Life of Luther

by Julius Köstlin

It remained still doubtful, however, how far those articles would be extended, and how far the 'other points' might be stretched, or possibly be made the subject of further and profitable discussion, if he submitted in respect to the former. Glapio had made no reference to the question of the patristic belief in the infallibility of the Pope, or his absolute power over the Church collectively and her Councils: even the Papal nuncio himself had not ventured to touch on these subjects. There was room enough for the more liberal and independent principles entertained on these points by the members of the earlier reforming Councils, if only Luther had not disputed their authority with that of Councils altogether. The ecclesiastical abuses, against which the Diet had already remonstrated to the Pope, were just now at Worms the subject of general and bitter complaint. The imposts levied by Rome on ecclesiastical benefices and fiefs, mere outward symbols of supremacy it is true, but highly important to the Pope, swallowed up enormous sums; while the Empire hardly knew how to scrape together a miserable subsidy for the newly organised government and the expenses of justice, and men talked openly of retaining these Papal tributes, notwithstanding all protests from Rome, for these purposes. Even faithful adherents of the old Church system, like Duke George of Saxony, demanded a comprehensive reformation of the clergy, whose scandals were so destructive of religion, and, as the best means to effect this reformation, a General Council of the Church. Aleander had to report to Rome, that all parties were unanimous in this desire, so hateful to the Pope himself, and that the Germans wished to have the Council in their own country.

Luther formed his resolve at once on the two points required of him. He determined to obey the summons to the Diet, and, if there unconvicted of error, to refuse the recantation demanded.

The Emperor's citation was delivered to him on March 26 by the imperial herald, Kaspar Sturm, who was to accompany him to Worms. Within twenty-one days after its receipt, Luther was to appear before the Emperor; he was due therefore at Worms on April 16, at the latest.

Up till now he had continued uninterruptedly his arduous and multifarious labours, and, to use his own expression, like Nehemiah he carried on at once the work of peace and of war; he built with one hand, and wielded the sword with the other. His controversy with Catharinus he brought quickly to a conclusion. During March he finished the first part of his Exposition of the Gospel as read in church, which he had undertaken, as a peaceful and edifying work, at the request of the Elector, to whom he wrote a dedication; and he was now at work on a fervent and tender practical explanation of the Magnificat, which he had intended for his devoted friend, Prince John Frederick, the son of Duke John and nephew of the Elector Frederick. He addressed a short letter to him on March 31, enclosing the first printed sheets of this treatise; and the next day sent him the epilogue, addressed to his friend Link, to his reply to Catharinus, dedicated also to Link. 'I know,' he says here, 'and am certain, that our Lord Jesus Christ still lives and rules. Upon this knowledge and assurance I rely, and therefore I will not fear ten thousand Popes; for He Who is with us is greater than he who is in the world.'

On the following day, April 2, the Tuesday after Easter, he set out on his way to Worms. His friend Amsdorf and the Pomeranian nobleman Peter Swaven, who was then studying at Wittenberg, accompanied him. He took with him also, according to the rules of the Order, a brother of the Order, John Pezensteiner. The Wittenberg magistracy provided carriages and horses.

The way led past Leipzig, through Thuringia from Naumburg to Eisenach, then southward past Berka, Hersfeld, Grünberg, Friedberg, Frankfort, and Oppenheim. The herald rode on before in his coat of arms, and announced the man whose word had everywhere so mightily stirred the minds of people, and for whose future behaviour and fate friend and foe were alike anxious. Everywhere people collected to catch a glimpse of him.

On April 6 he was very solemnly received at Erfurt. The large majority of the university there were by this time full of enthusiasm for his cause. His friend Crotus, on his return from Italy, had been chosen Rector. The ban of excommunication had not been published by the university, and had been thrown into the water by the students. Justus Jonas was foremost in zeal; and even Erasmus, his honoured friend, had no longer been able to restrain him. Lange and others were active in preaching among the people.

Jonas hastened to Weimar to meet Luther on his approach. Forty members of the university, with the Rector at their head, went on horseback, accompanied by a number of others on foot, to welcome him at the boundary of the town. Luther had also a small retinue with him. Crotus expressed to him the infinite pleasure it was to see him, the great champion of the faith; whereupon Luther answered, that he did not deserve such praise, but he thanked them for their love. The poet Eoban also stammered out, as he said of himself, a few words; he afterwards described the progress in a set of Latin songs.

The following day, a Sunday, Luther spent at Erfurt. He preached there, in the church of the Augustine convent, a sermon which has been preserved. Beginning with the words, of the Gospel of the day, 'Peace be unto you,' he spoke of the peace which we find through Christ the Redeemer, by faith in whom and in his work of salvation we are justified, without any works or merit of our own; of the freedom with which Christians may act in faith and love; and of the duty of every man, who possessed this peace of God, so to order his work and conduct, that it shall be useful not only to himself but to his neighbour. This he said in protest against the justification by works taught by most preachers, against the system of Papal commands, and against the wisdom of heathen teachers, of an Aristotle or a Plato. Of his present personal position and the difficult path he had now to tread, he took no thought, but only of the general obligation he was under, whatever other men might teach; 'I will speak the truth and must speak it; for that reason I am here, and take no money for it.' During the sermon a crash was suddenly heard in the overweighted balconies of the crowded church, the doors of which were blocked with multitudes eager to hear him. The crowd were about to rush out in a panic, when Luther exclaimed, 'I know thy wiles, thou Satan,' and quieted the congregation with the assurance that no danger threatened, it was only the devil who was carrying on his wicked sport.

Luther also preached in the Augustine convents at Gotha and Eisenach. At Gotha the people thought it significant that after the sermon the devil tore off some stones from the gable of the church.