href="#ulink_9379b40e-93b3-5b25-b8d0-e1677710e66d">[32] According to Karl Seidemann, an expert on Luther (1859), the testimony of Wicel may be taken as settling definitively the constantly recurring dispute on the subject.[33]
The following facts which have been handed down throw some light on the inward state of the young man at this time and shortly after.
At a procession of the Blessed Sacrament he had to accompany Staupitz, the Vicar, as his deacon. Such was the terror which suddenly seized him that he almost fled. On speaking afterwards of this to his superior, who was also his friend, he received the following instructive reply: “This fear is not from Christ; Christ does not affright, He comforts.”[34]
One day that Luther was present at High Mass in the monks’ choir, he had a fit during the Gospel, which, as it happened, told the story of the man possessed. He fell to the ground and in his paroxysms behaved like one mad. At the same time he cried out, as his brother monks affirmed: “It is not I, it is not I,” meaning that he was not the man possessed.[35] It might seem to have been an epileptic fit, but there is no other instance of Luther having such attacks, though he did suffer from ordinary fits of fainting. Strange to say, some of his companions in the monastery had an idea that he had dealings with the devil, while others, mainly on account of the above-mentioned attack, actually declared him an epileptic. We learn both these facts from his opponent and contemporary, Johann Cochlæus, who was on good terms with Luther’s former associates. He asserts positively that a “certain singularity of manner” had been remarked upon by his fellows in the monastery.[36] Later on his brother monk, Johann Nathin, went so far as to assert that “an apostate spirit had mastered him,” i.e. that he stood under the influence of the devil.[37]
Melanchthon was afterwards to hear from Luther’s own lips something of the dark states of terror from which he had suffered since his youth. When he speaks of them at the commencement of his biographical eulogy on his late friend[38] he connects Luther’s strange excitement in the days before his entrance into religion with a certain event in his later history at a time when he was engaged in public controversy. “As he himself related, and as many are aware,” says Melanchthon, “when considering attentively examples of God’s anger, or any notable accounts of His punishments, such terror possessed him (‘tanti terrores concutiebant’) as almost to cause him to give up the ghost.” He describes how, as a full-grown man, when such fears overcame him, he would actually writhe on his bed. He suffered from these terrors (terrores) either for the first time, or most severely, in the year in which he lost his friend by death in an accident, i.e. before his admission to the monastery. “It was not poverty,” Melanchthon continues, “but his love of piety which led him to choose the religious life, and, while pursuing his theological and scholastic studies, he drank with glowing fervour from the springs of heavenly doctrine, namely, the writings of the prophets and apostles (i.e. the Old and New Testament) in order to instruct his spirit in the Divine Will and to nourish fear and love with strong testimony. Overwhelmed with these pains and terrors (‘dolores et pavores’), he plunged only the more zealously into the study of the Bible.”
According to Melanchthon’s account, the same old Augustinian who once had directed Luther’s attention in an attack of faint-heartedness to the Christian’s duty of recalling the article of the forgiveness of sins, also quoted him a saying of St. Bernard: “Only believe that thy sins are forgiven thee through Christ. That is the testimony which the Holy Ghost gives in thy heart: ‘Thy sins are forgiven.’ Such is the teaching of the apostle, that man is justified by faith.”[39]
Such words of Catholic faith and joyful trust in God might well have sufficed to reassure an obedient and humble spirit. Luther began to read more and more the mystic writings of the saint of Clairvaux, but as to how far they served to bring him peace of conscience no one can now say; certain it is that, at a later date, he placed a foreign interpretation upon the above-mentioned text and upon many other similar sayings of St. Bernard, which, taken in a Catholic sense, might have been of comfort to him, in order to render them favourable to the methods by which he proposed to make his new teaching a source of consolation. He accustomed himself more and more to follow “his own way,” as he calls it, in mind and sentiment. Though in later times he speaks often and at length of his spiritual trials in the monastery, we never hear of his humbling himself before God with childlike, trustful prayer in order to find a way out of his difficulties.
If we consider the temptations of which he speaks, we might be tempted to think that he, with his promising disposition and proneness to extremes, had been singled out in a quite special manner by the tempter. During the term of novitiate, writes Luther when more advanced in years, the evil spirit of darkness, so he has learned, does not usually assail so bitterly the monk who is striving after perfection. Satan generally tempts him but slightly, and, more especially as regards temptations of the flesh, the novice is left in comparative peace, “indeed, nothing appears to him more agreeable than chastity.”[40] But, after that time, so he tells us, he himself had to bewail not only fears and doubts, but also numberless temptations which “his age brought along with it.”[41] He felt himself at the same time troubled with doubts as to his vocation and by “violent movements of hatred, envy, quarrelsomeness and pride.”[42]
“I was unable to rid myself of the weight; horrible and terrifying thoughts (‘horrendæ et terrificæ cogitationes’), stormed in upon me.”[43] Temptations to despair of his salvation and to blaspheme God tormented him more especially.
He had often wondered, he says on one occasion to his father Hans, whether he was the only man whom the devil thus attacked and persecuted,[44] and later he comforted one who was in great anxiety with the words: “When beset with the greatest temptations I could scarcely retain my bodily powers, hardly keep my breath, and no one was able to comfort me. All those to whom I complained answered ‘I know nothing about it,’ so that I used to sigh ‘Is it I alone who am plagued with the spirit of sorrow!’”[45]
He thinks that he learned the nature of these temptations from the Psalms, and that he had by experience made close acquaintance with the verse of the Bible: “Every night I will wash my bed: I will water my couch with my tears” (Ps. vi. 7). Satan with his temptations was the murderer of mankind; but, notwithstanding, one must not despair. Luther here speaks of visions granted him, and of angels who after ten years brought him consolation in his solitude; these statements we shall examine later.
Elsewhere he again recounts how Staupitz encouraged him and the manner in which he interpreted his advice reveals a singular self-esteem. Staupitz had pointed out to him the interior trials endured by holy men, who had been purified by temptation, and, after having been humbled, had risen to be powerful instruments in God’s hand. Perhaps, said Staupitz, God has great designs also for you, for the greater good of His Church. This well-meant encouragement remained vividly impressed upon Luther’s memory, not least because it seemed to predict a great future for him. “And so it has actually come to pass,” he himself says later, “I have become a great doctor though in the time of my temptations I could never have believed it.”[46] Speaking later of a reference made by Staupitz to the temptations which humbled St. Paul,