Reformers, and the relaxation of papal authority occasioned by the Reformation, served but to inflame the elements which had for years been slumbering in the minds of the people. The numerous associations and fellowships, of which mention was made in the pre- ceding section, had leavened the public mind with the principles of pantheistic Mysticism, which were the prolific source of evil. Men who imagined themselves to be forms in which God existed and acted, were not likely to be subject to any authority human or divine, nor were they apt to regard anything as sinful which they felt inclined to do.
These men also had been brought up under the Papacy. Ac- cording to the papal theory, especially as it prevailed during the Middle Ages, the Church was a theocracy, whose represehtatives were the subjects of a constant inspiration rendering them infalli- ble as teachers and absolute as rulers. All who opposed the Church were i-ebels against God, whom to destroy was a duty both to God and man. These ideas Mlinzer and his followers applied to them- selves. They were the true Church. They were inspired. They were entitled to determine what is true in matters of doctrine. They were entitled to rule with absolute authority in church and state. All who opposed them, opposed God, and ought to be ex- terminated. Miinzer died upon the scaffold ; thus was fidfilled anew our Lord's declaration, " Those who take the sword, shall perish by the sword."
B. Mystics among the Reformers. Few of the theologians contemporary with Luther took any part in this fanatical movement. To a certain extent this however was done by Carlstadt (Bodenstein), archdeacon and afterwards professor of theology at Wittenbei'g. At fii-st he cooperated zeal- ously with the great Reformer, but when Storch and Stiibener claiming to be prophets, came to Wittenberg during Luther's con- finement at Wartburg, and denounced learning and Church in- stitutions, and taught that all reliance was to be placed on the inward light, or supernatural guidance of the Spirit, Carlstadt gave them his support and exhorted the students to abandon their studies and to betake themselves to manual labor. Great disorder following these movements, Luther left his place of seclusion, appeared upon the scene, and succeeded in allaying the tumult. Carlstadt then withdrew from Wittenberg, and ultimately united himself with Schwenkfeld, a more influential opponent of Luther, and who was equally imbued with the spirit of Mysticism.
82 INTRODUCTION. [Ch. IV. — Mysticism.
ScJiwenJcfeld.
Schwenkfeld, a nobleman born 1490, in tlie principality of Lig- nitz, in Lower Silesia, was a man of great energy and force of character, exemplary in his conduct, of extensive learning and indefatigable diligence. He at first took an active part in promot- ing the Reformation, and was on friendly terms with Luther, Me- lancthon, and the other leading Reformers. Being a man not only of an independent way of thinking, but confident and zealous in maintaining his peculiar opinions, he soon separated himself from other Protestants and passed his whole life in controversy ; con- demned by synods and proscribed by the civil authorities, he was driven from city to city, until his death, which occurred in 1561.
That Schwenkfeld differed not only from the Romanists, but from Lutherans and Reformed on all the great doctrines then in controversy, is to be referred to the fact that he held, in common with the great body of the Mystics of the Middle Ages, that union or oneness with God, not in nature or character only, but also in being or substance, was the one great desideratum and essential condition of holiness and felicity. To avoid the pantheistic doc- trines into which the majority of the Mystics were led, he held to a form of dualism. Creatures exist out of God, and are due to the exercise of his power. In them there is nothing of the substance of God, and therefore nothing really good. With regard to men, they are made good and blessed by communicating to them the substance of God. This communication is made through Christ. Christ is not, even as to his human nature, a creature. His body and soul were formed out of the substance of God. While on earth, in his state of humiliation, this substantial unity of his humanity with God, was undeveloped and unrevealed. Since his exaltation it is completely deified, or lost in the divine essence. It followed from these principles. First, That the external church., with its ordinances and means of grace, was of little importance. Especially that the Scriptures are not, even instrumentally, the source of the divine life. Faith does not come by hearing, but from the Christ within ; i. e. from the living substance of God commu- nicated to the soul. This communication is to be sought by abne- gation, renunciation of the creature, by contemplation and prayer. Secondly, as to the sacrament of the supper, which then was the great subject of controversy, Schwenkfeld stood by himself Not admitting that Christ had any material body or blood, he could not admit that the bread and winenvere transubstantiated into his body