And so Luther entered upon the struggle, a poor and faithful son of the Church, full of German devotion to authority; but yet he had in his character something which gave him strength against too extreme exercise of this authority—a close relation to his God. He was then thirty-four years old, in the fulness of his strength, of medium stature, his body vigorous and without the corpulency of his later years, appearing tall beside the small, delicate, boyish form of Melanchthon. In the face which showed the effects of vigils and inward struggles, shone two fiery eyes whose keen brilliancy was hard to meet. He was a respected man, not only in his order, but at the University; not a great scholar—he learned Greek from Melanchthon in the first year of his professorship, and Hebrew soon after. He had no extensive book learning, and never had the ambition to shine as a writer of Latin verse; but he was astonishingly well-read in the Scriptures and some of the Fathers of the Church, and what he had once learned he assimilated with German thoroughness. He was the untiring shepherd of his flock, a zealous preacher, a warm friend, once more full of a decorous cheerfulness; he was of an assured bearing, polite and skilful in social intercourse, with a confidence of spirit which often lighted up his face in a smile. The small events of the day might indeed affect him and annoy him. He was excitable, and easily moved to tears, but on any great emergency, after he had overcome his early nervous excitement, such as, for instance, embarrassed him when he first appeared before the Diet at Worms—then he showed wonderful calmness and self-command. He knew no fear. Indeed, his lion's nature found satisfaction in the most dangerous situations. The danger of death into which he sometimes fell, the malicious ambushes of his enemies, seemed to him at that time hardly worthy of mention. The reason for this superhuman heroism, as one may call it, was again his close personal relation to his God. He had long periods in which he wished, with a cheerful smile, for martyrdom in the service of truth and of his God. Terrible struggles were still before him, but those in which men opposed him did not seem to deserve this name. He had defeated the devil himself again and again for years. He even overcame the fear and torment of hell, which did its utmost to cloud his reason. Such a man might perhaps be killed, but he could hardly be conquered.
The period of the struggle which now follows, from the beginning of the indulgences controversy until his departure from the Wartburg—the time of his greatest victories and of his tremendous popularity—is perhaps best known; but it seems to us that even here his nature has never yet been correctly judged.
Nothing is more remarkable at this period than the manner in which Luther became gradually estranged from the Church of Rome. His life was modest and without ambition. He clung with the deepest reverence to the lofty idea of the Church, for fifteen hundred years the communion of saints; and yet in four short years he was destined to be cut off from the faith of his fathers, torn from the soil in which he had been so firmly rooted. And during all this time he was destined to stand alone in the struggle, or at best with a few faithful companions—after 1518 together with Melanchthon. He was to be exposed to all the perils of the fiercest war, not only against innumerable enemies, but also in defiance of the anxious warnings of sincere friends and patrons. Three times the Roman party tried to silence him—through the official activity of Cajetan, through the persuasive arts of Miltitz, and the untimely persistence of the contentious Eck. Three times he spoke to the Pope himself in letters which are among the most valuable documents of those years. Then came the parting. He was anathematized and outlawed. According to the old university custom, he burned the enemy's declaration of war, and with it the possibility of return. With cheerful confidence he went to Worms in order that the princes of his nation might decide whether he should die or thenceforth live among them without pope or church, according to the Bible alone.
[Illustration: Permission F Pruelmann A G Munich
FREDERICK WILLIAM I INSPECTING A SCHOOL Adolph von Menzel.]
At first, when he had printed his theses against Tetzel, he was astonished at the enormous excitement which they caused in Germany, at the venomous hatred of his enemies, and at the signs of joyful recognition which he received from many sides. Had he, then, done such an unheard-of thing? What he had expressed was, he knew, the belief of all the best men of the Church. When the Bishop of Brandenburg had sent the Abbot of Lehnin to him, with the request that Luther would suppress the printed edition of his German sermon on indulgences and grace, however near the truth he might be, the brother of the poor Augustinian monastery was deeply moved that such great men should speak to him in so friendly and cordial a manner, and he was ready to give up the printing rather than make himself a monster that disturbed the Church. Eagerly he sought to refute the report that the Elector had instigated his quarrel with Tetzel—"they wish to involve the innocent prince in the enmity that falls on me." He was ready to do anything to keep the peace before Cajetan and with Miltitz. One thing he would not do—recant what he had said against the unchristian extension of the system of indulgences; but recantation was the only thing the hierarchy wanted of him. For a long time he still wished for peace, reconciliation, and return to the peaceful activity of his cell; and again and again a false assertion of his opponents set his blood on fire, and every opposition was followed by a new and sharper blow from his weapon.
Even in the first letter to Leo X, May 30, 1518, Luther's heroic assurance is remarkable. He is still entirely the faithful son of the Church. He still concludes by falling at the Pope's feet, offers him his whole life and being, and promises to honor his voice as the voice of Christ, whose representative the head of the Church is; but even from this devotion befitting the monk, the vigorous words flash out: "If I have merited death, I refuse not to die." In the body of the letter, how strong are the expressions in which he sets forth the coarseness of the sellers of indulgences! Here, too, his surprise is honest that his theses are making so much stir with their unintelligible sentences, involved, according to the old custom, to the point of riddles. And good humor sounds in the manly words: "What shall I do? I cannot recant. In our century full of intellect and beauty, which might put Cicero into a corner, I am only an unlearned, limited, poorly educated man! But the goose must needs cackle among the swans."
The following year almost all who honored Luther united in the endeavor to bring about a reconciliation. Staupitz and Palatin, and the Elector through them, scolded, besought, and urged; the papal chamberlain, Miltitz himself, praised Luther's attitude, and whispered to him that he was entirely right, implored him, drank with him, and kissed him. Luther, to be sure, thought he knew that the courtier had a secret mission to make him a captive, if possible, and bring him to Rome. But the peacemakers successfully hit upon the point in which the stubborn man heartily agreed with them—that respect for the Church must be maintained, and its unity must not be destroyed. Luther promised to keep quiet and to submit the decision of the contested points to three worthy bishops. While in this position he was urged to write a letter of apology to the Pope. But even this letter of March 3, 1519, though approved by the mediators and written under compulsion, is characteristic as showing the advance Luther had made. Humility, such as our theologians see in it, is hardly present, but a cautious diplomatic attitude throughout. Luther regrets that what he has done to defend the honor of the Roman Church should have been interpreted as lack of respect in him. He promises henceforth to say nothing more about indulgences—if, that is, his opponents will do the same; he offers to address a manifesto to the people in which he will advise them to give proper obedience to the Church and not to be estranged from her because his adversaries have been insolent and he himself harsh. But all these submissive words do not conceal the rift which already separates his mind from the essential basis of the Church of Rome. It sounds like cold irony when he writes: "What shall I do, Most Holy Father? I am at a complete loss. I cannot endure the weight of your anger, and yet I do not know how to escape it. They demand a recantation from me. If it could accomplish what they propose by it, I would recant without hesitation, but the opposition of my adversaries has spread my writings farther than I had ever hoped; they have taken hold too deeply on the souls of men. In Germany today talent, learning, freedom of judgment are flourishing. If I should recant, I should cover the Church, in the judgment of my Germans, with still greater disgrace. It is they—my adversaries—who have brought the Church of Rome into disrepute with us in Germany." He finally closes politely: "If I should be able to do more, I shall without doubt be very ready. May Christ preserve your Holiness! Martin Luther."
Much is to be read between the lines of this studied reserve. Even if the vain Eck had not immediately set all Wittenberg University by the ears, this letter could hardly have been considered at Rome as a token of repentant submission.
The thunderbolt of excommunication had been hurled; Rome had spoken. Now Luther, again completely his old self, wrote once more to the Pope that great and famous letter which, at the request of the untiring Miltitz, he dated back to September 6, 1520, that he might be able to ignore the bull of excommunication. It is a beautiful reflection of a resolute mind which from a lofty standpoint calmly surveys its opponent, and at the same time is magnificent in its sincerity, and of the noblest spirit. With sincere sympathy he speaks of the personality and of the difficult position of the Pope; but it is the sympathy of a stranger. He still laments with melancholy the condition of the Church, but it is plain that he himself has already outgrown it. It is a farewell letter. With the keenest severity there is still a firm attitude and silent sorrow. Such is the way a man parts from what he has once loved and found unworthy. This letter was to be the last bridge for the peacemakers. For Luther it was the liberation of his soul.
In these years Luther had become a different man. In the first place he had acquired prudence and self-reliance in his intercourse with the most exalted personages, and at heavy cost had won insight into the policies and the private character of the rulers. Nothing was at heart more painful to the peaceable nature of his sovereign than this bitter theological controversy, which sometimes furthered his political ends but always disturbed his peace of mind. Constant efforts were made by his court to keep the Wittenberg people within bounds, and Luther always saw to it that they were made too late. Whenever the faithful Spalatin dissuaded him from the publication of a new polemic, he received the answer that there was no help for it, that the sheets were printed and already in the hands of many and could not be suppressed. And in his dealings with his adversaries Luther had acquired the assurance of a seasoned warrior. He was bitterly hurt when Hieronymus Emser, in the spring of 1518, craftily took him to a banquet in Dresden where he was forced to argue with angry enemies, especially when he learned that a Dominican friar had listened at the door and the next day had spread it in the town that Luther had been completely silenced, and that the listener had had difficulty to restrain himself from rushing into the room and spitting in Luther's face. At that first meeting with Cajetan Luther still prostrated himself humbly at the feet of the prince of the Church; after the second he allowed himself to express the view that the cardinal was as fit for his office as an ass to play the harp. He treated the polite Miltitz with fitting politeness. The Roman had hoped to tame the German bear, but soon the courtier came of his own accord into the position which was appropriate for him—he was used by Luther. And in the Leipzig disputation against Eck the favorable impression which the self-possessed, honest, and sturdy nature of Luther produced was the best counterpoise to the self-satisfied assurance of his clever opponent.