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 task was to win the sense of pardon of sin and to see his body a temple of the Holy Ghost. He fasted and prayed and scourged himself according to rule, and invented additional methods of maceration. He edified his brethren; they spoke of him as a model of monastic piety,—but the young man-he was only twenty-three-felt no relief and was no nearer God. He was still tormented by the sense of sin which urged him to repeated confession. God was always the implacable judge inexorably threatening punishment for the guilt of breaking a law which it seemed impossible to keep. For it was the righteousness of God that terrified him; the thought that all his actions were tested by the standard of that righteousness of God. His superiors could not understand him. Staupitz, Vicar-General of the Order, saw him on one of his visitations and was attracted by him. He saw his sincerity, his deep trouble, his hopeless despair. He advised him to study the Bible, St Augustine, and Tauler. An old monk helped him for a short time by explaining that the Creed taught the forgiveness of sin as a promise of God, and that what the sinner had to do was to trust in the promise. But the thought would come: Pardon follows contrition and confession; how can I know that my contrition has gone deep enough; how can I be sure that my confession has been complete? At last Staupitz began to see where the difficulty lay, and made suggestions which helped him. The true mission of the medieval Church had been to be a stern preacher of righteousness. It taught, and elevated its rude converts, by placing before them ideals of saintly piety and of ineffable purity, and by teaching them that sin was sin in spite of extenuating circumstances. Luther was a true son of that medieval Church. Her message had sunk deeply into his soul; it had been enforced by his experience of the popular revival of the decades which had preceded and followed his birth. He felt more deeply than most the point where it failed. It contrasted the Divine righteousness and man's sin and weakness. It insisted on the inexorable demands of the law of God and at the same time pronounced despairingly that man could never fulfil them. Staupitz showed Luther that the antinomy had been created by setting over against each other the righteousness of God and the sin and helplessness of man, and by keeping these two thoughts in opposition; then he explained that the righteousness of God, according to God's promise, might become the possession of man in and through Christ. Fellowship of man with God solved the antinomy; all fellowship is founded on personal trust; and faith gives man that fellowship with God through which all things that belong to God can become his. These thoughts, acted upon, helped Luther gradually to win his way to peace of heart. Penitence and confession, which had been the occasions of despair when extorted by fear, became natural and spontaneous when suggested by a sense of the greatness and intimacy of the redeeming love of God in Christ.