Читать книгу Luther - Grisar Hartmann - Страница 103

The psychological picture presented by Luther during the whole of the year 1525 reveals more plainly than at any other time his state of morbid excitement. The nervous tension which had been increasing in him ever since 1517, together with his mental anxiety and the spirit of defiance, reached their culminating point in the year of his marriage, a year filled with the most acute struggles.

“His enemies called the temper of the strong man demoniacal,” says a Protestant historian of the Peasant-War, “and, as a matter of fact,” he adds, “the Luther we meet with in the writings of the years 1517–1525 bears but little resemblance to the earnest, but cheerful and kindly husband and father whom Protestants are wont to picture as their reformer.”[606]

This remark applies with special force to the year 1525 when he actually became a husband, though more stress should be laid upon the mental strain he was undergoing. Luther undoubtedly acted at that time, not only in the matter of the Peasant-War, but also in many other complex questions, under the influence of an overwrought temper. It was a period of combined internal and external conflict, which, so to speak, raised his troubled spirit above the normal conditions of existence. With the fanatics he had to struggle for the very existence of his evangel; the contradictions and dissensions within the new fold also caused him constant anxiety. His controversy with the learned Erasmus on the subject of Free-Will angered him beyond measure, for Erasmus, as Luther says, “held the knife to his throat”[607] by his book in defence of the freedom of the human will. Luther was also at war with the “wiseacres” who disapproved of his marriage, and had to vindicate his action also to himself. In feverish delirium he fancies he sees the jaws of death gaping for him, and feels that the devil in all his strength has been let loose to seize upon his person, as the one through whom alone, as he says, truth and salvation are to be proclaimed to the world. He marries, and then exclaims with fear: “Perhaps as soon as I am dead my teaching will be overthrown; then my example may be a source of encouragement to the weak.”[608] “I see the rabble as well as the nobles raging against me,” but this comfort remains to me, “however hostile they may be to me on account of my marriage or other matters, yet their hostility is only a sign that I am in the right”; “were the world not scandalised at me, then I should indeed fear that what we do was not from God.”[609]

The idea of his own divine mission, raising him far above the reach of his enemies, finds expression to quite a marked degree in the letters he wrote to his friends at that time. In these he is certainly not speaking of mere fancies, but of views which he was earnestly desirous of inculcating.

“God has so often trodden Satan under my feet, He has cast down the lion and the dragon beneath me, He will not allow the basilisk to harm me!” “Christ began without our counsel, and He will assuredly bring His work to its completion even contrary to what we would advise. … God works above, and against, and under, and beyond all that we can conceive.” “It is, however, a grief to me now that these blasphemous enemies [certain of the preachers] should have been raised to the ministry and the knowledge of the [Divine] Word through us. May God convert them and instruct them, or else provide for their removal. Amen.” He writes thus to his friend Nicholas Amsdorf, the later “bishop,” who, perhaps of all his friends, was the one most likely to have a real comprehension for language of this stamp.[610]

In utter contrast to the opinion Luther here expressed of himself stands the description sketched by Hieronymus Emser of his person and his work.

One of Luther’s humanistic followers, Euricius Cordus, had published in 1525, in Latin verse, the so-called “Antilutheromastix” (scourge of the antilutherans), in which he heaped scorn upon those literary men who defended the Church against Luther. Emser himself was attacked in the work for his championship of the older Church. Emser, however, replied in a work, also couched in Latin hexameters and entitled “Justification of the Catholics in reply to the invective of the physician Euricius Cordus, and his Antilutheromastix.”[611] Under the influence of the strong impression made upon him by Luther’s marriage and the Peasant-War he has therein inserted some verses expressing his indignation against Luther; from these we quote here some extracts. The language reflects plainly Luther’s personality as it appeared in the eyes of Emser and many of the Catholic controversialists of that day, and thus serves to mirror the development and progress of the intellectual struggle.[612]

“God commanded vows to be kept, but Luther tears them to pieces. Christ commended those who renounced matrimony, but Luther praises those who wantonly violate chastity. Purity is pleasing in the sight of heaven, but to this height Luther cannot raise himself. Luther at one time renounced matrimony by a sacred promise made in the presence of God, but now he plunges into it because he, the monk, has been led astray by his passion for a nun. Whereas our Saviour lived unmarried, he, the unhappy and faithless man, desires to take a wife. Christ gave an example of humility, this man is proud and even rises in impudent rebellion against the authorities. He launches out into torrents of abuse and vituperation (“Maledictorum plaustris iniurius”). He heaps up mountains of insults, he burns the sacred laws and mocks at God and man in the same way as did the old tyrants of Sicily. Christ is the friend of peace, but this fellow calls to arms. He invites the raging mob to wash their hands in the blood of the clergy. He provokes and incites the masses under the screen of a false freedom so that they audaciously refuse to pay tithes, dues and taxes, and ruthlessly conspire against the life of the lords.” In Emser’s opinion it was Luther’s word and writings which caused the conflagration. “He persuaded the people to look on him as a prophet, and to set his foolish fancies on a level with the oracles of heaven. The German people, as though stupefied with drink, rise and follow him in a terrible tumult, turning their blood-stained weapons against themselves.”

The poet then directs the attention of the reader to the crowds of people massacred and the strongholds consumed by fire. “The priest, robbed of his means of livelihood and without a church, wanders to and fro; in the families grief and dissension reign; the nun who has forfeited her honour and her chastity, weeps. This, Luther, is the result of your fine writings. Whoever says that you took them from the Word of Christ and that the clear light of the gospel shines through them, must indeed have been struck with blindness. None is more fickle than Luther; nowhere does he remain true to himself; first he commits his cause to the appointed judge, then he refuses to abide by the decision or to acknowledge any jurisdiction on earth. At one time he recognises all the seven Sacraments, at another only three, and no doubt he will soon admit none at all.”

This man, Emser continues, Cordus presumes to compare with Moses, the sublime, divinely appointed leader of the Israelites! This audacious comparison he is at pains to disprove by setting the qualities of the one side by side with those of the other. He says for instance: Moses sanctified the people, “but your Luther gives the reins to sinful lusts. The people, after casting off all the wholesome restrictions of the ancient laws of morality, are bereft of all discipline, of all fear either of God or the authorities; virtue disappears, law and justice totter. … The heart of the German race has been hardened to stone; sunk in the mire, and given over to their passions, they despise all the gifts they have received of God. The children suck in the errors of their parents with their mothers’ milk and follow their example, learn to blaspheme, are proud and thankless and thus become the ruin of their country. To this has your unhappy Moses brought them.” And now Luther was seeking to make further conquests by means of a flood of popular writings, embellished with pictures, verses and songs so as to penetrate more easily into the minds of the unwary; with this aim in view he did not even spare the Bible, circulating false translations and explaining it by venomous glosses. “How many thousand souls have not his writings already brought to eternal perdition! They fancied that in them they found the truth, and were miserably deceived by such doctrines.” What confusion, he says, will not be occasioned in the future among those who hang upon his words, by his translation of the Bible.

“Go now, Cordus, and compare this man with Moses, the liar with the truth-loving saint, the wild stormer with the meek and patient leader of the people. Luther, desirous of leading us out of the Roman bondage, casts us into an unhappy spiritual bondage; he drags us from light into darkness, from heaven down to hell.”

What is pleasing in the long poem, apart from the smooth Latin verse, is the generous recognition which Emser bestows on the numerous other defenders of the Church, who, like himself, as he says, have withstood Luther vigorously and successfully with their pen. Among these he singles out for special mention Eck, Faber, Cochlæus, Dietenberger and others. His frank admission that much in the Church stood in need of improvement and that a real Catholic reformer would be welcome to all, is also worthy of notice. He shares the desire, which at that time was making itself so strongly felt in Catholic circles, that the Emperor, as the highest temporal authority, should now lend his assistance to the Church and give the impetus necessary towards the accomplishment of the longed-for renewal. “ But though we do not defend the old abuses, yet we condemn Luther’s foolish new doctrines. The rule of the earlier ages of the Church ought to shine in front of us to guide our life as well as to determine dogma. We must cling to the narrow way of the gospel and to the apostolic precepts, the decrees of the Fathers and the written and unwritten tradition as taught by the Holy Ghost who guides the Church. For the success of the reform it is certainly not necessary to overthrow the existing human and divine order of things, or to fill the weary world with noisy strife. The Emperor has it in his hands, let him only follow the example of so many of his predecessors who helped the Church to renew her youth, particularly Charles the Great and his pious son Lewis.”

Luther, meanwhile, was straining every nerve in the cause of the intellectual revolution of which the plan floated in his mind. It seemed as though he were incapable of fatigue.

His numerous labours, his constant cares and the excessive mental strain are apparent from his letters. He writes of a supposed portent in the world of nature. “The omen fills me with fear, it can presage nothing but evil.” “I am altogether immersed in Erasmus,” he says, “I shall take care not to let anything slip, for not a single word of his is true:” he writes thus to Spalatin.[613] “Every day I am overwhelmed with complaints from our parishes,” he laments to the pastor of Zwickau: “Satan is busy in our midst. The people absolutely refuse to pay anything towards the support of the preachers.” He intends, he says, to persuade the Elector to organise a visitation of all the churches throughout the land, he is also anxious to introduce uniformity in matters of ritual; all this involves him in a hundred difficulties.[614] Disagreements with the Zwinglians of Strasburg cause some trouble. At the same time the negotiations with the Teutonic Order call for his whole care and attention, the apostasy and marriage of Albert, the Grand Master, greatly raising his hopes.

It was in this frame of mind, and in the midst of all this manifold business, that Luther threw himself into the controversy on man’s free-will. It was his object to establish a literary foundation for his new doctrines as a whole by vindicating a pet doctrine on account of which he had been so mercilessly attacked.[615]