unblemished character.^492 He had openly denied the papal infallibility; but otherwise he was an
orthodox Dominican, and opposed to a doctrinal reformation. He had combined with the Louvain
professors in the condemnation of Luther, and advised Charles to take rigorous measures against
him at Worms. Barefooted and without any ostentation, he entered Rome. He read daily mass at
early dawn, took a simple meal, slept on a couch, and lived like a monk. He introduced strict
economy in the papal household, and vigorously attacked the grossest abuses. He tried to gain the
influence of Erasmus and Zwingli.. But he encountered opposition everywhere.
Under these circumstances the Diet met at Nürnberg, March 23, 1522, and again Nov. 17,
under the presidency of Ferdinand, the brother of the Emperor. To avert the danger of the Turks,
processions and public prayers were ordered, and a tax imposed; but no army was raised.
Adrian demanded the execution of the Edict of Worms, and compared Luther to Mohammed;
but he broke the force of his request by confessing with surprising frankness the corruptions of the
Roman court, which loudly called for a radical moral reform of the head and members. Never before
had the Curia made such a confession.
"We know," wrote the Pope in the instruction to his legate, Francesco Chieregati, "that for
some time many abominations, abuses in ecclesiastical affairs, and violations of rights have taken
place in the holy see; and that all things have been perverted into bad. From the head the corruption
has passed to the limbs, from the Pope to the prelates: we have all departed; there is none that doeth
good, no, not one." He regarded Protestantism as a just punishment for the sins of the prelates. He
promised to do all in his power to remedy the evil, and to begin with the Curia whence it arose.^493
The Emperor was likewise in favor of a reform of discipline, though displeased with Adrian
for not supporting him in his war with France and his church-spoliation schemes.
The attempt to reform the church morally without touching the dogma had been made by
the great Councils of the fifteenth century, and failed. Adrian found no sympathy in Rome, and
reigned too short a time (Jan. 9, 1522 to Sept. 14, 1523) to accomplish his desire. It was rumored
that he died of poison; but the proof is wanting. Rome rejoiced. His successor, Clement VII.
(1523–1534), adopted at once the policy of his cousin, Leo X.
Complaint was made in the Diet against the Elector Frederick, that he tolerated Luther at
Wittenberg, and allowed the double communion, the marriage of priests, and the forsaking of
convents, but his controlling influence prevented any unfavorable action. The report of the
suppression of the radical movements in Wittenberg made a good impression. Lutheran books were
freely printed and sold in Nürnberg. Osiander preached openly against the Roman Antichrist.
The Diet, in the answer to the Pope (framed Feb. 8 and published as an edict March 6, 1523),
refused to execute the Edict of Worms, and demanded the calling of a free general council in
Germany within a year. In the mean time, Luther should keep silence; and the preachers should
content themselves with preaching the holy gospel according to the approved writings of the
Christian church. At the same time the hundred gravamina of the German nation were repeated.
(^492) Ranke (Päpste, I. 60): "Adrian war von durchaus unbescholtenem Ruf: rechtschaffen, fromm, thätig; sehr ernsthaft, man sah ihn
nie anders als leise mit den Lippen lächeln; aber voll wohlwollender, reiner Absichten: ein wahrer Geistlicher. Welch ein Gegensatz, als
er nun dort einzog, wo Leo so prächtig und verschwenderisch Hof gehalten! Es existirt ein Brief von ihm, in welchem er sagt: er möchte
lieber in seiner Propstei zu Löwen Gott dienen als Papst sein." Pallavicino calls him "ecclesiastico ottimo, pontifide mediocre."
(^493) "Ut primum curia haec, unde forte omne hoc malum processit, reformetur." See the instruction in Raynaldus, ad ann. 1522, Tom.
XI. 363. Luther published it with sarcastic comments. Pallavicino charges Adrian with exaggeration and want of prudence, which he
thought was "often more important for the public good than personal holiness." See Hergenröther, III. 43.