Brother Martin was induced to keep silence for a time, but was aroused again by a great debate arranged at Leipsic in the summer of 1519. Here Eck, a German theologian noted for his devotion to the pope and his great skill in debate, challenged one of Luther's colleagues, Carlstadt, to discuss publicly some of the matters in which Luther himself was especially interested. Luther therefore asked to be permitted to take part.
The debate at Leipsic, 1519.
The discussion turned upon the powers of the pope. Luther, who had been reading church history, declared that the pope had not enjoyed his supremacy for more than four hundred years. This statement was inaccurate, but, nevertheless, he had hit upon an argument against the customs of the Roman Catholic Church which has ever since been constantly urged by Protestants. They assert that the mediæval Church and the papacy developed slowly, and that the apostles knew nothing of masses, indulgences, purgatory, and the headship of the Bishop of Rome.
Eck forces Luther to admit that the Council of Constance was wrong and Huss right.
Eck promptly pointed out that Luther's views resembled those of Wycliffe and Huss, which had been condemned by the Council of Constance. Luther was forced reluctantly to admit that the council had condemned some thoroughly Christian teachings. This was a decisive admission. Like other Germans, Luther had been accustomed to abhor Huss and the Bohemians, and to regard with pride the great general Council of Constance, which had been held in Germany and under the auspices of its emperor. He now admitted that even a general council could err, and was soon convinced "that we are all Hussites, without knowing it; yes, Paul and St. Augustine were good Hussites." Luther's public encounter with a disputant of European reputation, and the startling admissions which he was compelled to make, first made him realize that he might become the leader in an attack on the Church. He began to see that a great change and upheaval was unavoidable.
Luther and the humanists natural allies.
144. As Luther became a confessed revolutionist he began to find friends among other revolutionists and reformers. He had some ardent admirers even before the disputation at Leipsic, especially at Wittenberg and in the great city of Nuremberg. To the humanists, Luther seemed a natural ally. They might not understand his religious beliefs, but they clearly saw that he was beginning to attack a class of people that they disliked, particularly the old-fashioned theologians who venerated Aristotle. He felt, moreover, as they did in regard to the many vices in the Church, and was becoming suspicious of the begging monks, although he was himself at the head of the Wittenberg monastery. So those who had defended Reuchlin were now ready to support Luther, to whom they wrote encouraging letters. Luther's works were published by Erasmus' printer at Basel, and sent to Italy, France, England, and Spain.
Erasmus' attitude toward the Lutheran movement.
But Erasmus, the mighty sovereign of the men of letters, refused to take sides in the controversy. He asserted that he had not read more than a dozen pages of Luther's writings. Although he admitted that "the monarchy of the Roman high priest was, in its existing condition, the pest of Christendom," he believed that a direct attack upon it would do no good. Luther, he urged, would better be discreet and trust that mankind would become more intelligent and outgrow their false ideas.
Contrast between Luther and Erasmus.