Amongst the Catholic theologians of Germany there were too few able to compete with him in point of literary dexterity. Luther stood on a pinnacle and carried away the multitude by the war-cry he hurled over the heads of the Catholic polemists and apologists who bore witness to the ancient truths, some well and creditably, others more humbly and awkwardly. The apparent disadvantage under which the Catholic writers laboured, was, that they were not so relentless in treading under foot considerations of charity and decency; unlike him, they could not address fiery appeals to the passions in order to enlist them as their allies, though traces far too many of the violence of the conflict are found even in their polemics. Amongst them were men of high culture and refinement, who stood far above the turmoils of the day and knew how to estimate them at their true worth. They felt themselves supported by the Catholics throughout the world, whose most sacred possessions were being so unjustly attacked.
CHAPTER XXVII
VOICES FROM THE CAMP OF THE DEFENDERS OF THE CHURCH
[1. Luther’s “demoniacal” storming. A man “possessed”]
We have plenty descriptions of Luther from the pen of literary opponents, and they have a perfect right to be taken into account, for they are so many voices courageously raised in defence of the heirloom of the faith. What has led to this being so often passed over is the fear lest their censure should be taken as prejudice, and, needless to say, what they tell us must be carefully weighed. Much depends on the circumstances in which they wrote, on the character of the writers, on the content of their statements and on how far they differ from or agree with other witnesses and the known facts. Several striking passages from their writings, in so far as they are confirmed either by Luther himself or by his followers, have already been utilised in the present work and have served to complete our picture of Luther’s mind.
Catholic polemists all agree on one point, viz. that the bitter and unkindly ways of their adversary were a clear proof that he had no Divine call. Like Erasmus, they too contend that no man who excited such great commotion and was so insatiable in abuse and vituperation could be honestly furthering God’s cause. Like Erasmus, they too question whether such unheard-of presumption could “be combined with an apostolic spirit or did not rather denote madness.” They compare his inconstancy, his passion and his fickleness to a “restless, stormy sea.” His slanderous tongue, which so unsparingly lashed the olden Church and its doctrines, reminds them of the “roaring lion,” who, according to St. Peter, “goeth about seeking whom he may devour,” or of the “fiery darts” of the wicked one against whom St. Paul utters a warning. With pain and horror they call to mind the seven-headed beast of the Apocalypse, that rises out of the deep, bearing names of blasphemy and with a “mouth that speaks great things and profanities.”
Their strictures cannot be examined in detail here, but we may instance a trait which is common to many of these writers and which, though kept in the background as not altogether relevant to the discussion, yet deserves consideration as a proof of the effect that Luther’s unbounded hate, his abuse and his arrogance had on the feelings and judgment of contemporaries. Their keen sense of religion made them ascribe his behaviour to the devil, and to assume, or at least to suspect, that he was in some way possessed. It is curious to note how many unhesitatingly have recourse to this explanation.
“We must regard it as a sure sign of demoniacal possession,” wrote Johann Hoffmeister, Prior of the Colmar Augustinians, “that Luther should thus persistently enjoin on preachers as a duty to go on cursing and denouncing from the pulpit, though he himself sees and bewails the fact, that contempt for religion, godlessness and every vice is steadily gaining ground in Germany. What can we expect unfortunate youths to learn from such abuse and reviling in the churches?”[1253]