Chapter VIII: The Religious Principles Inspiring The Reformation.(386) (3)

4. The conception that Christ filled the whole sphere of God, which was for the Reformers a fundamental and experimental fact, enabled them to construct a spiritual doctrine of the sacraments which they opposed to that held in the mediæval Church. Of course, it was various theories about the sacraments which caused the chief differences among the Reformers themselves; but apart from all varying ideas—consubstantiation, ubiquity, signs exhibiting and signs representing—the Reformers united on the thoughts that the efficacy in the sacraments depended entirely on the promises of Christ contained in His word, and that the virtue in the sacraments consisted in the presence of Christ to the believing communicant. What was received in the sacraments was not a vague, mysterious, not to say magical, grace, but Christ Jesus Himself. He gave Himself in the sacraments in whatever way His presence might be explained.

They all taught that the efficacy of the sacraments depends upon the promise of Christ contained in their institution, and they insisted that word and sacrament must always be taken together. Thus Luther points out in the _Babylonish Captivity of the Church_ that one objection to the Roman practice is that the recipients “never hear the words of the promise which are secretly mumbled by the priest,” and exhorts his readers never to lose sight of the all-important connection between the word of promise and the sacraments; and in his Large Catechism he declares that the sacraments include the Word. “I exhort you,” he says, “never to sunder the Word and the water, or to separate them. For where the Word is withheld we have only such water as the maid uses to cook with.” Non-Lutheran Confessions are equally decided on the necessity of connecting the promise and the words of Christ with the sacraments. The Thirty-nine Articles declare that the sacraments are effectual because of “Christ’s institution and promise.” The Heidelberg or Palatine Catechism (1563) says that the sacraments “are holy and visible signs ordained of God, to the end that He might thereby the more fully declare and seal unto us the _promise_ of the Holy Gospel.”

Similarly the Reformers unanimously declared that the virtue in the sacraments consisted in no mysterious grace, but in the fact that in them believing partakers met and received Christ Himself. In the articles of the Bern Synod (1532) we are told that the sacraments are mysteries of God, “through which from without Christ is proffered to believers.” The First Helvetic Confession (1536) says, concerning the Holy Supper, “we hold that in the same the Lord truly offers His Body and His Blood, that is, Himself, to His own.” The Second Helvetic Confession (1562) declares that “the Body of Christ is in heaven at the right hand of the Father,” and enjoins communicants “to lift up their hearts and not to direct them downwards to the bread. For as the sun, though absent from us in the heaven, is none the less efficaciously present ... so much more the Sun of righteousness absent from us in the heavens in His Body, is present to us not indeed corporeally, but spiritually by a life-giving activity.” The French Confession of 1557 says that the sacraments are pledges and seals, and adds, “Yet we hold that their substance and truth is in Jesus Christ.” So the Scots Confession of 1560 declares that “we assuredlie beleeve that be Baptisme we ar ingrafted in Christ Jesus to be made partakers of His justice, be quhilk our sinnes ar covered and remitted. And alswa, that in the Supper richtlie used, Christ Jesus is so joined with us, that Hee becummis very nurishment and fude of our saules.” In the _Manner of the Administration of the Lord’s Supper_ the Scottish Reformation Church directed the minister in his exhortation to say to the people: “The end of our coming to the Lord’s Table ... is to seek our life and perfection in Jesus Christ, acknowledging ourselves at the same time to be children of wrath and condemnation. Let us consider then that this sacrament is a singular medicine for all poor sick creatures, a comfortable help to weak souls, and that our Lord requireth no other worthiness on our part, but that we unfeignedly acknowledge our naughtiness and imperfection.”

Everywhere in prayer, worship, and teaching the Reformers see Christ filling the whole sphere of God. Jesus was God appearing in history and addressing man.

§ 6. The Church.

In the Epistles of St. Paul, the Church of Christ stands forth as a _fellowship_ which is both divine and human. On the side of the divine it is a fellowship with Jesus, its crucified, risen, and ascended Lord; on the human, it is a fellowship among men who stand in the same relation to Jesus. This fellowship with Jesus and with the brethren is the secret of the Church—what expresses it, what makes it different from all other fellowships. Every other characteristic which belongs to it must be coloured by this thought of a double fellowship. It is the double relation which makes it difficult to construct a conception of the Church. It is easy to feel it as an experience, but it has always been found hard to express it in propositions.

It does not require much elaborate thinking to construct a theory of the Church which will be true to all that is said about the fellowship on its divine side; nor is it very difficult to think of a great visible and historical organisation which in some external aspects represents the Christian fellowship, provided the hidden union with Christ, so prominent in St. Paul’s descriptions, be either entirely neglected or explained in external and material ways. The difficulty arises when both the divine and the human sides of the fellowship are persistently and earnestly kept in view.

It is always hard to explain the unseen by the seen, the eternal by the temporal, and the divine by the human; and the task is almost greater than usual when the union of these two elements in the Church of Christ is the theme of discussion. It need not surprise us, therefore, that all down through the Middle Ages there appear, not one, but two conceptions of the Christian Church which never harmonised. On the one side, the Church was thought of as a fellowship of God with man, depending on the inscrutable purpose of God, and independent of all visible outward organisation; on the other, it was a great society which existed in the world of history, and was held together by visible political ties like other societies. Augustine had both conceptions, and the dialectical skill of the great theologian of the West was unable to fuse them into one harmonious whole.

These two separate, almost mutually exclusive, ideas of what the Church of Christ was, lived side by side during the Middle Ages in the same unconnected fashion. The former, the spiritual Church with its real but unseen fellowship with Christ, was the pre-eminently religious thought. It was the ground on which the most conspicuous mediæval piety rested. It was the garden in which bloomed the flowers of mediæval mystical devotion. The latter was built up by the juristic dialectic of Roman canonists into the conception that the Church was a visible hierarchical State having a strictly monarchical constitution—its king being the Bishop of Rome, who was the visible representative of Christ. This conception became almost purely political. It was the active force in all ecclesiastical struggles with princes and peoples, with Reformers, and with so-called heretics and schismatics. It reduced the Church to the level of the State, and contained little to stimulate to piety or to holy living.

The labours of the great Schoolmen of the thirteenth century did try to transform this political Church into what might represent the double fellowship with Christ and with fellow-believers which is so prominent a thought in the New Testament. They did so by attempting to show that the great political Church was an enclosure containing certain indefinite mysterious powers of redemption which saved men who willingly placed themselves within the sphere of their operation. They maintained that the core of the hierarchical constitution of the Church was the priesthood, and that this priesthood was a species of plastic medium through which, and through which alone, God worked in dispensing, by means of the sacraments entrusted to the priesthood, His saving grace. It may be questioned whether the thought of the Church as an institution, possessing within itself certain mysterious redemptive powers which are to be found nowhere else, was ever thoroughly harmonised with that which regarded it as a mass of legal statutes embodied in canon law and dominated by papal absolutism. The two conceptions remained distinct, mutually aiding each other, but never exactly coalescing. Thus in the sixteenth century no less than three separate ideas of the Church of Christ were present to fill the minds and imaginations of men; but the dominant idea for the practical religious life was certainly that which represented the Church as an institution which, because it possessed the priesthood, was the society within which salvation was to be found.

Luther had enjoyed to the full the benefits of this society, and had with ardour and earnestness sought to make use of all its redemptive powers. He had felt, simply because he was so honest with himself, that it had not made him a real Christian, and that its mysterious powers had worked on him in vain. His living Christian experience made him know and feel that whatever the Church of Christ was, it was not a society within which priests exercised their secret science of redemption. It was and must be a fellowship of holy and Christlike people; but he felt it very difficult to express his experience in phrases that could satisfy him. It was hard to get rid of thoughts which he had cherished from childhood, and none of these inherited beliefs had more power over him than the idea that the Church, however described, was the Pope’s House in which the Bishop of Rome ruled, and ought to rule, as house-father. It is interesting to study by what devious paths he arrived at a clear view of what the Church of Christ really is;(435) to notice how shreds of the old opinions which had lain dormant in his mind every now and then start afresh into life; and how, while he had learnt to know the uselessness of many institutions of the mediæval Church, he could not easily divest his mind of the thought that they naturally belonged to a Church Visible. Monastic vows, the celibacy of the clergy, fasting, the hierarchy, the supremacy of the Pope, the power of excommunication with all its dreaded consequences, were all the natural accompaniments of a Visible Church according to mediæval ideas, and Luther relinquished them with difficulty. From the first, Augustine’s thought of the Church, which consists of the elect, helped him; he found that Huss held the same idea, and he wrote to a friend that “we have been all Hussites without knowing it.”(436) But while Luther and all the Reformers held strongly by this conception of Augustine, it was not of very much service in determining the conception of the Visible Church which was the more important practically; and although the definition of the Catholic Church Invisible has found its way into most Protestant Confessions, and has been used by Protestants polemically, it has always remained something of a background, making clearer the conception of the Church in general, but has been of little service in giving clear views of what the Church Visible is. From the very first, however, Luther saw in a certain indefinite way that there was a real connection between the conception of the Visible Church and the proclamation of the Word of God—a thought which was destined to grow more and more definite till it completely possessed him. As early as October 1518, he could inform Cajetan that the Pope must be under the rule of the Word of God and not superior to it.(437) His discovery that the communion of the saints (_communio sanctorum_) was not necessarily a hierarchy (_ecclesia prælatorum_),(438) was made soon afterwards. After the Leipzig Disputation his views became clearer, and by 1520 they stood revealed in the three great Reformation treatises.

Luther’s doctrine of the Church is extremely simple. The Church is, as the Creed defines it to be, the _Communion of the Saints_, which has come into existence through the proclamation of the Word of God heard and received by faith. He simplified this fundamental Christian conception in a wonderful way. The Church rests on the sure and stable foundation of the Word of God; and this Word of God is not a weary round of statutes issued blasphemously by the Bishops of Rome in God’s name. It is not the invitations of a priesthood to come and share mysterious and indefinite powers of salvation given to them in their command over the sacraments. It is not a lengthy doctrinal system constructed out of detached texts of Holy Scripture by the application of a fourfold sense used under the guidance of a dogmatic tradition or a rule of faith. It is the substance of the Scriptures. It is the “gospel according to a pure understanding.” It is the “promises of God”; “the testimony of Jesus, Who is the Saviour of souls”; it is the “consolations offered in Christ.” It is, as Calvin said, “the spiritual gate whereby we enter into God’s heavenly kingdom”; the “mirror in which faith beholds God.” It is, according to the Westminster Confession, the sum of God’s commands, threatenings, promises, and, above all, the offer of Christ Jesus. All these things are apprehended by faith. The Church comes into existence by faith responding to the proclamation of the Word of God. This is the sure and stable thing upon which the Church of Christ is founded.

The Church of Christ, therefore, is a body of which the Spirit of Jesus is the soul. It is a company of Christlike men and women, whom the Holy Spirit has called, enlightened, and sanctified through the preaching of the word; who are encouraged to look forward to a glorious future prepared for the people of God; and who, meanwhile, manifest their faith in all manner of loving services done to their fellow-believers.

The Church is therefore in some sense invisible. Its secret is its hidden fellowship with Jesus. Its roots penetrate the unseen, and draw from thence the nourishment needed to sustain its life. But it is a visible society, and can be seen wherever the Word of God is faithfully proclaimed, and wherever faith is manifested in testimony and in bringing forth the fruits of the Spirit.

This is the essential mode of describing the Church which has found place in the Reformation creeds. Some vary in the ways in which they express the thought; some do not sufficiently distinguish, in words at least, between what the Church is and what it has, between what makes its being and what is included in its well-being. But in all there are the two thoughts that the Church is made visible by the two fundamental things—the proclamation of the word and the manifestation of faith.

This mode of describing the Church of Christ defines it by that element which separates it from all other forms of human association—its special relation to the divine; and it is shown to be visible at the place where that divine element can and does manifest itself. It defines the Church by its most essential element, and sets aside all that is accidental. It concerns itself with what the Church is, and does not include what the Church has. It therefore provides room for all things which belong to the well-being of the Church—only it relegates them to their proper place.(439)

If the proclamation of the Word of God, and the manifestation of the faith which answers, be the essence of the Church, all that tends to aid both is to be included in the thought. There must be a ministry of some sort in word and sacrament instituted within the Church of Christ in order to lead the individual to faith. God has created this ministry, and all the Reformed Churches were careful to declare that no one should seek entrance into office unless he was assured that he had been called of God thereto; and as his function is to be a minister of the Church and a servant of the faithful, no one “should publicly teach or administer the sacraments unless he be duly called (_nisi rite vocatus_).” Such a ministry has its field simply in ministering the means of grace. “The Church of Christ,” says Luther, “requires an honest ministry diligently and loyally instructed in the holy Word of God after a pure Christian understanding, and without the addition of any false traditions. In and through such a ministry it will be made plain what are Christ and His Evangel, how to attain to the forgiveness of sins, and the properties and power of the _keys_ in the Church.”

All this is matter of administration. Some societies of believers may have different ideas about the precise form that this ministry ought to take; but such differences, while they may lead to separate administrations, do not imply any separation from the one Catholic Church of Christ to which they all belong. However outwardly they differ, all retain the essential things—the preaching and teaching of the Word of God and the due administration of the sacraments. Some may prefer to set forth a creed of one kind and others may prefer another. The French, the Scottish, and the Dutch Churches had all their own creeds, and all believed each other to be parts of the same One Catholic Church of Christ.

“When we affirm,” says Calvin, “the pure ministry of the Word, and
our order in the celebration of the Sacraments, to be a sufficient
pledge and earnest that we may safely embrace the society in which
both these are found as a true Church, we carry the observation to
this point, that such a society should never be rejected as long
as it continues in these things, although it may be chargeable in
other respects with many errors.”(440)

Within this Christian fellowship, which is the Church of Christ, the sense by which we see God is awakened and our faith is nourished and quickened. The Word of God speaks to us not merely in the public worship of the faithful, but in and through the lives of the brethren; their deeds act on us as the simple stories of experience and providence which the Scriptures contain. God’s Word speaks to us in a thousand ways in the lives and sympathies of the brethren. The Christian “receives the revelation of God in the living relationships of the Christian brotherhood, and its essential contents are that personal life of Jesus which is visible in the gospel and which is expounded by the lives of the redeemed.”(441)

“The Christian Church,” says Luther, “keeps all words of God in
its heart, and turns them round and round, and keeps their
connection with one another and with Scripture! Therefore, anyone
who is to find Christ must first find the Church. How could anyone
know where Christ is and faith in Him is, unless he knew where His
believers are? Whoever wishes to know something about Christ must
not trust to himself, nor by the help of his own reason build a
bridge of his own to heaven, but must go to the Church, must visit
it and make inquiry. Now the Church is not wood and stone, but the
company of people who believe in Christ. With these he must unite
and see how they believe, live, and teach, who assuredly have
Christ among them. For outside the Christian Church there is no
truth, no Christ, no blessedness.”(442)

For these reasons the Church deserves to be called, and is, the Mother of all Christians.

INDEX.

Abbots, election of, 24.

Absolutism, papal, 14, 265.

_Acta Augustana_, 233.

_Address to the Nobility of the German Nation_, 141, 143, 242 _f._, 257.

Adelmann, Bernard, named in the first Bull against Luther, 249 and _n._

Adriatic, the, the boundary between Christian and Moslem, 19.

Æneas Sylvius, on the wealth of German burghers, 86.

Africa, North, 18; 85.

_Against the execrable Bull of Antichrist_, 249.

_Against the thieving, murdering hordes of Peasants_, 336.

Agricola, John, 390.

Agricola, Rudolph, 58.

Agricola, Stephan, 353.

Aichili, provost-marshal of the Swabian League, murders Lutheran pastors,
340.

D’Ailly, Peter, 199 _f._, 254.

Alber, Matthew, 310, 391.

Aleander, Jerome (Roman nuncio),—
on the devotion of Germany to Rome, 115;
at the Diet of Worms, 261 _ff._;
his education, 262;
his letters to Rome, 262. _ff_.;
his estimate of Charles V., 263;
his task at the Diet of Worms, 263;
his address to the Diet, 270;
drafted the Ban against Luther, 298; 259, 267 _n._, 269, 271, 275 _f._,
279, 282, 283 and _n._, 285, 288, 291 _n._, 293, 295, 386.

Alexander of Hales on Indulgences, 219, 221 _f._

Alpersbach, Petreius, 66.

Alstedt, 330.

Altenberg, 318.

Amsdorf, Nicholas, 211 _n._, 275, 317.

Anabaptists, 339, 366;
and Humanists, 156.

Andreæ, Laurentius, 422, 424.

Angelico, Fra, 49.

Anhalt, Prince of, 346, 363, 373.

Anjou, province of, 23.

Anna, Saint, “the Grandmother,” cult of, 135 _f._, 138.

Annaberg, town of, Indulgence-seller at, 213.

_Annates_, 12, 17, 24 _f._, 245, 321.

Anne of Beaujeu, 23.

Anselm of Lucca, 2.

Anthony, Duke of Lorraine, 334, 338.

Anti-Hapsburg feeling in Germany, 350, 370, 374, 376.

_Apology for the Augsburg Confession, The_, 367.

_Apostles’ Creed_, 365, 468, 484.

Apostolic Succession, 403.

Aquinas. See _Thomas_.

Aragon, 27.

Argyropoulos, John, 48, 68.

Aristotle, a forerunner of Christ, 56;
influence on mediæval thinking, 449;
disliked by the Humanists, 57;
disliked by Luther, 206, 469.

Armstrong, Edward, quoted, 264 n.

Art, German, and popular life, 62.

Arthur, Prince of Wales, 21.

_Articles_:
_the Twelve_, 331 _ff_., 336, 337;
_the Marburg_, 353, 359;
_the Swabach_, 359, 367;
_the Schmalkald_, 374, 467 _n._, 468;
_the Bern_, 478.

Artisan life, 80 _ff._; artisan capitalists in England, 21.

Artists, German, and the Reformation, 307;
belonged to the burgher class, 86.

_Artushöfe_, 86.

Asia Minor, 18.

_Ass, Feast of the_, 120.

Astrologists in the beginning of the sixteenth century, 129.

Athanasius and Luther, 433, 470, 471 and _n._, 473.

_Attrition_, the doctrine of, 201, 219, 222 _f._;
taught by John of Palz, an Augustinian Eremite theologian, 138, 199,
201.

Augsburg, city of, 234, 320, 322, 353, 391;
the Humanist circle of, 60 _f._;
the _Brethren_ in, 152.
See _Diet_.

_Augsburg Confession (Augustana)_, 147 _f._, 363, 365 _ff._, 396, 399,
403.

_Augsburg Interim_, 266, 390 ff.

_Augsburg Religious Peace,_, 395 _ff._;
international consequences of, 398 _n._

Augustine, the papal claim to universal supremacy and, 3;
influence on mediæval theology, 449;
disliked by the Humanists, 167, 185;
his influence on Luther, 203, 207, 211, 433, 436.

Augustinian Eremites, 137 _ff._, 146;
their theology not Augustine’s, 138, 199 _f._, 229;
their chapter at Heidelberg, 230;
most of them accept Luther’s teaching, 305.

Augustus, Elector of Saxony, 395.

Avignon, the Popes at, 5.

_Babylonian Captivity of the Church_, 241 _f._, 266 _n._, 282 _n._, 306.

_Ban, the_, against Luther, 297 _ff._
See _Worms, Edict of_.

Barclay, Alexander, the _Ship of Fools_, 17 _n._

Basel, city of, 310;
Council of, see _Councils_.

Baths in the Middle Ages served as a life-school for artists, 88.

_Bauernmeister_, the, 92.

Bavaria, the Dukes of, 319, 325, 370, 376.

Bebel, Heinrich, 67.

Beer, Einbecker, 277 _n._, 293.

Beggars, ecclesiastical, 142.

Begging, a Christian virtue, 142.

Beguines and Beguine-houses, 116, 142.

Beham, Hans Sebaldus, artist, 62.

Beheim, Hans, supposed to have abducted Luther, 295.

Belgrade, 19.

Bernard of Clairvaux, 125, 205, 209, 433 and _n._

Bessarion, Cardinal, 48 _f._

Bible, translations of the, into the vernacular, 149 _f._, 174, 387, 402.
See _Scripture_.

_Biblia Pauperum_, 117.

Biel, Gabriel, 55, 196, 199.

Bigamy of Philip of Hesse, 380 _ff._

Bishops, modes of electing, 8, 24.

Black Death, the, in England, 20, 440.

Boccaccio, 47.

Böhm, Hans, and the socialist revolts, 99 _ff._, 135.

Bologna, University of, 64;
a great Law School, 2;
city of, 360.

Bonaventura on Indulgences, 221, 224.

Bonzio, Cardinal, 2.

Books in the German language due to the Reformation, 300.

Bosnia, 19.

Bourges, Concordat of, 11.

Brand, Sebastian, author of _Narrenschiff_, quoted, 17;
on usury, 84;
on the Niklashausen pilgrims, 102;
on the diffusion of Scripture, 151 _n._; 52, 58, 118.

Brandenburg, the Elector of, Joachim I. (1499-1535), 341;
Joachim II. (1535-1571),
_Fat old Interim_, 377, 383, 395, 396;
Margrave of, George, 326, 346, 362, 373;
Margrave of Brandenburg-Culmbach, Albert Alcibiades, 383, 393;
Albert of (brother of Joachim I.), Archbishop of Mainz, see _Mainz_;
Albert of (brother of Margrave George), secularises his principality,
becomes Duke of East Prussia and a Protestant, 326;
province of, peasants die of starvation, 111;
secular administration of the Church in fifteenth century, 140.

Brask, Johan, Bishop of Linkoeping, 423.

Braunfells, Otto, 306.

Bremen, an episcopal State, 81, 320, 373.

Brenz, John, 353, 391, 392.

Breslau, _the students’ paradise_, 53, 378.

_Brethren of the Common Lot_, the, 51 _ff._;
their relation to the praying circles of the German Mystics, 154.

_Brethren, the_, mediæval evangelical nonconformists, 150, 152 _ff._;
distributed devotional literature, 155.

_Brethren of St. Anthony_, 143.

_Brethren of St. James (Jacobs-Brüder)_, 134.

Brissmann, John, 305.

_Brotherhood, the Evangelical_, 329, 334.

_Brotherhoods_ in the fifteenth century, the Blessed Virgin, 135;
of St. Anna, the Grandmother, 136;
of the Eleven Thousand Virgins (_St. Ursula’s Schifflein_), 145;
among the artisans, 146;
the Holy Brotherhood (_Hermandad_) of Spain, 28.

Brück, Dr. Gregory, Chancellor of Electoral Saxony, 266 _n._, 276, 278,
363, 366, 369.

Brunswick, the city of, churches in, 116.

Bucer, Martin, the Reformer of Strassburg, 284, 306, 310, 353, 374, 380,
391.

Bugenhagen, John, 306.

Bulls, papal, _Execrabilis et pristinis_, 5;
_Pastor Æternus_, 5;
_Inter cetera divinæ_, 5;
this Bull bestowed the continent of America upon Ferdinand and Isabella,
5 _n._;
_Unam Sanctam_, 1 _n._, 4;
_Exurge Domine_, the first Bull against Luther, 247 _f._;
_Decet Romanum_, the second Bull against Luther, 267 _n._

_Bundschuh League, the_, peasant risings under, 103 _ff._, 110;
the banner, 103, 105;
the watchword of revolt, 296.

Burchard, John, 16.

_Bürgerrecht, Das christliche_, 350.

Burgmaier, Hans, artist, 67.

Burgundy, the district of, 21;
the Duke of, see _Charles the Bold_.

Burkhardt, George, of Spelt. See _Spalatinus_.

Burning the Pope’s Bull, 251.

Burning heretics, 248;
heretical books, 259, 264, 299.

Busch, Hermann von, 52, 67.

Butzbach, Johann (a wandering student), 55.

Cadan, peace of, 377, 379.

Cajetan, Thomas de Vio, Cardinal, 232, 247, 252, 303.

Calabria, Greek spoken in, 46.

Calvin, John, and St. Anna, 136;
and Dean Colet, 165;
and the Augsburg Confession, 365;
on the doctrine of Scripture, 462, 465, 467 _n._;
_the impious mysteries of Calvin_, 398 _n._; 475, 476.

Campeggio, Lorenzo, papal nuncio, 184, 322, 361, 370.

Canon Law, based on the _Decretum_ of Gratian, 2.

Canterbury, Archbishop of, 12, 349.

Capitalist class, rise of a, 83.

Capito, Wolfgang, 309.

Cappel, battle of (Zwingli slain), 374.

Caraccioli, Marino, papal nuncio, 262, 297.

Carlstadt, Andrew Bodenstein of, 211 _n._, 237, 249, 308;
and the Wittenberg “tumult,” 311 _ff._;
dispenses the Lord’s Supper in evangelical fashion, 313;
responsible for the "_Wittenberg Ordinance_," 314, 316, 320, 337;
on the Lord’s Supper, 356, cf. 313;
in Denmark, 419.

Castile, consolidation of, 27 _f._

Catalonia, 27.

Catechism of Dietrich Kolde, 126.

Catechism of the _Brethren_, 155.

Catechisms of the Reformation:
Luther’s Small Catechism, 408, 472;
adopted in Denmark, 421;
Luther’s Large Catechism, 472;
the Heidelberg, 477, 479.

_Catholic Church_, term not conceded to Romanists, 404.

Celibacy of the clergy, 312, 343.

Celtes, Conrad, Humanist, 67;
on the diffusion of Scripture, 151.

Chancery, rules of the Roman (contain lists of prices of benefices), 10.

Charitable foundations placed under lay management, 143.

Charity in the Middle Ages, 141 _ff._

Charles V., Emperor, 37, 184, 334, 341;
elected to the Empire, 40;
crowned at Aachen, 262;
held his first Diet at Worms, 262 _ff._;
the real antagonist of Luther, 264;
_a good child_, 263;
his confession of faith, 264 _f._, 293 _f._;
his conception of the Church, 265;
differences between himself and the Diet about Luther, 267 _n._, 270
_f._, 272, 276 _ff._;
asks for Luther’s condemnation, 293;
regrets that he did not burn Luther, 295;
his views of the religious question in Germany, 360, 389;
at the Diet of Augsburg (1530), 359 _ff._;
resolves to crush the Reformation by force, 360;
finds it difficult to do so, 370;
his idea of a true reformation, 375;
conquers the Duke of Cleves, 382;
makes peace with France, 383;
forces the Pope to convoke a Council, 383;
defeats the German Protestants, 389 _f._;
his religious compromise, the _Augsburg Interim_, 390;
forced to flee from Germany, 393;
abdicates, 395.

Charles VI. of France, 22.

Charles VII. of France, 22.

Charles VIII. of France, 26.

Charles the Bold, Duke of Burgundy 23, 37, 98 _f._, 109.

_Cheese-hunters_, 143 _f._, 302.

Chieregati, Francesco, Papal Nuncio, 321.

CHRIST, THE PERSON OF, Luther adopted the doctrinal definitions of the old
Catholic Church, 468, 470, 472 _f._;
did not like the terminology, 471;
the two Natures in, 474;
Luther put new meaning into the old definitions, 472, 474;
with the Reformers, Christ fills the whole sphere of God, 460, 472
_ff._, 478, 480;
He is the _only_ Mediator, 476;
He is the efficacy and the virtue in the sacraments, 478;
His divinity to be reached from His work, 475;
a part of the religious experience, 474 _f._, 478.

Christian II., King of Denmark, 418.

Christian III., King of Denmark, 420.

Christendom, small extent at the time of the Reformation, 18 _f._

Christianity, the sum of, 430;
how to express it, 431.

Christopher of Utenheim, Bishop of Basel, 257.

Chrysoloras, Manuel, 47.

CHURCH OF CHRIST, _doctrine of the_, a double fellowship, 480;
three conceptions of, in the mediæval Church, 481, 482;
and priesthood with the sacraments, 482, cf. 438 _f._;
Luther’s difficulties in conceiving a, 483;
his final conception of, 484;
both Visible and Invisible, 485;
made Visible by the proclamation of the Word and the manifestation of
Faith, 485 _ff._;
ministry in the, 486.
Mediæval, 1 _ff._, 31.
_The Pope’s House_, 11, 194, 205, 235, 483.
States of the, 32 _f._
A national German, 36, 324.

Churches (buildings), innumerable in Germany, 115;
full of treasures, 116.

CHURCHES, LUTHERAN TERRITORIAL, 343, 387;
principles according to which they were organised, 400 _ff._;
duties belonging to the Christian fellowship, 401;
attempted organisations before the Peasants’ War, 401 _f._;
Saxon Visitations, 405 _ff._;
_Consistorial Courts_, 410, 412, 413, 415;
ecclesiastical _circles_, 411;
_Superintendents_, 404, 411;
_Synods_, 413.

_Civitas Dei_ of Augustine, 2 _f._

Claims of the Mediæval Papacy, 1 _f._

Clergy and laity, 243, 443 _f._

Cleves, Duke of, 382.

Coburg, Luther at, 369.

Cochlæus, Johannes, R.C. theologian († 1552), 185, 368.

Colet, John, Dean of St. Paul’s, 22, 163 _ff._;
travels in Italy, 164;
lectures at Oxford on St. Paul’s Epistles, 164, 209;
rejected the allegorical interpretation of Scripture, 165;
sermon before Convocation, 165 _f._;
his idea of a true reformation, 166;
dislike to the Scholastic Theology, 167;
studies Dionysius the Areopagite, 169;
his views on the priesthood and the sacraments, 170 _f._

Collin, Rudolph (at the Marburg Colloquy), 353.

Cologne, the city of, its churches and ecclesiastical buildings, 116;
Luther’s books burnt at, 259.

Columbus, Christopher, 85.

_Concord, the Wittenberg_, 377.

Concordats, 11, 24.

Concubinage of priests, 246.

Confession, auricular, 218, 220.

_Confessions_ of the Reformation, Confessio Augustana (1530) or Augsburg
Confession, 364 _f._, 435, 467 _n._, 468, 476;
adopted in Denmark, 420;
Confession Tetrapolitana (1530), 368;
Zurich Articles (1523), 468 _n._;
Scots Confession (1560), 465, 468 _n._, 477, 478, 480;
First Helvetic Confession (1536), 467 _n._, 479;
Geneva Confession (1536), 468 _n._;
Second Helvetic Confession (1562), 468 _n._, 477, 479;
French Confession (1539), 468, 479;
Belgic Confession (1561), 468 _n._;
Netherlands Confession (1566), 477;
the Instruction of Bern (1532), 478;
the Thirty-nine Articles (1563, 1571), 468 _n._, 479;
Formula Concordiæ, 425.

_Confraternities_. See _Brotherhoods_.

_Consistorial Courts_, mediæval, 412.

_Consistories_ in the Lutheran Church,
their beginnings, 410;
of Wittenberg, 412-415.

Consolidation, the political idea of the Renaissance, 19, 43.

Constance, the city, 309, 346, 368;
Council of. See _Council_.

Constantinople, 19.

_Constitutiones Johanninæ_, 9.

Continuity of the religious life during the Reformation period, 122.

_Contritio_, 201, 222 _f._

Copernicus, 42.

Cordus, Curicius, Humanist, 255.

_Corpus Christi Processions_, 119, 362.

Cotta, Frau, 195, 427.

COUNCIL, A GENERAL, the seat of authority in the Church, 265;
demanded, 342;
Charles V. resolves upon a, 372, 383;
of Basel, 6, 23, 140, 254, 259;
of Constance, 140, 226, 254, 259, 268, 290;
of Trent, 148, 225, 383, 455.

Council, a German, 321, 323 _f._, 379.

Cradle hymn, a, 121.

Cranach, Lucas, 63, 308, 369.

Cromwell, Thomas, 374.

Crotus Rubeanus (Johann Jaeger of Dornheim), a Humanist, 66, 75, 255.

_Cujus regio ejus religio_, 397.

_Cup, the_, for the laity, 343, 437.

Curia, the Roman, the universal court of ecclesiastical appeal, 14 _f._;
sale of offices in, 15;
counted on the devotion of the Germans, 115; 245, 255, 265 _f._, 321,
332 _n._

Cusanus, Cardinal Nicholas, 57 _f._

Cuspinian of Vienna, Luther writes to him from Worms, 283.

Dalmatia, 19.

Dante and the Renaissance, 47.

Dantzig, churches in, 116.

_Decretals_, forged, 2; Luther studies the, 235.

_Decretum_ of Gratian, 2, 44.

Denmark, Reformation in, 388, 418, 420.

Deusdedit, a canonist, 2.

_Deutsche Theologie_, 155.

Deventer, the school at, 51, 64.

Devotional literature circulated by the _Brethren_, 155.

DIET, the feudal Council of the German Empire, of Worms (1521), 262 _ff._,
267, 278, 284 _ff._, 296 _f._, 304, 341;
of Nürnberg (1522-23), 321, 403;
of Speyer (1524), 324, 403;
of Augsburg (1525), 341;
of Speyer (1526), 341, 398, 403, 404, 415;
of Speyer (1529), 345, 396;
of Augsburg (1530), 360, 363 _ff._;
of Nürnberg (1532), 374 _f._;
of Augsburg (1555), 395 _ff._

Dionysius the Areopagite, 169.

_Dispensations_, fees for, 13, 382 _n._

Disputations, university, 311 _f._

Dominican Order, 70, 137, 306, 321.

Dominicans demand the destruction of Hebrew literature, 70 _f._

_Donation of Constantine_, 49.

_Dormi secure_, 117.

Dringenberg, Ludwig, 52.

Drinking habits of the Germans, 87 _f._

Dunkeld, disputed succession in the See of, 10.

Dürer, Albert, 31, 62, 63, 88, 90;
appeals to Erasmus, 188;
on Luther’s piety, 191;
his admiration for Luther, 256;
grief at report of Luther’s death, 296.

Eberlin of Gunzberg, John, controversial writer, 304 _f._, 310.

Ebernberg, the, castle of Francis V., Sickingen, 262, 273.

_Eccius dedolatus_, 249 _n._

Eck, John, Official of the Archbishop of Trier, 278, 280, 281, 283, 285,
290.

Eck, John Mayr of, professor at Ingolstadt, 235 _f._, 247, 303, 368.

Economic changes at the close of the Middle Ages, 43, 80 _f._, 108 _f._

Egypt, 18.

Ehrenberg, the Pass of, 393.

Eisenach, 193, 198.

Eisleben, 193, 385.

Electors, the German, 35, 270;
accustomed to exercise the _jus episcopale_, 140.

Elizabeth, Queen of England, 6 _n._, 398 _n._

Elizabeth, St., 195, 198.

Elsass and the Peasants’ War, 334, 338.

Emmerich, school at, 52.

Emser, Jerome, 185, 337.

Emperor, the Vicar of God, 31.

Empire, German, elective, 35;
attempts to frame a Common Council (_Reichsregiment_), 36 _f._;
extent of the, 36.

England, consolidation of, under the Tudors, 7, 20.

Eoban of Hesse (Helius Eobanus Hessus), 66, 255.

Episcopate weakened by the Papacy, 14.

_Epistolæ obscurorum virorum_, 67, 72 _f._, 74.

_Erasmici_, 255.

Erasmus, 52, 67, 71, 74, 156, 164, 171, 266 _n._, 273, 288, 299;
a typical Christian Humanist, 172; visit to England, 172, 177;
his conception of a reformation, 172 _ff._;
his _Christian Philosophy_, 173;
desire for the Scriptures in the vernacular, 174;
_Sancte Socrates, ora pro nobis_, 175, 253;
dislike to Augustinian theology, 167, 185;
writings in aid of the Reformation, 179;
on saint worship, 180;
on the monastic life, 180 _f._,
estimate of Luther, 185, 253, 301.

Erfurt, University of, 56, 64;
its foundation, 195;
theology, 196.

_Erfurt Tumult, the_, 305.

Eric, King of Denmark, 417.

_Evangelical Brotherhood_, 329, 334.

Evangelical life at the close of the Middle Ages, 124.

Excommunication of princes and its consequences, 6 and _n._, 398 _n._

Exile at Avignon, papal, 5.

Fagius, Paul, 391.

FAITH, the religious faculty which throws itself upon God, 429, 436, 438,
458;
an active and living thing, 431;
rests on the historic Christ, 446;
good works are the sign of, 431;
is the gift of God, 429, 430;
depends on promise, 441, 460;
enables us to see the meaning of the historic work of Christ, 446;
what it lays hold of in repentance, 452;
is personal trust in a personal Saviour, 203, 459;
the conceptions of Faith and of Scripture always correspond, 461;
is needed to apprehend infallibility, 464, 465, 466;
creates a natural unity in Scripture, 455, 459;
two kinds of, 429, 445;
mediæval conception of, _a frigida opinio_, 429;
is intellectual, 430, 461;
and reason in the Scholastic Theology, 469.
See _Justification_.

Family religion at the close of the Middle Ages, 121 _ff._

Famine years in Germany, 110 _ff._

_Fastnachtspiele_, 54, 90.

Ferdinand of Aragon, 5, 6, 27, 29, 30.

Ferdinand of Austria, 278, 319, 322, 342, 360, 394.

Festivals, Church, 119 _ff._, 141, 246.

Feudalism in England, 20.

Five Nations, the, 19 _ff._

Five powers of Italy, 31 _f._

Florence, 32 _f._

Florentius Radewynsohn, 51.

Folk-songs of Germany, 67, 90, 94, 99, 109.

_Fondaco dei Tedeschi_ at Venice, 83.

Forest laws, severity of, 108.

Forgeries, papal, 2, 235.

France, 7, 18, 19, 20, 22 _ff._, 31;
not a compact nation, 25;
trade in, 25.

Francis of Assisi, 125, 142, 158, 203, 433, 435.

Francis I. of France, 25, 184, 265, 342, 345.

Frank, Sebastian, his chronicle, 107.

Frankfurt-on-the-Main, 40, 87.

Frederick, Elector of Saxony. See _Saxony_.

Frederick III., Emperor, 37.

Frederick of Schleswig-Holstein, King of Denmark, 419.

Free Nobles of Germany, 83.

Frundsberg, General, 279.

_Friends of God (Gottesfreunde)_, 51, 154.

_Frigida opinio_, 429.

Fritz, Joss, founder of the Bundschuh League, 104, 135.

Froben, the Basel printer; printed Luther’s works, 256;
printed the copies of Luther’s works produced at the Diet of Worms, 281
_n._

Froscher, M. Sebastian, at the Leipzig Disputation, 237, 238.

Fugger, the, family, 84, 361;
in possession of mines, 85.

Fulda, monastery of, 46, 75.

Gaismeyer, Michael, leader in the Peasants’ War, 330.

Galileo, 42.

Gascoigne, George, 11.

Geiler of Keysersberg, 53, 59, 118, 134, 310.

Geographical discoveries, 43, 84 _f._

George of Trebizond, 47 _f._

George, Duke of Saxony. See _Saxony_.

Germany, political condition at the close of the Middle Ages, 30;
divided condition and desire for unity, 35;
attempts at unity, 36 _ff._;
connections with Italy, 50;
devotion to the Roman See, 115 _ff._;
multitude of ecclesiastical buildings in, 115 _f._;
grievances against Rome, 233, 243, 245, 270, 288, 21, 342;
divided into two separate camps, 338;
a national Church for, 324, 335; 321, 323 _f._, 379.

Gerson, Jean, Luther’s debt to, 209 and _n._, 254.

_Gilds_ in mediæval towns, 43, 81.

Ginocchino di Fiore, 47, 158.

Glapion, Jean, confessor to Charles V., 266 _n._, 273, 285.

_Glossa ordinaria_, 202.

_Golden Rose, the_, 234, 260.

Goslar, 374.

_Gospel, the Little_, 135.

Gotha, 353.

_Gottesfreunde_, 51, 154.

Göttingen, 374.

Græcia Magna, 46.

Gran in Hungary, 9.

Granada, 27, 29.

Gratian’s _Decretum_, 2, 44.

Gratius, Ortuin, 67.

_Graubund, the_, 95.

Greece, 19.

Greek, the knowledge of Greek in the Middle Ages, 46;
spoken in Sicily and Calabria, 46;
printing press in Paris, 26.

Greeks, learned, in Italy, 47.

Gregory. See _Popes_.

Gregory of Pavia, a canonist, 2.

Grimma, town in Electoral Saxony, 201, 205, 316, 318.

Grocyn, 22, 164.

Groot, Gerard, 51.

Grunbach, Argula, a learned Lutheran lady, 307.

Gruniger, a Strassburg publisher, 300.

_Gude and godlie Ballates, the_, 123 _n_.

Guelderland, 382.

Gustaf Ericsson, King of Sweden, 421;
adopts the Reformation, 422 _f._

_Haingerichte_, 331 _ff._

Hall, a town in Swabia, 353, 391.

Hamburg, 374.

_Hanseatic League_, 82 _f._

Hapsburg, House of, 35, 37, 345, 350, 359, 370, 376, 398.

Hebrew, the study of, 68.

Hebrew books to be destroyed, 69 _f._

Hedio, Caspar, 353.

Hegenau, Conference at, 379.

Hegius, Alexander, 52, 64.

Heilbronn, 347.

Held, Chancellor, 379.

Helding, Michael, 390.

Henrique, Don, of Portugal, 84.

Henry IV. of Castile, 28.

Henry VII., King of England, 20 _f._

Henry VIII., King of England, 21 _f._, 26, 184, 324, 378, 388;
on Luther’s condemnation, 298;
orders Luther’s books to be burnt, 299.

Henry, Duke of Saxony. See _Saxony_.

_Hermandad, the_, in Spain, 28 _f._

_Herredag_, 419.

Herzegovina, 19.

Hesse, the district, 347, 386, 415.

_Hierarchies, celestial and terrestrial_, 169.

_Hoc est Corpus Meum_, 358.

Hochstratten, Jacob, 70 _f._

Hohenstaufen Emperors, the, 1.

Holbein, Hans, artist, portrait of Erasmus, 177; 57, 62.

Holy days, ecclesiastical, 141, 246, 343.

Holy Roman Empire, 31 f.

Homberg, Synod at, 415.

_Homoousius_, word not liked by Luther, 471.

Honius, Christopher, theory of the Lord’s Supper, 355.

Humanists, the Christian, 158 _ff._;
weakness of their position, 186 _ff._, 299;
their ideas of a reformation, 190.

Humanists in France, 26.

Humanists, German, 39, 57;
called Poets or Orators, 64;
hatred of Aristotle, 57;
band together to defend Reuchlin, 68, 71 _f._;
societies of, in German cities, 60 _f._;
write in praise of St. Anna, 136;
in the German universities, 63 _f._, 196;
religious eclecticism among, 65;
with Luther after the Leipzig Disputation, 239, 254 _f._;
disliked Augustinian theology, 325;
how far responsible for the Peasants’ War, 328.

Humanists, Italian, 22, 115;
relations with Savonarola, 160.

Hundred Years’ War, 22.

Hussite propaganda, 98, 196, 238, 309, 325.

Hutten, Ulrich V., 59, 67, 267 _n._, 269, 273, 284;
youth and education, 75 _f._;
passion for German unity, 76;
admiration for Luther, 77;
at the Ebernberg, 262.

Hymns, evangelical, in the Mediæval Church, 121 _f._, 125;
Reformation collections of, 387, 402;
in praise of the Blessed Virgin, 135;
of St. Anna, 135;
of St. Ursula, 145;
pilgrimage, 128, 132.

Images in churches, 312.

_Immaculate Conception, the_, 135, 138.

Imperialism, intellectual, 168.

_Index expurgatorius_, 185.

_In dulci jubilo_, 122 _f._

Indulgence, an, for the Niklashausen chapel, 100;
for the church of All Saints at Wittenberg, 130;
for a bridge at Torgau, 259.

Indulgence money went to found Wittenberg University, 206;
had the effect of an endowment, 224; 245, 259.

Indulgence-sellers, 213, 226.

_Indulgences_, helped to create a capitalist class, 83;
fostered pilgrimages, 128;
the theory and practice of, 216 _ff._;
earlier abuses of, 219, 223;
did they give a remission of _guilt_, 225; 248, 306.

Industry and trade in France, 25;
in England, 21;
in Germany, 81 _ff._

Innsbruck, 393.

Inquisition in Spain, 29 _f._, 266, 267 _n._

_Instruction_, the, of Frederick of Saxony, 316.

_Instruction_ of the Synod at Bern, 478.

_Instruction_ drafted by the Saxon Visitors, 410.

Insurrections, in England, 20, 21;
in France, 23;
in Spain, 28, 30.

_Interdict_, 439 _f._

Interest on money, 84.

_Interim, the Augsburg_, 390 _ff._,
the _Leipzig_, 391 _n._

_Interim, Fat Old,_ 396.

Isabella of Castile, 5, 27 _ff._

Isidorian (pseudo-) Decretals, 2.

Isny, 347.

Italy, political condition of, 32 _f._, 30.

_Jacobs-Brüder_, 134.

Jaeger of Dornheim, Johann (Crotus Rubeanus), 66, 75, 255.

_Jak Upland_, 302.

James IV. of Scotland, 21.

Jesus the Judge, not the Mediator, 134. See _Christ_.

Jews, in Spain, 29;
persecuted, 69;
their literature to be destroyed, 70 _f._

John, Elector of Saxony. See _Saxony_.

John Frederick, Elector of Saxony. See _Saxony_.

Jonas, Justus (Jodocus Koch of Nordlingen), 255, 273 _f._, 275, 312, 385,
411.

Joss Fritz, leader in the Bundschuh League, 104, 135.

_Junker Georg_, 297, 317.

Jurisprudence of the Renaissance, 44.

Jurists, French, of the Renaissance, 26.

_Jus episcopale_, exercised by secular rulers in the fifteenth century,
140 _f._, 147, 412;
lies in the Christian magistracy, 401, 412, 413.

JUSTIFICATION BY FAITH, a divine act and therefore continuous, 447;
corresponds to the absolution by the priest, 448;
word used with different meanings, 448;
mediæval theory of, depends on initial grace, 450;
is seen in the action of the sacraments, and especially in penance, 450;
Reformation doctrine of, 447, 451;
Chemnitz on the, 451;
reformation and mediæval theories contrasted, 452.

Justinian, Code of, 44; 390.

Jüterbogk, 214.

_Kalands_, the, 146.

Kampen, Stephen, 305.

Karben, Victor V., 70.

_Karsthans_, 302.

Katharine of Aragon, 21.

Kempton, Abbey lands of, 102, 103.

Kessler, Johann, of St. Gallen, 317.

_Knight of Christ_ (Erasmus), 301.

Knox, John, 349.

Koburgers, the, printers in Augsburg, 151, 155.

Lachmann, Johann, 310.

Lacordaire on Protestant idea of Scripture, 457.

Laity and clergy, 243, 443.

Lambert, Francis, 337 _n._, 415.

Landsknechts, 40, 77, 106, 109, 110 _n._

Latin, in the Middle Ages, 46, 51;
hymns sung in school, 51, 53;
Luther’s studies in, 197.

_Latin War, the_, 56.

League of the Public Weal (France), 23.

League, the Schmalkald, 373 _ff._, 376, 380.

League, the Swabian, 323, 330, 334, 377.

Leagues of Protestants in Germany, 325, 347, 350, 373.

Leagues of Romanists in Germany, 324, 325, 341.

Learning, the New, 22, 76, 159, 165;
in France, 26;
in Germany, 50, 57, 67, 68;
how used by Erasmus, 179.

_Leipzig, The Disputation at_, 61, 77, 236 _ff._, 252, 275, 325, 385;
beginning of historical criticism of institutions, 239;
made the German Humanists support Luther, 239.

_Leisnig Ordinance_, 401.

Leitzkau, Luther at, 166, 213.

Leo Alberti, architect, 49.

Leon, 27.

_Liberty of a Christian Man_, 192, 240 _f._

Libraries, the Vatican, 49;
of San Marco, Florence, 49;
of Cardinal Cusanus, 58;
of a parish priest, 409.

Lindau, 346, 368.

Link, Wenceslas, of Nürnberg, 256.

Literature. See _Popular Literature_.

_Localis_, 202.

Lollards, 97, 171, 302.

Loriti, Heinrich (Glareanus), 67.

Louis XI. of France, 23, 25.

Louvain, 185.

Lund, Archbishop of, 379.

Luneberg, Dukes of, 341, 346, 362, 363, 373, 386.

Luther, Hans, 193.

Luther, Magdalena, 369.

Luther, Margarethe, 193.

Luther, Martin, on _wandering students_, 54;
on John Wessel, 58;
the society to which he spoke, 113;
criticism of prevalent preaching, 118;
fondness for St. Anna, 136;
on _Brotherhoods_, 146;
on begging, 143;
debt to the Mystics, 155;
religious atmosphere in which he was reared, 157;
and Savonarola, 163;
and Dean Colet, 165, 170;
and Erasmus, 167, 175 _f._, 179;
why he succeeded as a Reformer, 189 _ff._;
an embodiment of personal piety, 191;
his slow advance, 192;
embodied the Reformation, 193;
youth and education, 193 _ff._;
a _Poor Scholar_, 195;
at Erfurt University, 195 _ff._;
influenced by pictures, 198;
in the convent, 199 _ff._, 426 _f._;
his teachers in theology, 199 _f._, 223;
conversion, 203;
at Wittenberg, 205 _f._;
sent to Rome, 207;
early lectures on theology, 208;
teaches Aristotle’s Dialectic, 206;
becomes a great preacher, 207, 212;
issues his _Theses_, 215 _ff._;
his _Resolutiones_, 230 _f._;
summoned to Rome, 232;
appears before Cardinal Cajetan, 232;
interview with Miltitz, 235;
at the Leipzig Disputation, 236 _ff._;
burns the Pope’s Bull, 250 _ff._;
the representative of Germany, 252 _ff._;
writings translated into Spanish, 269, 388;
writings in Great Britain, 388;
writings burnt in the Netherlands, 271,
and at Cologne, 259;
at Oppenheim, 274;
at Worms, 275 _ff._;
first appearance before the Diet of Worms, 278;
description of his person, 279 _f._;
second appearance before the Diet, 284 _ff._;
rumours that he would recant, 286;
attitude in speaking, 288;
last words at the Diet, 291 _n._;
last scene in the Diet, 291 _f._;
conferences after the Diet, 294;
report that he had been murdered, 295;
Ban against, 297 _f._;
in the Wartburg, 297;
the hero of the popular literature, 301;
his teaching spreads, 305 _ff._, 322;
back in Wittenberg, 316 _ff._;
hopes of a National Church of Germany, 326;
how far responsible for the Peasants’ War, 327 _f._;
how the war affected him, 337, 338;
and Zwingli, 347 _ff._;
at Marburg, 352 _ff._;
his doctrine of the Sacrament of the Supper, 357;
his letters from Coburg, 369;
declared that the Turks must be driven back, 374;
his idea of a reformation, 275;
and the bigamy of Philip of Hesse, 380;
his death, 384 _ff._;
ideas of ecclesiastical organisation, 400 _ff._;
suggested did not prescribe, 402;
proposed the visitations, 405 _ff._;
preface to the Small Catechism, 408;
influence in Denmark, 419;
in Sweden, 422, 424;
his Reformation based not on doctrine, but on religious experience, 426
_ff._;
on the two kinds of faith, 429, 430 f., 445;
at Ziesar, 435;
on the priesthood of believers, 440;
on clergy and laity, 240, 441;
on _Simple Stories_ in the Bible, 460;
and the _Epistle of James_, 462 _n._;
on theological terminology, 471;
his doctrine of the Church, 484.

Lyra, Nicholas de, 117, 196, 209, 456 _n._

Machiavelli on the condition of Italy, 31.

Magdeburg, school at, 53; _Ordinance_, 401;
beginning of the Reformation in, 307; 194, 198, 384.

Magistry, the Christian, possess the _jus episcopale_, 147, 401.

_Maid who lost her shoe, There was a_, 313.

Mainz, Albert, Archbishop of, 187, 213, 229, 270, 293, 295, 296, 334, 341,
378.

Mansfeld, Counts of, 193, 295, 341, 373, 385, 386.

Mansfeld, district of, 193, 198.

Manuel, Juan, Spanish ambassador at Rome, 265, 272.

_Marburg Articles_, 353.

_Marburg Colloquy_, 352 _ff._

Margaret Tudor, 21.

Margaret of York, Duchess of Burgundy, 21.

_Mariolatry_, 135.

Marlianus, Bishop of Puy, 185.

_Marrani_, 269.

Marriage of ecclesiastics, 343.

Marsiglio Ficino, 48, 158;
a disciple of Savonarola, 160.

_Martiniani_, 255.

Mary of Burgundy, 37.

_Mass, the_, propitiatory sacrifice in the, 312, 354.

_Mastersingers_, the, and the Reformation, 310.

Matthias Corvinus, 6, 9.

Maurice of Saxony, 382, 384 and _n._, 389, 393, 394.

Maximilian, Emperor, 31, 37, 39, 206, 232;
the Humanist Emperor, 39, 67, 184;
death, 40, 261;
in folk-song, 67;
and the Swiss, 111;
and the Landsknechts, 40, 110 _n._

Mediæval Church, struggle with the Empire, 1 _ff._

Mediæval Empire, 30 _f._

Mediæval learning, 55,

Medici, the, rulers in Florence, 32;
Lorenzo de, 49;
relations with Savonarola, 162.

_Medii fructus_, 12 f.

Melanchthon, 156, 273, 308, 313 _ff._, 316, 350, 353, 364, 380, 402.

Memmingen, 333 _f._, 337, 346, 351, 368.

Marsilius of Padua, 306 _n._, 333.

Meissen, 208, 234.

Michelangelo, 50.

Middle class in England, 20.

Milan, 32 _f._

Miltitz, Charles V., 234.

Minkwitz, Hans von, 277.

_Mirabilia Romæ_, 131.

Miracle Plays, 119.

Modrus in Hungary, 9.

Moldavia, 19.

Monasteries under secular control in Switzerland, 349.

Monastic life, Erasmus on the, 180 _f._;
Luther on the, 211;
Eberlin on the, 304.

Money exactions by the Papacy, 11, 244 _f._, 268, 304.

Monks join the Lutheran movement, 305 _f._

Monte Cassino, the Abbey of, 46.

Morals, clerical, at the close of the Middle Ages, 137 _f._, 190, 246.

More, Sir Thomas, 178, 186, 328.

Mosellanus, Peter, at the Leipzig Disputation, 237 _f._

Moslems, 18 _f._, 26.

Mühlberg, battle of, 389.

Mühlhausen, battle of, 330, 334.

Municipal interference in ecclesiastical affairs, 141, 414.

Munster, Sebastian, chronicler, 170.

Munster, town on the Ems, 52.

Münzer, Thomas, people’s priest at Zwickau, 314, 330, 334, 336.

Murad I., 19.

Murmellius, Johann, 52.

Murner, Thomas, 185, 303.

Musculus, Wolfgang, 391.

_Mutianic Host_, 68.

Mutianus (Mut, Mutti, Mudt, Mutta), Conrad, 52, 64, 185, 255.

Myconius (Mecum), Frederick, on family religion, 124, 127, 156;
on the Indulgence-seller, 213;
on the _Theses_, 230;
at Worms, 289 _n._; 305, 309, 353.

Mystics, prayer circles among the, 153;
Luther’s debt to the, 209 _n._; 256.

Naples, 32 _f._

_Narrenschiff_, 17, 102.

Nathin, John, Luther’s teacher, 199 _f._, 457.

National Church for Germany, 36, 338, 389.

National literature, 44.

Naumberg, conference of German Protestants at (1555), 396.

Navarre, seized by Ferdinand of Aragon in consequence of a papal
excommunication, 6 and _n._, 29.

Neopaganism, 48.

Nepotism, papal and kingly, 9.

_Neukarsthans_, 306 n.

_New and Old God, the_, 303.

_Nicene Creed_, 365, 468.

Niklashausen, a pilgrimage chapel, 100.

Nobility, position of, in England, 20;
in France, 25;
in Spain, 29.

_Nobility of the German Nation, Address to the_, 14, 242.

Nordlingen, 347.

Normandy, 26.

Nürnberg, 88, 234, 320, 346, 347, 353, 363, 373, 391;
Humanists in, 60, 256;
the _Brethren_ in, 152;
population of, 87;
retained its patrician constitution, 81.

Nützel, Caspar, 256.

Occam, William of, 55, 196, 199, 254.

Odense, Danish National Assembly at, 419.

Œcolampadius (Johann Hussgen), 306, 310, 353.

Œlhafen, Sixtus, deputy from Nürnberg to Worms, 284, 292.

Oppenheim, Charles V. at, 271;
Luther at, 274.

Orchan seizes Gallipoli, 19.

Ordinances for regulating public worship, 404, 414;
Wittenberg Ordinance, 315 _f._, 401;
Leisnig, 401;
Magdeburg, 401.

_Ordinary_, the Pope’s right to act as, 24.

Osiander, Andrew, 310, 353, 391.

Ottoman Turks, 19.

Pack, Otto von, 344.

Palz, John of, a defender of Indulgences, 138, 223.

Pantaleone, H., on the state of the peasants, 107.

Papacy, its claim to universal supremacy, 1;
an Italian power, 7;
superior to common morality, 7.

_Papal Tickets_, 227, 231.

Paper, effects of the invention of, 45.

Pappenheim, Ulrich von, 277.

Paris, University of, 12;
Luther’s writings in, 388.

Passau, conference of German princes at, 393.

Passion Plays, 119.

_Passional Christi et Anti-Christi_, 308.

Pastoral theology, manual of, 117.

Pastors, Lutheran, hung, 341.

_Pater Patriæ_, title given to Luther, 255.

_Patricians_ in towns, 80.

Patrizzi, master of ceremonies in Rome, 16.

_Pearl of the Passion, the_, 135.

Peasantry, the, in England, 21;
in France, 25; in Germany, 89 _ff._;
their condition of life, 90 _ff._;
their diversions, 93;
revolts by the, 95 _ff._;
causes of their revolts, 106 _ff._;
Swiss, free themselves, 44; 103, 105, 106, 109, 111.

Peasants’ War, 296, 325, 326 _ff._, 342, 386;
how far was Luther responsible for the, 327, 335 _ff._;
how far Humanist Utopias, 328;
began at Stühlingen, 329.

Pellicanus, Theobold, 310.

Peloponnese, 19.

Penance, sacrament of, 201, 219, 220.

Penances, 218.

_Penitentiaries_, 218 _f._

Petrarch and the Renaissance, 46 _f._

Petri, Olaus and Laurentius, the Reformers of Sweden, 421 _ff._

Petzensteiner, Brother, 275.

Peutinger, Dr., Deputy from Augsburg to Worms, 279, 284, 289, 291 _n._

Pfefferkorn, John, 69 _f._

Pflug, Julius von, 390.