§ 72. ERASMUS AND THE REFORMATION. 427
the Pope’s bull;! but from fear, or some other reason, it has not yet been published. I am surprised that the Pope should employ such agents, some of them illiterate men, and all of them headstrong and haughty, for the transaction of such affairs. Nothing can exceed the pride or violent temper of Cardinal Cajetan, of Charles Miltitz, of Marinus, of Aleander. They all act upon the principle of the young king who said, ‘ My little finger is thicker than my father’s loins.’ As to Aleander, he is a complete maniac, —a bad, foolish man.”’
After the Diet of Worms, several events occurred which seemed to confirm his worst fears about the effects of the ᾿ Reformation, and imbittered him against its leaders; namely, the disturbances of Carlstadt at Wittenberg (1521), Luther’s invective against Henry VIII. (1522), and the fierce attack of his former friend and admirer Ulrich von Hutten (4628). ‘
Nevertheless, he advised Pope Adrian VI. to avoid all harsh measures, to deal gently with errors, to pardon past misdoings, to reform abuses, and to call a general council of moderate men. The counsel was disregarded.
Glareanus (Loriti) of Basel described Erasmus very well, when he wrote to Zwingli, Jan. 20, 1523, “ Erasmus is an old man, and desires rest. Each party would like to claim him, but he does not want to belong to any party. Neither party is able to draw him. He knows whom to avoid, but not whom to attach himself to.” Glareanus added, however, that Erasmus confessed Christ in his writings, and that he never heard any unchristian word from his lips.
1 The edict was passed May 26, 1521, but dated back May 8. (See p. 318.)
2 Erasmus had disowned the poor fugitive Hutten, who turned on him like a wild beast in his Expostulatio cum Erasmo, published at Strasburg, July, 1523. Erasmus wrote to Pirkheimer, ‘‘ Emoriar si crediturus eram, in universis Germanis esse tantum inhumanitatis, impudentie, vanitatis, virulentie quantum habet unus libellus Hutteni.’”? He answered by Spongia Erasmi adversus Adspergines Ulrici Hutteni, Basel, 1523. (Opera, vol. IX. Pars II. 1631-73). Luther judged: ‘‘ Iam not pleased with Hutten’s attack, but still less with Erasmus’s reply.’’ The Expostulatio and the Spongia were also translated into German. See on this bitter personal controversy, Strauss, Ulrich von Hutten, pp. 448-484; and Drummond, II. 120 sqq.
8 Opera Zw., VII. 263,
428 THE GERMAN REFORMATION. A.D. 1517 To 1530.
§ 73. The Free-will Controversy. 1524-1527. See Literature in § 73.
After halting some time between approval and disapproval, Erasmus found it impossible to keep aloof from the irrepressible conflict. Provoked by Hutten, and urged by King Henry and English friends, he declared open war against Luther, and broke with the Reformation. He did so with great reluctance ; for he felt that he could not satisfy either party, and that he was out of his element in a strictly theological dispute. He chose for his attack Luther’s doctrine of total depravity.
Here lay the chief dogmatic difference between the two. Erasmus was an admirer of Socrates, Cicero, and Jerome; while Luther was a humble pupil of St. Paul and Augustin. Erasmus lacked that profound religious experience through which Luther had passed in the convent, and sympathized with the anthropology of the Greek fathers and the semi- Pelagian school.
In September, 1524, Erasmus appeared on the field with his work on the “ Freedom of the Will.” Itis a defence of freedom as an indispensable condition of moral responsibility, without which there can be no meaning in precept, repentance, and reward. He maintains essentially the old semi- Pelagian theory, but in the mildest form, and more negatively than positively ; for he wished to avoid the charge of heresy. He gives the maximum of glory to God, and a minimum to man. “1 approve,” he says, “οἵ those who ascribe something to free-will, but rely most upon grace.” We must exert our will to the utmost, but the will is ineffective without the grace of God. He urged against Luther Christ’s call upon Jerusalem to repent (Matt. 23: 37), and the will of God that no one should perish, but that all should be saved (Ezek. 33:11; 1 Tim. 2:4; 2 Pet. 8:9). He treated him