890 THE GERMAN REFORMATION. A.D. 1517 To 1580.
the sixth discourse: “Oh, what joy has Dr. Martin’s return spread among us! His words, through divine mercy, are bringing back every day misguided people into the way of the truth. It is as clear as the sun, that the Spirit of God is in him, and that he returned to Wittenberg by His special providence.”
‘Most of the old forms were restored again, at least for a season, till the people were ripe for the changes. Luther himself returned to the convent, observed the fasts, and resumed the cowl, but laid it aside two years afterwards when the Elector sent him a new suit. The passage in the mass, however, which referred to the unbloody repetition of the sacrifice and the miraculous transformation of the elements, was not restored, and the communion in both kinds — prevailed, and soon became the universal custom. The Elector himself, shortly before his death (May 5, 1525), communed with the cup.
Didymus openly acknowledged his error, and declared that Luther preached like an angel! But the Zwickau Prophets left Wittenberg for ever, and abused the Reformer as a new pope and enemy of spiritual religion. Miinzer stirred up the Peasants’ War, and met a tragic fate.?
Carlstadt submitted silently, but sullenly. He was a disappointed and unhappy mah, and harbored feelings of revenge against Luther. Ranke characterizes him as “one of those men, not rare among Germans, who with an inborn tendency to profundity unite the courage of rejecting all that is established, and defending all that others reject, without ever rising to a clear view and solid conviction.” He resumed his lectures in the university for a time; but in 1523 he retired to a
1 Luther speaks favorably of him, and recommended him to a pastoral charge at Altenburg. See his letters in De Wette, II. 170, 183, 184.
2 He published at Niirnberg, 1524, a self-defense ‘‘ Wider das geistlose sanftlebende Fleisch zu Wittenberg,’’ and called Luther an ‘‘ Arch-heathen,’’ “ Arch-scamp,’’ ‘‘ Wittenberg Pope,’’ ‘‘ Babylonian Woman,’’ ‘‘ Dragon,” “ Basilisk,”’ ete.
§ 68. LUTHER RESTORES ORDER IN WITTENBERG. 391
farm in the neighborhood, to live as “ neighbor Andrew ” with lowly peasants, without, however, resigning the emoluments of his professorship. He devoted himself more fully than ever to his mystical speculations and imaginary inspirations. He entered into secret correspondence with Miinzer, though, he never fully approved his political movements. He published at Jena, where he established a printing-press, a number of devotional books under the name of ‘a new layman,” instead of Doctor of Theology. He induced the congregation of Orlamiinde to elect him their pastor without authority from the academic Senate of Wittenberg which had the right of appointment, and introduced there his innovations in worship, storming the altars and images. In 1524 he openly came out with his novel theory of the Lord’s Supper in opposition to Luther, and thus kindled the unfortunate eucharistic controversy which so seriously interfered with the peace and harmony of the Reformers. He also sympathized with the Anabaptists.1 Luther after long forbearance gave him up as incorrigible? With his consent, Carlstadt was exiled from Saxony (1524), but allowed to return on a sort of revocation, and on condition of keeping silence (1525). He evaded another expulsion by flight (1528). He wandered about in Germany in great poverty, made common cause with the Zwinglians, gave up some of his extravagant notions, sobered down, and found a resting-place first as pastor in Zurich, and then as professor of theology in Basel (1534- 1541), where during the raging of a pestilence he finished his erratic career.
i Nevertheless, in 1526 he invited Luther and his wife, Melanchthon and Jonas, as sponsors at the baptism of a new-born son in the village of Segren near Wittenberg. He lived after his return from exile in very humble circumstances, barely making a living from the sale of cakes and beer.
2 His writings against Carlstadt, in Walch, X., XV., and XX., and in Erl. ed., LXIV. 384-408. His book Wider die himmlischen Propheten (1525) is chiefly directed against Carlstadt. In the Table Talk (Erl. ed., LXI. 91) he calls Carlstadt and Miinzer incarnate devils.