But she was not destined to end her life in these pleasant and peaceful interchanges of friendship. The storm was brewing, and the “new learning,” or new doctrine, as it was called, was beginning to take formidable proportions and go far beyond the needed reforms which Pope Adrian VI., one of the noblest men who ever sat in the apostolic chair, so anxiously recommended to the nuncio Chieregati on the occasion of the Reichstag at Nuremberg in 1522. Charitas grieved to see holy things indiscriminately attacked, often with unworthy motives cloaked by the convenient plea of conscience and zeal for the Gospel, and grieved still more to hear no voice among her learned friends raised in defence of all she held dear. At last, however, Jerome Emser, licentiate of canon law at Leipsic, and private secretary of Duke George of Saxony, published a masterly defence of the old faith, and Charitas eagerly read it through and caused it to be read aloud to the nuns during meals. The sisters and the abbess of the Convent of St. Clare at Eger, who had sent her Emser’s writings, begged her to acknowledge them in a letter to the author, which she accordingly did, writing in fervent, unconstrained terms and thanking him in the name of her sixty sisters and all other convents of her order. But this letter fell into other hands, and in a distorted, mutilated shape, and accompanied by a malicious commentary on its sentiments and motives, was published by an enemy of Emser and Charitas. Even her brother Wilibald, who had not yet seen through the real motives of the Reformers, was vexed at her taking part in the fray, and told her she had better have held her tongue. This was the beginning of a teasing persecution of pin-pricks which gradually became serious and well-nigh insupportable as years went on. Her brother, when he had fully rallied to the Catholic party, had left the council and could be of little practical use to his sister, while the majority of the council were decidedly hostile. The convent’s administrator especially used his station and authority only to torment the poor nuns. Charitas at this time began to keep a diary, of which her biographer has made good use. Dr. Lochner, the historian of Nuremberg, recognizes that many evil deeds were done in the name of religion; and as to the case of the Convent of St. Clare, he says that “it was the victim of that force which at many times clothes itself in the garb of a moral and divine reform, without being any the less mere force, the right of the strongest.” In 1524 Charitas says: