Book 2 — Chapter III. The Diet Of Worms.176 (continued 2)

Carlstadt took advantage of the strong excitement in Wittenberg to press on the townspeople and on the magistrates his scheme of reformation; and on Jan. 24th, 1522, [pg 315] the authorities of the town of Wittenberg published their famous ordinance.

This document, the first of numerous civic and territorial attempts to express the new evangelical ideas in legislation, deserves careful study.311 It concerns itself almost exclusively with the reform of social life and of public worship. It enjoins the institution of a common chest to be under the charge of two of the magistrates, two of the townsmen, and a public notary. Into this the revenues from ecclesiastical foundations were to be placed, the annual revenues of the guilds of workmen, and other specified monies. Definite salaries were to be paid to the priests, and support for the poor and for the monks was to be taken from this common fund. Begging, whether by ordinary beggars, monks, or poor students, was strictly prohibited. If the common chest was not able to afford sufficient for the support of the helpless and orphans, the townsfolk had to provide what was needed. No houses of ill-fame were allowed within the town. Churches were places for preaching; the town contained enough for the population; and the building of small chapels was prohibited. The service of the Mass was shortened, and made to express the evangelical meaning of the sacrament, and the elements were to be placed in the hands of the communicants. All this was made law within the town of Wittenberg; and the reformation was to be enforced. Not content with these regulations, Carlstadt engaged in a crusade against the use of pictures and images in the churches (the regulations had permitted three altars in every church and one picture for each altar). Everything which recalled the older religious usages was to be done away with, and flesh was to be eaten on fast days.

This excitement bred fanaticism. Voices were raised [pg 316] declaring that, as all true Christians were taught by the Spirit of God, there was no need either for civil rulers or for carnal learning. It is believed by many that Carlstadt shared these fancies, and it has been said that in his desire to “simplify” himself, he dressed as a peasant and worked as a labourer (he had married) on his father-in-law's farm. It is more probable that he found himself unable to rule the storm his hasty measures had raised, and that he saw many things proposed with which he had no sympathy.

§ 12. Luther back in Wittenberg.

Melanchthon felt himself helpless in presence of the “tumult,” declared that no one save Luther himself could quell the excitement, and eagerly pressed his return. The revolutionary movement was extending beyond Wittenberg, in other towns in Electoral Saxony such as Grimma and Altenberg. Duke George of Saxony, the strenuous defender of the old faith, had been watching the proceedings from the beginning. As early as Nov. 21st, 1521, he had written to John Duke of Saxony, the brother of the Elector, warning him that, against ecclesiastical usage, the Sacrament of the Supper was being dispensed in both kinds in Wittenberg; he had informed him (Dec. 26th) that priests were threatened while saying the Mass; he had brought the “tumultuous deeds” in Electoral Saxony before the Reichsregiment in January, with the result that imperial mandates were sent to the Elector Frederick and to the Bishops of Meissen, Merseburg, and Naumburg, requiring them to take measures to end the disturbances. The Elector was seriously disquieted. His anxieties were increased by a letter from Duke George (Feb. 2nd, 1522), declaring that Carlstadt and Zwilling were the instigators of all the riotous proceedings. He had commissioned one of his councillors, Hugold of Einsiedel, to try to put matters right; but the result had been small. It was probably in these circumstances that he wrote his Instruction to Oswald, a burgher of Eisenach, with the intention that the contents should be communicated [pg 317] to Luther in the Wartburg. The Instruction may have been the reason why Luther suddenly left the asylum where he had remained since his appearance at Worms by the command and under the protection of his prince.312

If this Instruction did finally determine him, it was only one of many things urging Luther to leave his solitude. He cared little for the influence of the Zwickau Prophets,313 estimating them at their true value, but the weakness of Melanchthon, the destructive and dangerous impetuosity of Carlstadt, the spread of the tumult beyond Wittenberg, the determination of Duke George to make use of these outbursts to destroy the whole movement for reformation, and the interference of the Reichsregiment with its mandates, made him feel that the decisive moment had come when he must be again among his own people.

He started on his lonely journey, most of it through an enemy's country, going by Erfurt, Jena, Borna, and Leipzig. He was dressed as “Junker Georg,” with beard on his chin and sword by his side. At Erfurt he had a good-humoured discussion with a priest in the inn; and Kessler, the Swiss student, tells how he met a stranger sitting in the parlour of the “Bear” at Jena with his hand on the hilt of his sword, and reading a small Hebrew Psalter. He got to Wittenberg on Friday, March 7th; spent that afternoon and the next day in discussing the situation with his friends Amsdorf, Melanchthon, and Jerome Schurf.314

On Sunday he appeared in the pulpit, and for eight successive days he preached to the people, and the plague was stayed. Many things in the movement set agoing by Carlstadt met with his approval. He had come to believe in the marriage of the clergy; he disapproved strongly of [pg 318] private Masses; he had grave doubts on the subject of monastic vows; but he disapproved of the violence, of the importance attached to outward details, and of the use of force to advance the Reformation movement:

“The Word created heaven and earth and all things; the same Word will also create now, and not we poor sinners. Summa summarum, I will preach it, I will talk about it, I will write about it, but I will not use force or compulsion with anyone; for faith must be of freewill and unconstrained, and must be accepted without compulsion. To marry, to do away with images, to become monks or nuns, or for monks and nuns to leave their convents, to eat meat on Friday or not to eat it, and other like things—all these are open questions, and should not be forbidden by any man. If I employ force, what do I gain? Changes in demeanour, outward shows, grimaces, shams, hypocrisies. But what becomes of the sincerity of the heart, of faith, of Christian love? All is wanting where these are lacking; and for the rest I would not give the stalk of a pear. What we want is the heart, and to win that we must preach the gospel. Then the word will drop into one heart to-day, and to-morrow into another, and so will work that each will forsake the Mass.”

He made no personal references; he blamed no individuals; and in the end he was master of the situation.

When he had won back Wittenberg he made a tour of those places in Electoral Saxony where the Wittenberg example had been followed. He went to Zwickau, to Altenberg, and to Grimma—preaching to thousands of people, calming them, and bringing them back to a conservative reformation.

[pg 319]