In vol. i. (p. 332) and vol. ii. (p. 16) we insinuated that Luther wilfully concealed the true character of his 95 Theses. Whereas, in reality, his system had no room for Indulgences at all, in the Theses he chose to veil his opinions under an hypothetical form. It has, however, been objected that Luther’s letters to Spalatin and to Scheurl, of Feb. 15 and March 5, 1518, prove that his views were not yet fixed.
But this is scarcely a true presentment of the case. In his private letter to Spalatin he openly brands Indulgences as an “illusion.”
“Dicam primum tibi soli et amicis nostris, donec res publicetur, mihi in indulgentiis hodie videri non esse nisi animarum illusionem et nihil prorsus utiles esse nisi stertentibus et pigris in via Christi.… Huius illusionis sustollendæ gratia ego veritatis amore in eum disputationis periculosum labyrinthum dedi me ipsum.”
He tells Spalatin not to bother about gaining Indulgences but rather to give his money to the poor, otherwise he will deserve the wrath of God. All would be demonstrated in the forthcoming “Resolutiones”; only the “ipsa rudiores ruditate” still assail him as a heretic, etc. (“Briefwechsel,” 1, p. 155.) From these words his true opinion emerges clearly enough, in spite of the previous ones: “Hæc res in dubio adhuc pendet et mea disputatio inter calumnias fluctuat,” and in spite, too, of his assurance to the Court-preacher, that he had not the slightest wish to bring the Prince under any suspicion of being unfriendly to the Church.
As to the letter sent a fortnight later to Scheurl at Nuremberg, the historian must bear in mind the effect it was calculated by Luther to produce at Nuremberg, where some were evidently inclined to find fault with the Theses. In this letter, just as he does in his letter to Bishop Scultetus (above, vol. ii., p. 16) Luther makes out the Theses to be quite innocent, almost impartial, and, moreover, in no wise intended for the outside public. They were to be the subject-matter of a Disputation, “ut multorum iudicio vel damnatæ abolerentur vel probatæ ederentur.” He is sorry now that they were made so public. “Sunt enim nonnulla mihi dubia, longeque aliter et certius quædam asseruissem vel omisissem, si id [their publication] futurum sperassem.” He also adds: “Mihi sane non est dubium, decipi populum, non per indulgentias, sed usum earum” (“Briefwechsel,” 1, p. 166.) Here he seeks to depict his downright antagonism to Indulgences as such, as merely directed against their abuse.
8. The Temptations at the Wartburg
Luther writes to Melanchthon (July 13, 1521): “Carnis meæ indomitæ uror magnis ignibus; summa, qui fervere spiritu debeo, ferveo carne, libidine, pigritia, otio.” He adds that for a whole week he had been “tentationibus carnis vexatus,” and concludes: “Ora pro me, peccatis enim immergor in hac solitudine.” In his letter of Nov. 1, 1521, to Nic. Gerbel, the temptations are also alluded to, but less clearly qualified.
“Mille credas me satanibus obiectum in hac otiosa solitudine. Tanto est facilius adversus incarnatum diabolum, id est adversus homines, quam adversus spiritualia nequitiæ in cœlestibus pugnare. Sæpius ego cado, sed sustentat me rursus dextra excelsi.”
Though, in the former text, there is undoubtedly an element of exaggeration (as we pointed out, vol. ii., p. 88), yet there can be no question that his main complaint relates to temptations of the flesh and that it is in their regard that he asks for prayers of his friends.