[104] Handl. rör. Skand. hist., vol. xiii. pp. 48-50 and 52-54, and vol. xviii. pp. 234-236 and 237-239; and Kon. Gust. den Förstes registrat., vol. i. pp. 231-233 and 306-309.
Chapter VI.
RELIGIOUS DISCORD AND CIVIL WAR. 1524-1525.
Riot of the Anabaptists.—Contest between Olaus Petri and Peder Galle.—Marriage of Petri.—Conspiracy of Norby; of Christina Gyllenstjerna; of Mehlen; of Sunnanväder.—Attitude of Fredrik to Gustavus.—Proposition of Gustavus to resign the Crown.—Norby's Incursion into Bleking.—Surrender of Visby.—Flight of Mehlen.—Fall of Kalmar.
BY the autumn of 1524 the whole of Sweden was in a ferment of theological dispute. When Gustavus returned from the congress of Malmö to the capital, he found the people in a wild frenzy of religious zeal. The turmoil was occasioned mainly by the efforts of two Dutchmen, Melchior and Knipperdolling, who had renounced their respective callings as furrier and huckster to spread abroad the teachings of a new religious sect. The history of this strange movement has been so often told that it is hardly necessary to waste much time upon it here. It originated doubtless in the stimulus that Luther's preaching had given to religious thought. As so frequently occurs, the very enthusiasm which the Reformers felt for things divine led them to disregard their reason and give their passions undivided sway. One of the chronicles puts it: "Wherever the Almighty builds a church, the Devil comes and builds a chapel by its side." The thing that most distinguished these weird Dutchmen was their communistic views. They taught that, since we all were equal in the eyes of God, we should all be equal likewise in the eyes of men, that temporal government along with class distinctions of every kind should be abolished, and that Christians should indulge in absolute community of goods. In religious matters, too, they had peculiar views, believing that only adults should receive baptism, and that all adults who had been baptized in infancy should be baptized again. By reason of this tenet they were known as Anabaptists. Their first appearance in the Swedish capital occurred at a moment when the monarch was away. In that, at any rate, they manifested sense. The capital was all agog with Luther's doctrines, and everything that bore the stamp of novelty was listened to with joy. Melchior and Knipperdolling were received with open arms, the pulpits were placed at their disposal, and men and women flocked in swarms to hear them. The town authorities raised no opposition, believing the influence of these teachers would be good. In a short time, however, they were undeceived. The contagion spread like wildfire through the town, and every other citizen began to preach. Churches, monasteries, and chapels were filled from morn till eve, and pulpits resounded with doctrines of the most inflammatory kind. All government was set at naught, and every effort to stay the tempest merely added to its force. Finally these fanatics made war upon the altars, throwing down statues and pictures, and piling the fragments in huge heaps about the town. They dashed about like maniacs, a witness writes, not knowing what they did. How far their madness would have led them, it is idle to conceive. Gustavus returned to Stockholm while the delirium was at fever heat, and his presence in an instant checked its course. He called the leaders of the riot before him, and demanded sharply if this raving lunacy seemed to them religion. They mumbled some incoherent answer, and, the fury having spent its force, most of them were reprimanded and discharged. Melchior with one or two others was kept in jail awhile, and then sent back to Holland, with orders not to return to Sweden on pain of death. Some ten years later Melchior was executed along with Knipperdolling for sharing in the famous riot of the Anabaptist sect in Münster.[105]
The hurricane had swept past Stockholm and was gone, but evils of every kind existed to attest its force. Among the greatest sufferers from this fanaticism were the partisans of Luther. Their attitude to the rioters had at first been doubtful, and the condemnation heaped on Melchior and Knipperdolling fell partially on them. People in general could not distinguish between fanatics and Luther. They were all deemed heretics, and Gustavus was roundly cursed for neglecting the religion of his fathers. To soothe the people Gustavus planned a journey through the realm, intending to set forth before the autumn closed. This journey he was forced by stress of circumstances to postpone. He therefore turned to other methods to effect his end. The strongest feature of the Lutheran doctrine was that it purported to be based upon the Word of God. To such a pretension no one but an unbeliever could object. Lutheranism was opposed on the ground of its presumed basis in the idiosyncrasies of men. Gustavus, confident that this idea was false, resolved to put the question to a test. Accordingly, among matters to be discussed at the Cabinet meeting in October, we find a proposition that all priests be ordered to confine their teaching to the Word of God. The fate of this sound measure is not known. It appears nowhere in the list of subjects on which the Cabinet took a vote. A fair conclusion is that the question was too broad to be determined at the time, and therefore was omitted from the calendar by consent of all.[106]
Gustavus was determined, however, that the matter should not drop. Convinced that any discord inside the Church would be a benefit to the crown, he resolved to hold a theological disputation, and selected a champion from the two chief factions, with orders to appear at Christmas in Upsala and defend the doctrines of his party in open court. The Lutheran gladiator of course was Petri, his opponent being one Peder Galle, a learned canon of Upsala. The main points that were discussed are these: man's justification; free will; forgiveness of sins; invocation and worship of saints; purgatory; celebration of vigils and masses for the dead; chanting of the service; good works, and rewards; papal and monastic indulgences; sacraments; predestination; excommunication; pilgrimages. The battle on these questions was fought, December 27, in the Chapter-house at Upsala; and the chronicle tells us, somewhat unnecessarily, that the fight was hot. Each party was struggling for the very kernel of his faith. If the Bible were acknowledged to be our sole authority in religious things, the whole fabric of the papal Church was wrong. On the other hand, if power were granted to the Fathers to establish doctrines and methods supplementary to the Bible, the Lutherans had no right to disobey. As Gustavus was arbiter of the battle, there could be no doubt of the result. Petri is asserted to have come off victor, on the ground that his citations were all from Holy Writ.[107]
Flattered by this great victory, the Lutherans grew bold. Though not so turbulent as before the riot, they showed much indiscretion, and Gustavus often found it necessary to interfere. What annoyed him chiefly was their bravado in alluding to the popes and bishops. The hierarchy of Romanism was fixed so firmly in people's hearts that every effort to dislodge it caused a jar. Especially in the rural districts was it necessary not to give alarm. A single deed or word might work an injury which many months of argument could not efface. It is not strange, therefore, that the king was troubled when Petri, in February, 1525, violated every rule of Church propriety by being married publicly in Stockholm. The marriage fell like a thunderclap upon the Church. Brask apparently could not believe his ears. He dashed off a letter to another prelate to inquire whether the report was true, and finding that it was, wrote to the archbishop as well as to the king, denouncing the whole affair. "Though the ceremony has been performed," he argued, "the marriage is invalid, for such was the decree made by the sixth Council of the Church." In his letter to the king, Brask used these words: "Your Majesty must be aware that much talk has been occasioned by the marriage in your capital of Olaus Petri, a Christian priest. At a future day, should the marriage result in children, there will be much trouble, for the law declares that children of a priest shall stand, in matters of inheritance, on a par with bastards.... Even in the Grecian Church, where persons who are married may be ordained on certain terms, those already priests have never been allowed to marry. Petri's ceremony is not a lawful marriage, and places him under the ban, according to the doctrines of the Church. For God's sake, therefore, act in this matter as a Christian prince should do." On receiving this letter, Gustavus, who had been in Upsala when the act occurred, called for the offending preacher and asked him what excuse he offered for violating the ancient customs of the Church. To this the culprit answered that he was ready to defend his conduct in open court, and prove that the laws of God should not be sacrificed to the laws of men. The king then wrote to Brask and assured him that if Petri should be shown to have done wrong, he should be punished. The king's own prejudices are manifest in the words with which his letter closed. "As to your assertion," he said, "that Petri's act has placed him under the ban, it would seem surprising if that should be the effect of marriage,—a ceremony that God does not forbid,—and yet that for debauchery and other sins which are forbidden, one should not fall beneath the ban.... In making this charge concerning Petri, you appear elated at the opportunity thus given you to censure me." This last insinuation the bishop strenuously denied. "God knows," he wrote the king, "that I have acted for your welfare in this matter, as well as for my own. What joy I or any other could feel in my present age and infirmity, I leave to God. Petri has sent me an apology for his act. It is full of words, but void of sense. I shall see to it, however, that it gets an answer."[108]