struck with sevenfold blindness.

      Luther had reason for the opinion here expressed, for the domestic disposition of this sober-minded prince showed itself in his anxiety to provide for his home the means of grace bestowed by the old Church. Amongst other things he had a particular fancy for relics, and Staupitz, vicar-general of the Augustine monks in Germany, was at that time engaged in collecting these treasures for the Elector. This absence of his superior was very important to Luther, for he had to fill his place. He was already a man of high repute in his order; but though a professor at Wittenberg, he continued to reside in his monastery, and generally wore his monk's dress. He visited the thirty monasteries of his congregation, deposed priors, delivered strong rebukes on account of lax discipline, severely admonished criminal monks, and had become in 1517 a man of fully developed character and commanding powers; yet he still preserved somewhat of the trusting simplicity of the monastic brother.

      Thus, when he had affixed the Theses against Tetzel to the church door, he writes confidingly to the Archbishop Albrecht of Maintz, the protector of the trader in indulgences. Full of the popular faith in the good sense and the good will of the governing powers, Luther thought--he often said so later--nothing was necessary but to represent straightforwardly to the princes of the Church the injurious effects and immorality of these malpractices.^[27] But how childish did this zeal of the monk appear to the smooth and worldly prince of the Church! That which had roused such deep indignation in the upright man, had from the archbishop's point of view long been a settled question. The sale of indulgences was a much lamented evil in the Church, but unavoidable, as are to politicians many regulations not good in themselves, but necessary to preserve some great interests. The greatest interest of the archbishops and the guardians of the Romish Church was their dominion, which was to be won and maintained by such means of acquiring money. The greatest interest of Luther and the people was truth; here, therefore, their paths separated.

      Thus Luther entered into the struggle, full of faith, still a true son of the Church, and with all the German devotedness to authority; but yet his firm connection with his God worked in him strongly against this authority. He was then thirty-four years of age, in the full vigour of his strength, of middle size, thin, but strongly made, so that he appeared tall by the side of the small delicate boyish figure of Melancthon. Fiery eyes, whose intense brilliancy was almost overpowering, glowed in a face in which one could perceive the effects of night watches and inward struggles. Though a man of great repute, not only in his order, but in the university, he was no great scholar; he first began to learn Greek with Melancthon, and soon afterwards Hebrew; he possessed no great compass of book learning, and never had any ambition to shine as a Latin poet. But he was astonishingly well read in the Holy Scriptures and some of the Fathers, and whatever he took up he worked out profoundly. He was unwearied in his care for the souls of his congregation, a zealous preacher, and a warm friend; he had a certain frank gaiety, together with a self-possessed demeanour, and much courteous tact; the certainty of his convictions appeared in his social intercourse, and gave a cheerful radiance to his countenance. He was irritable, and easily moved to tears; the trifling events of the day excited and disturbed him; but when he was called upon for any great effort, and had subdued the first agitation of his nerves--which, for instance, had overcome him on his first entrance at the Imperial Diet at Worms--he then attained a wonderful composure and confidence. He did not know what fear was; indeed, his lion nature took pleasure in the most dangerous situations. The malicious snares of his enemies, and the dangers to which his life was occasionally exposed, he seemed to consider hardly worth speaking about. The foundation of this more than human heroism--if one may venture to call it so--was the firm personal union between him and his God. For a long period, with smiles and inward gladness, he desired to serve truth and God by becoming a martyr. A fearful struggle still lay before him, but it was not caused by the opposition of men; he had to contend constantly for years against the devil himself; he overcame also the terror of hell, which threatened to obscure his reason. Such a man might be destroyed, but could hardly be conquered.

      The period of struggle which now follows, from the beginning of the dispute about indulgences to his departure from Wartburg, the time of his greatest triumph and greatest popularity, is that of which perhaps most is known, and yet it appears to us that his character even then is not rightly judged.

      Nothing in this period is more remarkable than the way in which Luther gradually became estranged from the Romish Church. He was sober-minded and without ambition, and clung with deep reverence to the high idea of the Church, that community of believers fifteen hundred years old; yet in four short years he departed from the faith of his fathers, and shook himself free of the soil in which he had been so firmly rooted. During this whole time he had to maintain the struggle alone, or at least with very few faithful confederates: after 1518 Melancthon was united with him. He overcame all the dangers of fierce encounters, not only against enemies, but against the anxious dissuasions of honest friends and patrons. Three times did the Romish party try to silence him by the authority of Cajetan, the persuasive eloquence of Miltitz, and the unseasonable assiduity of the pugnacious Eckius; three times he addressed the Pope in letters which are among the most valuable documents of that century. Then came the separation: he was anathematized and excommunicated; he burnt--according to the old university custom--the enemy's challenge, and with it the possibility of return. With joyful confidence he went to Worms, where the princes of his nation were to decide whether he should die, or henceforth live amongst them, without Pope or Church, by the precepts of the Holy Scriptures alone.

      When first he published in print the "Theses against Tetzel," he was astounded at the prodigious effect they produced in Germany, at the venomous hatred of his enemies, and at the tokens of friendly approbation which he received from all sides. Had he done anything so very unprecedented? The opinions he expressed were entertained by all the best men in the Church. When the Bishop of Brandenburg sent the Abbot of Lehnin to him, with a request that he would withdraw from the press his German sermon upon indulgences and grace, however right its contents might be, the poor Augustine friar was deeply moved that so great a man should hold such friendly and cordial intercourse with him, and he felt inclined to give up the publication rather than make himself a lion disturbing the Church. He zealously endeavoured to refute the report that the Elector had induced him to engage in the dispute with Tetzel. "They wish to involve the innocent Prince in the odium that belongs to me only." He desired as much as possible to preserve peace with Miltitz before Cajetan; only one thing he would not do: he would not retract what he had said against the unchristian sale of indulgences. But this retraction was the only thing that the hierarchy required of him. Long did he continue