Life of Luther

by Julius Köstlin

Luther's colleague, Carlstadt, who at first, on the appearance of Luther's theses, had viewed them with anxiety, but who afterwards espoused the new Wittenberg theology, and pressed forward in that path, had had a literary feud since 1518 with Eck, on account of his attacks upon Luther. The latter, meeting Eck at Augsburg in October, arranged with him for a public disputation in which Eck and Carlstadt could fight the matter out. Luther hoped, as he told Eck and his friends, that there might be a worthy battle for the truth, and the world should then see that theologians could not only dispute but come to an agreement. Thus then, at least between him and Eck, there seemed the prospect of a friendly understanding. The university of Leipzig was chosen as the scene of the disputation. Duke George of Saxony, the local ruler, gave his consent, and rejected the protest of the theological faculty, to whom the affair seemed very critical.

When, however, towards the end of the year, Eck published the theses which he intended to defend, Luther found with astonishment that they dealt with cardinal points of doctrine, which he himself, rather than Carlstadt, had maintained, and that Carlstadt was expressly designated the 'champion of Luther.' Only one of these theses related to a doctrine specially defended by Carlstadt, namely, that of the subjection of the will in sinful man. Among the other points noticed was the denial of the primacy of the Romish Church during the first few centuries after Christ. Eck had extracted this from Luther's recent publications; so far as Carlstadt was concerned, he could not have read or heard a word of such a statement.

Luther fired up. In a public letter addressed to Carlstadt he observed that Eck had let loose against him, in reality, the frogs or flies intended for Carlstadt, and he challenged Eck himself. He would not reproach him for having so maliciously, uncourteously, and in an untheological manner charged Carlstadt with doctrines to which he was a stranger; he would not complain of being drawn himself again into the contest by a piece of base flattery on Eck's part towards the Pope; he would merely show that his crafty wiles were well understood, and he wished to exhort him in a friendly spirit, for the future, if only for his own reputation, to be a little more sensible in his stratagems. Eck might then gird his sword upon his thigh, and add a Saxon triumph to the others of which he boasted, and so at length rest on his laurels. Let him bring forth to the world what he was in labour of; let him disgorge what had long been lying heavy on his stomach, and bring his vainglorious menaces at length to an end.

Luther was anxious, indeed, apart from this special reason, to be allowed to defend in a public disputation the truth for which he was called a heretic; he had made this proposal in vain to the legate at Augsburg. He now demanded to be admitted to the lists at Leipzig. He wished in particular, to take up the contest, openly and decisively, about the Papal primacy.

His friends just on this point grew anxious about him. But he prepared his weapons with great diligence, studying thoroughly the ecclesiastical law-books and the history of ecclesiastical law, with which until now he had never occupied himself so much. Herein he found his own conclusions fully confirmed. Nay, he found that the tyrannical pretensions of the Pope, even if more than a thousand years old, derived their sole and ultimate authority from the Papal decretals of the last four centuries. Arrayed against the theory of that primacy were the history of the previous centuries, the authority of the Council of Nice in 325, and the express declaration of Scripture. This he stated now in a thesis, and announced his opinion in print.

We have already noticed the high importance of this historical evidence in regard to matters of belief, as well as to the entire conception of Christian salvation, and of the true community or Church of Christ. The real essence of the Church is shown not to depend on its constitution under a Pope. And the course of history, wherein God allowed the Christians of the West to come under the external authority of the Pope, just as people come to be under the rule of different princes, in no way subjected, or should subject, the whole of Christendom to his dominion. The millions of Eastern Christians, who are not his subjects, and who are therefore condemned by the Pope as schismatics, are all, as Luther now distinctly declares, none the less members of Christendom, of the Church, of the Body of Christ. Participation in salvation does not exist only in the community of the Church of Rome. For Christendom collectively, or the Universal Church, there is no other Head but Christ. Luther now also discovered and declared that the bishops did not receive their posts over individual dioceses and flocks until after the Apostolic period; the episcopate therefore ceases to be an essential and necessary element of the Church system. What, then, is really essential for the continuance of the Church, and how far does it extend? Luther answers this question with the fundamental principle of Evangelical Protestantism. The Church, he says, is not at Rome only, but there, and there only, where the Word of God is preached and believed in; where Christian faith, hope, and charity are alive, where Christ, inwardly received, stands before a united Christendom as her bridegroom. This Universal Church, says Luther, is the one intended by the Creed, when it says 'I believe in a Holy Catholic Church, the communion of saints.'

The mere external power which the Popedom exercised in its government of the Church, in the imposition of outward acts and penalties—appeared, so far, to Luther a matter of indifference in respect to religion and the salvation of souls. But it was another and more serious matter with regard to the claim to Divine right asserted for that power by the Papacy, and to its extension over the soul and conscience, over the community of the faithful, nay, over the fate of departed souls. Here Luther saw an invasion of the rights reserved by God to Himself, and a perversion of the true conditions of salvation, as established by Christ and testified in Scripture. Here he saw a human potentate and tyrant, setting himself up in the place of Christ and God. He shuddered, so he wrote to his friends, when, in reading the Papal decretals, he looked further into the doings of the Popes, with their demands and edicts, into this smithy of human laws, this fresh crucifixion of Christ, this ill-treatment and contempt of His people. As previously he had said that Antichrist ruled at the Papal court, so now, in a letter of March 13, 1519, he wrote privately to Spalatin, 'I know not whether the Pope is Antichrist himself, or one of his Apostles,' so antichristian seemed to him the institution of the Papacy itself, with its principles and its fruits. Of these decretals he says in another letter: 'If the death-blow dealt to indulgences has so damaged the see of Rome, what will it do when, by the will of God, its decretals have to breathe their last? Not that I glory in victory, trusting to my own strength, but my trust is in the mercy of God, whose wrath is against the edicts of man.'

[Illustration: Fig. 14.—DUKE GEORGE OF SAXONY. (From an old woodcut.)]

Luther earnestly entreated Duke George to allow him to take part in the disputation. His Elector, who no doubt was personally desirous of a public, free, and learned treatment of the questions at issue, had already given him his permission. Luther's understanding with Miltitz presented no obstacle, since the silence required as a condition on the part of his opponents, had never been observed, nor indeed had ever been enjoined or recommended either by Miltitz or any other authorities of the Church. His application, nevertheless, to the Duke was referred to Eck for his concurrence, and the latter let him wait in vain for an answer. At last the Duke drew up a letter of safe-conduct for Carlstadt and all whom he might bring with him, and under this designation Luther was included. He might safely trust himself to George's word as a man and a prince.

The whole disputation was opposed and protested against from the outset by the Bishop of Merseburg, the chancellor of the university of Leipzig and the spiritual head of the faculty of theology. The project must have been inadmissible in his eyes from the mere fact that Eck's theses revived the controversy about indulgences, which was supposed to have been settled once and for ever by the Papal bull. He appealed to this pronouncement as a reason for not holding it. Inasmuch as the disputation took place, in spite of this protest, with the Duke's consent, it became an affair of all the more importance.