Of Miltitzen's negotiations with Luther at Altenburg.
From -the personal Zummenkunst of Miltitzen and Luther at Altenburg.
Luther's report of the intimate conversations he had with Miltitz in Altenburg, and how Miltitz let himself go.
See Luther's preface to the first part of his Latin books, Walch, St. Louis Edition, Vol. XIV, 445.
Luther's report of this to Joh. Egranus, in which he says, among other things, that Miltitz honored him at the audience with a Judas kiss, and also shed tears of crocodile under his admonitions.
See Appendix, No. 30, U 1-3.
275 Luther's report of this to D. Staupitz, in which he calls Miltitz's hypocritical tenderness Italitaten [Italian ruses].
See Appendix, No. 31, U 2. 3.
Luther's status causae, recently drafted for Carl von Miltitz in Spalatin's house, on the causes of the Reformation movements that have arisen. About 4 or 5 Jan. 1519.
This writing, which is to be set about January 4 or 5, 1519 zn, is found with a preceding historical introduction in Latin in the Wittenberg (1550), toir". I, col. 234 k; in the Jena (1579), tom. I, col. 209 d and in the Erlanger, opp. var. nr^., tom. II, p. 450. German in the Wittenberg (1569), vol. IX, p. 64 d; in the Jena (1564), vol. I, p. 141 d; in the Altenburg, vol. I, p. 258 and in the Leipzig, vol. XVII, p. 222. Without the introduction in Löscher, Ref.-Acta, vol. Ill, p. 9;
692 Erl.Briefw.i,s4i js. Sect. 3. M.'ns Handl. with L. zu Altenburg. No.276f. W. XV, 835-837. 693
in De Wette, Vol. VI, p. 9; in Erlanger Briefwechsel, Vol. I, p. 341 and in Walch. We have only prefixed the last words of the introduction, because they seem to us to be necessary for understanding.
As it was discussed what kind of answer should be given to Carl von Miltitz, the venerable Lord D. M. Luther repeated these five following articles (which before Carl von Miltitz had often referred to in his complaint at court) at Altenburg in Mr. Georg Spalatin's house.
The articles, however, are these:
The first: that the people would be deceived, that they would now have a wrong opinion of the mind of the indulgence.
The other: that D. Luther was a beginner to this seduction or error.
The third: that Johann Tetzel had given D. Luther cause for this.
The fourth: that the bishop of Magdeburg had been able and driven to this deal by Johann Tetzeln for the sake of profit.
The fifth: that Johann Tetzel had done too much to him in this imposed trade.
To this I say 1) (Doctor Luther answered and said): no one would have been more guilty that such disunity and discord over indulgences arose than papal holiness itself. Therefore, it alone would be the cause of this great accusation of disobedience against the Roman Church. For the pope, as his office demands, should either have forbidden and resisted the bishop of Magdeburg from seeking so many bishoprics for himself, or indeed should have granted them to him free of charge (as he received them from the Lord).
But because the bishop's ambition was strengthened by the pope, and his greed for money was atoned for, since he had spent so many thousands of florins on the pallia, that is,
1) De Wette and the Erl. Briefw. I. e.: "Darauf sagte ich und sprach" with the note: "Daraus (sagte ich) antworten D. Luther und sprach" in Löscher; but the words "antwortete D. Luther" seem to be explanatory addition by a later hand. - The Wittenberg and the Jena offer, "Darauf (sagen ich) antwortete" 2c. We have, as can be seen, changed the position of the brackets. - Seidemann and Enders overlooked the presence of our writing in the old editions, otherwise they could not have placed it among the letters. It is, as also the Latin, from the German very different, relation shows, the report, not Luther's, but of another about these negotiations.
2) and in this way, he would have given his indulgence preachers the cause to shame Christ's people in the most disgraceful way (through the indulgence stuff). In addition, the pope would have remained silent and thus approved of the bishop's handling of indulgences, and thus made himself guilty of the third sin.
In this distress, however, the bishop was induced to look for such a journeyman as Johann Tetzel was, who had been engaged for many years in the trade of scraping and scraping together money and pulling off the skin and hair of the people, and who was therefore a skilled master, but otherwise not capable of anything else.
Finally, the same Johann Tetzel, in order to satisfy the bishop's hope and desire, and not to forget his own, foamed and purified the power of indulgences so purely, that is, so great and highly praised and exalted, that now and then all the world has an abhorrence of it.
At first I was impatient with the miserable seduction, great treasure and burden of the poor people; but much more with the Florentine avarice, which the Pope's good simple heart, wherever and wherever they wanted, talked, yes, drove into all kinds of misfortune and highest danger. For experience shows that their shameful avarice and addiction to money is less satisfying than hell. Since I was given the opportunity and great just cause to attack the Romanists' avarice, I did not want to let it pass, and let what was printed before, and will follow, go out against the indulgence.
277 Miltitzen's concern, raised at the request of the Elector of Saxony, as to what might be helpful in Luther's affairs with the papal see to settle them amicably. In order to
January 11, 1519.
From Cyprian's "Nützliche Urkunden", vol. II, p. 134 reprinted in Löscher's Ref.-Acta, vol. Ill, p. 843. The time determination is according to Seidemann, "Miltitz", p. 8.
2) In the old editions: marcken.
1. most illustrious, highborn prince, most gracious lord, because your prince graciously begs me to discover my opinion and good deeds to your lordship. Gn. to discover: What may be found useful in the matter of the Bebestlichen Stul and her Martin Lotter, I have done so at Your Curl's request. I will not fail to do so as a faithful servant and, for the sake of my salvation, I will tell your Curl. I will not fail to do so, and, for the sake of my soul, I will tell Your Grace all that may be found useful or fruitful in my case.
2. first, that Your Curl. Your Grace, that doctor Martinus Lotter humbles himself against the Roman Church and in this way he has been willing to use the Church and the Constitution, that the same does not contradict the Church, which we have concorded among us and which we have come to.
3 On the other hand, Your Curl. Gn. may consider that Martin should not preach by any other means than that he should preach for eternity.
4 Thirdly, I believe, most honorable sir, that the matter is quite useful and appropriate, that doctor Martinus is here with your Curl. Gn., I hope to be able to work together with your Curl. Grace. I want to obtain something from him that the church will suffer, but by inscription to Your Grace. Gn. and Jme, and we would also like to agree that Mr. Martinus would be unsuitable to hear the matter before a friendly judge.
5. fourthly, your Curl. Your Grace, consider whether Martinus dared to protect the Holy Roman Churches with his appendages, because during the reign of Pope Julio, the Holy Cardinal, the Roman Emperor, King of France, England, Scotland, Burgundy, and the whole of Atalia, was opposed to the Pope. King of France, England, Scotland, Burgundy and the whole of Atalia, have been against the Babst, and have begun a concilium 2c.: which the Babst has unseen privatized these same Cardinals and their statues, which he has forfeited, so that the holy church has always triumphed and prevailed.
6) Fifthly, Mr. Martinus may not say that he is not allowed to be a lawyer, or to give other instructions of indulgence, or to indicate that he does not want to be heard 2c., if he has urged the Holy See of Rome to do so, by its letter, that a new decree has been made, which has not been done in four years, 2c., which explains in its entirety what decree or bull I have here presented to your Curl. Gn. Copia with 2c. 1)
7 Now may Ew. Curfl. Gn. gnedigister Lord
1) This is Document No. 234.
Consider the above and from it devise another means by which I may at all times show myself to be a faithful and humble servant of Your Grace. Gn. and in truth do nothing that may be detrimental to the matter, so that I may humbly thank Your Curl. I humbly submit to your grace.
278: Spalatin's counter-reflection, also on the prince's orders. Around January 11, 1519.
This document is found in Chprian's "Nützliche Urkunden", Vol. II, p. 137 and in Löscher's Ref.-Acta, Vol. Ill, p. 845. The time determination is according to Seidemann, "Miltitz", p. 8.
Most Gracious Lord!
1. if one is to do something with Doctor Martinus, one must first of all know from the Miltitz what and how much he should object to the Babst between them, and signify the same objection with expressed words. Considering that perhaps the Miltitz may refuse to demand a more serious objection than the legate has done.
When the legate, according to Doctor Martinus, has not contested the whole matter of the indulgence, then this one article, that the merit of Christ our dear Lord and Savior shall be the indulgence.
3 Because the New Decree of great merit now makes such a report that it is not at all contrary to Doctor Martinus' opinion, it will be necessary to bring a form of objection from Miltitz, and to consider it more carefully.
4) It is also clear that if Doctor Martinus were to occupy Miltitz 2), the legate or other Doctor Martinum would also take another route and contest it, because many changes and prints had been made in the matter according to Miltitz's decision, which could also have changed the opinion of the Babst and legate.
5 If it were necessary, then it would be freely given to Doctor Martinus, that according to his request the matter would be heard and recognized by the four universities Freyburg in Preysckaw, Löven in Nyder-Land, Basel vnd Paryß. Or, however, that the official authorities have ordered some of the best Westerners, Frenchmen and Germans to a safe place to hear and consider this matter.
2) to satisfy == to saturate, to satisfy.
6) If Doctor Martinus is to make a contradiction according to the first consideration, he must know on which article and which measure.
7. das ander bedenken Miltitz trytt zw weytt. quia verbum Dei non est alligatum. Ita dicit Sanctus Paulus [For God's word is not bound. So says St. Paul (2 Tim. 2, 9.)^f.
8 I cannot estimate what the freemason judge might do on his own according to the third consideration.
9 The fourth prayer is painted as a warning against the Babst. Sic non fecit Sanctus Petrus: neque ceteri Sancti pontifices: qui populum Dei viam veritatis humiliter et fideliter docuerunt [So did not St. Peter, nor the other holy popes, who taught the people of God the way of truth humbly and faithfully].
10 On the fifth consideration, Doctor Martinus would soon see what he should and might do or not do on account of the Nawen Decretal cristlich.
For this, compare Luther's letter to the Elector, No. 536, which belongs here.
B. What Luther promised Miltitzen in this conversation, and how he also fulfilled it, also suggested certain arbiters from Mittihen's request.
Luther's written report to the Elector Frederick of Saxony, who was staying at Lochau at the time, about what he had declared against Miltitzen that he was willing to do. About Jan. 5 or 6, 1519.
The original of this letter is in Oock. 6otü.
379, k. 2. Printed in Chprian's Urkunden, vol. I, p. 386; in the Supplement of the Leipzig edition, p. 27; in Löscher's Ref.-Acta, vol. Ill, p. 11; in De Wette, vol. I, p. 207 and in the Erlangen edition, vol. 53, p. 5. Cyprian had it printed after the original, as De Wette says. We reproduce its text with the corrections given according to the Erlanger Briefwechsel, vol. I, p. 343. Pa's letter should be dated around Jan. 5 or 6, 1519.
JEsus!
1st Illuminator High Porter Prince, Gnedigister Sir. It is too much for me that E. F. G. ßo weyt ynn meyne suche vnnd mühe gezogen
1) The "reservations" are to be understood as the five points listed in the previous paper (No. 277) 8 2 ff.
But because of the need and God's will, I ask the Lord for his mercy.
2 Yesterday, Mr. Carolus von Miltitz highly criticized the dishonor and injustice inflicted by me on the Roman Church, and I humbly offered to do what I could to acknowledge it. Now I ask E. F. G. to decide on my concerns, which I would like to make known here to E. F. G., then I would like to do something for you.
3) First of all, I promise to keep quiet about this matter, and to let the matter itself 3) bleed to death (as far as the opposing party is also silent), if I consider it so, they will let my letter go free, it will be all sworn and sung out for the time being, and one or two of them will get tired of the song. Also, if this remedy is not followed, and is further challenged, with force, or 4) words, then the thing will first come out right, and the insult will turn into a serious one, when I still have my word in full. Therefore I consider it best to stand still in the matter.
4) On the other hand, I would like to declare my loyalty to the priesthood, 5) and submit myself humbly, confessing how I have been too hot and too sharp, but not avoiding to be too close to the H. Ro. I do not avoid being too close to the Holy Roman Church, but rather denounce the reason that I, as a faithful child of the church, have fought back against the lesterly preaching, which has led to great ridicule, slander, and anger of the people against the Roman Church.
5) Thirdly, I wanted to send out a cedel 6) to order everyone (them!) to follow the Roman Churches, to be obedient and ruthless, and not to disgrace my writings, but to the benefit of the Holy Roman Churches. I also confess that I have brought the matter to light in an excessively heated and perhaps untimely manner. Then, if the cause had not been so great, I had done enough, and still had a
2) beschlahen (beschlagen) - to consider, consider, consider (Dietz).
3) "let" is added from Cyprian.
4) In the original: adder.
5) This promised letter is the Letter to Leo X, Document No. 283.
6) This "note" is Document No. 281.
The first is that the right of the person to be informed in writing of the matter is a right of the person to be informed of the matter in writing.
6) Fourthly, Magister Spalatinus proposed through Mr. Fabian of Feylitz that the matter was ordered by the High Archiepiscopate of Saltzpurg, whose judgment, as decided with learned, unrighteous people, I should hold, or 1) to my appeal, Aries would not be held. Thus, the matter may become urgent and pass away in its own right. But I am afraid that the bishop will not let a judge, so I will not let the bishop's judge either: therefore, if the first decision does not go well, the result will be that the bishop will make the text, and I will castigate him. That would not be good. I have also spoken with Mr. Carol, who says it would not be enough, and yet not the recantation soderet, sinners on the consideration of another went. Weyß E. F. G. if I want to do something more, for the sake of God E. F. G. will do me the favor. I will gladly do everything, everything, so that I am not caused to do anything more. For nothing will come of the revocation.
E. K. F. G.
lord capellan
Doctor Martinus.
Luther's short report to Elector Frederick of Saxony on how he had united with Carl von Miltitz on two articles. About Jan. 6 or 7, 1519.
This letter is found in the Wittenberg edition (1569), vol. IX, p. 65; in the Jena edition (1564), vol. I, p. 143; in the Altenburg edition, vol. I, p. 259; in the Leipzig edition, vol. XVII, p. 224; in the Erlangen edition, vol. 53, p. 7; in De Wette, vol. I, p. 209 and in Löscher's Ref.-Acta, vol. Ill, p. 13.
Most Serene, Highborn Prince, Most Gracious Lord.
I do E. C. F. G. humbly to know how He Carol von Miltitz and I finally agree, have decided the trade on two articles.
1) In the original: adder.
First, that a common inhibition be imposed on both parties, and that both parties be forbidden to preach, write, and act further on the matter.
Secondly, he wants Carol to write recently to the Holy Father Pope of all things, as he invented, opportunity, and then see that papal holiness orders out, for example, a learned bishop, to learn the matter, and indicate articles that are erroneous and should be revoked by me. And then, if I am taught the error, I shall and will gladly recant it, and not weaken the honor and authority of the Holy Roman Church.
281: Luther's instruction on several articles imposed on him by his patrons. Published at the instigation of Carl von Miltitz, probably at the end of February 1519.
This writing is the "note" promised by Luther in No. 279. It probably appeared at the end of February 1519. In the Weimar edition, no less than 16 individual editions are listed, which belong to the years 1519 to 1524. The editio xrineeps was published by Johann Grünenberg in Wittenberg in 1519 and again in 1520. The title reads: "Doctor Martinus Luther Augustiners Vnterricht aufs etlich artickell die im von sehnen abgunnern auff gelegt vnd zu gemessen Vuerden. 1519." 4 quarto leaves. All other printings are reprints, as, by Melchior Lotther in Leipzig, by Wolffgang Stöcke! in Leipzig, by Silvan Otmar in Augsburg, by Adam Petri in Basel, by Martin Flach in Strasbourg, by Jörg Nadler in Augsburg, by Hans Froschauer in Augsburg 2c. In the collective editions: in the Wittenberg (1554), vol. VII, p. 7; in the Jena (1564), vol. I, p. 165; in the Altenburg, vol. I, p. 293; in the Leipzig, vol. XVII, p. 224; in the Erlangen, first edition, vol. 24, p. 3; second edition, Also in Löscher's Ref.-Acta, vol. Ill, p. 84 and in "Mancherlei Büchlin und Tractetlin" 1520. We give the text according to the Weimar edition, but, as with Walch, in modernized language.
To all who see, hear, and read this letter, I, Martinus Luther, Augustinian at Wittenberg, offer my humble service and poor prayer.
It has come to my attention that some people have falsely imagined my writing, especially that which I have dealt with the "scholars" according to its sharpness, to the "simple-minded" people, and have made me suspect in some articles, that even some, otherwise dilapidated in the faith, caused by such imagination, speak shamefully of
700 Erl. <s.) 24, 5-7. sec. 3. M.'ns Handl. with L. zu Altenburg. No. 281. W. XV. 843-845. 701
of the dear holy intercession, of purgatory, of good works, fasting, praying, 2c., of the Roman church power, as if all this should be nothing. Therefore, I must, as much as possible, counter the same harmful tongues and explain myself. Please, any devout Christian would hear me rightly, and not believe my uninvited interpreters more than myself.
1. from the dear holy intercession
I say and stand firm with all Christianity that one should honor and call upon the dear saints. For who can deny that even today God is visibly working miracles in the bodies and graves of the dear saints through the names of His saints?
But this is true, and I have said it, that it is not Christian not to seek spiritual needs more or more diligently than bodily needs from the dear saints.
Where can one find a saint who is called upon for patience, faith, love, chastity, and other spiritual goods, as St. Anne for wealth, St. Lawrence for fire, the one for a bad leg, the one for this, the other for that? Not that everything is to be rejected, but that a Christian man should respect the spiritual more than the goods he sees, even common to animals and pagans.
(4) Some are so foolish about this that they think that the saints have a power or authority to do such things, when they are only intercessors, and everything is done by God alone. Therefore, one should call upon them and honor them in such a way that one calls upon and honors God through them, as Psalm 132:1: Memento Domino David, "Remember, God, David, and all his meekness." Moses also praises Abraham, Isaac and Jacob before God, and the Christian Church teaches the same in its prayers.
1. from the purgatory
one should firmly believe, and I know that it is true that the poor souls suffer unspeakable pain, and one is obliged to help them with prayers, fasting, almsgiving, and whatever one can. But what is the nature of the torment, and whether it serves only for satisfaction or also for recovery?
I do not know, and I still say that no one knows it well enough. Therefore, one should command God, and not gape and cry out as if one were sure of it. We are not commanded to do more than help them. God alone wants to know how he will deal with them.
2 Also that one wants to rush into purgatory with indulgences, and thus fall by force into God's secret judgment, I have no knowledge, and do not yet know how to obtain or prove. Believe it, whoever wants to, I do not want to believe it, unless it is proven wrong. Thus, whether God wills it, I have not denied purgatory.
1. from the indulgence
It is enough for a common man to know that the indulgence is a discharge of the atonement for sin; but that it is much less; for good works are commanded, and we are bound to do them.
2 Indulgences are free and arbitrary; no one sins who does not redeem them, and no one deserves them. Therefore, if someone does not give to a poor person, or does not help his neighbor, and yet thinks to redeem indulgences, he does nothing but mock God and himself. He does not do what God has commanded, and does what no one has commanded him. What more is to be known about indulgences, one should leave to the scholars in the schools, and be satisfied with this understanding.
From the commandments of the holy church.
1. the commandment of God is to be esteemed above the commandment of the church, as gold and precious stones are above wood and straw, as the apostle says in 1 Cor. 3:12, 13, and never despise any of them. Therefore, if you see anyone swearing, cursing, back-talking, or not helping his neighbor, remember and know that he is much worse than he who eats meat on Friday or breaks the commanded fasts. In this way, I have undoubtedly not opposed good works, but have preferred the right good works to the little ones.
(2) Thus I have said that a great perversion is now in the world, that one completely despises God's commandment, covering himself with human rights and works, and now fears the pope and his words far more.
for God and God's word. And when I say this, they say, I resist the pope and spiritual law; 1) but do not want to hear that they brazenly resist God Himself and His law.
3) If one sees an adulterer, robber, liar, it is nothing special, if he can wear a delicious paternoster, keep an idiosyncratic fast, or honors a special saint. But if someone eats meat on Friday, or does not celebrate Saint's Day, or does not keep a church commandment, he must be worse than a pagan, if he could raise the dead. Thus the commandments and works of men shine beautifully; God's commandment and God's work are seen through a dark mist.
(4) Therefore I still say: Mall should keep both commandments, but distinguish them with great diligence. For even if there were no commandment of the church, one could still be pious by God's commandment; but if God's commandment remains, then the commandment of the church is nothing other than a harmful sound cover, and makes a good appearance on the outside, since there is nothing good on the inside. For this reason it is my advice that the commandment of the church be laid down in part in a council, so that God's commandment may also shine and shine for once; for with the lights of many commandments the eyes of the day of divine commandment have been very nearly illuminated. 3)
1. from the good works
I have said, and still say, that no one can be pious and do good unless God's grace makes him pious first; and by works no one becomes pious, but good works are done only by the one who is pious. Just as the fruit does not make the tree, but the tree brings forth the fruit. And as Christ says [Matt. 7:18.], "An evil tree never bringeth forth good fruit." Therefore all works, however good they are, however beautiful that they shine, if they do not flow from grace, they are in vain. Not entirely in vain; for the good works that are done apart from the grace of God, God rewards temporally with riches,
1) In the original: Just.
2) In the original: heyligen tag.
3) In the original: auß gelaucht.
Honor, strength, violence, joy, friendship, art, understanding 2c., but they do not attain eternal life.
(2) I have preached all this against those who, looking only at the outward appearance of works, call good that which is often evil in the sight of God, for God judges according to the heart, not according to the appearance of works. This is what is said: God wants us to despair of ourselves and of all our life and works, so that we may realize that we cannot stand before His eyes with all our best works, but only rely on His causeless grace and mercy, and thus walk in fear and let go of our confidence in our good life.
(3) Behold, the works and the life that are done out of such a fearful, humble heart are good, and not those that seem good by heart, how great, much, whimsical they are, done without such reason and opinion. This is what the saying of the Psalter [Ps. 147, 11.], Beneplacitum est Domino etc., wants, "God is heartily pleased with those who fear Him, and yet rely on His mercy." But then one fears, when one realizes that we may not stand before His judgment, and therefore flee from judgment to the throne of mercy, speaking with David [Ps. 143,2.]: "O Lord God, do not act with judgment against Your servant; for no living man may be found right in Your sight."
4 Again, God is displeased with those who know they are safe and insist on their good works. Behold, I have rejected these free, sure, trustworthy good works, so that I may teach (as Scripture does) that the fear of God is the chief good and the whole being of a wise, pious man, and that all wisdom and good works are righteous when one fears God in them and desires His grace. This is called principium sapientiae timor Domini, the fear of God is the head and whole faculty of all wisdom and piety [Ps. Ill, 10. Sir. 1,16.]. Now notice whether I have forbidden good works or not. For the fear of God is a grace of God, and no one has it before Himself; therefore all good works are evil works where grace and fear are not.
From the Roman Church.
There is no doubt that the Roman Church is honored by God above all others, for there St. Peter and Paul, 46 popes, and many hundreds of thousands of martyrs have shed their blood, conquered hell and the world, so that one may well grasp how special a moment God has on the same church. Whether, unfortunately, the situation in Rome is such that it is better, 1) there is no reason so great, nor can there be, that one should tear oneself away or separate from the same church; indeed, the worse it is, the more one should join and adhere to it, for it does not become better by tearing it away or despising it. Nor should one leave God for the devil's sake, nor avoid the rest of the pious for the sake of the evil crowd. Yes, for the sake of no sin or evil that mail may think of or name, divide love and divide spiritual unity. For love is able to do all things, and nothing is too hard for unity; it is hasty bad love and unity that lets itself be divided by strange sin. 2)
(2) But what the power and authority of the Roman See can do, and how far it is stretched, let the scholars argue. For the salvation of souls is not at all concerned, and Christ has not set and founded his church on outward, apparent power and authority, or on some temporal things left to the world and worldly things, but on inward love, humility, and unity. Therefore, let authority be what it is, great or small, all or part of it, it should please us and we should be satisfied as God distributes it; just as we should be satisfied as He distributes other temporal goods, honor, wealth, favor, art 2c. But we must be careful of unity, and not resist papal commandments.
Behold, now I hope it is evident that I do not wish to take anything from the Roman church, as my dear friends reproach me. But that I do not put up with some hypocrites, methinks I am right in doing so, and should
1) In the original: tuchte.
2) In the original: tzurteylen.
not be afraid of water bubbles to death. The Holy Roman See should be followed in all things, but no hypocrite should ever be believed.
282 Luther's answer to Spalatin, from which it can be seen that his friends, especially Spalatin, had urged him to publish this work, thinking that it would make things better.
See Appendix, No. 32, §§1.2.
Luther's humble letter to Pope Leo X, which he had promised Miltitz he would leave out. Probably end of February 1519.
The original concept of this letter is found in the 6oä. Ootbnn. 379, l. 1 with the heading: "Meynung des brieffs zcum Hseiligen] Vsaters Babst." In the same, of course, there is no address. In the editions is set: Lentismiuo katri I^onl X. Uontiüoi Nnxiruo 1?. Nurt. Imtberrm VuAustiuiunus, Lnlutsrn N6t6rnnin. Likewise, the place and time designation together with the signature is missing there: Lx ^IdenburZo, 3. LIartii 1519. IV IVlnrtinus Imtberus, Ooetor. The Weimar edition, Vol. II, p. 66, notes that the location itself is suspicious of the date, and the place and date were probably added by a chancellor at the time of the no-writing; and Luther's letter was then sent at the same time as the letter from the Elector to Miltitz of March 4, 1519. Luther was, as the letter in the appendix of this volume No. 32 proves, not in Altenburg at that time (March 3). Furthermore, according to § 4 of our writing, the publication of the "Unterrichts" (No. 281) is only imminent, while Luther writes in his letter of March 5 to Spalatin that it had already gone out before Spalatin had sent him reminders concerning its contents. Therefore, we have not retained the feasible time and place determination, but have dated it further back. The Erlanger Briefwechsel, Vol. I, p. 445 notes that, if the "from Altenburg" of the editions had any meaning at all, Luther may have written the letter already in January during the negotiations with Miltitz in Altenburg and sent it only now on March 3; or Luther may have dated it from Altenburg because the negotiations were held there. In the editions: in Aurifaber, vol. I, p. 152 b; in the Wittenberg (1550), toin. I, lob 235; in the Jenaer (1579), tom. I, lob 210; in Löscher's Ref.-Acta, vol. Ill, p. 92; in Seckendorf's Hi8t. bmtk., üb. I, p. 65; in De Wette, vol. I, p. 233; in the Erlanger, opp. var. urg., tom. II, p. 452 and in the Erlanger Briefwechsel, vol. I, p. 442. German in the Wittenberger (1569), vol. IX, p. 65b; in the Jenaer (1564), vol. I, p. 143; in the Altenburger, vol. I, p. 259 and in the Leipziger, vol. XVII, p. 230. We have, according to the Erl. Briefw., which brings the original concept.
Newly translated from the Latin.
Most Holy Father! Again, 1) necessity forces me, the lowest among men and dust of the earth, to speak to your holiness and so high majesty. Therefore, let your holiness deign to incline its fatherly and in truth in Christ's stead (Christi vicarias aures) ears most graciously to this little sheep, and take this my bleating favorably.
The venerable Lord Carl Miltitz, your Holiness' chamberlain, was here with us and complained very strongly in the name of his Holiness to your most noble Prince Frederick about my irreverence and sacrilege against the Roman Church and your Holiness, and demanded satisfaction.
When I heard this, I was very sorry that my extremely faithful service had such an evil destiny that what I had undertaken to protect the honor of the Roman church was interpreted as dishonorable and even by the supreme head of this church was to cause the complete suspicion of all evil.
But what shall I do, most holy Father? I have no counsel at all; I cannot bear the power of your wrath, and I do not know how to escape it. I am asked to revoke the disputation. If he could do what is demanded of him, I would do it without delay. But now, since through the resistance and the urging of the opponents my writings have traveled further than I would ever have expected, and at the same time are more deeply rooted in the hearts of very many than they could be revoked; yes, since our Germany today is extraordinarily flourishing, through many fine minds, through scholarship, through correct judgment: so I see that I cannot revoke anything in any way if I want to honor the Roman Church, for which I must take care above all. For to recant would be nothing other than to defile the Roman Church more and more, and would bring her into the mouths of men to accuse her.
5. those who, O Most Holy Father, have brought this insult and almost [I would like to say] disgrace upon the Roman Church among us, deuen
1) The first letter to Leo X is No. 127. I
I have resisted them, that is, those who, with their completely unreasonable sermons under the name of your holiness, have only served the most shameful avarice and have defiled the sanctuary with the shame of Egypt [Jos. 5:9] and made it an abomination, and, as if that were not enough evil, they accuse me, who opposed their outrageous abominations, by your holiness as the author of their outrage.
Now, Most Holy Father, I testify before God and all His creatures that I have not been nor do I now have the will to do anything in any way close to the Roman Church and to Your Holiness.] rather I confess without reservation (plenissime) that the power of this church is over all, and that nothing in heaven and on earth is preferable to it, except only Jesus Christ, the Lord over all, and your holiness will not believe any evil plotters (dolis) who plot something else against this Martinus.
7 And there is only one thing I can do in this matter: I will very gladly promise Your Holiness that I will henceforth let this matter, that which concerns indulgences, go and be completely silent, "if even those will keep their petty grand braggers (ampullas) in check". 2)
8) Yes, I also want to send out a writing among the common people, 3) from which they should recognize and be admonished that they should rightly honor the Cologne church, and not blame it for the outrage of those people, nor follow my sharpness against the Roman church, which I have used, yes, abused, and gone too far against those useless people: whether, at last, by God's grace or through this effort, the disagreement that has arisen might again be quenched.
9. for I have sought this alone, lest through the shamefulness of others' avarice
2) Here we have put the speech marks instead of the brackets in our original, since we are of the opinion that the brackets (as otherwise ost in the old editions) should emphasize. - Our translation of arnpullas is justified by Luther's word in No. 281, 8 3: "und soll mich nicht vor Wasserblasen zu Tode fürchten".
3) The "Unterricht," No. 281.
708 Erl.Briefw. 1,444.368. sec. 3. M.'ns Handl. mit L. zu Altenburg. No. 283 ff. W. XV.852-8S4. 709
The Roman Church, our mother, would be defiled, and people would not be led into error and learn to regard love as less important than indulgences. Everything else, since it neither helps nor harms, is held in less esteem by me. But if I can do more or know how to do more, I will undoubtedly be quite ready to do it. (Christ keep your holiness forever. At Altenburg, March 3, 1519, Brother Martin Luther, Doctor]. 1)
Luther's letter to Spalatin, in which he reports that, at Miltitzen's written request, he has proposed three bishops to decide his case. 19 Jan. 1519.
This letter is found in Aurifaber, vol. I, p. 138d; in Löscher, Ref.-Acta, vol. Ill, p. 953; in De Wette, vol. I, p. 212 and in Erlanger Briefwechsel, vol. I, p. 367.
Newly translated from the Latin.
To Georg Spalatin, his dearest friend, the Irenian and wise servant of Christ, his most beloved.
JEsus.
Hail! Carl Miltitz (what you want to know) has written me in a vain, very short letter that he has verbally presented the whole matter to the most noble prince, and it is at the prince's discretion, in order not to hinder the matter, that I would like to name the bishop who should carry out this matter. I have named the archbishop (to Miltitz), first of all that of Trier, 2) then that of Salzburg, 3) and finally the Palatine of Naumburg. 4) But the will of the Lord be done! Time will teach everything. The Lord lives! I will do the rest in his time. Farewell, for I am very busy, or perhaps the one most burdened with business. In the evening of Sebastian [19 Jan.] 1519.
Martin Luther
Augustinian.
1) The last bracketed words are missing in the original concept.
2) Richard von Greiffenklau.
3) Matthew Lang.
4) Philip, Count Palatine of the Rhine.
C. How Elector of Saxony, no doubt on Miltihen's advice, wanted to apologize to the pope in writing, but subsequently failed to do so.
285: An objection drafted by the Electoral Council of Altenburg concerning the sending of a letter from the Elector of Saxony to the Pope in Luther's matter.
This writing is found in the German Wittenberg edition (1569), vol. IX, p. 62 d; in the Jena edition (1564), vol. I, p. 138 d; in the Altenburg edition, vol. I, p. 255; and in the Leipzig edition, vol. XVII, p. 219.
Firstly, that at the citation issued by Papal Holiness, at the request of His Holiness, and at the request of my most gracious Lord, the Elector of Saxony 2c, Doctor Martinus has obediently appeared at Augsburg before the legate.
Secondly, because the Lord Legate acted more swiftly with Doctor Martinus than he had promised and put off, and was based solely on the revocation, and finally Doctor Martinus was not to come to him again, because he wanted to make a retraction, Doctor Martinus was therefore caused to return from Augsburg, considering that he had undertaken not to make a retraction without the indication of better writing and instruction.
Thirdly, that the Lord Legate, following D. Martinus, denigrated his farewell and property, and wrote to my most gracious lord, whereupon my most gracious lord answered him again; as can be seen above.
Fourthly, my most gracious lord had decided with him to dispense with the things everywhere, so that his C. F. G. in the papal sanctity did not act and take anything contrary.
5th In which His Holiness Nuncio and Chamberlain, Mr. Carl von Miltitz, would have come to his C. F. G., who would have asked, among other manifold diligent solicitations and efforts, that his C. F. G. would not let Doctorem Martinum come away, but rather that he would join him in Altenburg in his C. F. G.'s court camp. F. G.'s court camp, hoping that when they came together they would be able to talk to each other so much that the matter would be carried out and settled in such a way that it would be agreeable to Papal Holiness and Doctor Martin. Thereupon Doctor Martinus, as the obedient one, would have appeared and would have talked with Mr. Carol; as his holiness would further hear from Mr. Carl's letter.
Fifth, to consider whether one would like or want to ask Papal Holiness to consider the matter graciously, and to lay it down in such a way that D. Martinus may remain unencumbered in his bid for inheritance, which is considered by many people to be sufficient. Without doubt, D. Martinus would show himself to be an obedient son of papal holiness and a pious Christian man; otherwise, my most gracious lord would help punish him himself and not suffer his conduct in any way.
7) Sixthly, to remember how my most gracious lord wanted to indicate diligence to papal holiness to Carl von Miltitz, so that it would also be good for him, glimpses and graces.
8) Seventhly, whether it would not be good to nevertheless outline a little to papal sanctity how Doctor Martinus came into the matter, and what great attachment Doctor Martinus would have. And whether one would refrain from fraudulence against him, that it would grow to more indignation, which S. C. F. G., as one who always meant it faithfully with papal sanctity, should be sorry for.
9. finally, with attached reverence to papal sanctity 2c. But on male enhancement only 2c.
286 Draft of the princely letter to the pope, established according to the above concerns.
This letter is found in the Wittenberg edition (1569), vol. IX, p. 63 and in the Jena edition (1564), vol. I, p. 139 b with the misleading heading: "Des Kurfürsten zu Sachsen Herzog Friedrichs Schrift, an Bepstliche Heiligkeit, wie der Cardinal Thomas Cajetanus D.. M. L. at Augsburg, M. D. XVIII. interrogated at the Imperial Diet." Further in the Altenburger, vol. I, p. 256; in the Leipziger, vol. X VII, p. 220 and in Löscher, Ref.-Acta, vol. Ill, p. 14.
1st Most Holy Father 2c. After Your Holiness' Legate, the most venerable in God the Father, Mr. Thomas, of the title of St. Sixti Cardinal, has informed me from the Imperial Diet held in Augsburg last summer, in what manner Your Holiness has ordered him to act in the matter of Doctor Martinus Luther, on the citation which Your Holiness should have issued against the Doctor.
(2) So I have had a conversation with your Holiness' legate, and I with him, and especially that he should ask your Holiness to order the matter out to the German nation, so that it might be heard in an emergency, which he refused me, but
I had insisted that Doctor Martinus should come to him himself, that he would deal with him in a fatherly manner, and that he would seek ways that things could be settled amicably. Therefore, I have worked so hard for Doctor Martinus to come to your Holiness's legates in Augsburg, and would also have provided myself with such consolation if his action had been taken in such a way.
3 But the legate's action alone, when I was reported, was to recant. Also, in the end, the doctor was sanctified by him with the words: he should go away and not come before his eyes, because he wanted to recant. Because the doctor had decided with him not to recant without better instruction, he left, thinking that he should not come to the legate again, and so he left.
4 Your Holiness's legate has written to me following such action and farewell, to which I have replied with sent over! Doctor Martinus' instruction to answer it; all of which Your Holiness, at Mr. Carl's request, I hereby send you a copy, which you can believe. I have not yet received an answer to such a letter from your Holiness's legate.
(5) And even though, in response to the same letter from your Holiness, I decided to abstain from the matter altogether, because I did not want to be under the illusion or suspicion that I wanted to be too contrary to your Holiness; as I have also informed D. Martin of this: nevertheless, immediately after your Holiness' nuncio and chamberlain, Carol von Miltitz, came to me; he has, after other manifold, diligent solicitations and efforts, asked that I not let D. Martin come away, but that he join him in the hope that, when they meet, they will talk to each other so much that the matter will be settled. Martin, but that he should join him, in the hope that, when they meet, they will be able to talk to each other so much that the matter will be dealt with in such a way that Your Holiness and the doctor will be comfortable and unburdened. And although I had completely abstained from the doctor, so much diligence was nevertheless applied that the same doctor, as the obedient one, appeared before your Holiness Nuncio, and the aforementioned have conversed with each other, as he offered to ascribe Carol to your Holiness, and he will undoubtedly do.
6 And therefore I ask with obedient diligence that Your Holiness will look into the matter with mercy and in such a way that it will be settled in a just manner, and that Doctor Martinus will not be weighed down by his opponents over his inheritance. Un-
I doubted that he would be an obedient son to your sanctity, according to his commandment, but I wanted to help him punish himself.
7 Thus, Your Holiness will note from Carol's letter how Doctor Martinus was caused to such his undertaking, and that such did not flow from his own will, that Carol, by his diligence in this matter, has partly found out.
8 He will also report to Carol Your Holiness by his letter in what esteem D. Martinus is held by scholars and others, that to worry where the matter should be laid other than by proper and reasonable ways, that a detrimental outrage might result from it.
9 I did not want to restrain Your Holiness, but I have no doubt that the same, as the kind Father, will know how to see things, so that they may be for the betterment of the holy Christian Church.
Commands of Your Holiness me as the obedient son, which the eternal GOD wanted to contain in blissful government for His glory. Date 2c.
287: Elector Frederick of Saxony's letter to Fabian von Feilitzsch, containing the Elector's decision to refrain from writing to the Pope. 12 Jan. 1519.
This letter is found in the Wittenberg (1569), vol. IX. Bl. 63b; in the Jenaer (1564), Vol. I, Bl. 140b; in the Altenburger, Vol. I, p. 257; in the Leipziger, Vol. XVII, p. 221 and in Löscher, Ref.-Acta, Vol. Ill, p. 17.
GOtt walts.
By the Grace of God Frederick 2c.
Dear faithful and councilor! Since you know that next to Altenburg, at the request of Er Carl von Miltitz, it was considered good and granted to write to Papal Holiness in the matter of D. Martini, we do not want to keep it from you that we have thought about it further and, for various reasons, considered it good to refrain from writing to Papal Holiness in this matter; however, we have had a letter made to Er Carl, of which we are sending you a copy herewith, as you will hear. And thereupon our request is that you answer Er Carl's letter to his future in Altenburg, and at the same time indicate: although next it is considered good that we should inform Papal Holiness of our decision.
If we were to write to him, we would have considered it good for him and ourselves, from various motions, to refrain from doing so.
2 And especially because the legate has sent us such a swift and threatening letter, regardless of the fact that we have nothing to do with the matter, but only that we demanded at his request that he come to him in Augsburg. If we should now write to papal holiness and get involved in the matter, it might be thought that we would be so anxious and urge him not to come from us, and so much would be done with interdict and in other ways that the matter would not come to that, as he considered it good for Carl, and D. Martinus offered. Martinus offered. Wherever such action should be taken against us, for which we would not gladly give cause, we would not like it, especially in these dying days; therefore, we would, as much as possible, think of going about the matter idly.
3 But we would be in error if he, Carl, knew how to report to the papal sanctity of the matter, so that it could be settled more easily and conveniently. For he would know what it was based on, also what would be done with it, and D. Martinus offered.
For if we knew that papal sanctity would suffer action in the matter, what we could then promote for it, we would not allow it to happen to us. How you will further indicate this; and in what way you will depart with him, you will let us know by your letter; in this you do us a favor. Date Torgau, Wednesday after Erhardi [12 Jan] Anno 1519.
288: Prince Frederick of Saxony's letter to Carl von Miltitz, in which he apologizes for not writing to the Pope. Lochau, 11 Jan. 1519.
This letter is found in the Wittenberg (15691, vol. IX, p. 64; in the Jena (1564), vol. I, p. 141; in the Altenburg, vol. I, p. 258; in the Leipzig, vol. XVII, p. 221 and in Löscher's Ref.-Acta, vol. Ill, p. 18.
GOtt walts.
By the Grace of God Frederick 2c.
1. our greeting before. Venerable, dear, devout one! After you have considered it good that we should write to Papal Holiness in the matter of Doctor Martin Luther, we would be well inclined to do so.
2 We consider, however, that because papal canonization
Our Lord and friend, the Cardinal St. Sixti, has written us, since his departure from Augsburg, an arduous letter on the action he had with D. Martina, to which we have written again, sending D. Martini's instruction, but have not yet received an answer. Martini's instruction, but have not yet received an answer, which we hereby send you, at your request, a credible copy, from which you will find, as you have heard from us, that we have completely renounced the matter, which we have also reported to D. Martin. Martin of the matter. Although we had nothing to do with the matter before, for as much as we requested, at the legate's request, that D. Martin come to him in Augsburg, as we have now done at your request.
3 We also intend to stand idle in the matter; for we would not like to be under the delusion or suspicion that we might have been in the papal
Holiness that we should promote that which would be detrimental to the Holy Christian Church; therefore, we refrain from writing to Papal Holiness in this matter.
4 But do not doubt, you will know their holiness, how you found the things, and how you inquired into them, together with the circumstances, and how they are surrounded with care, also D. Martini Erbieten. Martini's legacy, as you have indicated to us, so that their holiness, as the kind father, may see into it according to justice.
(5) We did not want to restrain you, and we wish you to command us to papal sanctity as the obedient son. By this you do us favor to recognize in grace against you. Date at Lochau, on the 11th of January, Anno 1519.