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AN EXAMPLE OF THE LETTERS OF OBSCURE MEN.

John Reuchlin, a famous Hebrew scholar, became involved in a controversy with a baptised Jew, Pfefferkorn, and his friends, in regard to the desirability of confiscating and destroying the books of the Jews. Reuchlin's tolerant attitude displeased the fanatical party, and he was led to defend his position in a book which he called the Augenspiegel. This reached the theological faculty of Cologne, which drew up a list of heretical propositions found therein; and Ortuin Gratius, one of the members of the faculty, added an appendix of Latin verses. Reuchlin was summoned before Hochstraten, the inquisitor general, at Cologne, but appealed to the Pope, who referred the case to the Bishop of Speyer. This prelate declared the book free from heresy. Then Hochstraten in his turn appealed to Rome, where the case was pending when the Letters of Obscure Men appeared. The persecution and trial of Reuchlin created a great deal of excitement in Germany among the literary men. In March, 1514, Reuchlin had published a collection of the letters of sympathy which he had received, under the title, Letters of Distinguished Men, addressed to John Reuchlin. These suggested to a famous humanist at Erfurt, Crotus Rubeanus, and his friends a method of attacking the theological party by means of a series of letters purporting to be written to Ortuin Gratius by his simple admirers and disciples. The modest title Letters of Obscure Men suggested itself as antithetical to that of the boastful collection which Reuchlin had issued of the letters of distinguished contemporaries. The first series was published in 1515, and a second series, in which Ulrich von Hutten doubtless took part, in 1517. The bad Latin, the fruitless quibbles, the naive confessions of habitual looseness of life, and the hate which the theologians bore toward Reuchlin and the whole tribe of humanists, form the interest and the recurring themes of the letters. The wit is good, bad and indifferent. The general conception of the work is perhaps its most delicately humorous feature, and it is said that in two instances at least the monks took the letters seriously, believing them to be an authentic manifesto of their party.

See Creighton, History of the Papacy, Vol. V., pp. 29-51, Strauss, Ulrich von Hutten, 176 ff., Geiger's Reuchlin, and his Renaissance und Humanismus in Italien und Deutschland, 510 ff. The best version of the "Letters" is that of Böcking. 2 vols.

From the Latin: Epistolae Obscurorum Virorum, Ed. Böcking, Leipzig, 1863, Vol. I,, pp, 226–227.

Henricus Schaffsmulius to Master Ortuin Gratius many salutations.

When I first went to the Curia you told me that I should write to you frequently and address any theological questions to you, for you wished to answer them more satisfactorily than those could about the Papal Court at Rome. I, therefore, wish now to ask your opinion in the case of one who should on Friday, which is the sixth day, or upon any other fast day, eat an egg in which there is a chick. For we were

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THE SALE OF INDULGENCES.

The Archbishop of Mainz arranged with the Pope in 1515 to conduct the sale of indulgences in his own vast archiepiscopal provinces, Mainz and Magdeburg, for one-half the proceeds. The plan was not carried out until 1517 when, we may infer, the undated Instructions to Subcommissioners were drawn up, a portion of which is given below. These instructions, Cardinal Hergenrother observes, corresponding with the teaching of the church, cannot be a source of reproach to the Elector" (Conciliengeschichte, IX, 11).

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The sub-commissioners appealed in turn to the parochial priests, and there are extant portions of another set of instructions issued by John Tetzel to the priests of his territory, exhorting them to prepare the minds of their parishioners for indulgences; and with these instructions he sent pattern sermons, of which one is given below.

ARCHBISHOP ALBERT'S INSTRUCTIONS TO THE SUB-COMMISSIONERS.

Gerdes: Introductio in Historiam Evangelii Seculo XVI Renovati,
Supplement to Vol. I, pp. 90, sqq.

***Here follow the four principal graces and privileges, which are granted by the apostolic bull, of which each may be obtained without the other. In the matter of these four privileges preachers shall take pains to commend each to believers with the greatest care, and, in-sofar as in their power lies, to explain the same.

The first grace is the complete remission of all sins; and nothing greater than this can be named, since man who lives in sin and forfeits the favor of God, obtains complete remission by these means and once more enjoys God's favor: moreover, through this remission of sins the punishment which one is obliged to undergo in Purgatory on account of the affront to the divine Majesty, is all remitted, and the pains of Purgatory completely blotted out. And although nothing is precious enough to be given in exchange for such a grace, since it is the free gift of God and a grace beyond price,-yet in order that Christian believers may be the more easily induced to procure the same, we establish the following rules, to wit:

In the first place every one who is contrite in heart, and has made oral confession, or at all events has the intention of confessing at a suitable time, shall visit at least the seven churches indicated for this purpose, that is to say, those in which the papal arms are displayed, and in each church shall say devoutly five Paternosters and five Ave Marias in honor of the five wounds of our Lord Jesus Christ, whereby our salvation is won, or one Miserere, which Psalm is particularly well adapted for obtaining forgiveness of sins.

Sick or otherwise incapacitated persons shall visit with the same devotion and prayers the seven altars, which the commissioners and subcommissioners shall have erected in the church where the cross shall be raised, and on which they shall have affixed the papal arms.

Where, however, persons are found so weak that they cannot conveniently come to such a church, then shall their confessor or penitentiary cause an altar to be brought to a convenient place approved by him. And where such persons visit this place and offer up their prayers near the altar or before it, they shall deserve the indulgence as though they had visited the seven churches.

To those, however, who are upon beds of sickness the image of a saint may be sent, before or beside which they may offer up a certain number of prayers, according to the judgment of the confessor, in which case they shall be considered to have done as much as if they had visited the seven churches.

But where a certain one, particularly a woman, requests, on account of some especial cause, that the visitation of the churches and altars be remitted, the penitentiaries may grant the request on proper grounds; but the said visitation shall be replaced with an increased contribution.

Respecting, now, the contribution to the chest, for the building of the said church of the chief of the apostles, the penitentiaries and confessors, after they have explained to those making confession the full remission and privileges, shall ask of them, for how much money or other temporal goods they would conscientiously go without the said most complete remission and privileges; and this shall be done in order that hereafter they may be brought the more easily to contribute. And because the conditions and occupations of men are so manifold and diverse that we cannot consider them individually, and impose specific rates accordingly, we have therefore concluded that the rates should be determined according to the recognized classes of persons.

Kings and Queens and their offspring, archbishops and bishops, and other great rulers as well, provided they seek the places where the cross is raised, or otherwise present themselves, shall pay at least five and twenty Rhenish guilders in gold. Abbots and the great prelates of Cathedral churches, counts, barons, and others of the higher nobility, together with their consorts, shall pay for each letter of indulgence ten such guilders. Other lesser prelates and nobles, as also the

rectors of celebrated places, and all others, who, either from permanent incomes or merchandise, or otherwise, enjoy a total yearly revenue of five hundred gold guilders, shall pay six such guilders. Other citizens and tradespeople and artisans, who have individual incomes and families of their own, shall pay one such guilder; others of less means only a half. And where it is impossible to adhere rigidly to the schedule above indicated, then we declare that the said kings, bishops,, dukes abbots, prelates, counts, barons, members of the higher nobility and rectors, together with all others above mentioned, shall place or caused to be placed in the chest a sum in accordance with the dictates of sound reason, proportionate to their magnificence or generosity, after they have listened to the advice and council of the subcommissioners and penitentiaries and of their confessors, in order that they may fully obtain the grace and privileges. All other persons are confided to the discretion of the confessors and penitentiaries, who should have ever in view the advancement of this building, and should urge their penitents to a freer contribution, but should let no one go away without some portion of grace, because the happiness of Christian believers is here concerned not less than the interests of the building. And those that have no money, they shall supply their contribution with prayer and fasting; for the Kingdom of Heaven should be open to the poor not less than to the rich.

And although a married woman may not dispose of the husband's goods against his will, yet she shall be able to contribute in this instance against the will of her husband of her dowry or of her own private property, which has come to her in a regular manner. Where she has no such possessions, or is prevented by her husband, she shall then supply such contribution with prayer; and the same we wish to have understood concerning sons who still remain under parental control.

Where, however, the said poor wives and sons who still remain under parental control may obtain by entreaty or otherwise from other rich and pious persons the means needed for such payments and contributions, they shall place the sums so acquired in the chest. Where, however, they have absolutely no way of procuring such contributions, then they may obtain through prayer and supplication the said treasures of grace as well for themselves as for the dead.

In all the cases above indicated, however, some room shall be left for the exercise of discretion on the part of the subcommissioners and confessors, who shall have regard to God and their consciences, so that peace of conscience and the welfare of all the above said persons shali be happily secured.

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