Outlines of Ecclesiastical History

by B. H. Roberts

1. The Humiliation of Henry IV.—It was the fourth day on which he had borne the humiliating garb of an affected penitent, and in that sordid raiment he drew near on his bare feet to the more than imperial majesty of the church, and prostrated himself in more than servile deference before the diminutive and emaciated old man, from the terrible glance of whose countenance, we are told, "the eyes of every beholder recoiled as from the lightning." Hunger, cold and nakedness, and shame, had for the moment crushed the gallant spirit of the sufferer. He wept and cried for mercy, again and again renewing his entreaties until he had reached the lowest level of abasement to which his own enfeebled heart or the haughtiness of his great antagonist could depress him. Then, and not till then did the pope condescend to revoke the anathema of the vatican.—Sir J. Stephen's Essays On Ecclesiastical Biography.

2. Influence of Greek Literature on the Fifteenth Century.—The classical school of that period (15th century) inspired its disciples with admiration, not only for the writings of Virgil and Homer, but for the entire frame of ancient society; for its institutions, its opinions, its philosophy, as well as its literature. Antiquity, it must be allowed, whether as regards politics, philosophy, or literature, was greatly superior to the Europe of the fourteenth and fifteenth centuries. It is not surprisingg, therefore, that it should have exercised so great an influence; that lofty, vigorous, elegant and fastidious minds should have been disgusted with the coarse manners, the confused ideas, the barbarous modes of their own time, and should have devoted themselves with enthusiasm, and almost with veneration, to the study of a state of society at once more regular and more perfect than their own. Thus was formed that school of bold thinkers, which appeared at the commencement of the fifteenth century, and in which prelates, priests and men of learning were united by common sentiment and common pursuits.—Guizot's Hist. Civilization.

3. Luther on Indulgences.—I was compelled in my conscience to expose the scandalous sale of indulgences. I saw some seduced by them into mischievous errors, others tempted into an audacious profaneness. In a word, the proclaiming and selling of pardons proceeded to such an unbounded licentiousness that the holy church and its authorities became subjects of open derision in the public taverns. There was no occasion to excite the hatred of mankind against priests to a greater degree. The avarice and profligacy of the clergy had for many years past kindled the indignation of the laity. Alas! they have not a particle of respect or honor for the priesthood, except what solely arises from fear of punishment.—Luther.

4. Duke George of Saxony on the Corruption in the Church.—[Duke George is regarded as a bigoted papist, esteemed by the Roman Catholics as a most sincere and active defender of the faith of his day. His testimony, therefore, to the sale and evils of indulgences, and the corruption of the clergy, is the more valuable. He entirely approved of Luther's condemnation.] "Indulgences which ought to be obtained by prayer, fastings, benevolence towards our neighbor, and other good works," said the duke, "are sold for money. Their value is extolled beyond all decency. The sole object is to gain a deal of money. Hence the preachers who are bound to set forth truth, teach men nothing but lies and frauds. They are not only suffered to go on thus, but they are well paid for their fraudulent harangues. The reason is the more conviction they can produce among their hearers, the more money flows into the chest. Rivers of scandalous proceedings arise from this corrupt fountain. The officials of the bishops are equally attentive to scrape money together. They vex the poor with their censures for great crimes, as whoredom, adultery, blasphemy; but they spare the rich. The clergy commit the very same crimes, and nobody censures them. Faults which ought to be expiated by prayers and fastings are atoned for by money, in order that the officials may pay large sums to their respective bishops, and retain a portion of the gain for themselves. Neither when a fine is inflicted is it done in a way to stop the commission of the same fault in the future, but rather so that the delinquent understands he may soon do that very thing again, provided he be but ready to pay. Hence all the sacraments are sold for money; and where that is not to be had, they are absolutely neglected."—Duke George, quoted by Milner, Church Hist. vol. iv, p. 568.

5. Character of Tetzel.—He was a profligate wretch, who had once fallen into the hands of the Inquisition in consequence of his adulteries, and whom the elector of Saxony rescued by his intercession. He now cried up his merchandise in a manner so offensive, so contrary to all Christian principles, and so acceptably to the inconsiderate, that all upright men were disgusted with him. * * * He claimed to have power to absolve, not only from all church censure, but likewise from all sins, transgressions, and enormities, however horrid they might be, and even from those of which only the pope can take cognizance. He released from all the punishments of purgatory, gave permission to come to the sacraments, and promised to those who purchased their indulgences, that the gates of hell should be closed, and the gates of paradise and of bliss open to them.—Schlegel.

6. Luther Burning the Pope's Bull.—On the 10th of December, a placard was posted on the walls of the university of Wittemberg, inviting the professors and students to be present at nine o'clock in the morning, at the eastern gate near the Holy Cross. A great number of doctors and students assembled, and Luther walking at their head, conducted the procession to the appointed place. How many burning piles has Rome erected during the course of ages! Luther resolves to make a better application of the great Roman principle. It is only a few old papers that are to be destroyed; and fire, thinks he, is intended for that purpose. A scaffold had been prepared. One of the oldest masters of arts set fire to it. As the flames rose high into the air, the formidable Augustine, wearing his frock, approached the pile, carrying the Canon Law, the Decretals, the Clementines, the papal Extravagants, some writings by Eckius and Emser, and the pope's bull. Luther held up the bull and said: "Since thou hast vexed the Holy One of the Lord, may everlasting fire vex and consume thee." He then flung it into the flames. Never had war been declared with greater energy and resolution. After this Luther calmly returned to the city, and the crowd of doctors, professors and students testifying their approval by loud cheers, re-entered Wittemberg with him.—D'Aubigne's Hist. of the Reformation.

7. Excommunication of Luther.—The excommunication bull was an attack upon the rights of the German churches. For Luther had appealed to an ecclesiastical council; and in consequence of this appeal the pope could no longer have jurisdiction of the case. Hence the number of Luther's friends increased the more after the publication of this bull.—Schlegel.

8. The Character of Luther.—Seckendorf * * * defies all the adversaries of Luther to fix any just censure on his character except what may be ranked under two heads, viz., a disposition to anger, and an indulgence in jesting. Beyond all doubt the Saxon reformer was of a choleric temper, and he too often gave way to this constitutional evil, as he himself laments. Neither is it to be denied that he also too much encouraged his natural propensity to facetiousness. The monks of his time were in general guilty of the like fault, and often to so great a degree as very improperly to mix scurrilities with sacred subjects. Moreover, the vices and follies of those whom Luther opposed, afforded a strong temptation both to the spirit of anger and of ridicule. For however severe he may be thought in many of his invectives, we are compelled by unquestionable evidence to confess that his keenest satirical pieces never reached the demerits of those who ruled the church in that age. But after all that can be said in mitigation, it must be owned that a reformer ought to have considered not so much what they deserved as what became the character he had to support; viz., that of a serious Christian, zealous for the honor of his God, displeased with the vices of his clerical brethren, and grieved on account of the pitiable ignorance of the people, yet more desirous of curing the prevailing evils than of exposing them.—Milner.

9. The Pestilence and the Council of Trent.—The report of a pestilence was a mere pretense. The Pope Paul III was equally zealous of the council which had not been disposed in all respects to govern itself by his prescription, and of the governing power of the emperor, which he did not wish to see farther increased by the council. He indeed hated the Protestants, but he did not wish to see the emperor, under color of enforcing the decrees of the council, acquire a more absolute authority over Germany. He had already withdrawn his troops from the imperial army; and he now wished to see the council dispersed. The Spanish members opposed him; but he found means to prevail.—Schlegel.

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