History of the Catholic Church from the Renaissance to the French Revolution - Volume 1 by James MacCaffrey (read dune .txt) 📕

moderate statement of the new teaching. The Confession was divided into two parts, the former of which consisted of twenty-one articles or dogmas of faith received by himself and his friends; the latter dwelt with what he termed abuses which they rejected, notable amongst these being celibacy of the clergy, monastic vows, auricular confession, private masses, communion under one kind, abstinence, and episcopal government. The Confession was drawn up very skilfully, great prominence being given to the doctrines on which all Christians were agreed, while the distinctive tenets of the Protestant reformers were put forward in their mildest and least offensive form. The document was read to the Diet in German by Bayer, Chancellor of the Elector of Saxony, and undoubtedly it produced a marked impression on the assembly. The Emperor held a conference with the Catholic princes, some of whom advocated prompt recourse to the sternest measures. Others, however, amongst them being several of the ecclesiastical princes, misled by the temperate and, in a certain sense, misleading character of Melanchthon's statement, and believing that a peaceful solution to the religious difficulty was still possible, urged Charles V. to abstain from decisive action. It was agreed that the work of examining and refuting the Augsburg Confession should be entrusted to a certain number of Catholic theologians, the most prominent of whom were Eck, Cochlaeus, and Conrad Wimpina.[29] Unfortunately these men allowed their natural feelings of irritation to overcome their judgment, and not content with a calm and judicial refutation of the document submitted to them, they attacked warmly the exaggerations, contradictions, and misrepresentations of Catholic doctrine of which Luther had been guilty, and succeeded in imparting to their reply a bitter and ironical tone more likely to widen than to heal the division. At the request of the Emperor they modified it very considerably, confining themselves entirely to a brief and dispassionate examination of the individual points raised by Melanchthon, and in its modified form their refutation (/Confutatio Confessionis Augustanae/) was presented to the Diet (3rd Aug.).

When the reply of the Catholic theologians had been read the Emperor called upon the Protestant princes to return to the unity of the Church; but his appeal fell upon deaf ears, and it seemed as if the issue were to be decided immediately by civil war. By way of compromise it was suggested that representatives of both parties should meet in conference, Eck, Cochlaeus, and Wimpina being selected as the Catholic theologians, Melanchthon, Brenz, and Schnep as the champions of Lutheranism. From the very outset it should have been evident to all that, where disagreement was so fundamental, one party maintaining the theory of an infallible Church as the only safe guide in religious matters, the other rejecting entirely the authority of the Church and the Pope in favour of individual judgment, the discussion of particular dogmas could never lead to unity. As a matter of fact Melanchthon was willing to make most important concessions, and on the question of original sin, free-will, justification, faith, penance, and the intercession of the saints, formulas were put forward not displeasing to either party. Even in regard to the Eucharist, the jurisdiction of the bishops, and the supremacy of Rome, Melanchthon was inclined to go far to meet his opponents, much to the disgust of the extremists of his own party and to the no small alarm of Luther.[30] But in reality the apparent harmony existed only on paper, and the concessions made by Melanchthon depended entirely on the meaning that should be placed on the ambiguous phraseology and qualifications with which they were clothed. On the question of the Mass, the celibacy of the clergy, and the meritorious character of good works, no agreement was arrived at, as Melanchthon, alarmed by the opposition of his own supporters and the reproofs of Luther, was unwilling to modify his position. What the conference of theologians had failed to do was undertaken by a mixed commission consisting of princes, theologians, and lawyers, but without any result. In September the Emperor announced that he was endeavouring to procure the convocation of a General Council and that in the meantime the Protestants should return to the old faith, a certain time being allowed them for consideration, that they should attempt no further innovations or interference with the followers of the old faith, that they should restore the ecclesiastical goods which had been seized, and that they should unite with the Catholics in opposing the Anabaptists and the Sacramentarians.

The Protestant princes refused to submit on the ground that their doctrines were in harmony with the Word of God, and to justify this contention Melanchthon published the /Apologia Confessionis Augustanae/, which was in many points more full and explicit than the Confession itself. Some of the German cities that had embraced the Zwinglian doctrine, notably, Strassburg and Constance, repudiated the Augsburg Confession, and presented a document embodying their beliefs, known as the /Confessio Tetrapolitana/ which found no favour with Charles V. or with the Diet. Finally, on the 18th November, the Emperor announced to the Diet that until a General Council should meet, everything must be restored to the /status quo/, that he felt it incumbent upon him as protector of the Church to defend the Catholic faith with all his might, and that in this work he could count on the full support of the Catholic princes. Unfortunately, it was by no means correct to state that the Catholic rulers of Germany stood behind their Emperor. Nearly all of them were anxious to avoid civil war at any cost, and not a few of them hesitated to support the Emperor lest the suppression of the Protestant princes might lead to the establishment of a strong central power. Nor were the Protestants alarmed by the threat of force. With the Turks hovering on the flanks of the empire, they were confident that they might expect concessions rather than violence.

The Protestant princes met in December (1530) at Schmalkald to consider their position, and early in the following year (1531) they formed the Schmalkaldic League for the defence of their religious and temporal interests. Negotiations were opened up with France, Denmark, and England, and notification was made to the Emperor that they must withhold their assistance against the Turks until their religious beliefs were secured. They refused, furthermore, to recognise Ferdinand, brother of Charles V., whom Charles had proclaimed King of the Romans. The Emperor, alarmed by the news that Soliman was preparing an immense army for a general attack on Italy and Austria, and well aware that he could not count either on the assistance of the Catholic princes or the neutrality of France, was forced to give way. In July 1532 peace was concluded at Nurnberg. According to the terms of the Peace of Nurnberg it was agreed that until a General Council should assemble no action should be taken against the Protestant princes, and that in the interval everything was to remain unchanged. This agreement, it was stipulated, should apply only to those who accepted the Confession of Augsburg, a stipulation that was meant to exclude the followers of Zwingli.

Charles V. was really anxious that a Council should be called, nor was Clement VII. unwilling to meet his wishes, if only he could have been certain that a Council constituted as such assemblies had been constituted traditionally, could serve any useful purpose. Time and again Luther had expressed his supreme contempt for the authority of General Councils, though he professed to be not unwilling to submit the matters in dispute to a body of men selected by the civil rulers. In 1532-3 Pope and Emperor met at Bologna to discuss the situation, and messengers were despatched to see on what terms the Protestants would consent to attend the Council. The members of the Schmalkaldic League refused (1533) to accept the conditions proposed by the Pope, namely, that the Council should be constituted according to the plan hitherto followed in regard to such assemblies, and that all should pledge themselves beforehand to accept its decrees.[31]

Clement VII. died in September (1534) and was succeeded by Paul III. (1534-49). He convoked a General Council to meet at Mantua in 1537, but the League refused once more to attend (1535). Even had there been no other difficulties in the way, the war that broke out with renewed bitterness between Charles V. and Francis I. would have made it impossible for such a body to meet with any hope of success. The helpless condition of the Emperor, confronted, as he was, on the one side by the French and on the other by the Turks, raised the hopes of the Protestant party, and made them more determined than ever to attend no Council in which the authority of the bishops or the jurisdiction of the Pope should be recognised. Moreover, each year brought new accessions to their ranks. The appearance of organised Christian bodies, completely national in character, accepting the civil rulers as their head, and conceding to them full power to deal as they liked with ecclesiastical property, created a deep impression on several princes and free cities, and made them not averse to giving the new religion a fair trial. In 1530, the Elector of Saxony, Philip of Hesse and the rulers of Ansbach, Anhalt, Brunswick-Luneburg, Bayreuth, East Friesland, and a few of the larger cities had gone over to Luther. Before ten years had elapsed the greater part of Northern Germany had fallen from the Catholic Church, and even in Southern Germany Protestantism had made serious inroads. Several of the more important cities such as Wittenberg, Strassburg, Nurnberg, Magdeburg, Frankfurt-on-Main, Hamburg, and Erfurt became leading centres for the spread of the new teaching, while many of the German universities, for example, Erfurt, Basle, Frankfurt, Rostock, and Marburg supported strongly the efforts of Luther.

The Catholic princes, alarmed by the rapid spread of the new doctrines and by the extravagant demands of the Protestants, met together to form the Holy League (1538) as a defence against the Schmalkaldic confederation. Feeling was running so high at the time that the long expected war might have broken out immediately, had not the dread of a Turkish invasion exercised a restraining influence on both parties. In 1539 negotiations were opened up for a temporary armistice, and another fruitless attempt was made to arrive at peace by means of a religious conference. Before any result had been attained the Emperor summoned a Diet to meet at Ratisbon (April 1541). Three theologians were appointed from both sides to discuss the questions at issue. Though some of the Catholic representatives showed clearly enough that their desire for union was much greater than their knowledge of Catholic principles, an understanding was arrived at only in regard to a few points of difference. By the Recess of the Diet (known as the /Ratisbon Interim/) it was ordered that both parties should observe the articles of faith on which they had agreed until a General Council should meet, that in the interval the terms of the Peace of Nurnberg should be carried out strictly, that the religious houses that had escaped destruction hitherto should remain undisturbed, and that the disciplinary decrees promulgated by the cardinal legate (Contarini) should be obeyed by the Catholics.

The Protestant princes were still dissatisfied. In order to procure their assistance Charles was obliged to yield to further demands, notably, to permit them to suppress the monasteries in their dominions. But, fortunately for the Catholic Church, the agreement embodied in the /Ratisbon Interim/ was rejected by the more extreme Protestant Party led by Luther himself, and the danger of grave misunderstanding was removed.

During the following years the Lutheran movement continued to advance by leaps and bounds. Duke George of Saxony, one of its strongest opponents, died in 1539, and his successor invited the Lutheran preachers to assist him in the work of reform. Henry, Duke