第29章 Chapter 5(2)

Another evil against which the Reformer waged long and resolute battle was the institution of the orders of mendicant friars. These friars swarmed in England, casting a blight upon the greatness and prosperity of the nation.

Industry, education, morals, all felt the withering influence. The monk's life of idleness and beggary was not only a heavy drain upon the resources of the people, but it brought useful labor into contempt. The youth were demoralized and corrupted. By the influence of the friars many were induced to enter a cloister and devote themselves to a monastic life, and this not only without the consent of their parents, but even without their knowledge and contrary to their commands. One of the early Fathers of the Roman Church, urging the claims of monasticism above the obligations of filial love and duty, had declared: "Though thy father should lie before thy door weeping and lamenting, and thy mother should show the body that bore thee and the breasts that nursed thee, see that thou trample them underfoot, and go onward straightway to Christ." By this "monstrous inhumanity," as Luther afterward styled it, "savoring more of the wolf and the tyrant than of the Christian and the man," were the hearts of children steeled against their parents.--Barnas Sears, The Life of Luther, pages 70, 69. Thus did the papal leaders, like the Pharisees of old, make the commandment of God of none effect by their tradition. Thus homes were made desolate and parents were deprived of the society of their sons and daughters.

Even the students in the universities were deceived by the false representations of the monks and induced to join their orders. Many afterward repented this step, seeing that they had blighted their own lives and had brought sorrow upon their parents; but once fast in the snare it was impossible for them to obtain their freedom. Many parents, fearing the influence of the monks, refused to send their sons to the universities.

There was a marked falling off in the number of students in attendance at the great centers of learning. The schools languished, and ignorance prevailed.

The pope had bestowed on these monks the power to hear confessions and to grant pardon. This became a source of great evil. Bent on enhancing their gains, the friars were so ready to grant absolution that criminals of all descriptions resorted to them, and, as a result, the worst vices rapidly increased. The sick and the poor were left to suffer, while the gifts that should have relieved their wants went to the monks, who with threats demanded the alms of the people, denouncing the impiety of those who should withhold gifts from their orders. Notwithstanding their profession of poverty, the wealth of the friars was constantly increasing, and their magnificent edifices and luxurious tables made more apparent the growing poverty of the nation. And while spending their time in luxury and pleasure, they sent out in their stead ignorant men, who could only recount marvelous tales, legends, and jests to amuse the people and make them still more completely the dupes of the monks. Yet the friars continued to maintain their hold on the superstitious multitudes and led them to believe that all religious duty was comprised in acknowledging the supremacy of the pope, adoring the saints, and making gifts to the monks, and that this was sufficient to secure them a place in heaven.

Men of learning and piety had labored in vain to bring about a reform in these monastic orders; but Wycliffe, with clearer insight, struck at the root of the evil, declaring that the system itself was false and that it should be abolished. Discussion and inquiry were awakening. As the monks traversed the country, vending the pope's pardons, many were led to doubt the possibility of purchasing forgiveness with money, and they questioned whether they should not seek pardon from God rather than from the pontiff of Rome. (See Appendix note for page 59.) Not a few were alarmed at the rapacity of the friars, whose greed seemed never to be satisfied. "The monks and priests of Rome," said they, "are eating us away like a cancer. God must deliver us, or the people will perish."--D'Aubigne, b. 17, ch. 7. To cover their avarice, these begging monks claimed that they were following the Saviour's example, declaring that Jesus and His disciples had been supported by the charities of the people. This claim resulted in injury to their cause, for it led many to the Bible to learn the truth for themselves--a result which of all others was least desired by Rome. The minds of men were directed to the Source of truth, which it was her object to conceal.

Wycliffe began to write and publish tracts against the friars, not, however, seeking so much to enter into dispute with them as to call the minds of the people to the teachings of the Bible and its Author. He declared that the power of pardon or of excommunication is possessed by the pope in no greater degree than by common priests, and that no man can be truly excommunicated unless he has first brought upon himself the condemnation of God. In no more effectual way could he have undertaken the overthrow of that mammoth fabric of spiritual and temporal dominion which the pope had erected and in which the souls and bodies of millions were held captive.