“A furious controversy ensued. Both parties exceeded the bounds of Christian propriety and moderation. Carlstadt was now in the vicinity of the Anabaptist tumults, excited by Muntzer. He sympathized with them in some things, but disapproved of their disorders. Luther made the most of this.”[998]
It is evident that in this contest Luther did not gain any decisive advantage, even in the estimation of his friends. The Elector of Saxony interfered and banished Carlstadt! D’Aubigné thus states the case:—
“He issued orders to deprive Carlstadt of his appointments, and banished him, not only from Orlamund, but from the States of the electorate.”[999]
“Luther had nothing to do with this sternness on the part of the prince: it was foreign to his disposition,—and this he afterward proved.”[1000]
Carlstadt, for maintaining the doctrine now held by almost all Protestants, concerning the supper, and for denying Luther’s doctrine that Christ is personally present in the bread, was rendered a homeless wanderer for years. His banishment was in 1524. What followed is thus described:—
“From this date until 1534 he wandered through Germany, pursued by the persecuting opinions of both Lutherans and Papists, and at times reduced to great straits by indigence and unpopularity. But, although he always found sympathy and hospitality among the Anabaptists, yet he is evidently clear of the charge of complicity with Muntzer’s rebellion. Yet he was forbidden to write, his life was sometimes in danger, and he exhibits the melancholy spectacle of a man great and right in many respects, but whose rashness, ambition, and insincere zeal, together with many fanatical opinions, had put him under the well-founded but immoderate censure of both friends and foes.”[1001]
Such language seems quite unwarranted by the facts. There was no justice in this persecution of Carlstadt. He did for a brief time hold some fanatical ideas, but these he did not afterward maintain. The same writer speaks further in the same strain:—
“It cannot be denied that in many respects he was apparently in advance of Luther, but his error lay in his haste to subvert and abolish the external forms and pomps before the hearts of the people, and doubtless his own, were prepared by an internal change. Biographies of him are numerous, and the Reformation no doubt owes him much of good for which he has not the credit, as it was overshadowed by the mischief he produced.”[1002]
Important truth relative to the services of Carlstadt is here stated, but it is connected with intimations of evil which have no sufficient foundation in fact. Dr. Sears speaks thus of the bitter language concerning him:—
“For three centuries, Carlstadt’s moral character has been treated somewhat as Luther’s would have been, if only Catholic testimony had been heard. The party interested has been both witness and judge. What if we were to judge of Zwingle’s Christian character by Luther’s representations? The truth is, Carlstadt hardly showed a worse spirit, or employed more abusive terms toward Luther, than Luther did toward him. Carlstadt knew that in many things the truth was on his side; and yet, in these, no less than in others, he was crushed by the civil power, which was on the side of Luther.”[1003]