A History of the Reformation in the 16th
Century
Book 9 - First Reforms (1521-1522)
History
Of The Reformation Of The Sixteenth Century: Book 9, Chapter 1
Though the Gospel was
triumphing in Germany, papal worship still continued with its usual
superstitions and extravagances. Luther,
though, had not begun the Reformation by attacking these outward
ordinances. If he had done that he would have faced rigorous opposition
and the course of the Reformation would have been quite different, if
effective at all. At this
point in the Reformation Luther will turn towards these abuses and set
worship against the ideas of Rome.
Luther was still captive as Knight George in Wartburg.
Germany was distressed by his captivity believing him to be dead,
or in the hands of Roman captors. Commotion
began for the release of Luther. Ulrich
Hutten and Herman Busch filled the air of the country with threats of
battle if the Reformer was not released, or his whereabouts were not
given, even if this meant he was dead.
At Wittenberg Melancthon was distressed with the deepest of
burdens for the loss of the Reformer. Was Luther lost forever?
Would he return? What
had become of him?
Though Luther was a captive prisoner for his own good, and though
the country believed him to be either dead or imprisoned secretly by
Rome, his works were still running their course through the countryside.
The shining light of Gospel permeated these works and influenced
many against Rome. There
were numerous pamphlets and tracts being distributed for the cause of
the Reformation and they were causing great advances for the truth
against the papacy.
History
Of The Reformation Of The Sixteenth Century: Book 9, Chapter 2
Luther lived in Wartburg alone, and with a different name (Knight
George) as well as a different garb.
He wrote to Melancthon telling him that if he were to lay eyes on
him he would not recognize him.
His appearance had to be altered, but his heart towards
reformation remained the same. He
was given leave to wander the castle, but could not leave the castle.
Luther spent his time in Wartburg in study for the well-being of
his own soul. He imagined
himself, though, back at Wittenberg and the taste for theological
battling raised his temper. He
continually had to remind himself where he was and the purpose that God
may have in keeping him locked up for a time. His suffering in solitude increased, and many, knowing of
this suffering such as Frederick and Spalatin, were anxious for him.
In making the most of his time he continued to comment on the
Psalms, to study Hebrew and Greek, to write a treatise on the Auricular
confession in German and composed a volume of sermons to use at a later
date. His work was given to
the reformation even though he remained in solitude.
His mind was ever engaged on what he could be doing for the sake
of the Gospel in distinction to the evils of the Roman tyranny that kept
so many in darkness.
History
Of The Reformation Of The Sixteenth Century: Book 9, Chapter 3
While Luther remained a captive in isolation from the world,
Bernard Feldkirchen, pastor of Kemberg, threw off the bondage of Rome
and married. Feldkirchen
said that Rome cannot bind men’s consciences, and men ought not to be
in bondage to man made ideas. Luther
rejoiced when he heard this news and the boldness of Feldkirchen.
Luther believed priests ought to marry, and that they should not
be captive to Rome in regard to forced celibacy.
But one must not confuse the marriage of a priest with the
distinction of the priesthood – something Rome immediately thought.
Luther was ready to take up a new battle in which to fight.
He took up arms against monasticism and found that it overthrew,
completely, salvation by grace in Christ. He wrote a booklet against
monastic vows which he dedicated to his father, demonstrating that the
very idea of monasticism replaces salvation by grace since one, by
working through vows, attains a righteousness before God, or at least, a
supposed righteousness. This
tract and the course of thought he was taking transformed Luther from a
monk to a preacher and theologian.
For so long he had been engulfed in the caricature of the
“monk” that he now realized such a facade would overthrow the
salvation wrought in Jesus Christ.
One cannot belong to the cowl and to Jesus Christ at the same
time. One must give way to
the other. Either it is by
grace or works. Luther was
firmly persuaded that this salvation was by grace and all attempts at
monasticism should be overthrown.
History
Of The Reformation Of The Sixteenth Century: Book 9, Chapter 4
Archbishop Albert is reminiscent of Mr. Byends of Pilgrim’s
Progress – he goes with the flow of truth or error while it suits
him. Since Luther was
captive, and not present in public, he decided to change the city of
Mentz into a den of idol selling and relic worship.
However, once Luther heard of this he was outraged, and the walls
of the castle could not hold back his pen against such nonsense.
The work he wrote was entitled Against the New Idol of Halle.
Word of this was speedily found in the ears of the Archbishop and
he sent Capito and Auerbach (two attendants) to press the court against
releasing this tract of Luther.
The elector did not want Luther to write against the Archbishop
of Mentz – one of the greatest princes of the empire and the Church.
But Luther wrote to Melancthon telling him that he will not be
silenced. Though his body
remained captive, he did not want his mind to be captive as well.
However, he allowed Melancthon to edit the work and remove some
of the more harsh passages, as well as assenting to a delay in its
publication.
Luther wrote a letter to Wittenberg and to the cardinal about his
design and his humility in granting a delay in publication.
But, at the same time, he encouraged him to realize the force of
the Reformation and its beginnings, and that he should not fear what God
was accomplishing through the truth.
The Cardinal wrote back and assured Luther of taking the letter
with sincerity and in good part. He demonstrated a weakness, though, on the part of Rome,
stating he was in need of a grace and help, and a sinner before God.
This was not of the flavor of the papal bull that had previously
been given.
History
Of The Reformation Of The Sixteenth Century: Book 9, Chapter 5
Even though Luther was struggling against the errors of the Roman
church outside the walls of Wartburg, inside he resolved to take up one
of his most important tasks. He decided to take up making a copy of the Scriptures in
German for the common people. This
would never have happened while he was professor and preacher in
Wittenberg, but needed the seclusion of Wartbrug to entertain the task.
Luther had already translated many portions of the Psalms for his
commentaries. But now he
was to take up the tasks of the entire Bible.
He used the original languages of the Greek text to translate
from, and attempted to interpret the Greek into the German tongue.
Not only was this a monumental task to undertake for the
Reformation, but it was also a huge consolation to his own soul while
captive in the walls of the castle.
During this most sacred task, he felt overpowered by the devil
many times. Once, as is
commonly said, the devil appeared to him so vividly that he threw his
inkwell at the place where he saw the apparition standing in dark form.
While he was undergoing this monumental work, universities were
debating his ideas. Attacks
on his name came from various sectors, but also from the Sorbonne.
Melancthon wrote against these accusations and name callings with
more fervor and heat than is normally expressed by his pen.
However, Luther had finally left the castle and proceeded to
Wittenberg in his knightly armor for a visit, even though the threats
railed against him.
History
Of The Reformation Of The Sixteenth Century: Book 9, Chapter 6
The Reformation was making great advances while war and
difficulties were breaking out around King Charles.
He was forced to forget the monk.
Rome itself thought she was through with the Reformer as well.
However, the Reformation advanced publicly in people such as
Gabriel Zwilling. Zwilling
preached fervently and caused dissention among the friars of Wittenberg,
both in the convent where Zwilling preached and through the town.
Melancthon visited the convent and instructed and exhorted them
to wait a little longer before making any radical reforms on the mass.
However, the doctors of Wittenberg found the monks to be on a
right course in their removal of the Mass and the problems associated
with it.
Gabriel continued to preach and demonstrated the same truths that
Luther had previously written about concerning monkery – it was
contrary to the will of God. Thirteen monks left the convent and marked
the practical realization of the doctrines that Luther had come upon
years earlier. Wittenberg
rejoiced for this move, and the resolve of the monks now rejecting
monkery.
Carlstadt raised his voice as well – firmly resolved to reform,
but not ready for the task and often lacking good sense.
He preached against the Mass and the people followed, those who
had already found this to be abominable in any case.
Carlstadt just flamed the fire already brewing.
History
Of The Reformation Of The Sixteenth Century: Book 9, Chapter 7
Though reformation was advancing, there were also some false
forms of reformation trying to raise it head.
The Zwickau prophets appeared in Wittenberg and began to sway
many, including Carlstadt. They
attacked the very foundation upon which the entire reformation was based
– the all sufficiency of the Word of God above human tradition and
ideas. Instead, they
believed that the Holy Spirit spoke directly to a person, thus guiding
them, as each person seemed to think fit.
These new prophets preached publicly and caused many to consider
their teachings. They
foolishly believed they would receive great support form the university
of Wittenberg and began preaching there. Melancthon became alarmed and opposed both their new
preaching on the Spirit, as well as their erroneous views on baptism.
The Zwickau prophets followed (or possibly founded) the
Anabaptist idea of Credo baptism over Infant Baptism.
Carlstadt rejected many of the doctrines of the prophets,
especially their Anabaptism. But
the fervor in which these men preached struck a cord with Carlstadt and
he was caught up in their fervor and zeal.
However, later, Carlstadt even began to despise learning itself,
since the Holy Spirit, as the prophets preached, spoke directly to the
person and thus, they would not need to learn anything except what the
Spirit told them directly. All of the uproar in Wittenberg by Carlstadt and these
prophets set the stage for the return of Luther.
History
Of The Reformation Of The Sixteenth Century: Book 9, Chapter 8
Luther left Wartburg on March 3rd, hoping never to
return there again. He left
not as he entered. His
departure was needful for the advancement of the Reformation, where his
entrance was needful for his safety the constancy at which the
Reformation would continue. His
departure from Wartburg is the dividing line between the two periods of
the Reformation for Germany.
Luther stopped in at the Black Bear Tavern and Inn on his way to
Wittenberg where he ate in disguise with two young Swiss brethren and
Ulrich of Hutten. The two
youths were on their way to Wittenberg to hear the great Dr. Luther, and
Luther exposed himself as that same doctor, but at first they remained
in unbelief. This man
looked like a Knight, not a doctor of theology.
Along the road to Wittenberg he would meet many people, and
talked with them cordially, though he knew that warrant on his life was
still circulating and so care was to be taken in revealing himself to
those he conversed with.
Luther entered Wittenberg on Friday, March 7th.
Everyone rejoiced at his coming.
On the following day he sat with Schurff, Melancthon, Jonas, and
Amsdorff, answering questions and recounting all that had happened to
him while he was away. The
next day he preached in his pulpit, somewhat hesitant about the outcome
of returning to public preaching.
However, he boldly preached against the Mass without loosing a
heartbeat. He preached a
number of times, and showed more courage here than when he was at Worms.
Luther also took time to dispel the radical prophets from the
city who had come in the name of God, but were fanatics of the devil.
Carlstadt was among those banished.
History
Of The Reformation Of The Sixteenth Century: Book 9, Chapter 9
Luther needed Melancthon’s help in the final aspects of
translating the New Testament into German from the Greek.
After such revision took place, it was printed zealously.
It was published on September 21, 1522 with the title, “The New
Testament – German-Wittenberg.”
Luther’s name was not formally attached to it, but three
thousand copies were distributed. A
second edition was published in December, an in 1533 it had covered the
country.
Rome trembled at the news that this translation was covering the
country. Their grip upon
the people would give way to faith and the Scriptures instead of
manipulation and domination through men’s whims.
Various monarchs condemned the work, being quite Catholic at this
point themselves, and news of this condemnation reached Frederick and
Duke George of Saxony.
Luther’s theology was spreading, and now with the translation
of the Scriptures in the German tongue his tracts, pamphlets and books
would be more useful since readers could research the Bible on their
own. They would no longer
have to take “Luther’s word” for it over the Church at Rome.
However, there still needed to be a complimentary systematic
theology dispersed that covered the major doctrines of the Christian
faith theologically. The
Trinity, the incarnation, the law, sin, grace – all of these needed to
be formally expounded. Melancthon
published such a volume and it was received with great admiration and
seen of great worth. Between
1521 and 1595 the work called Common-places passed through
sixty-seven editions and is pivotal in defending biblical doctrine.
History
Of The Reformation Of The Sixteenth Century: Book 9, Chapter 10
When Henry had heard about Luther’s exploits, he became enraged
at the man for setting himself higher than the Catholic Church.
He wrote against Luther in a treatise called In Defense of the
Seven Sacraments against Martin Luther, by the most invincible King of
England and France, Lord of Ireland, Henry the eight of that name.
Henry desired John Clarke to present his book to the Pope.
Leo deemed Henry “The Defender of the Faith” and said that
such a work could not have been written without the help of the Holy
Ghost.
Luther read the book by Henry and became exceedingly agitated by
it. It was full of error
and it irritated Luther “to the highest degree.”
Frederick, Melancthon, Spalatin and Bugenhagen attempted to
pacify him, but it was no use. He
refuted the book and overturned every argument as made by the traditions
of men. Henry was outraged
at the response, hating Luther’s use of the term “hog” in
association with him, and accepted the abilities of Thomas More to begin
writing against the monk.
History
Of The Reformation Of The Sixteenth Century: Book 9, Chapter 11
Rome was dead set against Luther, England was picking its fight
with him, and German princes were regarding him as trouble hoping to
crush his rebellion. Yet,
while all this was transpiring, the Gospel was moving faithfully over
the land. As it had begun
in the Augustinian order, so many of the monasteries were giving
themselves over to following Luther.
The monastery was the first institution to be sorely impacted by
the Gospel, and to raise its head against Rome and its tyranny.
Even within the Franciscan monasteries at Ulm, Eberlin and
Kettenbach there grew great strides of reform in preaching against
monastic vows. Luther’s
writings were read in the towns, cities and universities, and their
impact was undeniable.
Unlearned Christians were taking up the New Testament and the
writings of Luther and turning many people to this newly discovered
truth. Rome was afraid, and
many of those who remained faithful to the mother church were astounded
and appalled at the same time that such a movement could sweep over the
ploughboys and basket weavers so quickly.
The ability for them, in their native tongue, to read the New
Testament and think for themselves was overthrowing the entire edifice
upon which the Roman Church stood.
Every time Luther composed a publication, it was circulated with
great interest and zeal. They
were translated in to French, Spanish, English and Italian for all to
read.
History
Of The Reformation Of The Sixteenth Century: Book 9, Chapter 12
Luther was to travel to Zwickau to preach in the chapel there.
Upon route, the people gained news of his coming and twenty-five
thousand gathered in the market square to hear him preach.
While preaching, an old woman began to heckle him.
Many thought it was the devil in disguise, but Luther silenced
the heckler and was able to finish his preaching with success.
Luther moved from place to place with a temporary pulpit made for
him in order to encourage the people wherever he went.
The light of the Gospel was shedding its rays over the whole
empire by the mouth of the reformer.
Frederick
declared that he would allow the bishops to preach freely in his states,
but he would deliver no one into their hands. But preachers could only
preach safely in Wittenberg without threats upon their lives.
Here wearied reformation preachers, those often neglected in
history book, sat at the feet of the theologians of Wittenberg to be
strengthened in order to preach to the people along the countryside
during these times of persecution.
Wittenberg
had not attained a level that rivaled the university in Paris.
Certainly such movements of the Spirit of God are the only
witnesses to attest to this great revival.
It would not have happened by chance, or human invention. The Lord for whom such a Reformation would take place
specifically planed each phase of the Reformation. It would be impossible for Rome to overcome the working of
the Spirit, and Luther gained confidence in the striving nature of
change overflowing across the land.
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