The Apostle Paul, he says, expounds in the Epistle to the Romans, the command of loving our neighbour (xii. 6 seq.), but is this followed by the Church? Instead of fulfilling it “we busy ourselves with trivialities, build churches, increase the possessions of the Church, heap money together, multiply the ornaments and vessels of silver and gold in the churches, erect organs and other pomps which please the eye. We make piety to consist in this. But where is the man who sets himself to carry out the Apostle’s exhortations, not to speak of the great prevailing vices of pride, arrogance, avarice, immorality and ambition.”[586] Not long after this outburst, speaking in a milder strain, he says: “We exalt ourselves so as to instruct the whole world, and hardly understand ourselves what we are teaching.” “People without training or knowledge of the world, sent by their bishops and religious superiors, undertake to instruct men, but really only add to the number of chatterers and windbags.”[587]
On another occasion he declares, people think bustle in the church, loud organ playing and pompous solemnities at Mass are all that is needed; for such things collections are made, whereas alms-giving for the relief of our neighbour is not accounted anything. Nothing is thought of swearing, lying or backbiting, even on Feast Days, but if anyone eats flesh-meat or eggs on a Friday, he gives great scandal, so unreasonable are all people nowadays (“adeo nunc omnes desipiunt”). What is needed to-day is to do away with the Fast Days and to abrogate many of the Festivals ... the whole Christian Code ought to be purified and changed, and the solemnities, ceremonies, devotions and the adorning of the churches reduced. But all this is on the increase daily, so that faith and charity are stifled, and avarice, arrogance and worldliness grow apace. What is worse, the faithful hope to find in this their eternal salvation and do not trouble about the inner man.[588]
The lawyers, he says, speaking in a mystical vein, act quite wrongly when, as soon as they see that anyone has the law on his side, they encourage him to assert his rights (“qui statim quod secundum iura iustum sciunt, prosequendum suadent”). “On the contrary, every Christian should rejoice in suffering injustice, even in matters of the greatest moment (‘quoad maximas iustitias nostras’).... But almost the whole world runs after the contrary error [i.e. sternly asserts its rights]. Cardinals, bishops, princes act like the Jews did to the King of Babylon (2 Kings xxiv. 20; xxv. 1 ff.); they cling to their petty privileges, lose sight of morality and so perish.” Someone should have told Duke George (of Saxony) when he fought against the Duke of Frisia: “Your own and your people’s deserts are not so great that you should not rather have patiently allowed yourself to be chastised by that rebel, who, though unrighteous, was the executor of God’s righteous judgment. Calm yourself therefore and acknowledge the Will of God.”[589]
He says something similar to his own bishop, Hieronymus Schulz (Scultetus) of Brandenburg,[590] and to another bishop, probably Wilhelm von Honstein, Bishop of Strasburg. The latter had put in force the ecclesiastical statutes against the infringers of the sanctity of the church. Luther says: “Why trouble a town with this wretched matter? It is merely a question of human regulations; but if the bishop desired to enforce God’s laws, he would not need to leave his own house; he is not indeed acting wrongly, but he is swallowing a camel and straining at gnats (Matt. xxiii. 24).... But the bishops thirst for vengeance, they brand the criminals and themselves deserve to be worse branded. Would to God that the time may come when rights and privileges and all who worship them are consigned to perdition! Ambition and unbelief should not be allowed to triumph over those condemned for transgressing the statutes.”[591]
“I say this with pain, but I am obliged to because I have an Apostolic commission to teach. My duty is to point out to all the wrong they are committing, even to those in high places.”[592]
In accordance with this, the young Professor loudly blames Pope Julius II. In his quarrel with the Republic of Venice “this advice should have been given him: ‘Holy Father, Venice is doing you a wrong, but the Roman Church deserves it on account of her faults, yea, she deserves even worse. Therefore do nothing, such is the Will of God.’ But the Pope replied: ‘No, no, let us vindicate our rights by force.’”[593] “He chastised them [the Venetians] with great bloodshed because they had sinned grievously and seized upon the possessions of the Church; he brought them back to the Church and so gained great merit. But the horrible corruption of the Papal Curia and the mountain of the most terrible immorality, pomp, avarice, ambition and sacrilege is accounted no sin.”[594]
On another occasion, after a no less forcible outburst against Rome, he demands the abolition of “false piety”: This so-called piety must no longer be permitted, as though it were merely a weakness; but in Rome they do not trouble about doing away with it, there is there nothing but the freedom of the flesh; “almost all are wanting in charity.” “I fear that in these days we are all on the road to utter destruction.”[595]
We must listen, he says—alluding to the formalism which he thinks is apparent everywhere—to the “inward word,” which often speaks to us quite differently from the injunctions to which we are accustomed. “The wisdom of fools always looks more to the work than to the word; it thinks itself able to gauge the meaning and value of the word from the value or worthlessness of the deeds”; what we should do is the contrary; the precious, inestimable word must always resound in our hearts and direct all our outward actions.[596] The “spirit of the believer is subject to no one,” “the spirit is free as regards all things”; “all exterior things are free to those who are in the spirit.” “The bondage [of charity] is the highest liberty.”[597]
Such words form a quite obvious preliminary to the “Evangelical freedom” which he was afterwards to vindicate. He thus gives a much wider application to the ideas he had met with in Tauler than was in the mind of that pious mystic. Tauler writes: “I tell you that you must not submit your inner man to anyone, but to God only. But your exterior man you must submit in a true and real humility to God and to all creatures.”[598] Luther says what on the surface seems quite similar: the Christian is free and master of all things and is subject to no one (by faith), and yet at the same time a willing servant of all and subject to all (by charity).[599] Yet, both in the Commentary on Romans and in the works which were soon to follow, “the willing servant” is more and more ousted by false ideas of independence, so that a danger arises of only the “free master of all things” remaining. In the Commentary on Romans all exterior submission to the Church is, in principle, menaced by a liberty which, appealing to the inward experience of the Word and a deeper conception of religion, seeks to overstep all barriers.
The confused ideas for which he was beholden to his pseudo-mysticism were in great part the cause of this and of other errors.
9. The Mystic in the Commentary on Romans