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 Nothing came immediately of his talk with Contarini in the autumn of 1538; but in the spring of 1540 a fresh, and, as it appeared, a more energetic beginning of reform was made in Rome. In April Giberti was summoned from his diocese to give the Sacred College the benefit of his experience; and commissions were appointed for carrying out reforms in the Apostolic Chamber, the Rota, the Chancery, and the Penitentiary. The hopes with which the pontificate had begun were fully revived. Giovanni Morone, the papal Nuncio in Germany, had again and again in his letters pressed upon the Pope the necessity of a Council and of energetic measures of reform, if the Church was to be saved in Germany. Morone's instructions ordered him to be as conciliatory as possible; and it seemed that moderate men on both sides might arrange an understanding. The proposal of Faber, the Bishop of Vienna, to condemn as heretical a series of propositions selected from Lutheran writers, was disapproved of by the Pope. The failure so far of the attempts to assemble a General Council made Charles fall back on a series of national conferences, in which endeavours were made to find some common terms of agreement that might serve as a basis for the action of the Ecumenical Council when it should meet.

It was in pursuance of this policy that the famous Religious Colloquy took place at Ratisbon in April, 1541, after preliminary meetings at Hagenau (June, 1540) and at Worms (November, 1540). The detailed story of the negotiations belongs to the history of Germany; but the discussions which took place are of interest to us as showing the extent of the reconstruction of the Church system to which the most liberal of the Catholic reformers were prepared to consent. Agreement was arrived at on the fundamental articles of Original Sin, Free Will, and Justification. With regard to the last, a neutral formula was arrived at midway between the Lutheran doctrine and that formulated later at Trent. Justification was two-fold, and depended both on "inherent" and on "imputed" righteousness. It was attained by faith; but that faith must be living and active. The marriage of priests might be permitted but not encouraged, as also communion in both kinds. On the general doctrine of the Sacraments, and especially on the doctrine of the Eucharist, agreement was found more difficult; and when the papal prerogatives came on for discussion a clear divergence of opinion showed itself. It was clear that, after concessions on both sides, a considerable gulf still remained between them. Moreover, even if the peacemakers could come to terms, there were still Luther and the Pope to reckon with. Luther was suspicious, even unduly suspicious, of all papal advances; and he refused to believe in the sincerity of proposals in which his old adversary Eck had a share. The Pope, on the other hand, unhesitatingly rejected any ambiguous definition of the papal prerogative and of the doctrine of the Sacraments; and the agreement on Justification was viewed with suspicion in Rome, and only tolerated