The Emperor, accordingly, on March 6, issued a citation to Luther, summoning him to Worms, to give 'information concerning his doctrines and books.' An imperial herald was sent to conduct him. In the event of his disobeying the citation, or refusing to retract, the Estates declared their consent to treat him as an open heretic.
Luther, therefore, had to renounce at once all hope of having the truth touching his articles of faith tested fairly at Worms by the standard of God's word in Scripture. Spalatin indicated to him the points on which, according to Glapio's statement, he would in any case be expected to make a public recantation.
It remained still doubtful, however, how far those articles would be extended, and how far the 'other points' might be stretched, or possibly be made the subject of further and profitable discussion, if he submitted in respect to the former. Glapio had made no reference to the question of the patristic belief in the infallibility of the Pope, or his absolute power over the Church collectively and her Councils: even the Papal nuncio himself had not ventured to touch on these subjects. There was room enough for the more liberal and independent principles entertained on these points by the members of the earlier reforming Councils, if only Luther had not disputed their authority with that of Councils altogether. The ecclesiastical abuses, against which the Diet had already remonstrated to the Pope, were just now at Worms the subject of general and bitter complaint. The imposts levied by Rome on ecclesiastical benefices and fiefs, mere outward symbols of supremacy it is true, but highly important to the Pope, swallowed up enormous sums; while the Empire hardly knew how to scrape together a miserable subsidy for the newly organised government and the expenses of justice, and men talked openly of retaining these Papal tributes, notwithstanding all protests from Rome, for these purposes. Even faithful adherents of the old Church system, like Duke George of Saxony, demanded a comprehensive reformation of the clergy, whose scandals were so destructive of religion, and, as the best means to effect this reformation, a General Council of the Church. Aleander had to report to Rome, that all parties were unanimous in this desire, so hateful to the Pope himself, and that the Germans wished to have the Council in their own country.