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Martin Luther (1483–1546).  Address to the Christian Nobility of the German Nation Respecting the Reformation of the Christian Estate.
The Harvard Classics.  1909–14.
 
Twenty-Seven Articles Respecting the Reformation of the Christian Estate
 
Articles 19–27
 
 
  19. The degrees of relationship in which marriage is forbidden must be altered, such as so-called spiritual relations. 1 in the third and fourth degrees; and where the Pope at Rome can dispense in such matters for money, and make shameful bargains, every priest should have the power of granting the same dispensations freely for the salvation of souls. Would to God that all those things that have to be bought at Rome, for freedom from the golden snares of the canon law, might be given by any priest without payment, such as indulgences, letters of indulgences, letters of dispensation, mass letters, and all the other religious licences and knaveries at Rome by which the poor people are deceived and robbed! For if the Pope has the power to sell for money his golden snares, or canon nets (laws, I should say), much more has a priest the power to cancel them and to trample on them for God’s sake. But if he has no such power, then the Pope can have no authority to sell them in his shameful fair.  46
  Besides this, fasts must be made optional, and every kind of food made free, as is commanded in the Gospels (Matt. xv. 11). For whilst at Rome they laugh at fasts, they let us abroad consume oil which they would not think fit for greasing their boots, and then sell us the liberty of eating butter and other things, whereas the Apostle says that the Gospel has given us freedom in all such matters (1 Cor. x. 25, seq.). But they have caught us in their canon law and have robbed us of this right, so that we have to buy it back from them; they have so terrified the consciences of the people that one cannot preach this liberty without rousing the anger of the people, who think the eating of butter to be a worse sin than lying, swearing, and unchastity. We may make of it what we will; it is but the work of man, and no good can ever come of it.  47
  20. The country chapels and churches must be destroyed, such as those to which the new pilgrimages have been set on foot: Wilsnack, Sternberg, Treves, the Grimmenthal, and now Ratisbon, and many others. Oh, what a reckoning there will be for those bishops that allow these inventions of the devil and make a profit out of them! They should be the first to stop it; they think that it is a godly, holy thing, and do not see that the devil does this to strengthen covetousness, to teach false beliefs, to weaken parish churches, to increase drunkenness and debauchery, to waste money and labour, and simply to lead the poor people by the nose. If they had only studied the Scriptures as much as their accused canon law, they would know well how to deal with the matter.  48
  The miracles performed there prove nothing, for the evil one can show also wonders, as Christ has taught us (Matt. xxiv. 24). If they took up the matter earnestly and forbade such doings, the miracles would soon cease: or if they were done by God, they would not be prevented by their commands. And if there were nothing else to prove that these are not works of God, it would be enough that people go about turbulently and irrationally like herds of cattle, which could not possibly come from God. God has not commanded it; there is no obedience, and no merit in it; and therefore it should be vigorously interfered with, and the people warned against it. For what is not commanded by God and goes beyond God’s commandments is surely the devil’s own work. In this way also the parish churches suffer: in that they are less venerated. In fine, these pilgrimages are signs of great want of faith in the people; for if they truly believed, they would find all things in their own churches, where they are commanded to go.  49
  But what is the use of my speaking. Every man thinks only how he may get up such a pilgrimage in his own district, not caring whether the people believe and live rightly. The rulers are like the people: blind leaders of the blind. Where pilgrimages are a failure, they begin to glorify their saints, not to honour the saints, who are sufficiently honoured without them, but to cause a concourse, and to bring in money. Herein pope and bishops help them; it rains indulgences, and every one can afford to buy them: but what God has commanded no one cares for; no one runs after it, no one can afford any money for it. Alas for our blindness, that we not only suffer the devil to have his way with his phantoms, but support him! I wish one would leave the good saints alone, and not lead the poor people astray. What spirit gave the Pope authority to “glorify” the saints? Who tells him whether they are holy or not holy? Are there not enough sins on earth as it is but we must tempt God, interfere in His judgment, and make money-bags of His saints? Therefore my advice is to let the saints glorify themselves. Nay, God alone should be glorified, and every man should keep to his own parish, where he will profit more than in all these shrines, even if they were all put together into one shrine. Here a man finds baptism, the Sacrament, preaching, and his neighbour, and these are more than all the saints in heaven, for it is by God’s word and sacrament that they have all been hallowed.  50
  Our contempt for these great matters justifies God’s anger in giving us over to the devil to lead us astray, to get up pilgrimages, to found churches and chapels, to glorify the saints, and to commit other like follies, by which we are led astray from the true faith into new false beliefs, just as He did in old time with the people of Israel, whom He led away from the Temple to countless other places, all the while in God’s name, and with the appearance of holiness, against which all the prophets preached, suffering martyrdom for their words. But now no one preaches against it; for if he did, bishops, popes, priests, and monks would perchance combine to martyr him. In this way Antonius of Florence and many others are made saints, so that their holiness may serve to produce glory and wealth, which served before to the honour of God and as a good example alone.  51
  Even if this glorification of the saints had been good once, it is not good now, just as many other things were good once and are now occasion of offence and injurious, such as holidays, ecclesiastical treasures and ornaments. For it is evident that what is aimed at in the glorification of saints is not the glory of God nor the bettering of Christendom, but money and fame alone; one Church wishes to have an advantage over another, and would be sorry to see another Church enjoying the same advantages. In this way they have in these latter days abused the goods of the Church so as to gain the goods of the world; so that everything, and even God Himself, must serve their avarice. Moreover, these privileges cause nothing but dissensions and worldly pride; one Church being different from the rest, they despise or magnify one another, whereas all goods that are of God should be common to all, and should serve to produce unity. This, too, is much liked by the Pope, who would be sorry to see all Christians equal and at one with one another.  52
  Here must be added that one should abolish, or treat as of no account, or give to all Churches alike, the licences, bulls, and whatever the Pope sells at his flaying-ground at Rome. For if he sells or gives to Wittenberg, to Halle, to Venice, and above all, to his own city of Rome, permissions, privileges, indulgences, graces, advantages, faculties, why does he not give them to all Churches alike? Is it not his duty to do all that he can for all Christians without reward, solely for God’s sake, nay, even to shed his blood for them? Why then, I should like to know, does he give or sell these things to one Church and not to another? Or does this accursed gold make a difference in his Holiness’ eyes between Christians who all alike have baptism, Gospel, faith, Christ, God, and all things? Do they wish us to be blind, when our eyes can see, to be fools, when we have reason, that we should worship this greed knavery, and delusion? He is a shepherd, forsooth—so long as you have money, no further; and yet they are not ashamed to practise all this knavery right and left with their bulls. They care only for that accursed gold, and for nought besides.  53
  Therefore my advice is this: If this folly is not done away with, let all pious Christians open their eyes, and not be deceived by these Romish bulls and seals and all their specious pretences; let them stop at home in their own churches, and be satisfied with their baptism, Gospel, faith, Christ, and God (who is everywhere the same), and let the Pope continue to be a blind leader of the blind. Neither pope nor angel can give you as much as God gives you in your own parish; nay, he only leads you away from God’s gifts, which you have for nothing, to his own gifts, which you must buy, giving you lead for gold, skin for meat, strings for a purse, wax for honey, words for goods, the letter for the spirit, as you can see for yourselves though you will not perceive it. If you try to ride to heaven on the Pope’s wax and parchment, your carriage will soon break down, and you will fall into hell, not in God’s name.  54
  Let this be a fixed rule for you: Whatever has to be bought of the Pope is neither good, nor of God. For whatever comes from God is not only given freely, but all the world is punished and condemned for not accepting it freely. So is it with the Gospel and the works of God. We have deserved to be led into these errors, because we have despised God’s holy word and the grace of baptism; as St. Paul says, “And for this cause God shall send them strong delusion, that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness” (2 Thess. ii. 11, 12).  55
  21. It is one of the most urgent necessities to abolish all begging in Christendom. No one should go about begging among Christians. It would not be hard to do this, if we attempted it with good heart and courage: each town should support its own poor and should not allow strange beggars to come in, whatever they may call themselves, pilgrims or mendicant monks. Every town could feed its own poor; and if it were too small, the people in the neighbouring villages should be called upon to contribute. As it is, they have to support many knaves and vagabonds under the name of beggars. If they did what I propose, they would at least know who were really poor or not.  56
  There should also be an overseer or guardian who should know all the poor, and should inform the town-council, or the priest, of their requirements; or some other similar provision might be made. There is no occupation, in my opinion, in which there is so much knavery and cheating as among beggars; which could easily be done away with. This general, unrestricted begging is, besides, injurious for the common people. I estimate that of the five or six orders of mendicant monks each one visits every place more than six or seven times in the year; then there are the common beggars, emissaries, and pilgrims; in this way I calculate every city has a blackmail levied on it about sixty times a year, not counting rates and taxes paid to the civil government and the useless robberies of the Roman see; so that it is to my mind one of the greatest of God’s miracles how we manage to live and support ourselves.  57
  Some may think that in this way the poor would not be well cared for, and that such great stone houses and convents would not be built, and not so plentifully, and I think so too. Nor is it necessary. If a man will be poor he should not be rich; if he will be rich, let him put his hand to the plough, and get wealth himself out of the earth. It is enough to provide decently for the poor, that they may not die of cold and hunger. It is not right that one should work that another may be idle, and live ill that another may live well, as is now the perverse abuse, for St. Paul says, “If any would not work, neither should he eat” (2 Thess. iii. 10). God has not ordained that any one should live of the goods of others, except priests and ministers alone, as St. Paul says (I Cor. ix. 14), for their spiritual work’s sake, as also Christ says to the Apostles, “The labourer is worthy of his hire” (Luke x. 7).  58
  22. It is also to be feared that the many masses that have been founded in convents and foundations, instead of doing any good, arouse God’s anger; wherefore it would be well to endow no more masses and to abolish many of those that have been endowed; for we see that they are only looked upon as sacrifices and good works, though in truth they are sacraments like baptism and confession, and as such profit him only that receives them. But now the custom obtains of saying masses for the living and the dead, and everything is based upon them. This is the reason why there are so many, and that they have come to be what we see.  59
  But perhaps all this is a new and unheard-of doctrine, especially in the eyes of those that fear to lose their livelihood, if these masses were abolished. I must therefore reserve what I have to say on this subject until men have arrived at a truer understanding of the mass, its nature and use. The mass has, alas! for so many years been turned into means of gaining a livelihood, that I should advise a man to become a shepherd, a labourer, rather than a priest or monk, unless he knows what the mass is.  60
  All this, however, does not apply to the old foundations and chapters, which were doubtless founded in order that since, according to the custom of Germany, all the children of nobles cannot be landowners and rulers, they should be provided for in these foundations, and these serve God freely, study, and become learned themselves, and help others to acquire learning. I am speaking only of the new foundations, endowed for prayers and masses, by the example of which the old foundations have become burdened with the like prayers and masses, making them of very little, if of any, use. Through God’s righteous punishment, they have at last come down to the dregs, as they deserve—that is, to the noise of singers and organs, and cold, spiritless masses, with no end but to gain and spend the money due to them. Popes, bishops, and doctors should examine and report on such things; as it is they are the guiltiest, allowing anything that brings them money; the blind ever leading the blind. This comes of covetousness and the canon law.  61
  It must, moreover, not be allowed in future that one man should have more than one endowment or prebend. He should be content with a moderate position in life, so that others may have something besides himself; and thus we must put a stop to the excuses of those that say that they must have more than one office to enable them to live in their proper station. It is possible to estimate one’s “proper station” in such a way that a whole kingdom would not suffice to maintain it. So it is that covetousness and want of faith in God go hand in hand, and often men take for the requirements of their “proper station” what is mere covetousness and want of faith.  62
  23. As for the fraternities, together with indulgences, letters of indulgence, dispensations for Lent, and masses, and all the rest of such things, let them all be drowned and abolished; there is no good in them at all. If the Pope has the authority to grant dispensation in the matter of eating butter and hearing masses, let him allow priests to do the same; he has no right to take the power from them. I speak also of the fraternities in which indulgences, masses, and good works are distributed. My friend, in baptism you joined a fraternity of which Christ, the angels, and saints, and all Christians are members; be true to this, and satisfy it, and you will have fraternities enough. Let others make what show they wish; they are as counters compared to coins. But if there were a fraternity that subscribed money to feed the poor or to help others in any way, this would be good, and it would have its indulgence and its deserts in heaven. But now they are good for nothing but gluttony and drunkenness.  63
  First of all we should expel from all German lands the Pope’s legates, with their faculties, which they sell to us for much money, though it is all knavery—as, for instance, their taking money for making goods unlawfully acquired to be good, for freeing from oaths, vows, and bonds, thus destroying and teaching others to destroy truth and faith mutually pledged, saying the Pope has authority to do so. It is the evil spirit that bids them talk thus, and so they sell us the devil’s teaching, and take money for teaching us sins and leading us to hell.  64
  If there were nothing else to show that the Pope is antichrist, this would be enough. Dost thou hear this, O Pope! not the most holy, but the most sinful? Would that God would hurl thy chair headlong from heaven, and cast it down into the abyss of hell! Who gave you the power to exalt yourself above your God; to break and to loose what He has commanded; to teach Christians, more especially Germans, who are of noble nature, and are famed in all histories for uprightness and truth, to be false, unfaithful, perjured, treacherous, and wicked? God has commanded to keep faith and observe oaths even with enemies; you dare to cancel this command, laying it down in your heretical, anti-Christian decretals that you have power to do so; and through your mouth and your pen Satan lies as he never lied before, teaching you to twist and pervert the Scriptures according to your own arbitrary will. O Lord Christ, look down upon this; let Thy day of judgment come and destroy the devil’s lair at Rome. Behold him of whom St. Paul spoke (2 Thess. ii, 3, 4) that he should exalt himself above Thee and sit in Thy Church, showing himself as God—the man of sin and the child of damnation. What else does the Pope’s power do but teach and strengthen sin and wickedness, leading souls to damnation in Thy name?  65
  The children of Israel in old times were obliged to keep the oath that they had sworn, in ignorance and error, to the Gibeonites, their enemies; and King Zedekiah was destroyed utterly, with his people, because he broke the oath that he had sworn to the King of Babylon; and among us, a hundred years ago, the noble King Ladislaus V. of Poland and Hungary, was slain by the Turk, with so many of his people, because he allowed himself to be misled by papal legates and cardinals and broke the good and useful treaty that he had made with the Turk. The pious Emperor Sigismond had no good fortune after the Council of Constance, in which he allowed the knaves to violate the safe-conduct that he had promised to John Huss and Jerome; from this has followed all the miserable strife between Bohemia and ourselves. And in our own time, God help us! how much Christian blood has been shed on account of the oath and bond which Pope Julius made and unmade between the Emperor Maximilian and King Louis of France! How can I tell all the misery the popes have caused by such devilish insolence, claiming the power of breaking oaths between great lords, causing a shameful scandal for the sake of money? I hope the day of judgment is at hand; things cannot and will not become worse than the dealings of the Roman chair. The Pope treads God’s commandments under foot and exalts his own; if this is not antichrist, I do not know what is. But of this, and to more purpose, another time.  66
  24. It is high time to take up earnestly and truthfully the cause of the Bohemians, to unite them with ourselves and ourselves with them, so that all mutual accusations, envy, and hatred may cease. I will be the first, in my folly, to give my opinion, with all due deference to those of better understanding.  67
  First of all, we must honestly confess the truth, without attempting self-justification, and own one thing to the Bohemians, namely that John Huss and Jerome of Prague were burnt at Constance in violation of the papal, Christian, and imperial oath and safe-conduct, and that thus God’s commandment was broken and the Bohemians excited to great anger. And though they may have deserved such great wrong and disobedience to God on our part, they were not obliged to approve it and think it right. Nay, even now they should run any danger of life and limb rather than own that it is right to break an imperial, papal, Christian safe-conduct and act faithlessly in opposition to it. Therefore, though the Bohemians may be to blame for their impatience, yet the Pope and his followers are most to blame for all the misery, all the error and destruction of souls, that followed this council of Constance.  68
  It is not my intention here to judge John Huss’ belief and to defend his errors, although my understanding has not been able to find any error in him, and I would willingly believe that men who violated a safe-conduct and God’s commandment (doubtless possessed rather by the evil spirit than by the Spirit of God) were unable to judge well or to condemn with truth. No one can imagine that the Holy Ghost can break God’s commandments; no one can deny that it is breaking God’s commandments to violate faith and a safe-conduct, even though it were promised to the devil himself, much more then in the case of a heretic; it is also notorious that a safe-conduct was promised to John Huss and the Bohemians, and that the promise was broken and Huss was burnt. I have no wish to make a saint or a martyr of John Huss (as some Bohemians do), though I own that he was treated unjustly, and that his books and his doctrines were wrongfully condemned; for God’s judgments are inscrutable and terrible, and none but Himself may reveal or explain them.  69
  All I say is this: Granting he was a heretic, however bad he may have been, yet he was burnt unjustly and in violation of God’s commandments, and we must not force the Bohemians to approve this, if we wish ever to be at one with them. Plain truth must unite us, not obstinacy. It is no use to say, as they said at the time, that a safe-conduct need not be kept, if promised to a heretic; that is as much as to say, one may break God’s commandments in order to keep God’s commandments. They were infatuated and blinded by the devil, that they could not see what they said or did. God has commanded us to observe a safe-conduct; and this we must do though the world should perish: much more then where it is only a question of a heretic being set free. We should overcome heretics with books, not with fire, as the old Fathers did. If there were any skill in overcoming heretics with fire, the executioner would be the most learned doctor in the world; and there would be no need to study, but he that could get another into his power could burn him.  70
  Besides this, the Emperor and the princes should send to Bohemia several pious, learned bishops and doctors, but, for their life, no cardinal or legate or inquisitor, for such people are far too unlearned in all Christian matters, and do not seek the salvation of souls; but, like all the papal hypocrites, they seek only their own glory, profit, and honour; they were also the leaders in that calamitous affair at Constance. But those envoys should inquire into the faith of the Bohemians, to ascertain whether it would be possible to unite all their sects into one. Moreover, the Pope should (for their souls’ sake) for a time abandon his supremacy and, in accordance with the statutes of the Nicene Council, allow the Bohemians to choose for themselves an archbishop of Prague, this choice to be confirmed by the Bishop of Olmütz in Moravia or of Gran in Hungary, or the Bishop of Gnesen in Poland, or the Bishop of Magdeburg in Germany. It is enough that it be confirmed by one or two of these bishops, as in the time of St. Cyprian. And the Pope has no authority to forbid it, if he forbids it, he acts as a wolf and a tyrant, and no one should obey him, but answer his excommunication by excommunicating him.  71
  Yet if, for the honour of the chair of St. Peter, any one prefers to do this with the Pope’s knowledge, I do not object, provided that the Bohemians do not pay a farthing for it, and that the Pope do not bind them a single hair’s-breadth, or subject them to his tyranny by oath, as he does all other bishops, against God and justice. If he is not satisfied with the honour of his assent being asked, leave him alone, by all means, with his own rights, laws, and tyrannies; be content with the election, and let the blood of all the souls that are in danger be upon his head. For no man may countenance wrong, and it is enough to show respect to tyranny. If we cannot do otherwise, we may consider the popular election and consent as equal to a tyrannical confirmation; but I hope this will not be necessary. Sooner or later some Romans, or pious bishops and learned men, must perceive and avert the Pope’s tyranny.  72
  I do not advise that they be forced to abandon the Sacrament in both kinds, for it is neither unchristian nor heretical. They should be allowed to continue in their present way; but the new bishop must see that there be no dissensions about this matter, and they must learn that neither practice is actually wrong, just as there need be no disputes about the priests not wearing the same dress as the laity. In the same way, if they do not wish to submit to the canon laws of the Roman Church, we must not force them, but we must content ourselves with seeing that they live in faith and according to the Scriptures. For Christian life and Christian faith may very well exist without the Pope’s unbearable laws; nay, they cannot well exist until there are fewer of those laws or none. Our baptism has freed us and made us subject to God’s word alone; why then should we suffer a man to make us the slaves of his words? As St. Paul says, “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Gal. v. 1).  73
  If I knew that the only error of the Hussites 2 was that they believe that in the Sacrament of the altar there is true bread and wine, though under it the body and the blood of Christ—if, I say, this were their only error, I should not condemn them; but let the Bishop of Prague see to this. For it is not an article of faith that in the Sacrament there is no bread and wine in substance and nature, which is a delusion of St. Thomas and the Pope; but it is an article of faith that in the natural bread and wine there is Christ’s true flesh and blood. We should accordingly tolerate the views of both parties until they are at one; for there is not much danger whether you believe there is or there is not bread in the Sacrament. For we have to suffer many forms of belief and order that do not injure the faith; but if they believe otherwise, it would be better not to unite with them, and yet to instruct them in the truth.  74
  All other errors and dissensions to be found in Bohemia should be tolerated until the Archbishop has been reinstated, and has succeeded in time in uniting the whole people in one harmonious doctrine. We shall never unite them by force, by driving or hurrying them. We must be patient, and use gentleness. Did not Christ have to walk with His disciples, suffering their unbelief, until they believed in His resurrection? If they had but once more a regular bishop and good government without Romish tyranny, I think matters would mend.  75
  The temporal possessions of the Church should not be too strictly claimed; but since we are Christians and bound to help one another, we have the right to give them these things for the sake of unity, and to let them keep them, before God and the world; for Christ says, “Where two or three are gathered together in My name, there am I in the midst of them.” Would to God we helped on both sides to bring about this unity, giving our hands one to the other in brotherly humility, not insisting on our authority or our rights! Love is more, and more necessary, than the papacy at Rome, which is without love, and love can exist without the papacy. I hope I have done my best for this end. If the Pope or his followers hinder this good work, they will have to give an account of their actions for having, against the love of God, sought their own advantage more than their neighbours’. The Pope should abandon his papacy, all his possessions and honours, if he could save a soul by so doing. But he would rather see the world go to ruin than give up a hair’s-breadth of the power he has usurped; and yet he would be our most holy father. Herewith I am excused.  76
  25. The universities also require a good, sound reformation. I must say this, let it vex whom it may. The fact is that whatever the papacy has ordered or instituted is only designed for the propagation of sin and error. What are the universities, as at present ordered, but, as the book of Maccabees says, “schools of ‘Greek fashion’ and ‘heathenish manners” (2 Macc. iv. 12, 13), full of dissolute living, where very little is taught of the Holy Scriptures of the Christian faith, and the blind heathen teacher, Aristotle, rules even further than Christ? Now, my advice would be that the books of Aristotle, the Physics, the Metaphysics, Of the Soul, Ethics, which have hitherto been considered the best, be altogether abolished, with all others that profess to treat of nature, though nothing can be learned from them, either of natural or of spiritual things. Besides, no one has been able to understand his meaning, and much time has been wasted and many noble souls vexed with much useless labour, study, and expense. I venture to say that any potter has more knowledge of natural things than is to be found in these books. My heart is grieved to see how many of the best Christians this accursed, proud, knavish heathen has fooled and led astray with his false words. God sent him as a plague for our sins.  77
  Does not the wretched man in his best book, Of the Soul, teach that the soul dies with the body, though many have tried to save him with vain words, as if we had not the Holy Scriptures to teach us fully of all things of which Aristotle had not the slightest perception? Yet this dead heathen has conquered, and has hindered and almost suppressed the books of the living God; so that, when I see all this misery I cannot but think that the evil spirit has introduced this study.  78
  Then there is the Ethics, which is accounted one of the best, though no book is more directly contrary to God’s will and the Christian virtues. Oh that such books could be kept out of the reach of all Christians! Let no one object that I say too much, or speak without knowledge. My friend, I know of what I speak. I know Aristotle as well as you or men like you. I have read him with more understanding than St. Thomas or Scotus, which I may say without arrogance, and can prove if need be. It matters not that so many great minds have exercised themselves in these matters for many hundred years. Such objections do not affect me as they might have done once, since it is plain as day that many more errors have existed for many hundred years in the world and the universities.  79
  I would, however, gladly consent that Aristotle’s books of Logic, Rhetoric, and Poetry, should be retained, or they might be usefully studied in a condensed form, to practise young people in speaking and preaching; but the notes and comments should be abolished, and, just as Cicero’s Rhetoric is read without note or comment, Aristotle’s Logic should be read without such long commentaries. But now neither speaking nor preaching is taught out of them, and they are used only for disputation and toilsomeness. Besides this, there are languages—Latin, Greek, and Hebrew—the mathematics, history; which I recommend to men of higher understanding: and other matters, which will come of themselves, if they seriously strive after reform. And truly it is an important matter, for it concerns the teaching and training of Christian youths and of our noble people, in whom Christianity still abides. Therefore I think that pope and emperor could have no better task than the reformation of the universities, just as there is nothing more devilishly mischievous than an unreformed university.  80
  Physicians I would have to reform their own faculty; lawyers and theologians I take under my charge, and say firstly that it would be right to abolish the canon law entirely, from beginning to end, more especially the decretals. We are taught quite sufficiently in the Bible how we ought to act; all this study only prevents the study of the Scriptures, and for the most part it is tainted with covetousness and pride. And even though there were some good in it, it should nevertheless be destroyed, for the Pope, having the canon law in scrinio pectoris, 3 all further study is useless and deceitful. At the present time the canon law is not to be found in the books, but in the whims of the Pope and his sycophants. You may have settled a matter in the best possible way according to the canon law, but the Pope has his scrinium pectoris, to which all law must bow in all the world. Now this scrinium is oftentimes directed by some knave and the devil himself, whilst it boasts that it is directed by the Holy Ghost. This is the way they treat Christ’s poor people, imposing many laws and keeping none, forcing others to keep them or to free themselves by money.  81
  Therefore, since the Pope and his followers have cancelled the whole canon law, despising it and setting their own will above all the world, we should follow them and reject the books. Why should we study them to no purpose? We should never be able to know the Pope’s caprice, which has now become the canon law. Let it fall then in God’s name, after having risen in the devil’s name. Let there be henceforth no doctor decretorum, but let them all be doctores scrinii papalis, that is, the Pope’s sycophants. They say that there is no better temporal government than among the Turks, though they have no canon nor civil law, but only their Koran; we must at least own that there is no worse government than ours, with its canon and civil law, for no estate lives according to the Scriptures, or even according to natural reason.  82
  The civil law, too, good God! what a wilderness it is become! It is, indeed, much better, more skilful, and more honest than the canon law, of which nothing is good but the name. Still there is far too much of it. Surely good governors, in addition to the Holy Scriptures, would be law enough; as St. Paul says, “Is it so that there is not a wise man among you, no, not one that shall be able to judge between his brethren?” (I Cor. vi. 5). I think also that the common law and the usage of the country should be preferred to the law of the empire and that the law of the empire should only be used in cases of necessity. And would to God, that, as each land has its own peculiar character and nature, they could all be governed by their own simple laws, just as they were governed before the law of the empire was devised, and as many are governed even now! Elaborate and far-fetched laws are only burdensome to the people, and a hindrance rather than a help to business. But I hope that others have thought of this, and considered it to more purpose than I could.  83
  Our worthy theologians have saved themselves much trouble and labour by leaving the Bible alone and only reading the Sentences.  4 I should have thought that young theologians might begin by studying the Sentences, and that doctors should study the Bible. Now they invert this: the Bible is the first thing they study; this ceases with the Bachelor’s degree; the Sentences are the last, and these they keep forever with the Doctor’s degree, and this, too, under such sacred obligation that one that is not a priest may read the Bible, but a priest must read the Sentences; so that, as far as I can see, a married man might be a doctor in the Bible, but not in the Sentences. How should we prosper so long as we act so perversely, and degrade the Bible, the holy word of God? Besides this, the Pope orders with many stringent words that his laws be read and used in schools and courts; while the law of the Gospel is but little considered. The result is that in schools and courts the Gospel lies dusty underneath the benches, so that the Pope’s mischievous laws may alone be in force.  84
  Since then we hold the name and title of teachers of the Holy Scriptures, we should verily be forced to act according to our title, and to teach the Holy Scriptures and nothing else. Although, indeed, it is a proud, presumptuous title for a man to proclaim himself teacher of the Scriptures, still it could be suffered, if the works confirmed the title. But as it is, under the rule of the Sentences, we find among theologians more human and heathenish fallacies than true holy knowledge of the Scriptures. What then are we to do? I know not, except to pray humbly to God to give us Doctors of Theology. Doctors of Arts, of Medicine, of Law, of the Sentences, may be made by popes, emperors, and the universities; but of this we may be certain: a Doctor of the Holy Scriptures can be made by none but the Holy Ghost, as Christ says, “They shall all be taught of God” (John vi. 45). Now the Holy Ghost does not consider red caps or brown, or any other pomp, nor whether we are young or old, layman or priest, monk or secular, virgin or married; nay, He once spoke by an ass against the prophet that rode on it. Would to God we were worthy of having such doctors given us, be they laymen or priests, married or unmarried! But now they try to force the Holy Ghost to enter into popes, bishops, or doctors, though there is no sign to show that He is in them.  85
  We must also lessen the number of theological books, and choose the best, for it is not the number of books that makes the learned man, nor much reading, but good books often read, however few, makes a man learned in the Scriptures and pious. Even the Fathers should only be read for a short time as an introduction to the Scriptures. As it is we read nothing else, and never get from them into the Scriptures, as if one should be gazing at the signposts and never follow the road. These good Fathers wished to lead us into the Scriptures by their writings, whereas we lead ourselves out by them, though the Scriptures are our vineyard, in which we should all work and exercise ourselves.  86
  Above all, in schools of all kinds the chief and most common lesson should be the Scriptures, and for young boys the Gospel; and would to God each town had also a girls’ school, in which girls might be taught the Gospel for an hour daily, either in German or Latin! In truth, schools, monasteries, and convents were founded for this purpose, and with good Christian intentions, as we read concerning St. Agnes and other saints 5 ; then were there holy virgins and martyrs; and in those times it was well with Christendom; but now it has been turned into nothing but praying and singing. Should not every Christian be expected by his ninth or tenth year to know all the holy Gospels, containing as they do his very name and life? A spinner or a seamstress teaches her daughter her trade while she is young, but now even the most learned prelates and bishops do not know the Gospel.  87
  Oh, how badly we treat all these poor young people that are entrusted to us for discipline and instruction! and a heavy reckoning shall we have to give for it that we keep them from the word of God; their fate is that described by Jeremiah: “Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people, because the children and the sucklings swoon in the streets of the city. They say to their mothers, Where is corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers’ bosom” (Lam. ii. 11, 12). We do not perceive all this misery, how the young folk are being pitifully corrupted in the midst of Christendom, all for want of the Gospel, which we should always read and study with them.  88
  However, even if the high schools studied the Scriptures diligently we should not send every one to them, as we do now, when nothing is considered but numbers, and every man wishes to have a Doctor’s title; we should only send the aptest pupils, well prepared in the lower schools. This should be seen to by princes or the magistrates of the towns, and they should take care none but apt pupils be sent. But where the Holy Scriptures are not the rule, I advise no one to send his child. Everything must perish where God’s word is not studied unceasingly; and so we see what manner of men there are now in the high schools, and all this is the fault of no one but of the Pope, the bishops, and the prelates, to whom the welfare of the young has been entrusted. For the high schools should only train men of good understanding in the Scriptures, who wish to become bishops and priests, and to stand at our head against heretics and the devil and all the world. But where do we find this? I greatly fear the high schools are nothing but great gates of hell, unless they diligently study the Holy Scriptures and teach them to the young people.  89
  26. I know well the Romish mob will object and loudly pretend that the Pope took the holy Roman empire from the Greek emperor and gave it to Germany, for which honour and favour he is supposed to deserve submission and thanks and all other kinds of returns from the Germans. For this reason they will perhaps assume to oppose all attempts to reform them, and will let no regard be paid to anything but those donations of the Roman empire. This is also the reason why they have so arbitrarily and proudly persecuted and oppressed many good emperors, so that it were pity to tell, and with the same cleverness have they made themselves lords of all the temporal power and authority, in violation of the holy Gospel; and accordingly I must speak of this matter also.  90
  There is no doubt that the true Roman empire, of which the prophets (Num. xxiv. 24 and Daniel ii. 44) spoke, was long ago destroyed, as Balaam clearly foretold, saying, “And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever” (Num. xxiv. 24). 6 And this was done by the Goths, and more especially since the empire of the Turks was formed, about one thousand years ago, and so gradually Asia and Africa were lost, and subsequently France, Spain, and finally Venice arose, so that Rome retains no part of its former power.  91
  Since then the Pope could not force the Greeks and the emperor at Constantinople, who is the hereditary Roman emperor, to obey his will, he invented this device to rob him of his empire and title, and to give it to the Germans, who were at that time strong and of good repute, in order that they might take the power of the Roman empire and hold it of the Pope; and this is what actually has happened. It was taken from the emperor at Constantinople, and the name and title were given to us Germans, and therewith we became subject to the Pope, and he has built up a new Roman empire on the Germans. For the other empire, the original, came to an end long ago, as was said above.  92
  Thus the Roman see has got what it wished: Rome has been taken possession of, and the German emperor driven out and bound by oaths not to dwell in Rome. He is to be Roman emperor and nevertheless not to dwell in Rome, and, moreover, always to depend on the Pope and his followers, and to do their will. We are to have the title, and they are to have the lands and the cities. For they have always made our simplicity the tool of their pride and tyranny, and they consider us as stupid Germans, to be deceived and fooled by them as they choose.  93
  Well, for our Lord God it is a small thing to toss kingdoms and principalities hither and thither; He is so free with them that He will sometimes take a kingdom from a good man and give it to a knave, sometimes through the treachery of false, wicked men, sometimes by inheritance, as we read concerning Persia, Greece, and nearly all kingdoms; and Daniel says. “Wisdom and might are His; and He changes the times and the seasons, and He removeth kings and setteth up kings” (Dan. ii. 20, 21). Therefore no one need think it a grand matter if he has a kingdom given to him, especially if he be a Christian; and so we Germans need not be proud of having had a new Roman empire given us. For in His eyes it is a poor gift, that He sometimes gives to the least deserving, as Daniel says, “And all the inhabitants of the earth are reputed as nothing; and He does according to His will in the army of heaven, and among the inhabitants of the earth” (Dan. iv. 35).  94
  Now, although the Pope has violently and unjustly robbed the true emperor of the Roman empire, or its name, and has given it to us Germans, yet it is certain that God has used the Pope’s wickedness to give the German nation this empire and to raise up a new Roman empire, that exists now, after the fall of the old empire. We gave the Pope no cause for this action, nor did we understand his false aims and schemes; but still, through the craft and knavery of the popes, we have, alas! all too dearly, paid the price of this empire with incalculable bloodshed, with the loss of our liberty, with the robbery of our wealth, especially of our churches and benefices, and with unspeakable treachery and insult. We have the empire in name, but the Pope has our wealth, our honour, our bodies, lives, and souls and all that we have. This was the way to deceive the Germans, and to deceive them by shuffling. What the popes wished was to become emperors; and as they could not do this, they put themselves above the emperors.  95
  Since, then, we have received this empire through God’s providence and the schemes of evil men, without our fault, I would not advise that we should give it up, but that we should govern it honestly, in the fear of God, so long as He is pleased to let us hold it. For, as I have said, it is no matter to Him how a kingdom is come by, but He will have it duly governed. If the popes took it from others dishonestly, we at least did not come by it dishonestly. It was given to us through evil men, under the will of God, to whom we have more regard than the false intentions of the popes, who wished to be emperors and more than emperors and to fool and mock us with the name.  96
  The King of Babylon obtained his kingdom by force and robbery; yet God would have it governed by the holy princes Daniel, Ananias, Asarias, and Misael. Much more then does He require this empire to be governed by the Christian princes of Germany, though the Pope may have stolen, or robbed, or newly fashioned it. It is all God’s ordering, which came to pass before we knew of it.  97
  Therefore the Pope and his followers have no reason to boast that they did a great kindness to the German nation in giving them this Roman empire; firstly, because they intended no good to us, in the matter, but only abused our simplicity to strengthen their own power against the Roman emperor at Constantinople, from whom, against God and justice, the Pope has taken what he had no right to.  98
  Secondly, the Pope sought to give the empire, not to us, but to himself, and to become lord over all our power, liberty, wealth, body and soul, and through us over all the world, if God had not prevented it, as he plainly says in his decretals, and has tried with many mischievous tricks in the case of many German emperors. Thus we Germans have been taught in plain German: whilst we expected to become lords, we have become the servants of the most crafty tyrants; we have the name, title, and arms of the empire, but the Pope has the treasure, authority, law, and freedom; thus, whilst the Pope eats the kernel, he leaves us the empty shells to play with.  99
  Now may God help us (who, as I have said, assigned us this kingdom through crafty tyrants, and charged us to govern it) to act according to our name, title, and arms, and to secure our freedom, and thus let the Romans see at last what we have received of God through them. If they boast that they have given us an empire, well, be it so, by all means; then let the Pope give up Rome, all he has of the empire, and free our country from his unbearable taxes and robberies, and give back to us our liberty, authority, wealth, honour, body, and soul, rendering to the empire those things that are the empire’s, so as to act in accordance with his words and pretences.  100
  But if he will not do this, what game is he playing with all his falsehoods and pretences? Was it not enough to lead this great people by the nose for so many hundred years? Because the Pope crowns or makes the Emperor, it does not follow that he is above him; for the prophet, St. Samuel, anointed and crowned King Saul and David, at God’s command, and was yet subject to them. And the prophet Nathan anointed King Solomon, and yet was not placed over him; moreover, St. Elisha let one of his servants anoint King Jehu of Israel, yet they obeyed him. And it has never yet happened in the whole world that any one was above the king because he consecrated or crowned him, except in the case of the Pope.  101
  Now he is himself crowned pope by three cardinals; yet they are subject to him, and he is above them. Why, then, contrary to his own example and to the doctrine and practice of the whole world and the Scriptures, should he exalt himself above the temporal authorities, and the empire, for no other reason than that he crowns, and consecrates the Emperor? It suffices that he is above him in all divine matters—that is, in preaching, teaching, and the ministration of the Sacrament—in which matters, however, every priest or bishop is above all other men, just as St. Ambrose in his chair was above the Emperor Theodosius, and the prophet Nathan above David, and Samuel above Saul. Therefore let the German emperor be a true free emperor, and let not his authority or his sword be overborne by these blind pretences of the Pope’s sycophants, as if they were to be exceptions, and be above the temporal sword in all things.  102
  27. Let this be enough about the faults of the spiritual estate, though many more might be found, if the matter were properly considered; we must now consider the defects of the temporal estates. In the first place, we require a general law and consent of the German nation against profusion and extravagance in dress, which is the cause of so much poverty among the nobles and the people. Surely God has given to us, as to other nations, enough wool, fur, flax, and whatever else is required for the decent clothing of every class; and it cannot be necessary to spend such enormous sums for silk, velvet, cloth of gold, and all other kinds of outlandish stuff. I think that even if the Pope did not rob us Germans with his unbearable taxes, we should be robbed more than enough by these secret thieves, the dealers in silk and velvet. As it is, we see that every man wishes to be every other man’s equal, and that this causes and increases pride and envy among us, as we deserve, all which would cease, with many other misfortunes, if our self-will would but let us be gratefully content with what God has given us.  103
  It is similarly necessary to diminish the use of spices, which is one of the ships in which our gold is sent away from Germany. God’s mercy has given us more food, and that both precious and good, than is to be found in other countries. I shall probably be accused of making foolish and impossible suggestions, as if I wished to destroy the great business of commerce. But I am only doing my part; if the community does not mend matters, every man should do it himself. I do not see many good manners that have ever come into a land through commerce, and therefore God let the people of Israel dwell far from the sea and not carry on much trade.  104
  But without doubt the greatest misfortune of the Germans is buying on usury. But for this, many a man would have to leave unbought his silk, velvet, cloth of gold, spices, and all other luxuries. The system has not been in force for more than one hundred years, and has already brought poverty, misery, and destruction on almost all princes, foundations, cities, nobles, and heirs. If it continues for another hundred years Germany will be left without a farthing, and we shall be reduced to eating one another. The devil invented this system, and the Pope has done an injury to the whole world by sanctioning it.  105
  My request and my cry therefore is this: Let each man consider the destruction of himself and his family, which is no longer at the door, but has entered the house; and let emperors, princes, lords, and corporations see to the condemnation and prohibition of this kind of trade, without considering the opposition of the Pope and all his justice and injustice, nor whether livings or endowments depend upon it. Better a single fief in a city based on a freehold estate or honest interest, than a hundred based on usury; yea, a single endowment on usury is worse and more grievous than twenty based on freehold estate. Truly this usury is a sign and warning that the world has been given over to the devil for its sins, and that we are losing our spiritual and temporal welfare alike; yet we heed it not.  106
  Doubtless we should also find some bridle for the Fuggers and similar companies. Is it possible that in a single man’s lifetime such great wealth should be collected together, if all were done rightly and according to God’s will? I am not skilled in accounts, but I do not understand how it is possible for one hundred guilders to gain twenty in a year, or how one guilder can gain another, and that not out of the soil, or by cattle, seeing that possessions depend not on the wit of men, but on the blessing of God. I commend this to those that are skilled in worldly affairs. I as a theologian blame nothing but the evil appearance, of which St. Paul says, “Abstain from all appearance of evil” (I Thess. v. 22). All I know is that it were much more godly to encourage agriculture and lessen commerce; and that they do the best who, according to the Scriptures, till the ground to get their living, as we are all commanded in Adam: “Cursed is the ground for thy sake…. Thorns also and thistles shall it bring forth to thee…. In the sweat of thy face shalt thou eat bread” (Gen. iii. 17-19). There is still much ground that is not ploughed or tilled.  107
  Then there is the excess in eating and drinking, for which we Germans have an ill reputation in foreign countries, as our special vice, and which has become so common, and gained so much the upper hand, that sermons avail nothing. The loss of money caused by it is not the worst; but in its train come murder, adultery, theft, blasphemy, and all vices. The temporal power should do something to prevent it; otherwise it will come to pass, as Christ foretold, that the last day shall come as a thief in the night, and shall find them eating and drinking, marrying and giving in marriage, planting and building, buying and selling (Matt. xxiv. 38; Luke xvii. 26), just as things go on now, and that so strongly that I apprehend lest the day of judgment be at hand, even now when we least expect it.  108
  Lastly, is it not a terrible thing that we Christians should maintain public brothels, though we all vow chastity in our baptism? I well know all that can be said on this matter: that it is not peculiar to one nation, that it would be difficult to demolish it, and that it is better thus than that virgins, or married women, or honourable women should be dishonoured. But should not the spiritual and temporal powers combine to find some means of meeting these difficulties without any such heathen practice? If the people of Israel existed without this scandal, why should not a Christian nation be able to do so? How do so many towns and villages manage to exist without these houses? Why should not great cities be able to do so?  109
  In all, however, that I have said above, my object has been to show how much good temporal authority might do, and what should be the duty of all authorities, so that every man might learn what a terrible thing it is to rule and to have the chief place. What boots it though a ruler be in his own person as holy as St. Peter, if he be not diligent to help his subjects in these matters? His very authority will be his condemnation; for it is the duty of those in authority to seek the good of their subjects. But if those in authority considered how young people might be brought together in marriage, the prospect of marriage would help every man and protect him from temptations.  110
  But as it is every man is induced to become a priest or a monk; and of all these I am afraid not one in a hundred has any other motive but the wish of getting a livelihood and the uncertainty of maintaining a family. Therefore they begin by a dissolute life and sow their wild oats, (as they say), but I fear they rather gather in a store of wild oats. 7 I hold the proverb to be true, “Most men become monks and priests in desperation.” That is why things are as we see them.  111
  But in order that many sins may be prevented that are becoming too common, I would honestly advise that no boy or girl be allowed to take the vow of chastity or to enter a religious life before the age of thirty years. For this requires a special grace, as St. Paul says. Therefore, unless God specially urge any one to a religious life, he will do well to leave all vows and devotions alone. I say further, If a man has so little faith in God as to fear that he will be unable to maintain himself in the married state, and if this fear is the only thing that makes him become a priest, then I implore him, for his own soul’s sake, not to become a priest, but rather to become a peasant, or what he will. For if simple trust in God be necessary to ensure temporal support, tenfold trust in God is necessary to live a religious life. If you do not trust to God for your worldly food, how can you trust to Him for your spiritual food? Alas! this unbelief and want of faith destroys all things, and leads us into all misery, as we see among all conditions of men.  112
  Much might be said concerning all this misery. Young people have no one to look after them, they are left to go on just as they like, and those in authority are of no more use to them than if they did not exist, though this should be the chief care of the Pope, of bishops, lords, and councils. They wish to rule over everything, everywhere, and yet they are of no use. Oh, what a rare sight, for these reasons, will a lord or ruler be in heaven, though he might build a hundred churches to God and raise all the dead!  113
  But this may suffice for the present. For of what concerns the temporal authority and the nobles I have, I think, said enough in my tract on Good Works. For their lives and governments leave room enough for improvement; but there is no comparison between spiritual and temporal abuses, as I have there shown. I daresay I have sung a lofty strain, that I have proposed many things that will be thought impossible, and attacked many points too sharply. But what was I to do? I was bound to say this: if I had the power, this is what I would do. I had rather incur the world’s anger than God’s; they cannot take from me more than my life. I have hitherto made many offers of peace to my adversaries; but, as I see, God has forced me through them to open my mouth wider and wider, and, because they do not keep quiet, to give them enough cause for speaking, barking, shouting, and writing. Well, then, I have another song still to sing concerning them and Rome; if they wish to hear it, I will sing it to them, and sing with all my might. Do you understand, my friend Rome, what I mean?  114
  I have frequently offered to submit my writings for inquiry and examination, but in vain, though I know, if I am in the right, I must be condemned upon earth and justified by Christ alone in heaven. For all the Scriptures teach us that the affairs of Christians and Christendom must be judged by God alone; they have never yet been justified by men in this world, but the opposition has always been too strong. My greatest care and fear is lest my cause be not condemned by men, by which I should know for certain that it does not please God. Therefore let them go freely to work, pope, bishop, priest, monk, or doctor; they are the true people to persecute the truth, as they have always done. May God grant us all a Christian understanding, and especially to the Christian nobility of the German nation true spiritual courage, to do what is best for our unhappy Church. Amen!  115
  At Wittenberg, in the year 1520.  116
 
Note 1. Those, namely, between sponsors at baptism and their god-children. [back]
Note 2. Luther uses here the word Pikarden, which is a corruption of Begharden, i. e. “Beghards,” a nickname frequently applied in those days to the Hussites. [back]
Note 3. In the shrine of his heart. [back]
Note 4. Luther refers here to the “Sentences” of Petrus Lombardus, the so-called magister sententiarum, which formed the basis of all dogmatic interpretation from about the middle of the twelfth century down to the Reformation. [back]
Note 5. See above, pp. 316, seq. [back]
Note 6. Luther here follows the Vulgate, translating the above verse: “Es werden die Römer kommen und die Juden verstören: und hernach werden sie auch untergehen.” [back]
Note 7. Luther uses the expression ausbuben in the sense of sich austoben, viz., “to storm out one’s passions,” and then coins the word sich einbuben, viz., “to storm in one’s passions.” [back]
 

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