LUTHER (Vol. 1-6). Grisar Hartmann

rel="nofollow" href="#ulink_9672be7a-aae4-569e-96a9-368dcbc85f18">[907] N. Paulus in the “Köln. Volksztg.,” 1904, April 24, No. 339. Schrörs, ibid., 292 f., is right in excluding any simoniacal character from the business, whether considered in the nature of a composition (which it was not intended to be) or as the bestowal of an Indulgence with a building alms attached to it. In the case of compositions (for the bestowal of bishoprics) the fees customary from ancient times are not a “compensation for a spiritual object, or for an object connected with spiritual things, but a debt incurred on the occasion of the bestowal of something spiritual.” In the granting of Indulgences, however, a condition of the imparting of any spiritual favour was always some gift to be devoted to a special pious object. “Monetary self-denial for the sake of the Roman building fund was an integral part of the Indulgence,” “according to the Papal motu proprio it was justified by the unusual length and irrevocable nature of the Indulgence.” (Schrörs.) “The purchase or sale of spiritual things for money or money’s worth, never entered the minds of those who made use of the Indulgence.” So writes O. Pfülf in the “Stimmen aus Maria-Laach,” 67, 1904, p. 322.

[908] Kalkoff, “Forschungen,” p. 379. Cp. Schrörs, ibid., p. 299.

[909] Schrörs, ibid.

[910] Ibid. With regard to this matter, the silence of the Indulgence Instructions of Constance, dated 1513, is significant.

[911] Cf. F. Herrmann, “Tetzels Eintritt in den Dienst des Erzbischofs Albrecht,” in “Zeitschrift für Kirchengesch.,” 23, 1902, p. 263 ff.

[912] Schulte, “Die Fugger in Rom 1495-1523,” 2, p. 98.

[913] N. Paulus, in the “Köln. Volksztg.,” ibid., who gives the quotations from Kapp and Wolfius. Paul Lang says, in Pistorius Struvius, “Rer. germ. script.,” 1, p. 1281, Luther, by his interference with the preaching of the Indulgence, had, “ut fama fuit,” caused the Romans in one year a loss of 100,000 gulden.

[914] F. Herrmann, “Mainz-Magdeburgische Ablasskistenvisitationsprotokolle,” in “Archiv für Reformationsgesch.,” 6, 1909 (pp. 361-84), p. 364 f., where the new accounts in question are quoted.

[915] Schulte, ibid., 1, p. 173.

[916] Cp. N. Paulus, “Ablasspredigten des ausgehenden Mittelalters,” in the “Liter. Beilage der Köln. Volksztg.,” 1910, No. 11.

[917] Köstlin-Kawerau, 1, p. 202. Cp. “Theol. Studien und Kritiken,” 1882, p. 692.

[918] “Briefwechsel,” 1, p. 238.

[919] “Colloquia,” ed. Bindseil, 2, p. 175.

[920] To Spalatin from Augsburg, October 10, 1518, “Briefwechsel,” 1, p. 242.

[921] Ibid., “Ecclesia Romana auro insatiabiliter eget et vorando assidue sitim auget.”

[922] In the letter quoted to Spalatin, p. 240 f.

[923] On the day of his return to Wittenberg, October 31, 1518 (the anniversary of the day the Indulgence theses had appeared), “Briefwechsel,” 1, p. 273.

[924] On December 11, 1518, “Briefwechsel,” 1, p. 316.

[925] “Briefwechsel,” 1, p. 317.

[926] On December 13, 1518, ibid., p. 320.

[927] On February 2, 1519, ibid., p. 410.

[928] The passages will be given more fully later.

[929] On May 6, 1517, “Briefwechsel,” 1, p. 97.

[930] To Johann Lang, March 1, 1517, ibid., p. 88.

[931] See the passage in “Werke,” Weim. ed., 1, p. 219 ff.

[932] Printed ibid., 1, p. 74 ff. Erl. ed., 21, p. 156 ff.

[933] “Werke,” Weim. ed., 1, p. 398 ff.

[934] Ibid., p. 411 ff.

[935] “Chronik,” p. 45.

[936] “Werke,” Weim. ed., 1, p. 490.

[937] Ibid., p. 494.

[938] Ibid., p. 486.

[939] Ibid., p. 485.

[940] Köstlin-Kawerau, 1, p. 245.

[941] To Spalatin, July 20, 1519, from Wittenberg, “Briefwechsel,” 2, p. 85 f. Cp. letter to the same, August 15, 1518, ibid., p. 103 ff. especially p. 117.

[942] Cp. H. A. Creutzberg, “Karl von Miltitz,” 1907 (“Studien und Darstellungen aus dem Gebiete der Gesch.,” ed. Grauert, Bd. 6, Heft. 1). The Chamberlain, whose only recommendation was his aristocratic Saxon birth, had been entrusted with the delivery of the Golden Rose to the Elector of Saxony. That he “undertook the rôle of intermediary on his own initiative,” as has recently been asserted by Protestants, is, according to Creutzberg, incorrect. The most unfortunate mistake he made was not to insist upon Luther’s recantation (cp. S. Merkle, “Reformationsgeschichtliche Streitfragen,” Munich, 1904, p. 51), contenting himself with Luther’s illusory explanation