From the next inducement to this disputation.
What gave the first cause for this, and how D. Eck first got into a dispute with Carlstadt because of Luther.
1. Eck broke the good friendship in which he had stood with Luther by the insidious scattering of his obelisks, under the pretext that it was done at the request of the bishop of Eichstädt, where Eck was canon.
350 Luther's complaint that D. Eck had attacked him against the law of friendship without warning by publishing his so-called obelisks.
See Appendix, No. 42, U 2-4.
2 Since D. Eck realized that he had been hasty in this lache, and he had heard that D. Carlstadt would have something printed against him, he apologized to him in writing, but too late.
351 D. Carlstadt's letter to Spalatin, with which he sends him his theses published against D. Eck. May 14, Anno 1518.
From Joh. Gottfr. Olearius sorin. anti^uar., p. 26. Translated into German by Joh. Frick.
To the excellent Georg Spalatin, master of the liberal arts and canon of Altenburg, my very valuable patron.
Hail! The short time I have left for writing letters does not allow, my erudite Spala
I hope that I will answer everything you ask in your letter. Know, however, that I have recovered so far, except that I am still burdened with a headache. Nevertheless, I will read, as before, to a larger number of listeners, should their diligence and desire also suck the marrow out of my legs 2c. Soon I will send a part of my conclusions to your glory, because not all of them are ready for printing. With divine help, you shall see what Eck will oppose them with, and believe that I do not fear him at all, nor others whom I will refute by name. I have the Wittenberg Bible to myself; the preachers fall in with me. Brother Johann Tetzel in his conclusions, I do not want to say us, but even our most gracious prince. I have teased a little about his conclusions; but if it continues like this, I will engage in a scholarly battle. Finally, I ask you to recommend me to our Most Reverend Prince, as well as to Herr Pfeffinger and Hirsfeld, so that they may promote the realization of my humble request and support me. No less recommend me also to von Taubenheim, Hieronymo and all others, and write to me again. Given in the greatest haste at Wittenberg, the Friday after Ascension Day (May 14), Anno 18. I want to become all sorts of things to all of you.
Your glory
Andreas Carlstadt.
As I wrote this, I sent to our printer so that the boy would deliver two copies, one to the knight, Mr. Pfeffinger, the other to your Lordship as a gift; but he only brought one, and the messenger would not hold out. Therefore, I am sending only one copy of today's disputation to your lordship at present; the whole thing, however, shall follow with the future mail.
352 D. Eck's letter to D. Carlstadt, in which he seeks to apologize for his obelisks published out of haste against Luther and offers peace again on the outside.
May 28, 1518.
From Joh. Gottfr. Olearius serin. anti^uar., p. 29 reprinted in Löscher's Ref.-Acta, vol. II, p. 64.
Translated into German.
To the venerable Mr. Andreas Carlstadt, Doctor well deserving of the liberal arts and divine learning, Archidiaconus at Wittenberg, his, where I may call him otherwise, immense friend, his to him completely devoted (Tuissimus) Eck wishes good health.
Esteemed Andrew, I have learned that you and your Wittenbergers are very angry with me because I have written some things against the teachings of Martin Luther, our common friend, to my bishop privately, thinking that these trifles would never be presented to the scholars for evaluation. But how these writings came from my bishop's hands into yours, of that I have conjecture, but no certainty. If I had known this, I would not have written them as unprepared as they came into my head, without looking them up in books, and would not have poured them out so hastily. For, as you know, we all take more liberty in private writing than when we put a piece of writing into the light. Therefore, I am very surprised that you are so angry with Eck, who is completely devoted to you. I am told that you accuse me of flattery, but you do not know that I am a man who cannot flatter at all. Ask all those who know me, they will have to admit that Eck cannot fob anyone off with empty words. And even if I could, I would not do it, least of all before such a bishop, with whom the indulgence (as far as I can guess) seemed to have little power for some accidental reason. By the way, they say you are getting ready for a scholarly duel against me, which I can hardly believe. If you are of this intention, I am astonished that you do not rather take up the cause of the neighboring Frankfurters and the inquisitor of heretical malice, who claim in their printed and published papers that Martin has been absent a hundred times; at times he is mad, furious and nonsensical. But if you want to do me the right of the recently established friendship, I will consider it done in love, and ask you that what you have in mind against the innocent Eck may not be done against him.
may not be carried out. My intention was not at all to injure Martinus; but if you do not care about my friendship and believe that I have done too much, I cannot and will not impose a law on you, but nevertheless it would have been your duty, if you wanted to issue something against me, to make this known to me at the earliest. If I am convinced that I have erred, I will gladly confess my errors and not be ashamed of them; if, on the other hand, I see that you are writing in an overly heated or biting manner, I will, with the help of faithful teachers and friends, seek to defend myself in the more famous universities of Christendom, as far as truth requires, but I would rather be spared this trouble. However, you will have to consider what needs to be done, and when you have considered everything well, you will start the deal. Be well, whose welfare I sincerely desire and wish. From Ingolstadt in a great hurry, May 28, 1518.
I apologize for my cursory and poor writing due to the quick departure of the messenger.
353 D. Carlstadt's answer to D. Eck, in which he strongly reminds him of his immodesty against Luther as a good friend, and admonishes him to think better of it.
Wittenberg, June 11, 1518.
Translated into German by Johann Frick.
To the venerable and excellent D. Johann Eck, Doctor of Holy Scripture, Ordinary and Pro-Chancellor of Ingolstadt, Canon of Eichstädt, my very dear friend and patron.
Your most devoted Andreas Carlstadt, good health! Esteemed Eck, your beautiful letter has been well delivered to me. Now, to answer it recently, I cannot refrain from telling Your Glory that the injustice done to the fundamentalist scholar Martin Luther was most displeasing to me. You accused the man of great and grave crimes, as if he had even offended the majesty, spread heretical teachings and caused division in the church. You have described the rebellious Bohemian, and you have imprinted these accusations. Does not a writing, according to your Scotus' opinion, by its nature make things common, known and obvious? You have done so and thereby not only caused a contradiction of others.
but even forced you to do so. Therefore, I have published a polemic or responsibility against some of your sentences, which was printed in Wittenberg and is now available for sale here and there. I am quite distressed about this, for the sake of your arrogance, that you have forced us to attack you. If things that have happened were to be changed, I would rather have endured the injustice with patience than to have settled it by arguing and disputing. But that I have chosen you in particular before others, and not the unlearned inquisitor or another of his like as an opponent, I have done not out of envy, not out of anger and heat, but for the sake of your beautiful eloquence, diligence, astuteness, but especially for your and the whole common welfare. I do hope that you will fall in with my opinion, and that a Saul will become a Paul. Nor did I want to engage in battle with a famous Leone and eloquent Marco rather than with a stupid ass, and I thought it would do me no harm if I were to lean more on eloquence in your example. If I have offended you, I ask you to forgive me; but if you continue to offend me, the offended part, even more, you may do so, if you can, and want to be regarded as the one who wants to mistreat a person in a hostile manner or even overturn the holy scripture. I have resolved to tolerate war and tyrannical fits much rather than to keep a completely wrong peace to the detriment and harm of the divine word; it may go for me as it may. But I would not like to lose your friendship, if you would grant me the same. I love you dearly. I want to be lost if I wish you death or the slightest misfortune. I am making a masterly effort so that God's word, which lies blissfully under the bench at our sad time, may soon become lovelier and brighter, yes, may rise as clear as day. Long live our Martinus, who has given us the opportunity to proclaim the law of the Lord in its power. Yes, long live Eck, our friend. But if he is an enemy to us, let him become a lover of the truth. This is what I have opened to you in haste, and at the same time I have wished you all the best. Farewell. Given hastily at Wittenberg, Friday, June 11, 1518.
My dear corner, forgive, because I have wanted to forgive you. Forgive, if you think that I have brought up empty gossip. But I wish that you do not concede the slightest thing to falsehood, but rather that it be completely eradicated, banished and annihilated.
354 D. Carlstadt's letter to Spalatin, with which he sends the above letter from D. Eck together with his reply. June 14, 1518.
From the Olearius serin. anti^uar., x. 28.
Translated into German by Joh. Frick.
To the highly learned Georg Spalatin, master of the liberal arts and canon of Altenburg, his very worthy patron.
Here you have, my highly learned Mr. Georg, the copy of the letters, which Eck wrote much more politely than you would have thought, sent to me, together with my answer. I do not know what will come of it; I am not interested in what he may have in mind and what he may undertake. In addition, I am sending you the four sheets which, according to the report, you lacked, and I most earnestly request that you entrust the highly deserving and righteous official, Mr. Pfeffingern, with the care of my cause and the promotion of the same; that your lordship also do the same, and that you consider drawing all good friends who approve of my resolution to my side, especially Mr. Hirsfeld, Mr. Taubenheim and Jerome. Because I am now so poor that I cannot let my enemies know, and I will not experience such a lack as long as I am a doctor, I will not keep it from you, but in such a way that the others shall not hear of it. I can neither buy books nor the food that is useful for my health. The diligence of my listeners is my only consolation. But it makes me uneasy that many have to stay away because of lack of copies, and where our most noble prince will not provide advice, some will probably even leave out of displeasure. They approach me daily and get empty hope. Greetings to all my lords. Farewell and write to me again. I have hardly been able to gain time to write to you. For I am now working under divine help on the notes on the book of the spirit and the letter. Farewell. Given at Wittenberg, Monday, June 14, 1518, Andreas Carlstadt.
Two letters are sent to Mag. Georg Spalatinum, Capellan of Her Serene Highness Prince Frederick.
3. of D. Carlstadt's carriage figures published against Eck and what has happened because of it.
355. description of the figure published by D. Carlstadt in woodcut of two carriage-
808 Erl. Briefw. 1,280 f. Section 1: On the Inducement of the Same. No. 355 ff. W. XV, 961-963. 809
the first of which is the right way to heaven, but the other is the wrong way of the scholastic
The teacher and the fallacy of free will are to be presented.
From Löscher's Ref.-Acta, Vol. II, p. 104. Löscher says: Carlstadt had published two figures in woodcut in the form of two carriages in 1518 and had the interpretation of the figures of the carriage printed in 1519. Jäger "Carlstadt" says p. 17: that this satyrical little writing of the "two carriages" appeared towards the end of the year 1518. And p. 24: Carlstadt published this satyr again with explanations on April 18, 1) in defiance of the Leipzigers. The title reads: "Auslegung vnnd Lewterung etzlicher heyligen geschrifften. So dem Menschen dienstlich vnd erschießlich seindt zu Christlichem leben. The book is a short description of the figures and writings of the chariots, especially of the creed. The dedication bears the date: Monday after Palmarum [April 18] 1519. Is it this new edition that Luther sends to his friend Johann Lang already on April 13, 1519? (De Wette, Vol. I, p. 255.)
On the first stood a crucifix, at the head of which: God does not love for reward,
Rejoice in faith and hope.
By the hands of the protected party:
Hendel of the night: that is hypocrisy in diligence and diligently avoided:
The arrows fleeing by day: that is, publicly suffering storm, persecution and grief willingly.
Long of the Creutz:
Dem Teufel und Welt wiederstee
Beware of yourself, so you stay on wee, Always urteyl your affliction and life, So you may give God guilty sooner.
Under the Creuz:
From the will of God, the righteous D. Stercken, man grows with his creed and work.
Christ's image has in one hand the words:
Love own will all yours and you,
In the left corner:
Take your creutz and follow me.
Furthermore, on the car:
From me furent me, So mich anseh, erschreck ich, Wie gern wär ich mir from, Wenn mich selbstbest erkon, Brengt mich von meinem Koth, Ich drieff aus grosser Noth,
1) Hunter has wrong "the 17th of April".
And much more like that. The other wagon was full of false sayings from the school teachers, such as:
Govern yourself according to your highest, and you will come to the best.
He has a sure courage that does so much. Than he can do himself. Then God must give him help 2c.
356. as ll. Eck complains in a letter to the Elector of Saxony about these carriage images.
See below the 413th Document, § 5.
In a letter to the Elector of Saxony, Carlstadt answers for this figure.
See below the 416th Document, § 7.
In another letter to the Elector of Saxony, D. Eck again makes a counter-recollection of Carlstadt's responsibility.
See below the 419th Document, § 4.
B. How D. Eck, according to the agreement made at Augsburg in the fall of 1518, did not want to debate with D. Carlstadt alone at Leipzig, which was the place Eck had chosen, but also wanted to have Luthern there by force, and since Luthern refused in every way, demanded that he do so by means of a printed note.
Luther's letter to D. Eck, in which he reports to him that D. Carlstadt wants to discuss with him in Leipzig or Erfurt. Carlstadt, according to the agreement made in Augsburg, wants to debate with him in Leipzig or Erfurt and leaves him the choice of selecting one of the two places.
Nov. 15, 1518.
This letter is found in Latin in the German Wittenberg edition (1569), vol. IX, p. 84; in the German Jena edition (1564), vol. I, p. 164 k; in the Altenburg edition, vol. I, p. 292; in the Leipzig edition (Latin and German), vol. XVII, p. 271; in Löscher, Ref.Acta, vol. Ill, p. 203 with the wrong date: Nov. 12; likewise in Ströbel - Ranner, p. 47 and in Walch; in De Wette, vol. I, p. 171 and in Erlanger Briefwechsel, vol. I, p. 280.
Newly translated from the Latin.
To the excellent theologian and philosopher Johann Eck, Vice-Chancellor of the University of Ingolstadt, his Lord to be revered in Christ.
JEsus.
Hail! My dear Eck, Mr. Andreas is satisfied that we agreed in Augsburg that you should meet either in Leipzig or in Erfurt and honestly discuss the truth with each other, so that the quarreling and writing of books will come to an end. Therefore, he asks that you yourself determine the day on which they must meet; at the same time also the place, which of the two it should be. For he would have determined it for you, but he thought that he would have to put it in your home, because of the difficulty of your further journey and your perhaps more varied business. Therefore arrange it in such a way that I have not brought the man to his decision in vain; indeed, that the adversaries hope in vain that the theologians will always quarrel among themselves and never compare. Farewell. In the shortest time and among many transactions. On the Monday after Martinmas [Nov. 15] 1518.
Your
Martin Luther.
360 Luther's thoughts to Johann Egranus, as well as to D. Lang, about Eck's public challenge, from which it is clear that Luther should not have and wanted to dispute with D. Eck at all, but only Carlstadt, and thus Luther was forced to do so.
See Appendix, No. 30, U 5. 6 and No. 43, § 2.
Luther's response to Eck's edited disputation note, in the form of a letter addressed to D. Carlstadt. Late January or early February 1519.
Eck had a disputation note printed on December 29 at Augsburg before his departure for his homeland with the title: In stuclio Inpssusi ckisputadit Dekans propositionss inkra notatas ooutru D. Locksustsin Earlsktackimn ^rsNidiasonnrn st, ckostorsin VuittöndurAsn., to which he enclosed a letter to Matthäus (Lang), Cardinal of the title St. Angeli, Coadjutor zu Salzburg, dated 29 Dec. and printed in
Adam Petri's laicnidrationura park una. Lasilsas 1520 msuks 4Mio, p. 286 Because Luther's doctrine was attacked in the theses, which Eck wanted to drag into the dispute, Luther responded by our letter to Carlstadt, which he prefixed to his twelve counter-theses against Eck, which is to be shredded either at the end of January or the beginning of February, because already on February 7 Luther sent a printed copy of it to Spalatin (De Wette, Vol. I, p. 222). This letter appeared several times in 1519 in a single print (to which Eck's disputation note with the letter to Matth. Lang is also attached) under the title: "Disputatio domini Johannis Eccij et Pa. Martini Luther in studio Lipsensi futura." In collections: in Adam Petri's I^ucmdrationum park UUÄ, p. 288; in Aurifaber, vol. I, p. 158; in Löscher's Ref.-Acta, vol. Ill, p. 206; in De Wette, vol. I, p. 249; in the Erlanger, opp. var. ars., tow. IV, p. 73 and in the Erlanger Briefwechsel, vol. I, p. 401. De Wette places this letter "at the end of March or beginning of April," but Seidemann has improved De Wette, vol. VI, p. 486 this and dated it "at the end of January." We have translated from the Erlangen correspondence.
Newly translated from the Latin.
Martin Luther, Augustinian, wishes the highly learned and excellent gentleman, Andreas Bodenstein von Carlstadt, highly respected advocate of pure theology, archdeacon at Wittenberg, his teacher and superior in Christ,
Hail! Our corner, dear sir, has issued a disputation note 1) in which he makes a noise with splendid, pompous words (but this is the manner of this man) that he will dispute against you in Leipzig, and I had negotiated this with him in Augsburg on your behalf, whether in some way your dispute might be settled personally and in a friendly and intimate meeting, which you also, as befits your dignity, did not refuse. But behold! the man, who remembers his word so beautifully and always remains the same, finally, after having reviled you shamefully, promises an attack against you, but turns it against me; I do not know whether with his frogs or with his gnats.
2. I had hoped that your extremely important matters would be discussed, and of the grace of God, of human misery, and mainly of the matter in dispute between you; but meanwhile my corner is clamoring against my pettiness.
1) Eck himself had sent this note to Luther, as we can see from the following document.
or rather plays his game with carnival larvae 1) in the manner of these days. In short, he almost brings the foolish questions about indulgences out of the underworld. He treats your things as secondary and hardly touches them with the tip of his finger (as they say). Perhaps the Holy Spirit, foreseeing this playfulness and washiness of this man, told the excellent doctors of the University of Leipzig that they would refuse you to make this deal with them.
But I also do not want, my dear Andrew, that you allow yourselves to become involved in this unworthy and masked disputation, both because this splendid and red-cheeked and white-armed 2) larva attacks mine and me, and also because your gifts and your disputation stand too high that they should lower themselves to these petty things of the sophist and mine, namely to the indulgence or more correctly and in truth indulgence 3). Since all teachers, even the scholastics, the unfortunate teachers of Eck, themselves confess, first, that it [indulgences] is not necessary for a Christian, then, if there were none, it would be better, and for that reason it fits the Scriptures and a theological trade like a donkey fits a harp, and even I would never have considered him worthy of my disputation, if it had not been necessary, for the sake of Christ's people, to put an end to the seducers, the useless talkers, the self-seekers, the shameful profit-seekers [Tit. 1, 10. 7.]: nevertheless, these great and noble theologians are so miserably concerned about these trifling and trivial things, striving to protect them with even anxious concern.
1) This word has been interpreted to the Fastnacht time and therefore often our letter has been set in too late time. In 1519, Shrove Tuesday fell on March 8. But this assumption is already excluded by the date of Eck's dedication letter to Matth. Lang (Dec. 29, 1518). Probably the saying is to be referred to the writings of Silvester Prierias (as the Erlangen correspondence assumes), because almost around the time of our letter Luther had his replica printed. Compare Walch, St. Louis Edition, vol. XVIII, 413, note 1.
Iliuä. I, 145 and 596 (Erl. Briefw.).
3) The play on words in Latin: inäulMutias- nsZliAsntikrs ^Nachlässigkeit in guten Werken! cannot be rendered quite accordingly in German.
The first thing is that the theologians are so puffed up that it is seen that they have placed in it the highest adornment of their name and their office, while in the meantime the right task of theology and that which serves the cause is completely neglected and put to rest, - of course not out of a desire for profit or honor, except incidentally, accidentally, and that it can happen in the process, 4) only that it is not too far away.
Since I am not allowed to live in a more dignified position, because God wills it so, than that I spend my life with the wash-hastened and vain sophists, with the harmful flatterers of the Roman pope and the Romanizing tyrants, I happily and gladly put aside my serious matters for the play of these people.
Therefore, dear Eck, I do not accuse you of the vainest honor that you published this disputation before you were sure what the Leipzigers would do in this matter, yes, after you had learned from me that they would reject it altogether, 6) because you certainly hoped to gain honor from a blue gloom and a disputation that was never to take place. I do not blame you for deceitfully and not at all friendly, let alone theologically, opposing Doctor Carlstadt's foreign theses. Since you could hope that he would by no means acknowledge them as his own, you could again triumph from a blue gloom over such a great man.
(6) I do not complain that you have turned to the most shameful flattery against the pope and have again made a fairy tale of me, and have laid on me new errors invented by you, and yet you pretend to do nothing less than that. We tolerate that this
4) Here are several difficult to translate scholastic expressions: nist minus prineipulitsr psr ueeiclsns 6t in pot6ntia.
5) komanantinm formed according to the analogy of papenzen, judenzen 2c.
6) On Dec. 4, 1518, Eck approached the university and Duke George about the organization of the disputation (Seidemann, Leipziger Disputation, p. Illf.). He received the negative answer only on February 4. Luther's letter of Jan. 7, 1519, from Leipzig, in which he informed him of the Leipzigers' negative answer to Carlstadt (this letter is lost), was received by Eck, as he says in the following document, only on Feb. 8, 1519.
by a theologian; we only want to show that we certainly understand your wretchedly clever tricks and your images formed from nothing, and to remind you amicably that henceforth, for the sake of your honor, you may be inferior to our nose, yes, to our heel, with a little finer cunning. This your rustic and sleepy cleverness you may play off against your fellow sophists.
In the meantime, be a brave man and "gird your sword at your side, O hero" [Ps. 45:4]. For after I have not been acceptable to you as a mediator to your peace, perhaps I will be welcome to you as a fighter. Not that I have set myself to conquer, but that, after your victories in Austria, in Lombardy and in Bavaria 1) (if we can believe you), I may become an opportunity for you to gain the name with which you will be greeted as eiu Triumphator in Saxony and Meissen, and, if you will, as the all-time ruler of the empire for eternity, and thus, after you have gained such everlasting, exceedingly great fame, you may rest, according to the words of your master: When there is full skill in a thing, the movement ceases. 2) But I would rather that you finally give birth to the miraculous animal, which you have been feeding me for a long time, and expose the disgusting things, by which your stomach is in danger, to the public, and put an end to your magnificent and glorious threats.
8) But, my dear Andreas, I return to you and ask that you write with me to the most noble prince, Duke Georg, and also to the wise council in Leipzig, 3) whether they would deign to give us even one secular house for this trade.
1) In Vienna, Bologna and Landshut. Wiedemann, Eck, pp. 63 and 53.
2) The old translator has rendered the words: llabitidus oxistontibns in matoria, oessat motus thus: "If the acquired skills stick in the matter, the movement stops." But to us, according to the context, this seems to be the meaning: When someone has reached the highest degree of skill, he must stand still.
3) Luther did both on February 19. Seidemann, Leipziger Disputation, p. 33, notes that Luther's letters to the university and the theological faculty of Leipzig are missing.
to make them available. For I do not want the excellent doctors of the university to be burdened with the danger of the office of judge, which they have also very wisely refused.
9 Yes, we want to do this: after two notaries have been called in, both Eck and Luther, and if others want to do the same, may dictate their reasons and answers to the notaries. I do this with the intention that we too will not be subjected to the shameful glorification and futile effort that one sees in Eck's Vienna disputation; 4) and also so that the clamor and the impetuous gestures with which the disputators of our time are wont to rage and to corrupt the truth may be subdued, while everything may be expressed in writing with the greatest possible modesty, and this, thus written, may be presented to the apostolic see, to the bishops, and to the judgment of the whole Christian world.
362 Eck's so-called Disputation and Apology against Luther's Accusations (Disputatio et Excusatiotiv Domini Johannis Eccii adversus criminationes F. Martini Lutter, ordinis Eremitarum) in response to Luther's open letter to Carlstadt. March 14, 1519.
This document is the reply to Eck's thirteen theses Against Luther and Carlstadt, which he sent out on March 14, 1519, on a disputation slip. The first part of this note is this letter addressed to Gaspar (not Caspar), Abbot of Wessobrunn and the Provost Johan" of Polling, the second part is the theses themselves (St. Louis edition, vol. XVIII, 712). In the three existing editions, the names of these addressees are incorrect. Walch offers, "Herr Caspar, Abbot of Soissons and Herr Johann Polling, Provost," 2c. Löscher, vol. Ill, p. 559 and the Erlanger, opp. var. ar^., tom. Ill, p. 4: Domino Oaspari, Vdkuti kontis Kuossoms, et Domino 3oUunni DoUinZi, pmeposito. The Erlanger Briefwechsel, vol. I, p. 405 names the former in note 2: Oa.8par, Dontis Knossionis, and even Eck's biographer, Wiedemann, offers p. 494: "The translator M. A. Tütel gives sbei Walch) 'kortis ssiol Kuossonis* smo) with Soisson ssio) and gives the pope ssio) Johann the spelling name 'Polling'." The title we put over this writing is not found on the original disputirzettel, and will probably have been added only to the editions published in quarto in 1519. The original
4) Eck's boastful letter to Bishop Gabriel von Eyb zu Eichstädt is printed in Wiedemann, Eck, pp. 63-75.
begins with these words: Ooo amuntiss. prelatis O. Oaspari addati kontis Vu6880ni8 et ck. loanni?ollin^ae praeposito patronis suis odsorvantiss. LeLiu8 in äornino ^WII, dene aZere. The original, which is in our hands, we have already described in the 18th volume of our edition, Col. 712, note, where Eck's thirteen theses are printed.
. Newly translated from the Latin.
To the God-loving prelate, Mr. Gaspar, Abbot of Wessobrunn, and Johann, Provost of Polling, his highly venerable patrons, Eck wishes well-being in the Lord Jesus.
Since, venerable fathers, the new teaching of M. Luther, 1) Augustine, seemed to me to deviate in many ways from the path of truth, it is by no means unknown to you what I have done from the beginning, 2) and what has followed with Andreas Bodenstein. But since I have always hated the kind of writing that has to do with violent attacks, I have decided to make an attempt on my opinion before the most learned people, in whose judgment 3) I would like to capture my mind and make it serviceable, since I know that holding oneself (φιλαυτία) is a mother of errors, and that standing alone leads to traps, as Bernhard says, and, if one does not want to believe wiser people, is foolishness, as Boethius testifies. Although the possibility of coming together was cut off for a long time by the adversary (con- traversarium = adversarium), we finally agreed on the University of Leipzig, whereupon, following Aurelius 4) Augustine's prescription, I had the brief epitome of the future disputation written down in a note 5) even in great haste, so much so that I omitted the article that should not have been omitted, 6) on free will and faith.
1) Instead of: Ueverendi patres, Untteri etc., Löscher has: Leverenäi katris rnoi I.uttieri etc.. The Erlangen edition follows Löscher, so we need not consider it.
2) Original: eZerirn; eraser: eZerirnus.
3) Eraser: sontontias instead of: sententinna and immediately following: 8ervitut68 instead of: servitutern.
4) In the original; Löscher: et.
5) Original: exarari; eraser: exarare.
6) Original: non penitenckurn; Löscher: non poenitencknni. Because we have not been able to make sense of these words, nor can the old translation: "so that I do not forget the important article of free will and faith," satisfy, we have assumed praotorrnittonäurn. For Eck did not have this in his first series of theses of Dec. 29, 1518, but inserted the thesis of free will and faith as the seventh in the series of theses before which our writing is placed.
unnoticed. But 7) since this note had been sent by me to brother Martin Luther, he immediately, as he is a hero in biting, spread a letter 8) addressed to his advocate among the people. Whether this [letter] corresponds to Eck's modesty, I leave to the reader's judgment. But because such a kind of people, as St. Gregory assures, loves only 9) those who are silent, I am not moved nor offended by his biting letter. Would God that I were considered worthy, as the apostles boasted, to suffer shame for the truth and the Lord Jesus. But I see that I must take care that the weak are not annoyed, who would easily applaud the one who belittles me, if they did not receive an apology from me. 10) I am not a man of the Lord.
Luther is unhappy about the fact 11) that, while I had promised to dispute against D. Bodenstein in Leipzig, I had directed the attack against him, and as he is completely an Olibrius 12), he adds: he does not know whether with frogs or with mosquitoes; meanwhile, I had ranted against his trifles (nugas==pranks) about indulgences, treated D. Bodenstein's sayings as secondary things and, as they say, hardly touched them with the tip of my finger. But how impudently he interprets this does not escape the reader's judgment. For since Bodenstein is Luther's advocate and did not reject my three comments on Luther's disputation on indulgences, which I had made privately for my reverend Bishop of Eichstädt, both in an erudite manner and bitingly, and promised the same for the others, I did not touch the matter of indulgences in three 13) theses without reason. This matter Luther calls, as if it were something contemptible, his antics (nugas), in which so many heroes have labored. I know that Jerome says that antics in the mouth of a priest are blasphemy. But I did not think that these people had to be separated in the disputation, who fought tooth and nail for one and the same opinion. Therefore, since the most illustrious prince, Duke George
7) Original: tn, which will have to be resolved by camouflaging; eraser: turn.
8) The previous document, which together with the counter-theses against Eck was written for printing.
9) Original: solurn; Löscher: solns; Erlanger: solos.
10) Original: äetradentl; eraser: äetratienäi.
11) ^e^re kört appears in the original like this: LZrekert.
12) Original: Olibrius; eraser: olidrins; the old translator: "a whimsical head". Olibrius was a Roman consul who was the subject of mocking songs.
13) tridus is missing in Löscher.
of Saxony, my most gracious lord, and the joint council of the noble University of Leipzig and the theological faculty had admitted our disputation (since that spirit of Luther refrained from giving them the heart to reject this deal), 1) so in my letter I also challenged Luther as the one who is the first in this matter (principalem), that he would either defend his own or reject ours. I have also indicated this to the theological faculty at Leipzig. But, 2) that Luther tries to secretly lead Andreas Bodenstein away from the battlefield, 3) I will not suffer that, since he is so brave in writing invective and sang the victory song long before the victory. He refused to go to Rome, to Paris or Cologne, claiming the costs and the long journey. And since I followed him to the door of his fatherland, did he want to refuse the fight and retreat to the fortifications? That would be the behavior of a degenerate and cowardly soldier! But if he had now become more learned and made a recantation of his errors by following the Roman church, then I wanted to kiss the man warmly as a friend and almost as my other self. However, I have laid the axe to the root, since I have put forward six theses against D. Bodenstein and sent the seventh in writing, in which I believe I have summarized the entire essence of our letter. Therefore, I have not touched on this as an incidental matter, nor have I been deceitful, but have held these theses against Bodenstein in theological simplicity. However, I did not impose them on you, Luther, nor did I falsely impose them on you, 4) rather, I could point out to you with my finger where you have brought forward these monstrosities. Would God that I had not found them in you.
But that he further accuses me of the vainest honor, that I published the disputation note before I was sure of the consent of the gentlemen at Leipzig: that I admit; and what blame can this lay upon me? Yes, he says: "After you had learned from me that they reject it altogether." 5) Of course, this is a twisted lie. My note was printed in Augsburg before the month of January, while I was traveling from there to my fatherland. The letter
1) No. 361,? 2.
2) Original: ^t; Eraser: et.
3) Original: subducsre; eraser: sudvertere.
4) Compare Walch, St. Louis Edition, Vol. XVIII,
5) No. 361, § 5.
Luther's letter, which I have in my possession, is dated Leipzig, January 7; I received it on February 8. Behold, Reverend Fathers, that my disputation note was printed sooner than Luther wrote the letter to me. I am silent about the fact that the letter was delivered to me somewhat slowly because of the long distance between the places. I believe that you now understand what is meant by the "wretchedly clever tricks", the "images formed from nothing", the "subtle cunning" and the "sleepy cleverness" 6).
By the way, that he jokes and mocks at me, that I bear and suffer; far be it from me that I boast; if I have disputated as a young man at some universities of Germany or Italy, then I have done this to exercise my intellect. May I still be a sophistical quibbler for Luther and Bodenstein, a bad theologian, a sophist, an arch-aristotelian, a scholastic, 7) a disputator, may I know nothing, they may know everything; I know that I have little stock (quod mihi sit curta supellex). I may be a flea, the other 9) a Goliath, the other a Hercules; they may be my unfortunate teachers according to their opinion, which I consider happy, they may strive to dishonor me in every respect, I will suffer if they only let me be a believer and a Christian. If I have done all that the LORD has commanded me, I know that I am a useless servant; how much more am I, since I realize that I have not done it, quite useless. But all that I have received through God's gift, I will gladly do to protect the truth of the faith and the Catholic Church, and, as much as God gives me, I will fight against errors and eradicate them. For Gregory says that no invectives need induce us to deviate from the right way and from the certain rule. However, Luther pretends that my friendship toward him is a feigned one. I confess that I made friendship with him because of the sciences and studies, since I had not yet seen him (as I am wont to do with learned people), but only because he was recommended to me by our common friend, the highly learned Christoph Scheurl, 10) a very honest jurist. But believes
6) No. 361, § 6.
7) In the original: ^rlstotellootatos, soüolnstious; in Löscher without the comma.
8) Original: x8Mus; Eraser: pusillns.
9) Original: ills; eraser: illi.
10) Original: 8eÜ6iirHn; eraser: 8eÜ6nrUno.
820 v. a. m. 7 f. 12. sect. 1. of the inducement of the same. No. 362 f. W. xv, 973-975. 821
Can I be a friend of the one who is fighting against the unity of the Church? St. Jerome says that he was eager for the enemies of the Church to become his enemies as well. I love man; I hate error with Augustine. Does that mean to cherish something monstrous (monstrum alere), if one protects the truth and the pope and seeks one's neighbor's return from error? For I have seen and read with great sorrow the presumptuous writing of his actions at the Legate of the Apostolic See 1) and the Appeal to a future Concilium, and have taken out some sentences not without sighing. I would have expected that under the black robe there would be more sobriety and patience. Would that God had followed, or was still following, the modesty taught by the martyr St. Cyprian [in the letters] to Rogatianus and Cornelius, who testifies to Pupianus that heresies arose from contempt of the clergy. And in another place he says: "These are the beginnings of heretics and the origin and effort of evil-thinking schismatics, that they please themselves, that they despise the superior with proud pomposity. Thus one departs from the church, thus an unholy altar is erected outside, thus one stirs up sedition against the peace of Christ and the order and unity of God. For not from anywhere else (he says to Pope Cornelius) have heresies arisen or divisions arisen other than by disobeying the priest of God. How well Luther would be advised to accept what St. Bernard advised the Pisans with regard to Pope Honorius: Honor your father and the father of the whole world (universitatis). But Luther sets the old ashes on fire again, and brings forth the new weeds of the old harvest, 2) to use the words of Ambrose. The Almighty God, who took it upon Himself to remain with the Church until the end of the world, enlighten the hearts of the faithful and give us His peace. By the way, as I have offered myself, I will argue against both of them for the truth of the faith and for the protection of the apostolic see, with Christ's help; not in a worldly house and in corners, but in the school of Leipzig, which is in the highest bloom, before the highly learned fathers.
86, ap. l6Mtnm; Erlanger: axuä 86, axnä i,6Zatum. The old translator has ignored this.
2) Original: ui688i8 and xrot6rt; eraser: iu688i and pra6t6rt.
of this university, with due modesty, so that the truth may be preserved, not ruined. It pleases me, however, that all of this should be marked by reliable notaries in the manner of Augustine and Jerome, and should be fully known to the city [of Rome] and to the whole world. This I have wished to indicate to you, most worthy patrons, and through you to the whole Christian world, since you hold sacred truth very high, and venerate the head of the Church, Christ's governor, the pope, and pray unceasingly with your brethren for the welfare of the Church and the See of Peter. And this cause of truth, for Christ and Peter, be at ease with me. Fare well, God-loving prelates. From Ingolstadt in Bavaria, March 14, in the year after the birth of the Virgin 1519.
After this letter follow in the original the "thirteen theses of Eck against Luther and Carlstadt", which we have already communicated, likewise newly translated from the original, in the 18th volume of our edition, Col. 712.
363 "Brother Martin Luther's Disputation and Apology against the Accusations of D. Johann Eck," as Luther's response to the previous writing. May 16, 1519.
In the 18th volume of our edition, Col. 718, we have already described the original and the individual editions of "Luther's Thirteen Theses against Eck", to which our writing forms the preface, and also indicated the location in the collections. The time given above results from the fact that Luther sent a copy of our writing to Johann Lang on this day. We translate according to the Weimar edition, Vol. II, p. 158.
Newly translated from the Latin.
Brother Martin Luther wishes the worthy reader salvation!
My corner is angry, dear reader, and he has consecrated to the apostolic chair another disputaüon note, which is full of his anger and accusations against me, and he has added to the previous theses One that is very angry, that is, if I did not fear that there would be an obstacle to the future disputation, a fine opportunity to respond to his vituperations once and for all. But everything has its time. That may now be enough.
That he accuses me of being an enemy of the Church by citing the sayings of some holy father 1), understand it this way, dear reader: by "Church" he means his opinions and those of his "heroes who have labored in the cause of indulgences". For he is an ordainer (consecrator) of the apostolic see, and speaks after the manner of his supposed heroes, who use the words of Scripture and the Fathers, like Auaxagoras 2) the elements, so that, having consecrated the same to the apostolic see, the words, immediately transformed (trans- substantiata) at their pleasure, (wonderful to say) from anything to anything popular, are also apt to signify what they either dream in a fever or deliriously put forward in the incapacity of feminine spitefulness; nay, their knowledge is of so little use to them, that even what they have learned that is good, they never rightly understand, and as the apostle says [1 Tim. 1, 7], they do not understand what they say or what they put, that is, they have not learned to put the predicate together with the subject, nor the subject with the predicate, in a categorical sentence. We hope that in the future disputation he will present us with other testimonies with equal skill, so that there will be no lack of them, so that the children may also laugh. I had hoped that Eck would have learned from the letter of Erasmus, 3) the master in the sciences, then from the insurmountable "Vertheidigung D. Carlstadt" 4) the limitations of his head; but Eck's patience overcomes everything; it is enough when he displeases everyone else that he pleases only himself and his heroes.
But that he puts the ungodly vice on me, that I am a heretic and a Bohemian, by saying, "I set the old ashes on fire again," 2c., he does according to his modesty or according to his office of consecration, through which
1) In Eck's original disputed note, each time the name of a holy father appears in the text, this name is fully expressed in the left margin.
2) a Greek philosopher who used such arguments: the snow is water, the water is black, therefore the snow is black.
3) Letter from Erasmus to Eck, May 15, 1518 (Weim. ed.).
4) Carlstadt's defense against Eck's Monomachy, Walch, St. Louis Edition, Vol. XVIII, 632.
[Consecrate] everything he consecrates, using no anointing oil other than the poison of his tongue.
But you (so that I do not acknowledge this evil name [which he gives me]) should know, my dear reader, that I do not despise the venerable agreement of so many believers in Italy, Germany, France, Spain, England and other countries for the sake of the sole rule (monarchia) of the Roman pope. I ask only one thing of the Lord, that he never let me speak or say (sentire) anything that would please the corner as it is now, so that I do not make a mockery of Christ, the Son of God, because of my free will, and deny him for the sake of the Roman Church, that Christ lives and reigns in India and in the Orient, or, so that I also speak something in riddles for this fine riddle-maker, so that I do not open the Constantipolitan 5) Cloaca anew with Eck and, because of the old murderous deeds of Africa, cause new martyrdom of the church. So that you are not hurt by the annoyance of his poisonous rhetoric, you should know, dear reader, that among the articles of John Hell some also include this one, that he said that the papal supremacy of the Roman bishop comes from the emperor, which Platina also writes clearly. But I have stated that this supremacy is not proved by imperial, but by papal decrees. Thus the Lateran Church 6) in Rome itself sings about the circumference of its brow that it is at the same time by papal and imperial decree (dogmate) the mother of the churches 2c. The verses are known. 7) How now? It is
5) In the Weimar: Eonstantipolitanain, the other editions offer: Oonstantinopolitanain. The reading of the Weimarschen is correct. The opinion is: the Cloake of the city of Constance, that is, the Concil there, which burned Hus 2c.
6) The oldest church in Rome and the episcopal church of the pope.
7) "Since the verses to which Luther refers form an important point in his rebuttal and are not likely to be as well known as they were in the Reformer's time, they may follow here. Oo^mate kapali äatur 6t simul Imperiali tzuoä kirn eunetarum Mater, Oapnt Heelesiarum. Urne Kalvatoris Eoelestia üeZna äatoris Homilie "anxerunt, eum euneta peraeta knerurrt. 8ro iros ex tote eorrversi auppliee voto Xostra Huoü iiaee Deckes, tidi Ekriste sit inelvta NeUes" (Weim. ed.). ^To German: Durch pabstliche und zu-.
It is necessary that Eck himself is a Hussite and sets the ashes on fire again. Then, because she sings like this by order of the pope with the approval of the cardinals, the whole of Rome and the general church, it is not surprising if Eck is tired of the old ashes and, after his office of consecration, eagerly seeks to consecrate a new burnt offering to the apostolic see, and at once wants to turn the pope, the cardinals and even the Lateran church into new ashes. Thank God that at least one corner is left who is Catholic-minded, the loneliest persecutor of "standing alone", since all others are corrupted by the poison of Bohemia. But what is it to wonder that the sophists do not know such histories, since they do not understand even their categorical propositions? Of course, I have never dealt with this subject, nor have I thought of disputing it. But Eck, who has long been embittered against me by the most severe hatred, and knows that these propositions are detestable, has hoped, since he despaired of victory in other matters, to bring about indignation against me at least in this, since he has learned (how to speak) to strike the young lion before the lion's eyes, and to make a tragedy of hatred out of a disputation about truth.
But they may consecrate innocent as much as they want, they may consecrate their flatteries to the apostolic chair, they may consecrate to the bench and the stool, yes, they may also consecrate to the apostolic money box (since this belongs to the matter of indulgence and to the supremacy most of all), they may limp around the altar of their Baal, they may call out loudly (for he is a god, he poems, or has to create, or is about field, or perhaps sleeps) that he wakes up [1 Kings. 18, 26. f.]. It is enough for me that the apostolic see neither wants nor is able to do anything against Christ. In this matter I will also fear neither the pope nor the name of the pope, much less these
immediately by imperial appointment I am given to be the mother of all, the head of the churches. Therefore, they have sanctified me with the name of the Savior, the Giver of the Kingdom of Heaven, since all things were accomplished. So we ask with all our heart with fervent petition: that this our house may be a famous seat to you, Christ).
Little feathers and little dolls. 1) I have only one thing in mind, that the robbery of my Christian name is not to the detriment of the completely pure teaching of Christ. For here I do not want anyone to expect "patience" from me, I do not want Eck to seek modesty, neither under the black nor under the white robe. Cursed be the glory of that godless laxity in which Ahab let Benhadad, the enemy of Israel, go [1 Kings 20:34]. For here I would like to be not only "a hero in biting" (which hurts the corner), but also unconquerable in devouring, so that I could devour the Silvesters and the Civesters and the Cajetans and the corner and the rest of the false brothers (fratroros), who fight Christian grace, in one mouthful (to speak with Isaias [Cap. 9, 12.)). They may frighten another with their flatteries and consecrations; Martin despises the priests and consecrators of the apostolic see. The other in the disputation and after the disputation. But also D. Andreas Carlstadt, who is already a victor over Eck's error, will come, not as a fugitive soldier, but he will confidently receive this dead lion thrown down by him. But in the meantime we allow the wretched conscience to rejoice in the feigned hope of triumph and the vain boast of threats. Therefore, I also add to my theses a thirteenth one, which is opposed to the wrath of Eck. God will have to bring something good out of the disputation, which Eck stains with so much evil, with spitefulness and dishonor.
Farewell, dear reader.
364 D. Carlstadt's sharp letter to D. Eck, as a response to D. Eck's twofold challenge. April 26, 1519.
This letter forms the preface to "Carlstadt's 17 Theses against Eck for the Disputation at Leipzig," which we have included in our edition, Vol. XVIII, Col. 714. In Latin they have the title: Oonoln8101168 6arol8taäii kontra IOUNN61N I^kkiuw Hp8ius 27. Innii tiiknüa". This letter sammt den Thesen is found in Löscher, Res.-Acta, Vol. Ill, p. 284 Latin.
Translated into German.
1) In Latin, a play on words: xaxain- xaxpoa - PNPPU8.
To the excellent D. Johann Eck, the metaphysical theology advocate and Magistsr noster, Andreas Carlstadt wishes salvation and a better mind in the Lord!
If I did not love, venerate and honor the most holy in Christ Father and Lord, Mr. Leo, by divine providence the tenth pope of that name, and the holy church of Christ, I, my unconquerable disputator, would not appreciate your somewhat coarse and boorish insolence of this answer. Therefore, I will answer only insofar as you know that I am, as I hope, an obedient member of the papal name, as well as of the body of the Lord, which was redeemed with the precious blood of Jesus.
2nd But you argue against it: that you also took the defense upon yourself, and therefore Cyprian's, Jerome's, Augustine's, Ambrose's and Gregory's proofs thundered as a terrible barking. But I see your grips and secret plots quite clearly. Against the Wittenbergers, you shoot your light arrows from afar, but in doing so, you also wound Christ's teaching and, under our name, pervert the holy Scriptures, tear them apart, yes, overthrow them, since in many ways you always seek to draw heavenly wisdom to your false conclusions and sayings of the pagans, so that the simple, who cannot examine learned things so carefully, are infected by your poison. For you lead the church scribes who are not so perceptive that they can see what is to be proved or not, and who think it is enough to gather testimonies from everywhere, but do not consider what probative force they have, or whether they are suitable to lift the scruples or to untie the knots of doubt, so that many can be caught.
Therefore, my reader, remembering the judgment seat of God and His judgment, do not fall to me or to the adversary, and do not look at the persons who dispute, but at the cause and testimonies, so that we may prepare ourselves. Yes, I want to have reminded you, my reader, that as I speak with fear and timidity before God, so also you should hear me, D. Eck does not lead the ecclesiastical writers honestly, and is not without gall, but lays ropes and traps among them. He draws on the testimonies of Cyprian, Augustine, and others, the deceitful hypocrite; but is the good also true? the true also good? Is it mostly in the right place? Rarely. Does he always present true things? No!
often not. Good things, but they are not suitable for the matter. With one ointment he wants to cure all eye pains on everyone. His cunning way is suspicious. For the propositions he proves are beyond doubt for both, since I as well as he base ourselves on them. But by such art he blinds the eyes of those who do not understand, and makes them think as if we disagreed on a matter quite known and undisputed. But there, where the main thing sits, everything is weak with him, and easily broken through. The fencer who is addicted to fame desires nothing more than to gain a little fame among the semi-scholars or unscholars, because he strives for fame in such a way that he is not ashamed to seize it by force and childish antics. In the case of those in Vienna, the bawler has miserably drawn the short straw; his heart is still weak and sore from the stabs with which his opponents pierced it; but he has hissed at the victors with a tongue that concealed the wounds. As soon as he picked himself up from the muck of the battle and left, he made up a praise and comforted himself with the victory he never received, and made the praise known to those who were many miles away from the battle. Various people who heard him throwing around metaphysical crickets in Vienna testify to this.
Now the fox can leave the skin, but not the species; for the loose scabies artist still itches, he is looking for someone on whom he can rub himself, whom he can harm and pin the disease on him; but one should, as it seems to me, not scratch this disease with healthy strength, but with juniper thorns. Nowhere in my writings, which I have published against this fox, will one find that I have ever fled the judgment of the Roman university or other scholars. And yet Eck treacherously takes the liberty of blaspheming me, as if I did not want to suffer the judgment of the church and were a rebel. I have submitted to the judgment of everyone who examines the church teachers a little more diligently and more closely; what the first page 2) of our defense shows; and yet the malicious chatterer must not be ashamed when he pretends that I have eluded the judgment of many. I do not deny that such unfruitful and vain bickering, which Paul also forbids, displeases me in a fair and natural way, because one does not seek the truth in such a fight, but each one only makes a noise and wants to gain signs of victory, that he also with painted
1) Instead of Alorlosam, Zloriolaru will be read. (Walch.)
2) Walch, St. Louis Edition, vol. XVIII, 632.
The bullet is victorious, be it rightly or wrongly. In the past, I also thought, like my little enemy (inimicu- lus), that it would be a disgrace for me to remain silent as a conquered man when the truth wins. But nowadays I think it is shameful and pernicious not to agree with the truth right away. The exceedingly impious woman Calphurnia, by an impudent complaint and disturbance of the authorities, brought it about that an order went out not to complain impudently to the praetor, but that honor and decency should be considered; but my impudent striker and his like screamers raise a feminine din and disturb everyone, and do not even respect the theologians' office, so that they do not consider any decency. I give way to wordy quibbles, however, with contempt and contradiction: But small negotiations, which fit the Scriptures, by which the fruitful truth is explored and finally the hidden understanding is brought to light, I gladly accept so, if it is written out. For if the matter is not 1) put on paper, the adversaries shamefully depart from one another. For the impudent are thereby put a bit in the mouth that they cannot lie so easily.
5 I am surprised that D. John has collected so many laws and canons because of his oath, by which for his side lumpinesses are highly exalted, with omission of the best ones, and has not opposed the collector, that the holy fathers have decreed that one should act important things in writing before judges, so that one does not give room to the wickedness of men. Secular and minor matters of bodily things are set forth in a written complaint, disputed with objections and counter-arguments, with double and triple objections and counter-arguments, yes, even further legal remedies, according to opportunity, driven and explained, so that, after the matter has been set forth completely from the bottom up, and the mystery of the matter has been removed, finally, by judicial pronouncement, the disputes are ended at once. But you, D. Johann, in a holy, spiritual and quite glorious matter, in which the salvation of souls is at stake, and which concerns the majesty of God, would very much like to have only arbitrators with ears, not also perceptive ones, or only those who see above and rush the matter, or who at least do not investigate anything properly; who, if they have not yet recognized the beginning properly, and what is doubtful has not yet been proven, nor has the dark been explained,
1) "not" set by us.
I know for certain that our matters will not stand up to the metaphysical bad theologians, because, even if they are Christians, they only hear with pagan ears and thus do not even let in anything but the divine wisdom in my name. I know for certain that our matters will not suit the metaphysical bad theologians, because they, even if they are Christians, only hear with pagan ears, and thus do not even let in anything but what they mix with their slobber. They may, however, pause with their judgment and wait until the end of our questions, lest pure and honest theologians complain that they had rather washed something away in a drunken sleep or in ignorance or out of hastiness than judged. The excellent teachers of Leipzig University, my superiors, whom I always seek to honor, I desire to be listeners to our struggle, but in such a way that the matter remains undirected until we look at the matter more closely and more deeply and bring the hidden meaning of Scripture to light. For we shall have to seek the examination of our struggle a little further, since I see that you have taught heretical things, namely those that are manifestly contrary to the holy Scriptures.
(6) But what was the use of going through and insulting me as a fugitive soldier before the whole world, and dressing up your lies so covertly? It is a disgrace that you so rudely engage in your antics and lie figuratively. But if I had been willing to evade the sophistical tapping and to remain within the walls, would I then have to be called a despondent and cowardly soldier? Is then one who stays within the walls and contemptuously looks at the enemy's noise, and also only rejects it by taking good care, a cowardly 2) and despondent soldier? A brave man does not make a big show of himself, conducts himself quietly and demurely, does not play any unrighteous and dishonorable game, does not boast about his things, but either overcomes the evil of war or tolerates it; on the other hand, it is the sign of the most timid mind to be frightened by threats and all shadows of a racket. But what is more despondent and cowardly than, when one has an entirely just cause, to pale before the words of a wretched windmaker and shouter? It is said in war: "Those who attack the enemy in a just cause fight with double might. Therefore I do not surrender to the enemy, neither do I brave my bow, but the arm of the Lord, who alone is a righteous man.
2) Instead of intraetus, krnetns will be read.
gives comfort to the heart. Since I have been so violently and strongly provoked, I will come and attack Goliath (that I may become all things to all men), and I will lay hard at the corrupter of the Scriptures. You may consider what difference there is between the armor of an invited guest and that of one who comes by himself.
At last the pointed head writes: he wants to argue for the Holy See after the manner of the wasps. But ask him, dear reader, how I have ever had, or could have had, anything against the apostolic chair? Where it is not called insulting the church, if one holds the commandment of the church in honor; or, where it is not called insulting the church, if one raises all the things that the church needs, if it wants to serve and sacrifice God holy; or, where it is not called insulting the church, if one investigates the purity of the scriptures and the church teachers' honesty or truth, fights about it and rightly condemns it. Eck is such a hero who has the church standing beside him and throws himself out to protect it; who pretends to defend it and yet shows no authority to do so. O wretched state of the church, which does not even have a protector who constantly stands on its cause! O a dangerous case of the lamb being helped by the wolf! This is the cunning protector who, under the sheepskin, deceives the sheep and seeks his own. O terrible insolence of man, who forces himself upon the quiet church for protection! Who has defended the church so far? And who will defend it when you are dead? What hardly any emperor of the world dares to do, the bold emperor of the theologians presumes to do.
My dear John, if you can persuade me that you can dispel error with the lighter of invective and the plaster of error, I believe you will destroy error. I, however, will venerate the Roman pope, to whom I am especially attached, and the holy church with words and deeds, and will eliminate what I can of the Eckish laundry; even though the mischievous man has gone over the top, and has made statements against me, of which he knows well that I do not doubt them. I, however, from my defense against D. Johann, have carried such here added conclusions to choose at will, which we both take in different ways. As judges, I desire neither friends who call injustice right, nor enemies who seek a knot in the rush. You, however, may diligently consult the church teachers - and be well. Given in Wittenberg, the third Easter holiday [April 26] 1519.
6. how Luther was urged by these and other circumstances to get involved with D. Eck, and both to answer Eck's writings by means of counter-writings, and to decide to engage in disputation with him.
Luther's letter to Spalatin, in which he discovered to him as a secret what he had put in his counter-theses to D. Eck for the future disputation for hidden nets. After February 24, 1519.
The original of this letter is in the Anhaltische GefammtArchiv in Zerbst. Printed by Aurifaber, Vol. I, p. 165; by Löscher, Ref.-Acta, Vol. Ill, p. 972; by De Wette, Vol. I, p.261 and in the Erlanger Briefwechsel, Vol. II, p. 3. We have taken the latter (after Kolde, Martin Luther, Vol. I, p.382 uck p.197), which is based on the fact that the letter that Carlstadt addressed to Spalatin (whose answer is mentioned at the beginning of our letter) is dated February 24. The other prints place our letter in May, Löscher even at the end of May. The next number belongs to the same time, is probably the "previous letter" mentioned here at the beginning, and may have been written on the same day as ours (but before it). Our translation is according to the Erlangen correspondence, which brings the original.
Newly translated from Latin.
To his beloved Georg Spalatin, canon of Altenburg, his best friend.
JEsus.
Hail! After I had closed the previous letter, dear Spalatin, D. Andreas [Carlstadt] sent me the letter you wrote to him, which is full of the same complaints, so that I too was almost moved to indignation. You insist that I reveal my plan to you. Not as if I did not want you to know what I have in mind, but [I do not like to reveal it] because I know that revealing the counsels is the same as nullifying the counsels, especially if they are from God, who suffers it only with the utmost impatience that His counsels be revealed before they are fulfilled, as He speaks through Isaiah: "Afterward you will know what He has in mind." Therefore, I will destroy this advice of mine, which is admittedly very dear to me, for your sake.
1) Rather Jeremiah [23:20].
will, so that you will not be tormented by restlessness.
You know that I have to deal with a deceitful, hopeful, mischievous, shouting sophist, then that he has only this in mind, that he pulls me through before the people and makes me a victim to the pope with all terrible imprecations. For you will recognize these completely ungodly wiles of his when you read his twelfth thesis. That is why I have also placed the twelfth counter-thesis 1) against these tricks of his, in order to fell him with his own tricks, in such a way that he will certainly be under the illusion that he has triumphed, and while he will sing a song of victory with joy, he will have to laugh at himself in front of everyone, if God wills it.
For I know that he will break in from the side by shouting and making gestures that I cannot prove it, nor that I have not kept the calculation of the years correctly (as you also think), because long four hundred years ago, yes, even a thousand years ago, the Roman Church issued decrees, especially Julius I, who was very close to the Concilium at Nicaea: that the Roman Church is higher than all, and that without it no Concilium may be proclaimed. For he relies on this for certain, and will also (I hope) laugh at my incredible foolishness and sacrilege.
4th Then I will say that those Decretals have never been accepted, but that if 2) Gregory IX, who is the first collector of the Decretals, who under Frederick the Second, after St. Franciscus, Dominicus, 3) also canonized our St. Elizabeth, 4) that is, who is not yet 400 years dead; if Bonifacius VIII, the author
1) That both for Eck and for Luther the thesis about the primacy of the pope and the Roman church is called the twelfth, not the thirteenth, as in the second editions of the series of theses, also proves the correctness of our time determination. Compare the note, Walch, St. Louis Edition, Vol. XVIII, 712.
2) It seems to us that instead of 6tsi, which all editions offer, ut, si should be read, which the old translator already assumed.
3) Here qul seems too much to us in the original.
4) "Gregory IX had the five books of the Decretals collected by Raymundus de Pennaforte and published in 1234, canonized St. Franciscus in 1228, Dominicus in 1233, and Elizabeth in 1235." (Erlanger Briefw.)
of the sixth! Book of the Decretals, if Clement V, the originator of the Clementines, 5) had not collected the Decretals in books, no doubt Germany would not know them either. Therefore, it is due to these three popes that the decrees of the Roman popes have been made known and the Roman tyranny fortified.
(5) But what has this to do with my thesis? I deny that the Roman church is higher than all churches, I do not deny that it (as it now rules) is higher than ours. For when will Eck prove that Constantinople or any church of Greece, when that those at Antioch, those at Alexandria, those in Africa, those in Egypt have been under the Roman or have received bishops confirmed by it? I will prove that the great Gregory I was confirmed by the Greek emperor Mauritius, and that Sylverius was deposed by the Patrician Belisar on the orders of the Greek empress, and many other things. Yes, are the Christians, who are still under the Turk, under the kings of the Persians, the Indians, the Scythians, subjected to Rome? Will Eck deny in such a way the present histories, which he cannot escape?
(6) If I had put the thesis that the Roman church has not been higher than all the churches until today, and that the history of the church has been against Eck until our days, I would have told the truth, but too clearly and without ambush. Now I have put a rope on him quite hidden, but it is now invalid because it has been revealed to you, which I fear GOtte will not like.
I pass over the fact that the martyr Cyprianus called the churches of Africa to a council, always without first consulting the Roman pope, while he belonged to the Latin church and adhered to the Roman church. Some bishops of Africa did the same in Augustine's time. The extremely well attested writings of both bishops are available. Will Eck or the Roman pope be able to deny this?
5) "Bonifacius VIII publicirte 1298 den lider soxtus, Clement V 1313 die Clementinen." (Erl. Briefw.)
8 Only we Germans, after we had received the Empire, fortified the Roman popes as much as we could. Therefore, as punishment, we have had to suffer them again, the torturers and tormentors with terrible curses and now the suckers of the palliæ and the bishoprics.
9 But that I have called the decrees "quite cold", I have done so for the sake of dragging the scriptural passages to this matter, which speak nothing of supremacy, but only of pasture and faith. 1) But allow, I beg of you, that we dispute, and do not belong to that class of men who, if they do not know the counsels of God (as it should be), immediately despair, because they do not see that it can be led out by their counsel, and allow it henceforth. In these same theses of mine are other ambushes, by which, if Christ gives grace, I will so ensnare man that no one shall be found who has blasphemed the pope more shamefully than that greatest flatterer of the pope, Eck. I do not want this matter to be conducted according to our advice, or I would rather abstain. Therefore, ask me no more, lest I reveal, that is, spoil, the whole thing; rather, pray that Christ may let us seek his glory. I count the papal power among the things that are means (neutrals), such as wealth, health and other temporal things. Therefore, it displeases me greatly that temporal things are drawn into such great controversy, and that one still seeks to assert them above all by the word of God (which always teaches that one should despise them). How can I accept this completely wrong interpretation of the
1) The meaning of this passage is undoubtedly this: the decrees twist the scriptural passages like Joh. 21,15. ff. to the effect that Peter is supposed to have the supremacy, while it only speaks of the feeding [with the word and of faith. This passage, because io^uentks was not referred to seripturas, has been misunderstood several times, not only by the old translator, but even by the Erlangen correspondence. There we read: "Lücke in Schwarz, theol. Jahrb., Augustheft 1826, suggests to read here instead of pastu: justltiu. But apart from the fact that the original has pastu, this expression, taken in the bad sense (cf. also No. 135, line 33), is quite correct as a contrast to cte uaouar "Uiu. That, by the way, the xastu was already used earlier, is shown by the reading of the 6oä. Isn.: xaoto."
How can I tolerate the power of the Roman church, however it is obtained, however it may be? Farewell.
Martin Luther, Augustinian.
Another letter from Luther on this matter to Spalatin. After February 24, 1519.
This letter is printed in Aurifaber, vol. I, p. 168; in Löscher, Ref.-Acta, vol. Ill, p. 975; in Seckendorf, Rist, l^utü, Ud. I, § 52, x. 70 with omission of penultimate paragraph; in De Wette, vol. I, p. 206 and in Erlanger Briefwechsel, vol. II, p. 1. German in Seckendorf's Historie des Lutherthums translated by Elias Frick and in Walch, vol. XV, 988. (The false proof. Walch, XV, 982 has been reprinted by the Erlänger Briefwechsel from De Wette. Because of the time determination, we refer to what was said in the previous number. We translate according to De Wette.
Translated from Latin nm.
To the dear and learned man, Georg Spalatin, ducal librarian, his friend in the Lord
JEsus.
Hail! I beg you, dear Spalatin, do not fear too much and do not let human thoughts take away your courage. You know that if Christ had not led me and my cause, I would have brought ruin upon myself long ago through my first disputation on indulgences, then through my German sermon, 2) finally through my explanations 3) and my answer to Silvester, 4) and most recently through my "actions" [at Augsburg], 5) most of all through the journey to Augsburg. For what man would not have feared or expected every one of these things to bring me ruin? Yes, the other day Olsnitzer wrote from Rome to the chancellor
2) "A Sermon on Indulgences and Grace," Walch, St. Louis Edition, vol. XVIII, 270.
3) "Explanations on the Disputation on the Power of Indulgences," ibid, Col. 100.
4) "Luther's Response to the Dialogue of Silvester Prierias," ibid, col. 344.
5) The Xctu ^uZustÄNu, in this volume No. 176. 177. 200. 224. 225. 226.
of our Duke full of Pomerania/) that I have caused such ill consternation to all of Rome by my "Explanations" and the "Dialogue" that they do not know how to dampen it. But their intention is to attack me not by knowledge of the law, but with Italian intrigues (for these [Italicis subtilitatibus] are his words); but by this I mean poison or assassination.
I suppress and withhold much for the sake of the prince and our university, which, if I were elsewhere, I would pour out against the destroyer of Scripture and the church, Rome, or rather Babel. It cannot be dealt with, my dear Spalatin, the truth of Scripture and the Church, unless one enrages this beast [Revelation Cap. 13]. Therefore, do not expect me to be calm and unharmed, if you do not want me to leave theology altogether. Therefore let the friends think that I am nonsensical. This thing (if it is of God) will not come to an end unless, like Christ's disciples and acquaintances, all my friends abandon me, and the truth is not to be found.
1) "The young Duke Barnim of Pomerania, who visited the University of Wittenberg in 1518 in the company of his court master, the Marschalk Ewald Massow, who is probably meant here by the 'Chancellor', and Jakob Wobesser, who is inscribed as UaeänAOAus krirwipis on Sept. 15." (Erl. Brfw.)
be alone who saves herself with her right hand, not by mine, not by yours, not by any man's; and this hour I have had in view from the beginning.
3 Although this twelfth thesis was forced from me by Eck, then because the pope will have his patrons in the future disputation, I do not think that it [this thesis] must appear so offensive, unless they were not mindful of the freedom of disputation. In short, if I go to ruin, nothing will be lost from the world. The Wittenbergers have already come so far by God's grace that they do not need me. What do you want? I, a wretched man, fear that I may not be worthy to suffer and be killed for such a cause. This happiness will be granted to better people, not to such a shameful sinner.
I have always told you that I would be ready to leave this place if I seemed to bring danger to the most noble prince by staying here. Finally, I must surely die, although I flatter the Roman church and the pope enough by a German protective pamphlet 2) published by Scholl, if it might help a little or please your taste. Farewell. In a very great hurry. Martin Luther, Augustinian.
2) "Luthers Unterricht auf etliche Artikel" 2c., in this volume No. 281.