51. The Ecclesiastical Policy of Charles V. (Chapter 3. From the Publication of Luther's Theses to the Diet of Worms, (...) (History of the Christian Church) (Schaff, Philip)

The ecclesiastical policy of Charles was Roman Catholic without being ultramontane. He kept his coronation oath. All his antecedents were in favor of the traditional faith. He was surrounded by ecclesiastics and monks. He was thoroughly imbued with the Spanish type of piety, of which his grandmother is the noblest and purest representative. Isabella the Catholic, the greatest of Spanish sovereigns, the queen of earthly queens. ³¹ conquered the Moors, patronized the discoverer of America, expelled the Jews, and established the Inquisition, all for the glory of the Virgin Mary and the Catholic religion.³¹ A genuine Spaniard believes, with Gonzalo of Oviedo, that powder against the infidels is incense to the Lord. With him, as with his Moorish antipode, the measure of conviction is the measure of intolerance, and persecution the evidence of zeal. The burning of heretics became in the land of the Inquisition a sacred festival, an act of faith;"³¹ and such horrid spectacles were in the reign of Philip II. as popular as the bull-fights which still flourish in Spain, and administer to the savage taste for blood.

Charles heard the mass daily, listened to a sermon on Sunday and holy days, confessed and communed four times a year, and was sometimes seen in his tent at midnight on his knees before the crucifix. He never had any other conception of Christianity than the Roman-Catholic, and took no time to investigate theological questions.

He fully approved of the Pope's bull against Luther, and ordered it to be executed in the Netherlands. In his retreat at Yuste, he expressed regret that he had kept his promise of safe-conduct; in other words, that he had not burned the heretic at Worms, as Sigismund had burned Hus at Constance. He never showed the least sympathy with the liberal tendencies of the age, and regarded Protestantism as a rebellion against Church and State. He would have crushed it out if he had had the power; but it was too strong for him, and he needed the Protestant support for his wars against France, and against the Turks. He began in the Netherlands that fearful persecution which was carried on by his more bigoted son, Philip II., but it provoked the uprising of the people, and ended in the establishment of the Dutch Republic.³¹ He subdued the Lutheran league in the Schmalkaldian war; pale as death, but trusting in God, he rushed into the hottest of the fight at Muehlberg, and greeted the decisive victory of 1547 with the words: I came, I saw, and God conquered. ³¹ But the height of his power was the beginning of his decline. The same Saxon Elector, Moritz, who had aided him against the Protestant princes, turned against him in 1552, and secured in the treaty of Passau, for the first time, some degree of legal toleration to the Lutherans in Germany.

But while Charles was a strict Roman Catholic from the beginning to the end of his life, he was, nevertheless, by no means a blind and slavish papist. Like his predecessors on the German throne, be maintained the dignity and the sovereignty of the state against the claims of hierarchical supremacy. He hated the French, or neutral, politics of the papal court. His troops even captured Rome, and imprisoned Clement VII., who had formed a league with Francis I. against him (1527). He quarreled with Pope Paul III., who in turn severely protested against his tolerant or hesitating policy towards the Protestants in Germany. He says, in his Autobiography,³¹ that the Pope's emissaries, and some ecclesiastics, were incessantly endeavoring to induce him to take up arms against the Protestants (tomar as armas contra os protestantes), but that he hesitated on account of the greatness and difficulty of such an enterprise.

Moreover, Charles had a certain zeal for a limited reformation of church discipline on the basis of the Catholic doctrine and the papal hierarchy. He repeatedly urged a general council, against the dilatory policy of the Popes, and exhorted Protestants and Catholics alike to submit to its decisions as final. Speaking of the Diet of Augsburg, held in 1530, he says that he, asked his Holiness to convoke and assemble a general council, as most important and necessary to remedy what was taking place in Germany, and the errors which were being propagated throughout Christendom. ³¹ This was likewise consistent with Spanish tradition. Isabella the Catholic, and Cardinal Ximenes, had endeavored to reform the clergy and monks in Spain.³¹

This Roman-Catholic reformation was effected by the Council of Trent, but turned out to be a papal counter-reformation, and a weapon against Protestantism in the hands of the Spanish order of the Jesuits.

Charles and Luther saw each other once, and only once, at the Diet of Worms. The Emperor was disgusted with the monk who dared to set his private judgment and conscience against the time-honored creed of Christendom, and declared that he would never make him a heretic. But Luther wrote him a respectful letter of thanks for his safe-conduct.³¹

Twenty years later, after his victory over John Frederick of Saxony at Muehlberg on the Elbe (April 24, 1547), Charles stood on the grave of Luther in the castle church of Wittenberg, and was advised by the bloodthirsty Duke of Alva to dig up and burn the bones of the arch-heretic, and to scatter the ashes to the winds of heaven; but he declined with the noble words:, I make war on the living, not on the dead. This was his nearest approach to religious toleration. But the interesting incident is not sufficiently authenticated.³²

For twenty-six years the Emperor and the Reformer stood at the head of Germany, the one as a political, the other as a religious, leader; working in opposite directions, the one for the preservation of the old, the other for the creation of the new, order of things. The one had the army and treasure of a vast empire at his command; the other had nothing but his faith and pen, and yet made a far deeper and more lasting impression on his and on future ages. Luther died peacefully in his birthplace, trusting in the merits of Christ, and commending his soul to the God who redeemed him. Ten years later Charles ended his life as a monk in Spain, holding a burning candle in the right hand, and pressing with the left the crucifix to his lips, while the Archbishop of Toledo intoned the Psalm De Profundis. The last word of the dying Emperor was Jesus.