History of the Reformation. Thomas M. Lindsay

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      On the other hand, it is well to remember that the young Emperor did not take the side of the Pope nor commit himself to the Curial ideas of the absolute character of papal supremacy. He laid stress on the unity of the Catholic (mediæval) Church, on the continuity of its rites, and on the need of maintaining its authority; but the seat of that authority was for him a General Council. The declaration in no way conflicts with the changes in imperial policy which may be traced during the opening weeks of the Diet, nor with that future action which led to the Sack of Rome and to the Augsburg Interim (1548). It is possible that the young ruler had read and admired Luther's earlier writings, and that he had counted on him as an aid in bringing the Church to a better condition. It is more than probable that he already believed that it was his duty to free the Church from the abuses which abounded;187 but Luther's fierce attack on the Pope disgusted him, and a reformation which came from the people threatened secular as well as ecclesiastical authority. He had made up his mind that Luther must be condemned, and told the German princes that he would not change one iota of his determination. But this did not prevent him making use of Luther to further his diplomatic dealings with the Pope and wring concessions from the Curia. For one thing, the Pope had been interfering with the Inquisition in Spain, trying to mitigate its severity; and Charles, like his maternal grandfather, Ferdinand of Aragon, believed that the Holy Office was a help in curbing the freedom-loving people of Spain, and had no wish to see his instrument of punishment made less effectual. For another, it was evident that Francis i. was about to invade Italy, and Charles wished the Pope to take his side. If the Pope gave way to him on both of these points, he was ready to carry out his wishes about Luther as far as that was possible.188

§ 3. In the City of Worms.

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      The city of Worms was crowded with men of diverse opinions and of many different nationalities. The first Diet of the youthful Emperor (Charles was barely one and twenty), from whom men of all parties expected so much, had attracted much larger numbers than usually attended these assemblies. Weighty matters affecting all Germany were down on the agenda. There was the old constitutional question of monarchy or oligarchy bequeathed from the Diets of Maximilian; curiosity to see whether the new ruler would place before the Estates a truly imperial policy, or whether, like his predecessors, he would subordinate national to dynastic considerations; the deputies from the cities were eager to get some sure provisions made for ending the private wars which disturbed trade; all classes were anxious to provide for an effective central government when the Emperor was absent from Germany; local statesmen felt the need of putting an end to the constant disputes between the ecclesiastical and secular powers within Germany; but the hardest problem of all, and the one which every man was thinking, talking, disputing about, was: “To take notice of the books and descriptions made by Friar Martin Luther against the Court of Rome.”189 Other exciting questions were stirring the crowds met at Worms besides those mentioned on the agenda of the Diet. Men were talking about the need of making an end of the papal exactions which were draining Germany of money, and the air was full of rumours of what Sickingen and the knights might attempt, and whether there was going to be another peasant revolt. These questions were instinctively felt to hang together, and each had an importance because of the way in which it was connected with the religious and social problems of the day. For the people of Germany and for the foreign representatives who were gathered together at Worms, it is unquestionable that the Lutheran movement, and how it was to be dealt with, was the supreme problem of the moment. All these various things combined to bring together at Worms a larger concourse of people than had been collected in any German town since the meeting of the General Council at Constance in 1414.

      Worms was one of the oldest towns in Germany. Its people were turbulent, asserting their rights as the inhabitants of a free imperial city, and in constant feud with their bishop. They had endured many an interdict, were fiercely anti-clerical, and were to a man on Luther's side. The crowded streets were thronged with princes, their councillors and their retinues; with high ecclesiastical dignitaries and their attendant clergy; with nobles and their “riders”; with landsknechts, artisans, and peasants. Spanish, French, and Italian merchants, on their way home-wards from the Frankfurt fair, could be seen discussing the last phase of the Lutheran question, and Spanish nobles and Spanish merchants more than once came to blows in the narrow thoroughfares. The foreign merchants, especially the Spaniards, all appeared to take the Lutheran side; not because they took much interest in doctrines, but because they felt bound to stand up for the man who had dared to say that no one should be burned for his opinions. These Spanish merchants made themselves very prominent. They joined in syndicates with the more fervent German partisans of Luther to buy up and destroy papal pamphlets; they bought Luther's writings to carry home. Aleander curses these marrani,190 as he calls them, and relates that they are getting Luther's works translated into Spanish. It is probable that many of them had Moorish blood in them, and knew the horrors of the Inquisition. Aleander's spies told him that caricatures of himself and other prominent papalists were hawked about, and that pictures of Luther with the Dove hovering over his head, Luther with his head crowned with a halo of rays, Luther and Hutten,191 the one with a Bible and the other with a sword, were eagerly bought in the streets. These pictures were actually sold in the courts and rooms of the episcopal palace where the Emperor was lodged. On the steps of the churches, at the doors of public buildings, colporteurs offered to eager buyers the tracts of Luther against the Pope, and the satires of Ulrich von Hutten in Latin and in German. On the streets and in open spaces like the Market, crowds of keen disputants argued about the teaching of Luther, and praised him in the most exaggerated ways.

      Inside the Electoral College opinion was divided. The Archbishop of Köln, the Elector of Brandenburg, and his brother the Archbishop of Mainz, were for Luther's condemnation, while the Elector of Saxony had great influence over the Archbishop of Trier and the Count Palatine of the Rhine. The latter, says Aleander, scarcely opened his mouth during the year, but now “roared like ten bulls” on Luther's behalf. Aleander had his first opportunity of addressing the Diet on February 13th. He spoke for three hours, and made a strong impression. He dwelt on Luther's doctrinal errors, which he said were those of the Waldenses, of Wiclif, and of the Hussites. He said that Luther denied the Presence of Christ in the Holy Supper, and that he was a second Arius.192 During the days that followed the members of the Diet came to a common understanding. They presented a memorial in German (February 19th) to the Emperor, in which they reminded him that no imperial edict could be published against Luther without their consent, and that to do so before Luther had a hearing would lead to bloodshed; they proposed that Luther should be invited to come to Worms under a safe conduct, and in the presence of the Diet be asked whether he was the author of the books that were attributed to him, and whether he could clear himself of the accusation of denying fundamental articles of the faith; that he should also be heard upon the papal claims, and the Diet would judge upon them; and, finally, they prayed the Emperor to deliver Germany from the papal tyranny.193 The Emperor agreed that Luther should be summoned under a safe conduct and interrogated about his books, and whether he had denied any fundamental doctrines. But he utterly refused to permit any discussion on the authority of the Pope, and declared that he would himself communicate with His Holiness about the complaints of Germany.194

      The documents in the Reichstagsakten reveal not only that there was a decided difference of opinion between the Emperor and the majority of the Estates about the way in which Luther ought to be treated, but that the policy of the Emperor and his advisers had changed between November 1520 and February 1521. Aleander had found no difficulty in persuading Charles and his Flemish councillors that, so far as the Emperor's hereditary dominions were concerned, the only thing that the civil power had to do was to issue an edict homologating the Papal Bull banning Luther and his adherents, and ordering his books to be burnt. This had been done in the Netherlands. They had made difficulties, however, about such summary action within the German Empire. Aleander was told that the Emperor could do nothing until after the coronation at Aachen (October 1520);195 and in November, much to the СКАЧАТЬ