Luther and Erasmus
In today's world, religious issues are not centrally associated with everyday life. This phenomenon can be attributed partly to the secularization of government, and the infiltration of the general populace or the common people into those very mechanisms that control their daily lives. This certainly was not the case in sixteenth century Europe. In that very tumultuous era, Europe witnessed the birth of Protestantism, Calvinism, and Anglicanism. The impetus behind these new religious ideologies could be found in the popular works of eminent theologians. Notable among them was the radical Protestant Martin Luther, and the humanist, Desiderius Erasmus. Although fundamental differences existed in the ideas put forth by these theologians, the message of soul exploration, and scripture study above all other works was common. This message, perforce, was in contradiction to the very basic duties the Catholic church assigned to itself. At the outset of the sixteenth century, the Catholic Church was a very powerful, but at the same time, extremely corrupt institution. Beginning early in the twelfth century onwards, there were calls for reform. Hence, between 1215 and 1245 nine church councils with the primary goal of church r
worthy to appear before God to pray for others and to teach one another divine things", Luther was empowering the basic unit of Christian religious life, that of the individual. I will curseand scold the scoundrels until I go to my grave, and never shall they have a civil word from me. eform were held; unfortunately, significant progress was not achieved. Martin Luther's extreme and direct opposition to the Church manifested itself in his vituperative description of the popes:Many think I am too fierce against popery; on the contrary I complain that I am, alas, too mild; I wish I could breathe out lightning against pope and popedom, and that every wind were a thunderbolt. That particular ecclesiastical duty which so aroused the sentiments of Luther and the Protestants was the sale of indulgences. Whereas the popes urged the necessity of active involvement of the people in the external activities of the Church, Erasmus encouraged the development of one's personal defense system against those who would try to compromise one's spiritual sanctity. Such a defense system can be established and maintained through prayer and knowledge, but not by "repeating as many psalms as possible every day, though they scarcely understand them" . The burden placed on a commoner to purchase indulgences, pay tithes to the church, and forfeit his land, all had one end in common and one mean; namely the growth of the material wealth of the church and the further impoverishment of the laity. Although the Ninety-Five Theses, posted on the doors of the Wittenberg Castle in 1517 is generally regarded as the turning point in Luther's ideology, and the beginning of The Reformation, it was not until the papal bull, Exsurge Domine, that Luther whole-heartedly turned his efforts against the Catholic Church, and published "The Freedom of a Christian", among other works. Whereas the Church declared its capacity to grant indulgences, thereby providing salvation on earth, Luther proposed that "the soul needs only the Word of God for its life and righteousness, so it is justified by faith alone and not any works". While in most European countries, the common people suffered the hardships of a subsistence livelihood, the church in Germany alone allegedly possessed nearly half the nation's wealth. Erasmus advises one to "meditate day and night on the divine law", but does not promote the eradication of popery and good works all together, as Luther does.
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