Читать книгу A History of the Reformation (Vol. 1&2) - Thomas M. Lindsay - Страница 65

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The Bull, Exurge Domine, was scarcely worthy of the occasion. The Pope seems to have left its construction in the hands of Prierias, Cajetan, and Eck, and the contents seem to show that Eck had the largest share in framing it. Much of it reads like an echo of Eck's statements at Leipzig a year before. It began pathetically: “Arise, O Lord, plead Thine own cause; remember how the foolish man reproacheth Thee daily; the foxes are wasting Thy vineyard, which Thou hast given to Thy Vicar Peter; the boar out of the wood doth waste it, and the wild beast of the field doth devour it.” St. Peter is invoked, and the Pope's distress at the news of Luther's misdeeds is described at length. The most disturbing thing is that the errors of the Greeks and of the Bohemians were being revived, and that in Germany, which had hitherto been so faithful to the Holy See. Then came forty-one propositions, said to be Luther's, which are condemned as “heretical or scandalous, or false or offensive to pious ears, or seducing to simple minds, and standing in the way of the Catholic faith.”172 All faithful people were ordered to burn Luther's books wherever they could find them. Luther himself had refused to come to Rome and submit to instruction; he had even appealed to a General Council, contrary to the decrees of Julius ii. and Pius ii.; he was therefore inhibited from preaching; he and all who followed him were ordered to make public recantation within sixty days; if they did not, they were to be treated as heretics, were to be seized and imprisoned by the magistrates, and all towns or districts which sheltered them were to be placed under an interdict.

Among the forty-one propositions condemned was one—that the burning of heretics was a sin against the Spirit of Christ—to which the Pope seemed to attach special significance, so often did he repeat it in letters to the Elector Frederick and other authorities in Germany. The others may be arranged in four classes—against Luther's opinions about Indulgences; his statements about Purgatory; his declarations that the efficacy of the sacraments depended upon the spiritual condition of those who received them; that penance was an outward sign of sorrow, and that good works (ecclesiastical and moral) were to be regarded as the signs of faith rather than as making men actually righteous; his denial of the later curial assertions of the nature of the papal monarchy over the Church. Luther's opinions on all these points could be supported by abundant testimony from the earlier ages of the Church, and most of his criticisms were directed against theories which had not been introduced before the middle of the thirteenth century. The Bull made no attempt to argue about the truth of the positions taken in its sentences. There was nothing done to show that Luther's opinions were wrong. The one dominant note running all through the papal deliverance was the simple assertion of the Pope's right to order any discussion to cease at his command.

This did not help to commend the Bull to the people of Germany, and was specially unsuited to an age of restless mental activity. The method adopted for publishing it in Germany was still less calculated to win respect for its decisions. The publication was entrusted to John Eck of Ingolstadt, who was universally recognised as Luther's personal enemy; and the hitherto unheard of liberty was granted to him to insert at his pleasure the names of a certain number of persons, and to summon them to appear before the Roman Curia. He showed how unfit he was for this responsible task by inserting the names of men who had criticised or satirised him—Adelmann, Pirkheimer, Carlstadt, and three others.173

Eck discovered that it was an easier matter to get permission from the Roman Curia to frame a Bull against the man who had stopped the sale of Indulgences, and was drying up a great source of revenue, than to publish the Bull in Germany. It was thought at Rome that no man had more influence among the bishops and Universities, but the Curia soon learnt that it had made a mistake. The Universities stood upon their privileges, and would have nothing to do with John Eck. The bishops made all manner of technical objections. Many persons affected to believe that the Bull was not authentic; and Luther himself did not disdain to take this line in his tract, Against the Execrable Bull of Antichrist. Eck, who had come down to Germany inflated with vanity, found himself mocked and scorned. Pirkheimer dubbed him gehobelter Eck, Eck with the swelled head, and the epithet stuck. Nor was the publication any easier when the pretence of unauthenticity could be maintained no longer. The University of Wittenberg refused to publish the Bull, on the ground that the Pope would not have permitted its issue had he known the true state of matters, and they blamed Eck for misinforming His Holiness: the Council of Electoral Saxony agreed with the Senate; and their action was generally commended. Spalatin said that he had seen at least thirty letters from great princes and learned men of all districts in Germany, from Pomerania to Switzerland, and from the Breisgau to Bohemia, encouraging Luther to stand firm. Eck implored the bishops of the dioceses surrounding Wittenberg—Merseburg, Meissen, and Brandenburg—to publish the Bull. They were either unwilling or powerless.

Luther had been expecting a Bull against him ever since the Leipzig Disputation. His correspondence reveals that he met it undismayed. What harm could a papal Bull do to a man whose faith had given him fellowship with God? What truth could there be in a Bull which clearly contradicted the Holy Scriptures? St. Paul has warned us against believing an angel from heaven if he uttered words different from the Scriptures, which are our strength and our consolation; why should we pin our faith to a Pope or a Council? The Bull had done one thing for him, it had made him an excommunicated man, and therefore had freed him from his monastic vows. He could leave the convent when he liked, only he did not choose to do so. When he heard that his writings had been burnt as heretical by order of the Papal Legates, he resolved to retaliate. It was no sudden decision. Eleven months previously he had assured Spalatin (January 1520) that if Rome condemned and burnt his writings he would condemn and burn the papal Decretal Laws. On December 10th (1520) he posted a notice inviting the Wittenberg students to witness the burning of the papal Constitutions and the books of Scholastic Theology at nine o'clock in the morning.174 A multitude of students, burghers, and professors met in the open space outside the Elster Gate between the walls and the river Elbe. A great bonfire had been built. An oak tree planted long ago still marks the spot. One of the professors kindled the pile; Luther laid the books of the Decretals on the glowing mass, and they caught the flames; then amid solemn silence he placed a copy of the Bull on the fire, saying in Latin: As thou hast wasted with anxiety the Holy One of God, so may the eternal flames waste thee (Quia tu conturbasti Sanctum Domini, ideoque te conturbet ignis eternus). He waited till the paper was consumed, and then with his friends and fellow-professors he went back to the town. Some hundreds of students remained standing round the fire. For a while they were sobered by the solemnity of the occasion and sang the Te Deum. Then a spirit of mischief seized them, and they began singing funeral dirges in honour of the burnt Decretals. They got a peasant's cart, fixed in it a pole on which they hung a six-foot-long banner emblazoned with the Bull, piled the small cart with the books of Eck, Emser, and other Romish controversialists, hauled it along the streets and out through the Elster Gate, and, throwing books and Bull on the glowing embers of the bonfire, they burnt them. Sobered again, they sang the Te Deum and finally dispersed.

It is scarcely possible for us in the twentieth century to imagine the thrill that went through Germany, and indeed through all Europe, when the news sped that a poor monk had burnt the Pope's Bull. Papal Bulls had been burnt before Luther's days, but the burners had been for the most part powerful monarchs. This tune it was done by a monk, with nothing but his courageous faith to back him. It meant that the individual soul had discovered its true value. If eras can be dated, modern history began on December 10th, 1520.