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Protestants and the Cult of the Saints 2003Heming-CultofSaints.book Page i Tuesday, July 1, 2003 11:43 AM Protestants and the Cult of the Saints 2003Heming-CultofSaints.book Page ii Tuesday, July 1, 2003 11:43 AM Habent sua fata libelli Sixteenth Century Essays & Studies Series General Editor Raymond A. Mentzer University of Iowa Editorial Board of Sixteenth Century Essays & Studies Elaine Beilin Roger Manning Framingham State College Cleveland State University, Emeritus Miriam U. Chrisman Mary B. McKinley University of Massachusetts, Emerita University of Virginia Barbara B. Diefendorf Helen Nader Boston University University of Arizona Paula Findlen Charles G. Nauert Stanford University University of Missouri, Emeritus Scott H. Hendrix Theodore K. Rabb Princeton Theological Seminary Princeton University Jane Campbell Hutchison Max Reinhart University of Wisconsin–Madison University of Georgia Christiane Joost-Gaugier John D. Roth University of New Mexico, Emerita Goshen College Ralph Keen Robert V. Schnucker University of Iowa Tr uman State University, Emeritus Robert M. Kingdon Nicholas Terpstra University of Wisconsin, Emeritus University of Toronto Merry Wiesner-Hanks University of Wisconsin–Milwaukee 2003Heming-CultofSaints.book Page iv Tuesday, July 1, 2003 11:43 AM Copyright © 2003 by Truman State University Press 100 East Normal Street, Kirksville, Missouri 63501 USA tsup.truman.edu All rights reserved Library of Congress Cataloging-in-Publication Data Heming, Carol Piper, 1945– Protestants and the cult of the saints in German-speaking Europe, 1517–1531 / by Carol Piper Heming. p. cm. — (Sixteenth century essays & studies ; v. 65) Includes bibliographical references (p. ) and index. ISBN 1-931112-23-1 (casebound) — ISBN 1-931112-24-X (pbk.) 1. Christian saints—Cult—History—16th century. 2. Protestant churches—Doc- trines—History—16th century. 3. Reformation—Europe, German-speaking. 4. Europe, German-speaking—Church history—16th century. I. Title. II. Series. BX4818.3 .H46 2003 235'.2'094309031—dc21 2002153252 Cover art: From the cover page of Diepold Peringer’s A Sermon Preached by the Peas- ant from Wöhrd-by-Nuremberg, on the Sunday before Carnival, about Free Will and Also about the Invocation of the Saints (1524). Cover design by Teresa Wheeler Printed by McNaughton & Gunn, Inc., Saline, Michigan Set in Linotype AG Duc De Berry and Monotype Bembo No part of this work may be reproduced or transmitted in any format by any means, electronic or mechanical, including photocopying and recording or by an informa- tion storage or retrieval system, without permission in writing from the publisher. ∞The paper in this publication meets or exceeds the minimum requirements of the American National Standard—Permanence of Paper for Printed Library Materials, ANSI Z39.48 (1984). 2003Heming-CultofSaints.book Page vii Tuesday, July 1, 2003 11:43 AM Contents Preface . ix Abbreviations . xiii Chapter 1 Presence of the Saints . 1 Chapter 2 Religion and the Saints . 13 Chapter 3 Society and the Saints . 36 Chapter 4 Reformers and the Saints. 53 Chapter 5 Virgin Mary among the Saints . 66 Chapter 6 Ubiquity of the Saints . 75 Chapter 7 Persistence of the Saints . 105 Appendix 1 Disputations, Diets, and Colloquies. 111 Appendix 2 . 113 Appendix 3 Key to Works Cited in this Appendix . 117 Scriptural References Used against the Saints and Images. 122 2003Heming-CultofSaints.book Page viii Tuesday, July 1, 2003 11:43 AM Bibliography . 147 Index . 159 2003Heming-CultofSaints.book Page ix Tuesday, July 1, 2003 11:43 AM Preface The subject of the cult of the saints is likely to stir up immediate notions of icons, shrines, and relics—or of prayers and miraculous cures—but it is far less likely to be understood as the complex, multilayered belief system that it had become by the late fifteenth and early sixteenth century. While the reformers’ responses to the cult of the saints are generally painted in pronouncements on adiaphora—or, more dra- matically, in incidents of iconoclasm—less attention has been accorded the contem- porary objections to the saints and their trappings as part of a fundamental reevaluation of appropriate expressions of Christian piety.1 One of the aims of this study is to begin an examination of the framework underpinning the cult of the saints on the eve of the Reformation. Although much work has been done on the evolution of the medieval cult,2 historians have typically treated the cult of the saints during the fifteenth and sixteenth centuries as one aspect of the more inclusive topic of popular religion.3 It is clearly the case that customs and beliefs concerning the saints were part and parcel of the externalization of religion 1The centrality of the issue of Christian piety to the Reformation is addressed prominently by Carlos M.N. Eire in War against the Idols: The Reformation of Worship from Erasmus to Calvin (Cambridge: Cambridge University Press, 1986; reprint, 1998). Luther’s concern with piety as expressed in his early vernacular publications aimed at the “simple folk” is stressed by Bernd Moeller, “Das Berühmtwerden Luthers,” Zeitschrift für Historische Forschung 15 (1988): 65–92, esp. 73. The present study owes much to Eire’s examination of the issue of piety and to his interpretation of the cult of the saints. 2See, for example, Peter Brown, The Cult of the Saints: Its Rise and Function in Latin Christianity (Chicago: University of Chicago Press, 1981); Stephen Wilson, ed., Saints and Their Cults: Studies in Reli- gious Sociology, Folklore and History (Cambridge: Cambridge University Press, 1983); Donald Weinstein and Rudolph M. Bell, Saints & Society: The Two Worlds of Western Christendom, 1000–1700 (Chicago: Uni- versity of Chicago Press, 1982); André Vauchez, Sainthood in the Later Middle Ages, trans. Jean Birrell (Cambridge: Cambridge University Press, 1997); Barbara Abou-El-Haj, The Medieval Cult of Saints: For- mations and Transformations (Cambridge: Cambridge University Press, 1994). 3See, for example, Margaret Aston, Faith and Fire: Popular Religion and Unpopular Religion, 1350– 1600 (Rio Grande, Ohio: Hambledon, 1993); Peter Burke, Popular Culture in Early Modern Europe (New York: New York University Press, 1978); Keith Thomas, Religion and the Decline of Magic (New York: Charles Scribner’s Sons, 1977); Bernd Moeller, “Religious Life in Germany on the Eve of the Reforma- tion,” in Pre-Reformation Germany, ed. Gerald Strauss (New York: Harper & Row, 1972), 13–42; Steven D. Sargent, “Miracle Books and Pilgrimage Shrines in Late Medieval Bavaria,” Historical Reflections/Réfle- xions historiques 15 (1986): 455–71; Steven D. Sargent, “Saints’ Cults and Naming Patterns in Bavaria, 1400–1600,” Catholic Historical Review 76 (October 1990): 673–96; and a number of works by Robert Scribner, including, Popular Culture and Popular Movements in Reformation Germany (London: Hambledon, 1987) and “Ritual and Popular Religion in Catholic Germany at the Time of the Reformation,” Journal of Ecclesiastical History 35 (January 1984): 47–77. ix 2003Heming-CultofSaints.book Page x Tuesday, July 1, 2003 11:43 AM Preface which characterized popular expression around 1500. That the cult of the saints was, in addition, an intricate construct that reformers confronted over and over through- out the early Reformation era is one of the principal arguments of this study. One reason this is so is that the cult of the saints stood at the intersection of many early modern byways.4 Linking the spiritual and the physical, the pagan and the Christian, the dead and the living, the cult of the saints penetrated numerous boundaries—the very boundaries that reformers were striving to reinforce. In the sample of Reformation-era pamphlets analyzed in this study, individual opponents of the veneration of the saints often began by placing emphasis upon a single issue— usually a point of Scripture. The topic of the saints, once introduced, however, almost invariably opened a floodgate through which a variety of related objections proceeded to flow. One typical case is a piece by Lutheran reformer Johannes Brenz, Sermon on the Saints, preached at Swäbische Hall on the Feast Day of St. James, 25 July 1523, and published as a pamphlet in that same year.5 Brenz begins this sermon by noting that at times Scripture holds up the saints as examples. Citing passages from the Epistle of St. James, from Hebrews, and from Romans, he points to the powerful faith demonstrated by such figures as Abraham and Elias (or Elijah).6 Brenz then goes on to note: “Such good models are altered by perverse, selfish, foolish, indeed, godless people who no longer praise the faith of the saints, but the saints themselves. They hold them up as gods in whom we should place our faith, as helpers, as intercessors.… In short, the veneration of the saints today is idolatry.”7 Later in the sermon, Brenz points out the paganlike qualities of contemporary saint veneration8 and devotes much of the rest of the sermon to the necessity of invoking Christ as the only intercessor and to the impropriety of venerating dead saints at the expense of the living: “One honors Saint Peter, Saint James, and the mother of Jesus Christ, all dead, not with fasts, sacrifices, pilgrimages, or fires. Rather, such honor belongs to the living.”9 While Brenz’s point of departure in the sermon is clearly an endorsement of what he sees as the scriptural model of honor due dead saints, his message concerns numerous examples of the rampant disregard of this very same model. He closes his sermon with a pointed condemnation of a piety that had overstepped what he considers appropriate boundaries: “This is a 4For a more detailed discussion of this point, see chap. 3 below. 5Johannes Brenz, Ein Sermon von den Heiligen [Ulm: Matthias Hoffischer, 1523], Köhler 87/233. 6James 5:17–18; Rom. 4; Heb. 11. This and all other scriptural citations throughout the text and appendixes are from the Authorized (or King James) Version of the Bible.
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