He tells of Eck's return from Rome, of the papal bull of excommunication against Luther that he had brought with him, and of the difficulties that occurred during its publication, as well as of Luther's appeal to a concilium.
What Luthers did after he learned of Eck's arrival.
442 Luther's report to Spalatin of Eck's arrival and the bull he brought with him, in which he steadfastly despises it and indicates that he wants to examine this lying Eckian bull. See Appendix, No. 41, § 1-3.
443: Luther's paper "Von den neuen Eckischen Bullen und Lügen. Mid-October 1520.
Mainly on Eck's initiative (cf. No. 436 in this volume), Luther was banned in Rome on June 15, 1520. Eck had been entrusted with the task of publishing the bull of excommunication in Germany. Returning to Germany, he had it posted in Meissen on September 21, in Merseburg on the 25th, and in Brandenburg on the 29th. On the latter day he completed
1412 Erl. (2.) 24,17-19, para. 3. arrival of the bull of excommunication in Deutschld, No. 443. W. XV, 1674-1677. 1413
also a book, which was directed against one point of Luther's writing "to the Christian nobility", but also emphasized several sentences, which were rejected in the papal bull. The title of this book is: "Des heiligen Concilij tzu Costentz, der heyligen Christenheit, vnd hochlöblichen keißers Sigmunds, vn auch des Teutzschen Adels entschüldigung, das in bruder Martin Luder, mit vnwarheit auff gelegt, Sie haben Joannem Huß, vnd Hieronymü von Prag wider Babstlich Christlich, Keyserlich geleidt vnd eydt vorbrandt, Johan von Eck Doctor." 8 leaves in quarto. Printed by Martin Landsberg in Leipzig. On October 3, this publication left the press. Carl von Miltitz immediately sent it to the Elector. In contrast, there appeared, probably under a pseudonym: "Dialogus aber ein gespreche. wieder Doctor Ecken Buchlein, das er zu entschuldigug des Concilij zu Costnitz etc. außgehen hat, gemacht durch Chuntzen von Oberndorff." 8 leaves in quarto. Printed by Matthes Maler in Erfurt. In the meantime, the bull had arrived in Wittenberg on October 3, and with it probably Eck's book, to which Luther himself now replied with our writing: "Von den newen Eckischenn Bullen vnd lugen D. Martini Luther. Vuittemberg." 8 leaves in quarto. Printed by Melchior Lotther in Wittenberg. Three reprints appeared in Augsburg and one in Basel. In the collective editions: in the Wittenberg (t 554), vol. VII, p. 133 d; in the Jena (1564), vol. I, p. 341; in the Altenburg, vol. I, p. 526; in the Leipzig, vol. XVII, p. 318; in the Erlangen, first ed, Vol. 24, p. 14; second edition, Vol. 24, p. 17; and in the Weimarschen, Vol. VI, p. 576. We give the text according to the latter.
1. That Doctor Eck has come from Rome is confirmed to me by many brave reports, among which the strongest is that, although he was previously recognized and appointed as such a false man in Bavaria, Swabia, Austria, the Rhine, Rome, Bononia, and also now in Meissen and Saxony, who lies and is true to everything he speaks, writes and does, as his Canonici indocti, 1) and Eccius dedolatus, as well as many brave people, have proven to him, he has now wanted to prove his honest journey to Rome, and has undertaken to overcome himself with lies. For such people now exist in Rome, and no other.
2 First, he writes: I adulterate the sacrament of baptism, saying that it does not take away all sins, and that I do not want to water the children with it. There Doctor Eck says his own. It is found differently in my book 2); there I refer to. I must let lie, who does not want to let it.
1) In this volume No. 408, Decius dedolutus (the planed corner) is a sharp mockery by Wilibald Pirckheymer in Nuremberg. A piece of it can be found in No. 410 of this volume.
2) Walch, St. Louis Edition, Vol. X, 2112 ff.
3 Doctor Eck also writes that I destroy repentance and consider it unnecessary, curtail confession, and reject satisfaction. This he inflicts on me, for my books say otherwise.
Thirdly, Doctor Eck writes that I reject preparation for the Sacrament with prayer and fasting. This is not so, but I teach that they are not enough. But that to give both forms to the laity, and to believe Christ's flesh and blood under the natural bread and wine, is heretical, he says his own, for he knows otherwise.
(5) It is also of this kind that I should teach that it is enough for a sinner to refrain from sinning, if he has not already repented. Notice, dear man, what good would such a liar intend, who so brazenly against public books may freely lie to me so venomously?
After that he blames me for causing a riot and for arousing the nobility against the pope, and he cites my writing as if I had said: The nobility should not receive anything in the endowments and ecclesiastical goods. Behold, thou pious man D. Eck, I complain of the same thing in my little book, that the goods of the church, which the nobility has endowed for the benefit of their own, are being devoured by the Roman boys, and thus the German nobility is being deprived of its bread. 3) Thus says my corner, I do not want [it] to become the nobility. Thanks be to you, you pious Romanist.
7 He also reproves my hopefulness, that I exalt myself above the holy teachers and concilia. That I am hopeful and burdened with more vices, I do not know how to defend; I have never made my holiness famous in any way. If Doctor Eck is as humble and holy as he pretends to be, to reproach everyone for living, I let it happen. We are not dealing with life, but with teachings. Doctrine remains right in one, even if his life is evil. So evil teaching is a thousand times more harmful than evil living. For the sake of this doctrine, I do what I do and say that D. Eck spares the truth once again. I do not exalt myself above the doctors and concilia; I exalt Christ above all teachers and concilia. And where I
3) In the original: "ertzogen".
If I have a clear saying about it, I will also lift it above all angels, as Paul does Gal. 1:8. Therefore, it does not hurt me and Saint Paul that the lying mouth, an enemy of the truth, punishes both of us heretics in this.
He claims that I lied when I wrote that we did not offer him the disputation. That is not so either, and all that he writes in the same erroneous booklet; although that does not serve the purpose here, and his courage only seeks cause to lie everywhere. You will also find him with little searching.
(9) That I have attacked papal splendor is painful to my Lord Doctor, and he writes a lot about how the pope behaves so badly in the chamber and at home; just as if I had said that he wears his splendor every moment. Why does he not also say that he is naked in bed and bath? O cold apology, and foolish hypocrisy! I spoke of four thousand mules; how would it have been if I had said that some think that for Pabst's sake there are more than twenty thousand mules in Rome every day? Dear Eck, it does not matter to me how much or little the pope ranges. If he lusted, he would keep a hundred thousand muzzled horses. Here you should punish me that I complain [that] such splendor goes over our monasteries, nobility and poor people. Here you should excuse the pope, stay on the road, do not pull my words where your iniquity teaches you to pull. You are wrong in heart.
(10) That I do not hold the sacrament of consecration as they hold it, I have enough proven cause for; and Eck together with all Romanists shall not deny me that all baptized people are priests. You know that the Scripture teaches so 1 Petr. 2, 9, nor can you refrain from your lies and divine truth.
I do not like to see heretics burned, he says, I fear the skin. Why does the free hero now come to the monastery in Leipzig, who does not fear anyone, not even devils, with his writings and cries? I think that burning heretics comes from the fact that they fear they cannot overcome them with writings, just like the papists in Rome, when they are afraid of the devil.
they do not like to resist the truth, they strangle the people, and with death they solvirate all argument. My Doctor Eck would also like to be such a champion of truth.
(12) Further, you write, godly man, that I want to make room for the peacemakers and murderers, since I have taught that a Christian man should not defend himself nor take back what he has taken. Why do you not punish Christ who taught the same? [Why then do you complain that I stir up the nobility and the sword against the pope and the clergy? Why do you not write your books soberly? If a sovereign had thrown you into the water or into prison with your bull, I would say that he had done you justice. What do you think now? Have I not said publicly enough in my booklet that [the] secular sword is guilty. to punish the wicked and to protect the pious? But the whole booklet 1) goes out in such a way that it also distorts you at once; you are still so blind and do not see it. Nevertheless, every man shall suffer violence and injustice. But the authorities shall watch that no one is wronged; and though no one complains, yet they shall defend where they can, see, and know. Although St. Paul allows the imperfect to complain in 1 Corinthians 6:1 ff, he does not praise it, and almost punishes it.
You know, my dear Romanist, that you can do as much in the holy scriptures as the donkey on the lyre. You are not able to interpret three lines in a Christian way, and you pretend to judge, teach and reprove everyone, boasting and writing to the whole world that you know everything by heart and do not use books. You should not be so proud, it is more obvious, because you think that you write and teach everything without books. If thou wouldst turn thine eyes so diligently to the books, as thou didst keep them on the venereas Veneres at Leipzig, of which thou didst write to Ingolstadt, 2) and wouldst restrain thyself from drinking, then thou mightest at last recognize thy false, unlearned heart, mouth and pen. I hope it would also be better for you if you had a wife, because such a famously chaste wife would be better for you.
1) To the Christian Abel." Walch, St. Louis Edition, Vol. X, 266 ff.
2) In Document No. 396 in this volume.
1416 Erl, (s.) 24, S1-S3. Sect. 3: Arrival of the Bannbulle in Deutschld. No. 443 W. XV, 1679-1682. 1417
Life; although you promise me that I have advised such wretched, fallen priests to marry, which you Roman tyrants and murderers of souls have taken from them, against God and right, and still keep, to great ruin of souls.
14 And if you had not recently come from Rome, how could you write so impudently that you believe I preached: pious married couples may not be saved, because they fell into hope through their piety? If you hear it, dear Eck, if you ever want to hear enough lies from my sermons, ask the raven 1) at Leipzig, and barefoot observants 2) next to him, and all who speak and write through him, the pots will be like the soups.
You also knew that indulgences are of no use, and that excommunication, as a punishment, is to be received with love; nor must your mouth speak otherwise than you think. So you also did in Leipzig with Doctor Carlstadt, when I first learned to recognize you.
16 You also write that I reject being obedient to the pope, as I have taught so many times to be obedient also to evil prelates, even to the Turk. Thus I have never thought of this pope's person with honor; but have generally spoken of evil popes and harmful pontificalism. But your manner shall thus pervert my words.
I am surprised that you are not ashamed in your heart, that you impose on me, as I would like, not to be a beggar. Your false hatred makes you so blind and mad that you write this out to the whole world as heresy, when you know very well that it is otherwise, and that everyone does not consider begging good, even the mendicant monks themselves. You wretched man wanted to load the mendicant orders on me.
(18) That I reject war against the Turks until we become pious beforehand, and then go against them with the fear of God, let no one reproach me except D. Eck, who has no love nor desire for truth in his heart. I also say: the nobility should strike with the sword at Rome in all those who do it with silk.
1) Hermann Rabe, Dominican Order.
2) Augustin Alveld.
You should not think of the Christian who says that the Scriptures are under the pope, and the pope should go unpunished, even though he has led the world to the devil. Such teachings and sayings you honorable Christian man like to hear, they are not heretical to you, you do not write anything against them. But I must be one with you, that I contradict you and your like in such devilish teachings.
(19) I have also made fasting free. That was done by Saint Paul [1 Tim. 4:3], and not by me. But what wonder is it that you deny and revile me when you blaspheme St. Paul and Christ; and yet you are an honorable, pious Christian man?
20 O, how wistful you are, poor man, how you seek back and forth to help your Enidhart! Say: I do not want to suffer the scholasticos, but the ecclesiasticos; again, I do not want to suffer the ecclesiasticos either, now the pope, now not the pope, now Concilia, now not Concilia, but only want to have dealt with the Scriptures. I ask you for God's sake, my dear Eck, what have you done with such public lies, since you knew that [it] was otherwise? Do you think that I will be afraid of your lies? Or do you think that it can last, if you touch a part of the simple people with your lies, cause you a cry, me a disgrace?
Twenty-one years ago in Leipzig, in the disputation, you also did everything with lies and deceptions, as you well knew, and sought your fame and also obtained it; where has it remained? You see that God, who is truth, strives against your lies; yet you do not cease to storm against him with lies. I have mercy on you, and please, let there be enough lies, my corner, so that God will not let you see anything else in the end. You cannot harm me; do what you will while you deal in lies.
(22) Besides thee, all Leipzig must bear me witness that I have always referred to the Scriptures; not denying the doctors in all things, but because they have sometimes erred, I would not and will not hold them in all things, and where I had a clear saying of the Scriptures, there alone would I stand against them all, if they wrote otherwise. These have been my words, as you cannot deny; still you write and cry out
I will reject all doctors, and stand on my own mind alone, without all scripture and sayings, and make a universal out of the particular. Ask your conscience how honorable and honest you are in this. Are you not the least afraid of some Leipzig ears?
(23) Nor are you ashamed to blame me for holding only to the Scriptures. How can you reproach yourself more highly than that you, Doctor of the Holy Scriptures, are not only ashamed or afraid of your craft, office and title, but that you blame me for wanting to go into the Holy Scriptures! Yes, I know where the shoe pinches you. I know that you know nothing about the Holy Scriptures, and yet you are called a Doctor of the Holy Scriptures, and you fear your honor. That is why you play with many of the teachers' names, so that your ignorance of the Scriptures will not be noticed; nevertheless, it will not help you. You, pope, doctors, conciliators, men, angels and devils, should and must go to the Scriptures and receive the same judgment. This and no other. Do you want to throw the holy scriptures to the wind and not let the doctors judge by them? Not yet, dear Eck. See, from this you can notice my inconsistency, how I now want to hear doctors, now not doctors, now Pabst, now not Pabst. I want to have the Scriptures most steadfastly and first, then take and leave everything else that the Scriptures teach me, let it be written whoever will. I will have no master, but only one, who is called Christ in heaven, as he has commanded us all; I will consider all others as fellow disciples [Matth. 23, 10].
24 After that, what you slander about the souls in purgatory and anniversaries, I let go; one knows well in all the world what I think of it, it may not be anything of your lies and malice. But whether I was more impatient than you, Emser, Prierias and your companions, I let the readers of our books judge. You can almost boast, I begrudge you that. Ecciana modestia, what that means, you know well. I boast of no virtue; I boast of the holy scripture truth, since you flee from it, like the devil from the cross, and fall away to dispute on my evil life, in which I soon
I am concluded; although before men, which I do not respect, no one, praise God, may reprove me. I hope you also should not be long inclusibilis in it, if you would not lie otherwise, as you are wont to do.
25 Finally, he comes to the Costnitz Concilium, and blasphemes it, as a true Romanist, recently come; says: it is the Johanni Hus and Hieronymo the escort and oath not broken etc. Because my dear lord is so angry, I want to open my mouth about the Costnitz Concilium, and say:
First, that I, unfortunately, had not read Johann Hus at the disputation in Leipzig, otherwise I would not have held some, but all articles condemned at Costnitz; as I still hold them now, after I have read Johann Hus', highly intelligent, noble, Christian booklet, the like of which has not been written in four hundred years, which has now also gone out to print by divine counsel, 1) to testify to the truth, and to put all those to public shame who have condemned it.
(27) It is not Johannis Hus' articles, but Christ's, Paul's, Augustine's that are most strongly founded and irrefutably proven, as all who read them must confess. Oh, would God that I were worthy to be burned, torn apart, driven to pieces, even for the sake of such articles, in the most terrible way, as Doctor Lügener himself could conceive, and that it would cost me a thousand necks, they would all have to come. Not that I want to raise Johannem Hus and cry out for martyrdom. For I am not as sacrilegious in raising up saints as the pope with his blind papists. I know that God is strange and frightening in his judgments, may well let someone have right doctrine and be strangled because of it, and yet no one knows what he wants to do with him.
28Therefore, for the salvation of my conscience from the innocent blood, I say against all who hold such articles condemned, that they should know how they deny and condemn Christ Himself.
1) Luther means the writing, which appeared at the beginning of 1820 under the title: vs eau8U Losmiea.?nu1u8 OoQ8tuntiu8, in August following as unfortunately 6Ar6MU8 de unitats soels8iÄ6 (Weim. Ausg.).
1420 Erl. (2.) 24,25-27. sec. 3. arrival of the bull of excommunication in Deutschld. No. 443 W. XV. 1684-1686. 1421
and Doctor Eck, who knows well that they are unjustly condemned, but who, coming into the fray, is ashamed to sing the contradiction, wanted to blind all the world with his lies, so that only his fame and honor would exist, before he would let the truth be right. It is true that John Hus was burned before, because the pope is confirmed. The same is the complaint that the boys have ruled with their opinions before a right order of the papacy has happened.
He also excuses the nobility, which, and not the Concilium, should have burned the same Hus and Hieronymum. Dear Eck, this is one of the highest complaints in my booklet, that in the new Conciliis the pope and his followers do not leave anyone free, but first bind them with oaths that they may only set and do what they want, and to carry out their evil deeds through the imprisoned, afflicted nobility. If the Emperor had allowed Sigmund and the princes to act freely, as he had in mind, Costnitz and Basel would probably have had many other concilia, and the lying Romanists would probably have been denied their wanton malice.
Therefore, Doctor Eck denies again that there was a free concilium [at] Costnitz; and I do not unreasonably strive for a free concilium, in which not only the most unlearned bishops and the coarsest, most foolish sophists, as at Costnitz, but also reasonable, experienced princes, nobility and laymen would sit in the council, since it has now come to this that married women are more capable of biblia and understand Christian things better than Doctor Eck and his fellow sophists.
As I also said that Johanni Hus did not keep the Christian escort, it is true, and Doctor Eck himself does not understand what he indicates in the Latin escort letter. 1) They are promised a Christian escort, as the words clearly express, which Doctor Eck wanted to cover up: Quantum in nobis est, et fides orthodoxa exigit. That is why I called it a Christian escort, which is how it is found in Scripture. Now one knows well what Christian action means. Christianity has never known of such right conduct, as I have
1) Eck bases his justification of the Concil on the phrase: sustitia, sswxor salva, (Weim. Ausg.).
in my little book. Thus, Christianity has overcome many heretics [in] fourteen hundred years, and has never burned any of them, without the papists at Costnitz, who give Christian guidance, and then make a human, legal guidance out of it, which is called more a sham than a right guidance, and is unchristian. The justice, since D. Eck bases his legal escort on, would nevertheless have been destroyed, so that one would not have been allowed to break the escort.
Why did St. Augustine not burn the heretics in Africa? Why not Hilarius and the holy teachers much more? but were against that they were also not punished by money? These were Christian ways of dealing with heretics, and fruit came from them; but what came from them is well known. And what was the need of the bloodthirsty, insatiable tyrants at Costnitz, that they dealt with the dead, burned Johann Hus in such an atrociously inhuman way, and had the earth with the ashes dug up so deeply and thrown into the Rhine? Do you want to know? Their conscience was afraid of his unjust cause, therefore they invented such a furious image to frighten the poor laity that the truth would be suppressed with violence and fear. It has not helped yet, the truth is still coming out, and the bladders of all papists should burst; the stones will still cry over the Hussian murderers. One has now resisted for a hundred years, and the more one resists, the more it emerges that it wants to be revealed that the Hussian cause was divine, the Costnitzer was diabolical; the truth will not and may not remain hidden.
33) I have heard that Andreas Proles, our vicar, 3) who was a man of great name and faith in German lands, also considered holy by many, said that at the time in our monastery he looked at the wall of St. John Zachariah. Johann Zachariä, with a rose painted on his beret, and said: Alas, I would not like to
2) This is to be understood in this way: The conscience of every one of them feared his unjust cause. The Jenaer offers: "his [Hus'] right cause".
3) The same narrative is found Walch, old edition, vol. XVI, 2562 and in the Tischreden, cap. 58, § 5, St. Louis edition, vol. XXII, 1404. Cf. De Wette, vol. II, p. 493.
Wear the rose with honors. Was he then asked by a brave man of his fathers: what does this mean? He said, "When John Hus was publicly disputing at Costnitz, John Zachariah gave him the saying Ezek. 34, 10. ff: Visitabo ego ipse pastores, et non populus meus; Johann Hus denied that it did not say: et non populus meus. Johann Zachariä referred to Hus's own Bible, which he had secretly seen before in Hus's hostel, and yet did not warn him; since it came, it was found inside. And although Johann Hus shouted that it was false, that other bibles were not like it, because he had taken one with him, it did not help, and so he was condemned by a false bible. Then the rose was given to Zacharias in honor, as a conqueror of the heretic Johannis Hus. Now it is true that all the bibles in the world have said on this day what John Hus said, and not what John Zacharias said. From this it appears how the sophists despaired of their cause, used all cunning and deceit, and did nothing in the light.
34. This is so obvious to everyone that no one can contradict it any more, as Johann Hus has never been overcome with writings; when some acta themselves write, he has been condemned secretly, that the nobles have discussed it among themselves, placet, placet, placet, and thus he has been executed by the placet of the unlearned tyrants, without instruction, without proof, without overcoming; as I have heard from my tutor, Johann Greffenstein, learned and pious man, whom I may well call now that he is dead, and I heard it from him at the time when I still thought very little of becoming a priest, let alone a doctor.
Thus, in many places of the German land, the murmuring of John Hus has always remained, and has always increased, until I, too, fell in, found out that he had truly been a noble, highly enlightened man, whom even twenty thousand corners have not yet been able to overcome. And if they are learned, they still let themselves be seen, and give cause why Johann Hus should be condemned. It is not enough to say that the Concilium did it; one must show cause,
to silence the adversaries and to satisfy ourselves, because it is known that a concilium may err. In spite of all the nooks, crannies and corners here, and all the papists and Romanists, that you knock over a sheet of Johann Hus' writings!
(36) Therefore, great enemy of the truth, if you had let your pen rest and let me also wait for mine; or if, meanwhile, you had let your book 1) edendum vel bibenduni, aut etiam egerendum de primatu Petri, come to day, how long did you eat at it? Have you repented of the disgrace? you are of an insolent forehead, and see that God himself resists you, leads you into all disgrace, nor will you receive wit.
37 I also hear that D. Eck has brought a bull with him from Rome against me, which is so similar to him that it might well be called Doctor Eck, as full of lies and error as it is supposed to be; and he pretends to smear the people's mouths, so that they should believe that it is Pabst's work, if it is his game of lies. I let it all happen, must wait for the game in God's name; who knows what divine council has decided. Nothing is built on me yet, therefore nothing may fall with me.
The reason is that I firmly believe that there is nothing wrong with any bull: Firstly, because my appeal to the common council still stands unchanged, about which I have confessed nothing to the pope with all his people, but only amicable dealings. If, however, he goes over it by force, let him go, but he is not yet out of the woods; and he wants to have this appeal publicly conditioned before everyone, and to have it denied as best he can.
39. secondly, my cause, from my willing omission, of my gracious Lord Duke Frederick, Elector of Saxony etc., is arrested by suggestion of Lord Carol von Miltitz, papal embassy, on interrogation of the most reverend in God father and Lord Archbishop of Trier, which, still un-
1) This is the book which Eck laid at the feet of the Pope in Rome: vs krivaatu ketri aäversns I^nääeruva lidri tres. Even Wiedemann, a Catholic theologian, admits in his "Dr. Johann Eck", p. 518, "that Eck based himself on arguments that are devoid of truth".
1424 Erl. (2,) 24,29-31. sec. 3. arrival of the bull of excommunication in Deutschld. No. 443 f. W. XV, 1689-1691. 1425
makes me believe that the Roman See will not regard such two powerful Electors as idols, or let them try in vain, because we Germans would always have to remain fools. So I think I am only one man who cannot wait for interrogation or judgment in two or more places at the same time.
40 Thirdly, who can understand that the pope should give orders over me D. Ecken, who does not know the measure of his hostile, public attitude towards me, when in all matters not the parties themselves but unsuspicious people should act, as nature and all rights dictate? Therefore, to assume that he lies, deceives, lies, and falsifies everything that his wicked hatred may indicate to him.
41) Fourthly, I want to be unconnected with all the bulls, where and when they come, I see the right main bull, I do not let myself dispute the copies and copies, and this for the reasons: I have seen the bulls of indulgences, against which I initially acted in this matter, and found noticeable defects and errors in them, and some, more understanding than I, have seen eighteen defects in the same bull. If the Roman boys were not afraid to deceive such a great bishop of Mainz and Magdeburg with the same bull, what should they not do against me, a poor beggar?
42) About that, the Cardinal St. Sixti at Augsburg deceived my most gracious Lord Duke Friedrich, Elector of Saxony, with a public, lying, false breve, as I have stated in Actis Augustensibus. 1) If then such great lords in German lands must be fools and monkeys to the Roman boys, by their false letters, why should I believe that they are honestly dealing with me 2) through Doctor Ecken, who has opened himself in his words and letters a land-fraudulent arch liar? Yes, it has become so mean to deal with false letters from Rome that very rarely one is found righteous.
43 Therefore, I will give the bull lead, wax, string, signature, clausel, and everything with eyes.
1) See in this volume the documents No. 226, 176 and 177.
2) In the original: "with me Handelle".
or do not give a hair's breadth to all the other complaints. Nor may anyone complain that he may not come or walk safely to Wittenberg; we have such a pious, honest sovereign and officials that the excuse may have no help where one wants to act with justice.
44 Hereby I will have warned everyone, that he does not, by Roman trade and doctor corners, approach me, and before that the Executores, so that, if they obtained a defeat. Know bear: I have admonished them before. Everything must still gain a much different nose, if it is to go out right. But if there is violence, if there is much more to be done, God will do it; I will cheerfully dare to do it in the name of our Lord Jesus Christ, amen.
B. Of the Papal Bull of Condemnation itself, and how D. Luther and his friends examined and thoroughly answered it.
444: Pope Leo X's Bull against Luther of June 15, 1520. Bull against Luther of June 15, 1520, with Ulrich von Hutten's preface, glosses and postscript. Beginning of 1521. 3)
This bull first appeared in Rome on June 15, 1520, printed by order of the pope by Jacobus Mazochius, in quarto. It has been reprinted many times. In German translation it is found in the Wittenberg edition (1554), vol. VII, p. 97b; in the Jena edition (1564), vol. I, p. 256; in the Altenburg edition, vol. I, p. 445 and in the Leipzig edition, vol. XVII, p. 305. Hütten provided it with a note to the Germans, with glosses and a postscript addressed to Pope Leo. The title is: Bulla Domini Dsouis contra srrorss Martini Dutbsri st ssHuasiuru. Without indication of time and place, in quarto. This edition is then included in the Latin Wittenberg (1551), toru. II, col. 51b; in the Jena (1579), toru. I, tol. 474; and in the Erlangen, opp. var. arg., toiu. IV, x. 261. German in Walch.
Translated from Latin.
[Title page:.]
Bull of Leo X against the errors of Martin Luther and those who follow him.
3) On January 14, 1521, Luther reports to Staupitz the appearance of this writing. See Appendix, No. 20.
[Below it the Pabst's coat of arms with this inscription.]
Astitit Bulla a dextris ejus, in vestitu deaurato, circumamicta varietatibus.
[Among them:]
See, reader, it is worth the effort, you will feel and recognize what a shepherd Leo is.
[On the back of the title page, this inscription:]
Ulrich von Hutten, Knight, All Germans Heil!
Behold here, German men, Leo's X. Bull, by which he endeavors to hinder the rising truth, and opposes it to our so long oppressed freedom, so that it may never again gain strength nor grow. Should we not oppose this, and by general consultation prevent it from going further, and put a stop to the presumption of a restless man? I ask you for the sake of Christ: when has there been a more convenient time for this, and where has there been a better opportunity to do something worthy of the German name? You see that everything is leaning towards this, that there is such great hope as never before that this tyranny will be eradicated, that there will be a remedy for this disease. Dare at last; and carry it out.
Here is not Luther's matter, but it concerns all of you in general. The sword is not pointed at one in particular, but we are all publicly attacked. They do not want their tyranny to be contradicted, their deceit to be exposed, their false pretenses to be made known, their raging to be resisted, and an obstacle to its continuation to be placed. This is what they are indignant about, and that they clench their teeth in rage and show themselves so insolently.
Since you see this, what will you finally do? What advice will you take? If you want to hear me, just remember that you are Germans. This few remembrance shall be enough for you to avenge this. I am now willingly putting myself in danger for your sake and that of the common good. For first of all I am aware of a glorious deed, then I not only hope but am certain that you will all undertake the same with me. I have intended to make this bull known now, so that when you read it, you will also get to know the others. Farewell!
Now before we hear you, holy father, remember the apostolic words, since Paul wrote 2 Thess. Cap. 2, 3. f. says: "Let no one deceive you in any way, for the Lord will not come unless the apostasy comes first, and the man of sin is revealed, and the child of perdition. He who is an abomination, and exalts himself above all that is called God or worship, so that he sits down in the temple of God as a god, and pretends to be God." There you have it! Start the bull like this.
1. Leo Bishop, a servanta ) of all servants of God. In perpetual memory of the cause. O HErr, ariseb ) [Ps. 7, 7.], arise, and judgec) thy cause, be mindful of thy reproaches [Ps. 74, 22.], which go forth from the unwised ) all the day long [Ps. 89, 51. 52.], incline thine earse ) to our petition [Ps. 88, 3.]. For there are foxesf ) [Hohel. 2, 15.] risen up, that refrain from laying waste thy vineyard,g ) whose winepress thou alone hast trodden [Ezek. 63, 3.And when you wanted to go to the Father in heaven, you ordered the care, government and administration of the vineyard to Petro, as a head,h ) and your governor, and his descendants,i ) like the triumphant churchk ): the same vineyard a wildl ) cutting pig from the forest subdues to destroy, and a special wild animal to consume it [Ps. 80, 14.].
a) Why do you rule with such great power and splendor?
b) He will rise, but see that it does not happen to your destruction.
c) He will judge to our greatest desire.
d) Ah! not the foolish. He turns to blasphemy right at the beginning, and this is the roaring of the lion, of which the prophet Zephaniah clearly speaks [Cap. 3, 3.]: "Their princes are among them roaring lions, and their judges wolves in the evening, who leave nothing until the morning." St. Jerome there deals with it quite freely and clearly.
e) He would certainly do it if you would ask what is fair.
f) Brave men.
g) Cleanse from filth. But you, since you deprive the Germans of money, show yourself to be more deceitful than a fox. You move away from the lion's magnanimity and turn to a low and quite indecent craftiness. If you force us to do the same to you, we will have to say that you are not a fox, but rather an Arabian night wolf, because you take gifts, sell justice, and in you the Prophet's saying is fulfilled: "Woe to the shepherds who scatter and tear. h) Behold, on what he bases his tyranny!
1428 L. V.Ä. IV, 263-266, para. 3: Arrival of the Bannbulle in Deutschld. No. 444 W. XV, 16S3-1696. 1429
i) Here would be much to remember if it wanted to suffer the time. Christ hears you immediately not. Because you lie what he hates.
k) The triumphant church, o, a beautiful little bundle! I) This you did, tenth, and you would be the fierce lion (Leo), because of which we decided to fight against you with united forces.
2. stand up, Peter,a ) and according to your guard and care, as reported, commanded to you by God, diligently consider this matter of the holy Roman church, the mother of all churches,b ) and the mistress of the faith, whichc ) you have sanctified by God's command with your blood [Apost. 20, 28. Eph. 5, 26. 27.], against whom, as you said before, lying doctrinesd ) will arise, who raise up pernicious sects,e ) who bring upon themselves swift condemnation,f ) whose tongue is a fireg ), a restless evilh ) full of deadly poisoni ) [2 Petr. 2, 1. Jac. 3, 5. 6.] who have a bitter, angry will and strife in their hearts, boasting and lying against the truth. k)
a) He calls Simon Petrum. But listen to what he says to you: "Feed Christ's flock to the best of your ability. Take heed to them, not forced, but willingly; do not look to shameful usury, but guide them with love. Do not exercise lordship over the clergy, but lead the flock by good examples" [1 Pet. 5:2].
b) You say it; we do not recognize it.
e) State: Do you understand the Roman, or the general Christian church?
d) The defenders of truth against your lies.
e) For they will destroy you because of your shameful merits.
f) Christ let the fulfillment come on your head. g) It will burn you.
h) A stimulation to future safety, as a general and very beneficial good.
i) Filled with healing medicine.
k) Do not revile; rather, we defend the truth against your oppressions.
3. *) Arise also, we beseech thee, Paul, who hast enlightened this church with thy doctrine and the same torturea ). For now stands up a new Porphyrius,b ) who just as the same in times past has unreasonably challenged the holy apostles: so also he the holy popes,c ) our ancestors, against your teaching, not with pleading, but with scolding, biting,d ) tearing; and because he despairs of his cause,e ) is not ashamed to resort to abusive wordsf ) according to the custom of the heretics,g ) whose (as St. Jeromeh ) says) their last tax and help is that when they see that their things will be condemned and overturned in the future, they begin to pour out the serpent's poison with their tongues, and when they see themselves overcomei ) they go over to words of reproach. For whether you
even though you say that heresy must be for the edification of the believers in Christ, nevertheless they must be eradicatedk ) by your intercession and help, so that they do not increasel ) and so that the foxes do not grow up, right at the beginning by your assistancem ).
*If you want to be a bishop, may he also favor you against your enemies, that you also be such a one as he wants you to be: namely, one who has clean hands and is without fault, as a steward of God, not disruptive, not angry, not given to shameful usury and avarice, a lover of good sciences; that you seek not what is yours, but what is another's, who is strong in exhortation, according to the true and pure doctrine, and is able to convince the opponent.
a) But the descendants have sullied and corrupted this teaching through infidelity and shameful deeds.
b) Nothing less than Porphyrius. For the latter preaches Christ's gospel, but the latter resisted him ungodly.
c) Say rather: Deceivers, ravening wolves, and unworthy hirelings of Christ's flock.
d) Yes, they should have been exterminated and killed. e) How can he become fainthearted who has a' ge
has a right, good cause, and has already put you in fear? And he who defends the truth, how can he despair?
f) More than cheap invective.
g) Yes, rather Christ, who thus says: "Woe to you, blind leaders; woe to you, hypocrites, breeders of serpents and vipers" etc. Should you not also be so reproached, who stumble so often and so shamefully?
h) He is completely filled by Jerome. O great erudition!
i) Gelt, they are overcome!
k) He wants to teach Paulum.
I) That is, so that they may not harm your usury and drudgery.
m) Do not kill the innocent and simple-minded doves, you vulture of Pabst. 1)
4. finally, leta the whole assembly of all the saints, and the whole Christian church,b ) whose truthful interpretation of the holy Scripture is put in the background,c ) rise up, and let some, whose minds have been blinded by the father of lies,d ) according to the old habit of the heretics, wisely interpret the same Scripture differently,e ) than the Holy Spirit requires, only according to their own sense, out of ambition and for the sake of popular favorf ) (as the apostle testifies) interpret, yes rather twist and falsify;g ) so that now, according to St. Hieronymi's opinion, it is not the gospel of Christ, but of a man;h ) or what is still more evil, of the devil. Stand up! I say, you aforementioned holy church of God,i ) and intercede together with the aforementioned most blessed Twelve Messengers to the
1) The old translator has given the words accipitsr IVnitiksx so: "but the pope be seized".
Almighty God, that He may rest, after the rejection and purification of the errors of His sheep,k ) and after the expulsion of all heresies from the territories of the believers in Christ, to preserve the peace and unityl ) of His holy Church.
a) That you may kill, with the counsel of wicked men, b) Which you and your supposed holy ancestors have almost entirely destroyed and corrupted.
c) Say: resumed.
d) More correctly you would say, Leo: The Holy Spirit has enlightened him. For the father of avarice and lies has so blinded you that you are not afraid to do all evil.
e) Rudder than it looks to papal ambition and self-interest. But stop accusing others of the vices of which you yourself are aware.
f) Yes, rather for the benefit of common necessity, I say with your permission.
g) On the other hand, all those with understanding see that this is done by you.
h) How anxious he is to inflict his vices on others! For we have not yet heard of him dealing with anything else.
i) It would certainly stand out if you did not suppress it. This some hinders it.
k) Rather, that the shepherd's drudgery may be stopped, and the flock be snatched from their predatory teeth, that he may faithfully feed his sheep and bring them into the fold, seeking again that which is lost, healing that which is wounded and sick, but preserving that which is fat and strong, so that at last the pleasure-seekers may be destroyed, and not be shepherds feeding themselves, but scattering and tearing up the Lord's flock. For you, Leo, you (O misery!) have turned judgment into bitterness, and the fruit of righteousness into wormwood. Will you obtain what you ask for?
I) He has not yet asked anything that he wanted to obtain, I appeal to the conscience of man. "Woe to those who desire the Lord's day," Amos 5:18. For you, Leo, where will you reign when the church of the saints, which has been completely sunk by you, shall rise again?
5) For what we can hardly say because of fear of minda ) and pain") has long since come to us through credible reports and common rumor;c ) yes truly, we have unfortunately seen with our eyesd ) and read 1) many and manifold errors; some already condemned by conciliae ) and ordinancesf ) of our ancestors, also of the Greeks and Bohemiansg ) heresy expressly (expresse) in itself; but others some according to thath ) (respective) either heretical, or false, or annoying, or hurting the Christian ears, or seducing the simple mindedi ) by the falsek ) keepers of the faith,
1) "seen and read with our eyes", namely the 41 sentences which Eck probably collected for him from Luther's writings. So Leo can say: he has seen and read it with his eyes.
who, through the hopefull ) diligence,m ) coveting the world'sn ) "honor"), contrary to the teaching of the apostle St. Paul [1 Thess. 2, 6.], want to be wiser than is proper;p ) whose loquacity (as St. Hieronymusq )) would not have taken place and faithr ) without the respect of the Scriptures, if they did not seem to confirm the wrongs ) doctrine also with divine testimonies, however badlyt ) interpreted, from whose eyes the fear of Godu ) has departed, by inspiration of the enemyv ) of the human race, which 2) are recently awakened, and recently taught and spread among some reckless ones") in the highly gloriousx ) German nation.
a) Listen to the Roman oratory.
b) From pain, because of the lost usury.
c) You have seen it clearly if you ever see anything.
d) We know that you had to see it to your greatest chagrin; only because of that we cannot renounce the truth.
e) Angular concilia (conciliabula).
f) Which are very beautiful, and worthy of their creators.
g) What, dear God, are these heresies?
h) "expressionmh", "thatdepends"; beautiful! roman!
i) In sum, the pure and unadulterated truth, which, however, is to be condemned for the reason that after this teaching we will no longer be free to rob the Germans in many ways. For those are taught, whose minds were easily accessible to us at the time of our robbery. From this it follows that we will lose a mighty profit, and it is to be feared that many in Rome, even of our creatures, will die of hunger. We will at least have to rule in great poverty.
k) Who are removed from your falseness, and therefore united and devoted to Christ and the faith founded by Him.
l) A brave one.
m) For the love of truth and the fatherland.
n) I say: Christ's, while you, on the other hand, belong entirely to the world.
o) He confesses that if we overcome, glory awaits us, but it moves us little.
p) How this is so beneficial to you and your Roman court!
q) Does this Jerome speak? But why do you put on Jerome so often? Isn't it so that by this patched purple you may give a prestige to your badly patched rags? But it does not depend on each other. Therefore, refrain from protecting the reputation of this holy man with your sacrilegious lies.
r) He shall not have it either, which we hereby testify.
s) The evangelical doctrine that we confess has always been wrong to you, because it does not teach you to do what you do shamefully often.
2) This refers to errores (errors) at the beginning of this paragraph.
1432 2. v.a. IV,268-271. sect. 3. arrival of the Bannbulle in Deutschld. No. 444 W. XV, 1698-1700. 1433
t) Not according to your benefit, but according to Christ's and the saints' opinion.
u) The fear of papal tyranny, and the superstitious worship of Roman tyranny.
v) You are wrong, because the devil, as a father of lies, cannot enter truth.
w) Why then so easily, since they soon began to fall so heavily to you, such a powerful tyrant?
x) That is who sent us plenty of money, though otherwise she is stupid and barbaric.
Which pains us all the more, since we and our ancestors have always carried this nationa ) in the bosomb ) of lovec ). For after the transferd ) of the emperorship from the Greeks through the Roman churche ) to the Germansf ), our ancestors and we have always taken the reeves and protectorsg ) of the Roman church from them. From these Germans, who are in fact right followersh ) (Germanos) of the Christian truth, it is known that they have always been the most fierce fighters against heresies. Witnesses of this are the laudablei ) laws of the German emperorsk ) for the freedom of the church, and to hunt down and expel the hereticsl ) from all German lands, at the most severe penalties,m ) also at loss of lands and dominions, against their harborers, keepers, or those who do not expel them, given in times past, and confirmed by our ancestors. n) Which, if they were held today, we and they would undoubtedly be relieved of this burden. o)
a) He praises Germany, which is the some retribution of the many impairments. Accordingly, he still has hope to bring it back to his side, otherwise he would not stroke so gently.
b) You have eaten it [Germany], but now you must spit it out again, and God will tear it out of your bowels by force.
c) What love can there be for such a tyrant, who so deceitfully and treacherously, so violently and unreasonably extorts, steals, milks out, robs and appropriates the money of his friends!
d) He reminds the Germans of the good deed they had done before and thinks that he has obliged them. O what a deception!
e) Because this transfers secular rulers. Dear, say, by what right?
f) For these [Germans] seemed comfortable to be made fools of.
g) Meanwhile, what are you doing, lazy shepherd, when you put others in your place to protect the flock? Is the church protected by weapons, not by examples of blameless life and sound doctrine?
h) If God had wanted it to be them, they would certainly have shown you the teeth long ago. But the sorcery of your forefathers, when they covered the minds of men with vain and loose talk and fables, was to blame for their not knowing the truth.
could not recognize. Christ seems to point to this when he says, "According to your ways he will deal with you, and according to your judgment he will judge you."
i) There is much to be said here, but one wants to spare those who have not spared even their descendants. But tell me, what do you call freedom of the church? And what is it good for? Perhaps to steal unashamedly, to cheat, to deceive all men unlawfully, and to do good to no one?
k) Germany will never deviate from the path of virtue of her forefathers, do not fear; she will also change some of the things that they introduced badly.
l) But I believe that there are no heretics in Germany now than you yourself raise, to the general ruin.
m) They have willed you enough.
n) Must it be confirmed by you what our emperors set? Those are not worthy of this dignity who rule according to foreign regulations.
o) We, of course, have decided to leave (the burden) alone and to assert our freedom, be it so, with great courage. And now we do not resist your violence as well as your malice. If you are too confident, think that there are also lions here, if there should be a lack of eagles.
7. The witness is the infidelity of the Hussites, Wiklefs and Jerome of Prague, condemned and punished in the Council of Constans; the witness is the so often shed blood of the Germans against the Bohemians; b) witness is the touched errors, or many from them, by the universities of Cologne and Leuvenc ) as the divine fieldd ) most holy and God-fearing caretakers, not less learned and truthfulc ) and holyf ) transfer, condemnation and damnation. We could also indicate many other thingsg ) which we, so that we would not be considered as if we were telling a story, have decided to pass over.
a) O incomparable Concilium! which was not (as it should be) guided by public freedom, but (of which one must be ashamed) by your tyranny. And now you have to Rome, I know not what Concilium, in which your writers have recently established that the soul is immortal.
b) Its instigators were the bloodthirsty bishops of the Roman church, not worthy that the Nordic peoples should remember them kindly, let alone that they should die for it of their own free will. You praise the deed, Leo, and yet you want to be considered Christian? Are you Christ's governor? For this is certainly an extraordinary cruelty, to approve that Christian blood has been shed, when, as Cyprian reminds us, it is the conscience of a bishop to take care that no one is lost through his fault.
c) He praises the flattering little hairs.
d) The Roman robbery, I say, and the papal rage.
e) Where has scholarship, Leo, where has truth shone forth in them? Shame on you, to make such a serious judgment in such fool's land.
f) How nice it is to caress the Roman pope! We are not concerned with the judgment made so lightly without all common sense. And the gossipy schools of the bad teachers shall not take away our Germany after we have once undertaken to liberate it.
g) The writer wants to let his erudition be seen here, and is full of old stories.
8.a ] Accordingly, out of concernb ) of the pastoral office, which is commanded to us by divine grace, which we carry, we can no longer tolerate the deadly poisonc ) of the aforementioned errorsd ) or overlook them, without staine) for the Christian religion and damage to the right faith. Some of these errorsf ) but we have wanted to incorporate this bull, whose wording follows, and this is:
a) Finally he carries out his office. But see that you do not abuse your power, not to build, but to destroy. According to Ambrosii, it is the duty of a clergyman not to harm anyone and to help everyone.
b) Pay attention to the care of the sheep given to Leo.
c) Rather, wholesome admonitions, which is also your opinion, and you would pronounce it, if you were not possessed by greed and completely taken in by arrogance. Therefore [Isa. 5:20.], "Woe to you who call evil good, and good evil; darkness light, and bitter sweet."
d) For soon after you will starve, if you will endure.
e) Say, I pray thee, what blemish is this, that the truth is restored to it [the Christian religion], and shameful laws are resisted?
f) This is certainly violence, Leo, to condemn without prior knowledge what this [Lutheri] has undertaken to dispute, because it is not done with the advice and consent of the whole church, to which he nevertheless submits. But you can do nothing against the truth. You can do something for the truth if someone challenges it and you are ready to protect it, namely, if you, like the apostles, have undertaken to preach Christ, not yourself. If you care for the flock entrusted to you, do not follow your inclinations and desires, so that you walk deceitfully, look for gifts, and follow after the carcass, and by avarice handle us with fictitious words. Dearly beloved, if thou wilt hear me, be not a lion in thy house, driving out the members of thy house, and oppressing them that are subject unto him. Surely the Lord guards the truth forever, and avenges those who suffer injustice. You should have considered this before you condemned your brother. But as far as Luther's writings are concerned, everyone can read them, and at the same time your judgment about them; then they themselves may also judge freely,
1) This is a heretical opinion, but a common one: to give the sacraments of the new law
the right-certifying grace to those who do not put a stop to it.
2) To deny that sin remains in a child after baptism is to trample Paul and Christ underfoot at the same time.
3) The tinder of sin, even though there is no real sin, prevents the soul that departs from the body from entering heaven.
4) The imperfect love of man who wants to die brings with it, by necessity, a great fear, which in itself is sufficient to cause the chastisement of purgatory, and prevents entrance into the Kingdom of Heaven.
5) That there are three parts of repentance, repentance, confession and atonement, is not founded in the Holy Scriptures, nor in the ancient, holy Christian teachers.
6) The repentance that is brought about by the reconsideration, collection, and detestation of sins, so that one reconsiders his years in the bitterness of his soul, considering the gravity of the sins, the multiplicity, the shamefulness, the loss of eternal bliss, and attainment of eternal damnation; this repentance makes a glorifier, rather a sinner.
7) This is a very true saying, and more excellent than all the teachers' teachings on repentance that have been given so far: Never doing is the highest repentance, the best repentance is a new life.
8) a) In no way shall you refrain from confessing venial sins, nor even all mortal sins. For it is impossible for you to know all mortal sins, therefore, in the beginning of the Christian Church, they confessed only the manifest mortal sins.
a) This, like much else, is cunningly picked out.
9) If we want to confess all sin purely, we do nothing else but leave nothing to the mercy of God to forgive.
10) No one's sins are forgiven unless he believes, when the priest releases him, that they are forgiven; indeed, sin would remain if he did not believe it to be forgiven. For the forgiveness of sin and the gift of grace is not enough, but one must also believe that sin is forgiven.
11) Thou shalt in no wise think thyself absolved because of thy repentance; but because of the word of Christ, "All things thou shalt redeem" etc. Here, I say, you must believe that when you receive the priest's absolution, and firmly believe that you are absolved and absolved, then you are
1436 L. V. L. IV, 273-276. sec. 3 Arrival of the Bannbulle in Deutschld. No. 444 W. XV, 1703-1705. 1437
you truly absolve, be it about repentance, as it may.
12) If, which is impossible, a confessing person does not repent, and a priest absolves one not in earnest but in jest, if he alone believes that he is absolved, then he is truly absolved.
13) b) In the sacrament of penance and forgiveness of sins, the pope and a bishop do nothing more than the least priest; indeed, where there is not a priest, so does any Christian man, even if it were a woman or child.
b) Here he has finally fallen irretrievably. What profit will the Roman bishop lose if this is true? Further, who can presume to set right the chief priest, who is also the ruler of the temporal realm? Crucify him!
14) No one shall answer the priest that he has repented enough; neither shall the priest require it.
15) It is a great error of those who go to the sacrament of the reverend true body in such a way that they rely on the fact that they have confessed, that they know they are not guilty of any mortal sin, that they have prayed their prayer beforehand and prepared themselves beforehand; all of them eat and drink it for judgment; but if they believe and are confident that they want to obtain the grace of God through it, the same faith alone makes them pure and worthy.
16) I would be very sorry if the Christian Church, in a common council, decided and suspended the giving of the reverend Sacrament to the laity under both forms; even the Bohemians who take the Sacrament under both forms are not heretics, but schismatics.
17) The treasures of the Church, from which the pope gives indulgences, are not the merits of Christ and the saints.
18) Indulgence is a godly deception of believers,c ) and remission of good works, and belongs to the number of things that may be used but are not useful.
c) Woe unto the servant of all servants, who spoils his stuff and deprives him of the hope of the most profitable gain. Hurry up with the fire!
19) Indulgences do not serve those who truly obtain them for the remission of the chastisement due for real sin before God's justice.
20) Those are deceived who believe that indulgences are beneficial and useful for the fruit of the Spirit.
21) Indulgences are necessary only for manifest great offenses, and are actually granted only to the hard and impatient.
22) Indulgences are neither necessary nor useful to six kinds of people, namely: the dead, or those who are about to die; the sick; those who are prevented by bona fide causes; those who have not committed offenses; those who have committed offenses but not publicly, and those who do better works.
23) The ban is only an external punishment and does not deprive man of the common spiritual prayers of the church.
24) Christians should be taught to love the ban more than to fear it. d)
d) You are completely in error and heresy, Luther. For, if in the future people should not desire indulgences and no longer fear excommunication, how will the Pope of Rome be able to maintain so many horsemen and footmen, a constantly armed army, so many musicians, so many halberdiers, and the two hundred Swiss specially appointed to his bodyguard? Will not the splendor and prestige of the church fall into the greatest contempt? Be wise for once!
25) The Roman Pontiff is a successor of St. Peter,e ) is not a governor over all churches of the whole world appointed by the Lord Christ in St. Peter's name.
e) You are not to be forgiven, Luther, for depriving the Roman pope of his rule. Where will you obtain forgiveness? I do not absolve you.
26) The word of Christ to Peterf ) [Matth. 16, 19.]: "All that you will loose on earth" etc., extends only to that which was bound by Peter himself.
f) Jerome himself did not understand the words that deal with the given solution key, which the governor of Christ so often refers to in this bull. For thus he speaks in explanation of the Gospel of Matthew: "Neither the bishops nor the priests understand this saying. According to the arrogance of the Pharisees, they condemn the innocent and absolve the guilty, while God does not look at the pronouncement of the priests, but at the life of the guilty. Thus, Augustine was probably not of the same opinion when he wrote that the Church was not built on Peter, but on Christ Himself. How did Origen, Beda and many others not stumble here? Therefore, it is up to the pope (on whom the church is founded) to explain the holy scripture according to his liking and pleasing moods. Whoever contradicts is a heretic and devil's child, and must be burned. For this Leo of ours has become a lion who has learned to catch the prey and to devour men.
27) It is certain that it is not in the power of the Church or the Pope to make articles of faith, nor laws of morals or good works.
28) If the pope means one thing or another to a large part of the church, and should not err, it is not sin or heresy to disagree, especially in a matter that is not necessary to salvation until a common concilium has rejected one and confirmed the other.
29)g ) We are free to interpret the decisions of the conciliar authorities, to speak freely against their actions and to judge their decisions, and to confess only what seems true to us, whether it is rejected or confirmed by the conciliar authorities.
g) The reader should listen to Luther himself, who discusses this matter, and not worry about those who take it out of context.
30)h ) Some articles of John Hus, which are condemned in the Concilio of Constance, are completely Christian, true and evangelical, which even the whole of common Christianity could not condemn.
h) This is neither untrue, nor is Luther alone of the opinion, but here every pious person agrees. You, too, as I know, would approve of much about this man, and detest the badly put together articles, if the illness that now makes you insane would only leave you for a while.
31) The righteous sins in any good works.
32) A good work done at its best is a venial sin.
33) Burning the heretics 1) is against the will of the Holy Spirit.
i) "To burn the heretics." So we hold that it is not lawful for you to kill anyone, not even a heretic, as you were commanded first by Christ and then by Paul, who said, "If he does not hear the church, consider him a pagan and a tax collector, and avoid him." So we also think that it is of little use to you that you take such cruel counsel against them, lest, when your whole court, which is teeming with even more vile heretics, goes up in fire, you also be seized by the neighboring flame and perish.
34) To war with the Turksk ) and to quarrel is to fight against God, who visits our sin through them.
k) The Turkish wars have brought you popes unspeakable profit, since you have drawn as much money from Germany as you liked, so that the military campaign could be directed into action, which you were never really serious about. For
If the Turks were once to be completely subdued, what enemy would you invent to fight in the future? Therefore, dear Leo, you should not be so displeased with the Germans that they have not listened to your irritations against the infidels for two years. For it seemed to everyone a deception, and opportunity to satiate your avarice by this invention.
35) No one knows for sure that he does not always sin mortally because of the exceedingly secret vice of courting.
36) Free will after sin is a thing in name only, and if it does what is in it, it sins mortally.
37) Purgatory cannot be proven from the Scriptures, which are in the Canon.
38) The souls in purgatory are not certain of their bliss, at least not all of them; nor is it proven by reasonable causes or scriptures that they are outside the state of merit or increase of love.
39) The souls in purgatory sin without ceasing as long as they seek rest and are terrified of the punishments.
40) The souls who are freed from purgatory by the help of the living are less blessed than if they had done enough by themselves.
41) The ecclesiastical prelates and secular princes would not do badly if they got rid of all begging bags. l)
1) You certainly have concern for yours, otherwise you would be of the same opinion as Luther and us, if you were to be asked about your conscience. For "those who walk according to the flesh are carnally minded, but those who walk according to the spirit are spiritually minded. What is the use of going to so much trouble to condemn Luther, when you could do it with little? Namely, if you were to say briefly and in a single word (which is the difficult thing that happened to you from him): because he attacked your tyranny, and therefore he is a heretic, and something else more annoying. For you would easily overlook all other errors.
But, dear prude Leo, you must also consider whether it is also your office to suppress your brother and to deceive him in trade, because the Lord is an avenger of all this. We know that Luther will not give in to you, because such a brave mind cannot revoke the truth that he once undertook to defend. You, I fear, will resist. But what could you possibly do against the truth? especially since your whole cause is based on ambition and money. Now, according to Paul [1 Tim. 6:10], "avarice is the root of all evil, which some have lusted after, and have gone astray from the faith, causing themselves much pain.
To flee the honor of the world, and to renounce all ambition, Christ first taught by his example, in that he did not give in to worldly rule.
1440 L. V. s. IV, 278-281. sect. 3. arrival of the bull of excommunication in Deutschld. No.444. W. XV, 1707-1710. 1441
but humbled himself so that he took on the form of a servant. Then the apostles, John saying, "Love not the world, neither the things that are in it." And Paul instructs his Philippians thus [Cap. 2,3.]: "Do nothing by strife or vain glory, but by humility esteem one another better than yourselves."
Well then, what are you allowed to desire in the worldly sphere, since Paul calls you a steward of God and commands you to suppress all temporal desires? Above all, you should be an example to the faithful in words, in conduct, in love, in faith, in chastity, and above all choose the way of truth. But [Ps. 119,30.]: "I have chosen the way of truth" (as Ambrosius says), no one can say with the psalmist, who seeks the temporal, and drives business. For this is not seeking the way of truth, as one desires to possess, or seeking the honor of this world and what is in the world with cares. And of Peter, that he might be counted worthy to feed Christ's sheep, he required nothing more than that he should love him. How this love should be, teaches John Cap. 3:18: "Little children, let us not love in word, nor in tongue, but in deed and in truth. By this we know that we are of the truth." And Beda, an author not to be despised, says: "There are people who feed Christ's sheep not out of love for Christ, but either for their honor, or their lust for power, or for profit. Paul complains about these in his letter to the Philippians.
I wanted to remind you of this in a broad way, so that it would never occur to you that you think to separate and deter us from the love of God and the truth by such bulls. For we trust in the Lord, "with whom," as Job says [Cap. 12:13, 16, 21], "is strength and wisdom. He knows the one who does wrong and suffers. He pours contempt on princes, and lifts up the oppressed." Answer me: Who has ever been abandoned who has remained in the commandments of God? Therefore, dear Leo, we are not afraid of your wrath and rage. For you cannot possibly overthrow God's judgment seat, before which you must stand with us. To this we appeal with the prophet, and say: "Let the righteousness of the righteous be upon him. This is our hope.
If you want to hear me, do not condemn your brother unheard. Rather, let error give way to truth after it has been made manifest, as Zosimus reminded us at the Carthage Concilium. But because I have delayed you more than necessary, continue now with the bull.
9. which errors according to that (respectivs),a ) how poisonous, how annoying, how seductiveb ) for the godly and simple minds, and finally how utterly they are against all lovec ) and against the reverence for the holy Roman church, the mother of all believers,d ) and a mistress of faith,e ) also against the nerve of Christian discipline,f ) that is, the obedience/) which is a fountain
and origin of all virtues, without which everyone is easily convicted that he is an unbeliever/) is not hidden from any reasonable man').
a) What do you mean by respective? Say it clearly so that we understand you.
b) Considering your insatiable avarice.
c) Here touch yourself by your conscience, Leo. Unless you call the servile submission shown to you love.
d) A violent tyranny, which neither can nor should be, and which must be bravely resisted at this time.
e) Good God, what kind of a faith-mistress is this, who eradicates all faith and fidelity, and teaches us to be perjurers by setting aside the oath! She is so far removed from religion that in Rome it is a mockery to be called a good Christian. But she ridicules you, and considers your holy gospel a poem and a fable. Punish us, Christ, if this is not so.
f) Egg, what a powerless body it is that is governed by such nerves!
g) "One must obey God more than men," dear Leo. But you (we speak to you with the apostles [Apost. 5, 29.]), if it is right in the sight of God to hear you more than God, judge us. What Christ teaches, we must follow in words and deeds.
h) I believe that we would be unbelievers if we obeyed you, especially if, as has happened for three whole years now, you command us to do evil things, so that the truth is not honored, or if we followed you, you give permission for the worst shameful deeds for the sake of money, if you impose it, as can be seen from your bulls, of which all Germany is full.
i) Would you consider the one who did so to be reasonable?
10. fAccordingly, in the matters touched upon, as the most important,a ) we desire to proceed diligently,b ) as is proper, and to bequeath the way to this pestilence and devouring disease, lest it creep on in the field of the Lord,c ) like a noxious thorn hedge ),de ) and have diligently considered the errors touched upon, and each of them in particular, g ) and after careful consideration, and after everything has been considered and often discussed according to the right custom, with our venerable brothers,h ) of the holy Roman church cardinals, and the superiors of the ecclesiastical orders or general church servants, and many otheri ) of the holy scripture and both rights teachers or masters, namely the most experienced ones: we have found/) that the same errors respectivei ) (as thought) are either not catholicm ) articles, and as such are not to be presented as doctrinesn ) but againsto ) the doctrine or leprosy of the catholic church,
and against the right interpretation of the holy scripture, which is accepted by the church; whose reputation St. Augustinep ) thought to have to yield so much, that he said, he would not have believed the gospel, if the reputation of the church had not been added to it. For from these errors, or from one of them, or from some of them, it follows publiclyq ) that the same church, which is governed by the Holy Spirit,r ) is wrong and has always been wrong. Which is undoubtedly contrary to that,s ) which Christ promised his disciples at his ascension (as one reads in the holy gospel of Matthew), saying: "I am with you to the end of the world"; t also contrary to the provisions of the holy fathers,u ) also of the concilia, and the express decrees of the popes or the canons, which are not obeyed, as Cyprianusv ) testifies, has always been a tinder and cause of all heresies, and division of Christendom.
a) To you they are, even though you called them little before.
b) As your avarice brings it with it. Or else, as is fitting; yet not to a pope or a bishop, but to a king and to a Leo, you who do this with proud eyes and an insatiable heart.
c) In which you, like your predecessors, intended to dig and rage, but you are prevented from doing so by us and therefore gnash your teeth. But so that I touch the matter as it is: Are you not ashamed, most holy one, to call your filthy junk trade the Lord's field? and do you not see that Germany is getting eyes again, and notices as well as you do what kind of deceit you are covering up your avarice with?
d) You have never used a more correct simile, because in this thorny bush you are now already too entangled and anxious.
e) It will continue to spread where you do not stop it. I tell you beforehand.
f) Woe to you popes, who let the kingdom of heaven to men!
g) See and admire Leo's diligence and care.
h) Who also see that they must starve and suffer hunger.
i) To whom also belongs something of the robbery, which we nevertheless prevent so confidently.
k) Be careful what the diligent shepherd will find after so much applied effort.
l) But I would like to know what that means respectively. Dear, tell us, what do you have in mind when you condemn Luther?
m) You meant to say Roman.
n) You act cautiously.
o) That is beautiful. They have accustomed their tongues to speak lies, and are diligent to do evil. But, O Lord, why do you not look upon the scornful, and keep silent to him who tramples underfoot him who is more righteous than he?
p) An important cause. But do you think that Augustine, if he were alive now, would attach this to you and your church? Therefore, stop,
of these holy men, and "to turn their writings perversely to your benefit, q) This indeed does not follow, but that poverty is upon you, your protonotaries and creatures.
r) As if the world did not know, and the many public complaints did not show it, that all this happens in Rome on the Florentine instigation, and that this and that from your city administer the church, without whose preconsciousness and consent you also dare to do nothing. How often have you been reminded that you should not call your godless mob and assembly the holy church!
s) Behold, is not Leo a zealous advocate of evangelical doctrine?
t) He will also be, and will push you down as one who is mighty in unrighteousness, so that you will not fall burdensomely to the wretched and lowly, and will exalt them. He will break your arrogance, and level this pharisaical height. For he seeth how ye lay ropes, and spread nets over Thabor, and therefore will say [Ps. 14:4.], "Will none of the wicked take notice, that devour my people, that they may feed?" He sees how you practice tyranny with the highest injustice against the Christian people, and will say, "If you will not hear, and take to heart that you give glory to my name, I will send poverty among you, and curse your blessing. For I, the Lord, that is my name, will not give my glory to another [Isa. 42:8]. So the Lord will be with us; if we were not sure of this, we would not have been so courageous in resisting you.
u) Say: of those bishops who wanted the church to be a secular kingdom and set themselves up as kings in it.
v) Where are you dragging the holy martyr? He will certainly not give any testimony.
11. Therefore, with the samea ) of our venerable brethren's counsel and consent, also of all and every mature concern touched before, out of the Almighty God and the holy apostles Peter and Paul, and our power,b ) all and every touched article or error (as reported), respective as heretical, or vexatious, or false, or injurious to godly ears, or seducing simple minds, and contrary to Christian truth, condemn, disapprove, and utterly reject, and for condemned, disapproved, and rejected by all believers in Christ of both sexes,c ) in virtue of this bull recognize and declare, and forbid in virtued ) of the holy obedience, and with penance of the highest ban already pronounced, also against the clergy and religious, also episcopal, e) also patriarchal, archiepiscopal or other high churches, also monasteries, priories and convents, and all kinds off ) dignities or ecclesiastical fiefs, secular or all other ecclesiastical orders deprivation, and incapacity to the same, and others henceforth.
1444 2- V-" IV> 284-286. sec. 3 Arrival of the Bull of Bann in Deutschld. No. 444 W. LV. 1712-1714. 1445
a) Do not abuse your power in the Gospel. Remember Paul's words, "There is therefore nothing condemnable in them that are in Christ JEsu, who walk not after the flesh."
b) See, Leo, in what matter you usurp God's authority, and do not abuse the power that the Lord gives you to build and not to demolish. In truth, whoever usurps power unjustly deserves hatred. Remember also that God's counsel is not in the power of man, for He will have truth and will reward abundantly those who practice pride.
e) You won't make a difference.
d) We are immovable because you do not seek what is divine but what is human.
e) He lists his satellites here.
f) He would rather have everything destroyed than see his predation prevented.
12. But towards the convents, chapters or houses, or godly places of the clergy or secular, also of the beggars, also of the universities and high schools [at loss] of all kinds of privileges, graces and liberties, granted by the apostolic seea ) or its legates, or else in other ways, which wording they are, also of the name and the power to have a high school, to read and interpret some kinds of sciences and faculties, and of the incapacity to obtain the same or others henceforth; also of the office of preaching and the loss of the high schools, and all privileges and liberties thereof.
a) That's how you do it, popes: the one curtails the other's actions, and you write in front of your bulls: To the everlasting remembrance of the thing, and want to persuade us all that what you set should always be valid. Who then will adhere to you, since it is certain that one of your descendants will overturn this judgment of yours?
But against the secular,a ) with the same ban and loss of all lease1 ) and feudal estates, obtained from the Roman church and in all kinds of ways,b ) also the inability to get to the same or to others in the future. Also against all and any of the above-named, at prohibition of the consecrated burialc ) and incapacity to all and any legal acts, the infamy, the lack of credibility (diffidationis), and at the slandering of the majesty insulters and the heretics and their favorers, expressed in rights, with the fact and without further explanation, by all and any of the above-named, if they (that be far)d ) would do against it, to suffer: thereof by virtuee ) of no force and clauses also in letters of confession,f ) of which persons, with
1) In Latin: snapUiboosis, for which will probably be read enazu.
The only person who may absolve and release them is the pope or someone else who has special authority over them, except in cases of mortal dangerg ).
a) Spare the worldly arm, dear Leo, so that you also keep something that you could use against us in the end.
b) Hear ye the ruler! So who is free from Leo's rule? Or whom does he not mean to seize with his claws? But I am addressing you, you shepherd Leo. Why do you meddle in worldly affairs, you who fight under the banner of Christ? Does this represent Christ's place, to draw to yourself what Christ does not approve?
c) O outrageous cruelty! Are you also allowed to rage against the dead? When will you set limits to your tyranny?
d) Rather, let it be so, that many may bravely submit to rage against you.
e) He also tramples on his antics here, and God wanted him to trample on these alone.
f) Which we had bought and paid for after all.
g) We 2) will ask to be solved, because yes we will feel bound!
14. To all and everya ) believer in Christ of both sexes, lay and clergy, secular and all ecclesiastical orders, and other persons, of whatever rank, degree and nature they are, and of whatever ecclesiastical or secular dignity they are, also to the Holy Roman Church Cardinals,b ) Patriarchs, Primates, archbishops, bishops, patriarchal, archiepiscopal, foundation and lower church prelates, clerics, and other ecclesiastical persons, secular and all orders,c ) also the beggars, elders, priors or general church servants, or special brothers, or exempt or non-exempt clergy; also the universities and high schools, and secular, and all sorts, also the Beitelorden assembly.
a) This is a digression of the Leonese power. But it is the kingdom of the Lord, and he rules over the nations. This one will soon call: The roar of the lion, the voice of the lioness, and the teeth of the young lions are broken. And since you so often cite Jerome as a witness to us, hear what he thinks of this roar of yours: We see, says he, that the princes and heads of the church thus thunder upon the subject people, and trample with tyrannical voice and sensitive invective, that it should be thought there was no shepherd of the flock, but a lion among the sheep. Should we not stop our ears before your roar and not listen attentively to the voice of a shepherd, wherever he may be, who feeds the sheep out of love for Christ and not out of greed for money, and stubbornly follow him?
d) Spare the bellies of so many who have a good appetite, so many brave gluttons and drunkards, so many learned dice players and gallant whore hunters. Spare Leo, at least so many gentlemen, so that if they have done something wrong while drinking, it will not be counted as a mortal sin for them.
e) Spare ours likewise, angered Leo, as the work of your hands.
15. Likewise the kings,a ) the emperor's electors, princes, dukes, margraves, counts, barons, captains, escorts, squires and all officials, judges, and all public clerks, ecclesiastical and secular, communes, universities, universities, authorities, cities, castles, lands, regions, or their citizens and inhabitants, also all other persons, clergy or religious, as thought, all over the world, before living in the German countryb ), or in the future therein: that they shall not say,c ) confess, defend, or with anything, publicly or secretly, with the search of some mind or color, silently or expressed favor to showd ) the touched errors, or some of them, or such wrong doctrine.
a) Leo's dominion is infinite, and therefore so much more burdensome. What a dangerous thing it is to admit Leo into a commonwealth! For once you, Leo, have been admitted, you also want to be nourished. Now this cannot be done in any other way than by what is robbed from us. Would to God we had heard the Greek poet. But you may be fed by those who have accepted you. We must follow the apostles, according to the appointment we have received from them, and speak out against you, because you are disorderly and a burden to us. Jerome, in whom you think highly, is of the opinion that it will be useful for you to be brought down from your pride, and that you will be able to go the right way all the better afterwards.
d) Where everything went well for you robbers, and yet you often roar about it, so that you make its land a wasteland.
o) Even the most secret counsels are directed by Leo alone, but the church does not judge about hidden things.
ck) This servant of all servants also presumes the right over our favor.
16) Furthermore, because said errors and many others are contained in the books or writings of one Martin Luthera ), we condemn, disapprove and reject entirely said books, and all of said Martin's writings or sermons, found in Latin or other languages, in which said errors, or one of them, are contained, and want them to be held entirely condemned, disapproved and rejected, as said, and commandb ) in
By the power of holy obedience, and by the said pleas, to fall therein by deed, all and every believer in Christ of both sexes, who are above named, to refrain in no way from reading such writings, booklets, sermons or notes, or chapters contained in them, which contain the errors or the above-mentioned articles, to read,c ) to say, to preach, to praise, to print, to publish or to defend, by themselvesd ) or another, or others, outright or not outright, silently or expressed, publicly or secretly, in their or other houses/) in common or special places. Yes, they are to burn the same immediately, after announcement of this bull, in all places where they will be, diligently searched by the ordinaries and other above-mentioned, publicly and solemnly in the presence of the clergy and the people, at all and every above-mentioned pleas. f)
a) Listen, with what emphasis!
b) You won't cool anything down, because it is already rooted deeper than that it may be eroded by you.
c) Take care of the word bounce.
d) How the Roman scribes, the bull makers, are so rich in words!
e) He does not pass over anything, even, where is even a little bit that is not filled in? This is called being an orator and understanding Latin.
f) You have lived, it is now over!
17 As for Martinus, pious God,a ) what have we omitted, what have we not done, what paternal love have we shown to bring him back from such errors. For when we cited him, desiring to deal with him most kindlyb ), we summoned him, and both by various actions, with our legatec ) kept him, and by our writing reminded him to desist from such error; or else to come to us with safe conductd ) and with needful food,e ) without all fear and timidity,f ) which perfect loveg ) should cast out, and to speak according to the example of our Savior and the apostle Paul,h ) not secretly,i ) but publicly and in plain sight. And if he had done the same, truly,k ) than we respect, he would have come to himself again, and would have recognized his errors, and would not have found so much error in the Roman court,l ) which he reviles so much, in that he accuses the evil-minded of vain rumors more than he should. We would also have taught him most inexplicably that the holy popes, our ancestors, whom he blasphemes unjustly against all discipline, have never erred in their canons or statutes, which he presumes to bite and refute. m) For
1448 D.V.L.IV.28S-292. section 3. arrival of the ban bull in Deutschld. No. 444 W. XV. 1717-1719. 1449
as the prophet [Jer. 8:22] says: There is no lack of ointment or physician in Gilead.
a) Behold, how meek! Here he accepts the voice of the lambs, who just now roared so cruelly that he frightened all men with the thunder of his words.
b) Yes, "in the kindest way", as if one did not know how far you would have gone!
c) Also in the future do not trust them, Luther, whatever good they talk you into believing. For their dwelling is deceit. They talk to their neighbor in a friendly manner, but in their heart they think evil.
d) He admits that there is danger in the future.
e) We know you bought man's blood so that you could shed it according to your pleasure.
f) You feared nothing but what was happening, that he would not come.
g) Notice. Leo has a perfect love. Who would have believed such a thing shortly before?
h) "After the example!"
i) Did he speak in secret who filled almost all of Europe with his preaching?
k) This at least we believe: once he would be in your hands, he should not be able to speak anything in the future.
I) Then you will force people not to know what they see or know. After all, what do you not take the liberty of? Do you want to persuade us that the city of Rome is not a puddle of all evil, a dwelling place of the worst shameful deeds, a container of all disgrace and the most shameful vices, a residence of all pestilence, and a general and harmful plague of human life?
m) Are you not ashamed, Pabst, and do you not blush over any lie? You would certainly not write such things if greed for money did not lead you away from the path of all respectability.
18) But he has always disobediently not listened, and disregarded the mentioned citation, and everything and anything mentioned above, disregarded to come,a ) and up to the present day disobediently and with hardened mind suffered the church punishments longer than one year; and what is even worse, added evil to evil, although he had knowledge of the touched citation, put himself in the voice of the sacrilegious appealb ) to a future Concilium, against the decree of Pius II. c) and Julius II. d) of our ancestors, in which it is decreed that those who so appeal shall be punished as hereticse ). For he has appealed to the help of the Council in vain who publicly confesses that he does not believe itf ).
a) To whom is it unknown why you so eagerly desire to see Luthern in Rome?
b) This is finally the knavery, and the main vice of all crimes, to appeal to a future Concilium!
c) You put here the godless decree of an arch-cheat before our eyes. Who will accept it, especially of those whose eyes have been opened? O, what deceit and violence!
d) You mention of a holy man....
e) This is finally to abrogate all justice and equity, and to fill God's house with fraud and injustice. This is what I ask you: Do you popes not believe in a supreme judge who will one day demand strict accountability from you? Certainly, you do not believe it. For if you believed in a God, you would not do everything in such a presumptuous way. Therefore, we leave you with a clear conscience. For you deceive us and, as much as there is in you, you corrupt us.
f) What do you say, murderer of the concilia? Does Luther do this?
So, that we could proceed against him, as publicly suspicious of the faith, yes, truly as a heretic, without further citation or delay to his condemnation as a heretic, and to all and every transcribed penalties and severity of church punishments. a) Nevertheless, with the same of our brethren's counsel,b ) we have followed the Almighty God's gentlenessc ) who does not want the death of the sinner, but that he be converted and live [Ezek. 18,23.], forgetting all insults that have been inflicted on us and the apostolic chair so far, decided to use all possible pietyd ) and to be as much as we can bee ) about it, so that he may get right again according to the presented way of mercy, and step away from touched errors, so that we may accept him again as the prodigalf ) son [Luc. 15,19.], coming again to the bosom of the churchg ) graciously.
a) What he was able to do, he did not want to do. Who accuses Leo of this?
b) Behold the humility of these venerables!
c) O the incredible gentleness! Nobody thought that Leo could be so kind, especially if he could murder.
d) Leo could also be pious if we allowed him to rob and rave on and on as he pleased.
e) What are you striving to show a good way to seek love, love to which you have given your ways through pride and malice, and under whose wings blood of poor and innocent souls has been invented?
g) That wasteful Luther! He has so lavishly and superfluously misappropriated the Protestant doctrine.
g) How often must it be impressed upon you that we have nothing to do with your church, nor do we want to agree with your scribes? Unless rather you come to better sense, renounce avarice, and cleanse your hands of gifts.
20) Therefore, through the heartfelt mercya ) of our God, and through the sprinklingb ) of the blood of our Lord Jesus Christ, with which and through which the redemption of the human race and the edification of the Holy Mother, the Church, have been accomplished, we wholeheartedly admonish and implore the same Martinus and all his followers, keepers and favorers,
they want to stop disturbing the peace, unity and truth of the church,c ) for which the Blessed One so imploringly asked the Father [Joh. 17, 11.], and completely renounce such pernicious errorsd ). So, if they really obey and assure us of their obedience by sufficient proof and display,e ) they shall find the opinion of fatherly lovef ) and open wells of kindness and meeknessg ) with us.
a) Paul commands you to put on heartfelt compassion, to be kind, gentle, humble and patient, but to our great sorrow we must see the opposite, that instead of compassion you have put on cruelty, instead of patience you have put on anger; for righteousness you have put on unrighteousness, and to make it short, for virtues you have put on vice, that is, for Christ, who is God, you have put on the Antichrist, the devil.
b) I am surprised, since you are such a one, that you can talk like this, write like this, pretend like this and disguise yourself.
c) Leo certainly wants to rule, but I fear whether he will be able to, since Germany is in such a state of flux.
d) For from this arises the paucity of so many venerable ones, and great lack to the Lord Himself.
e) We like to believe that you would give a great drum if we concealed the truth, left our German empire to you, and served you as our unjust lord.
f) Pack yourself with your love, Father Leo, we know what it is like.
g) You dare to call yourself a fountain of gentleness and goodness. O ungodliness! In truth [2 Pet. 2, 17], "these are fountains without water, and clouds driven about by the whirl of the wind, to whom is reserved darkness for ever". Therefore, Leo, you do not judge yourself by this. For we will not forsake the Lord, the fountain of living waters, nor dig wells that hold not water.
21) Nevertheless,a ) forbid Martin now and henceforth to refrain from all preaching or from preaching altogether. Otherwise,b ) so that the same Martin, if the love of righteousness and virtue did not turn him away from sin, and the hope of forgiveness did not bring him back to repentance, the horror of punishmentc) would force him to discipline: We request and remind the same Martinum, his followers, assistants,d ) favorablee ) and upholders, in virtue of this writing, by virtue of holy obedience, and by all and every sound touched, to fall into it by deed; and earnestly command,f ) that within sixty days/) of which we appoint twenty for the first, twenty for the other, and the other twenty for the third term, from the attachment of this Bull, in places hereinafter described, to be counted immediately following.
a) He forbids Luther to teach the truth, because the ears of the city of Rome are not inclined to listen to it. But this one will not obey after he has once chosen the way of truth.
b) He tries everything, and as they say, he moves heaven and earth so that he may not lose dominion. That is how unwilling the tyrants are to be cast out.
c) He imagines that these horrors would still move us, and does not know how much Germany is now changed.
d) Dear one! Where will he be able to turn and escape?
e) Help heaven, how many good and honest men he calls to Rome! The city will not be able to hold them all. But, dear Leo, see to it that you do not overwhelm yourself with so many guests. At least, if others listen to me, we will come to you.
f) Good God! We have other lords without you, and we only remember your name.
g) The days are not enough, dear Leo, especially for those who are afflicted with podagra and other diseases, who have to be carried in litters, nor for the infirm who are forced to walk on crutches.
22) That the same Martinus, his adherents, followers and said holders, completely renounce the said errors, their preaching, publication, assertion and defense, also the publication of the books or writings, about the same or some of them; and burn all and every books or writings, which have touched errors, or some of them in any way in them,a ) or procure to burn them. Also that the same Martinus completely revokes such errors and opinions,b ) and of such revocationc ) by public, legally valid documents,d ) sealed by two prelates' hands, to be sent to us within another equal sixty days;e ) or else by himself (if he wanted to come to us, which would be most pleasing to us)f ) with touched most perfect escort, which we now hereby give, so that no doubtg ) about his true obedience may remain.
a) You have obtained it. You burn, but in the hearts of the pious. O, a fire very harmful to you! Extinguish it now, if you can.
b) He will call again and cry out again, and never cease to repeat the word of truth, so that it will not be forgotten.
c) Very carefully.
c) That is: according to the form of the apostolic chamber, e) If he wanted to follow me, he should send it over, so that you may see it to your greatest pain.
f) For then you would be free to kill the preacher of truth. And it is not without reason that you try to lure Luthern so often.
g) You are even gentle in the matter.
23) Otherwise, if (this is far)a ) the named Martinus, his assistants, supporters, followers and keepers show themselves otherwise, or do not fulfill and carry out all and every of the aforementioned within the specified time with the work, following the teaching of the holy apostle [Titus 3:10], who teaches a heretic man according to the first and second punishment.Who teaches a heretical man to shun after the first and second punishment: we now, then and again,b ) the same Martinum, his adherents, followers, favorers and keepers, and each of them, as dry grapevines, which do not abide in Christ [Joh. 15, 6.], but teaching and preaching a repugnant doctrine, contrary to the Christian faith, or vexatious, or damned, not to little offence of divine majesty and of the whole Christian church and faith disgrace and shame, also diminishing the keysc ) of the church, having been public and stiff-necked heretics, and still being, by pre-touched power recognizing: condemning the same as such by virtue of this scripture, and commanding them to be regarded as such by all believers in Christ of both sexes. And subject them, all and every one, to all the above-mentioned, and against such of the right suspended sounds, in virtue of this scripture, and thereby arrestedd ) to have been and still to be, recognize and declare.
a) Because it will not be your benefit.
b) (Ex nunc prout extunc et econverso.) Beautiful figure of speech after the style of the Roman court!
c) We saw no keys, now ruler Leo, since you needed the sword with many thousands against the Duke of Urbino and shed Christian blood.
d) This is the apostolic net with which people are caught to perdition. O of the innovation!
24. Furthermore, we forbid all and any of the above-mentioned Christians, by all and any of the above-mentioned offenses, to fall into it, so that they do not in any way submit to reading, claiming, preaching, praising, printing, or publishing writings, even those that do not contain the above-mentioned errors,a ) that were somehow made or published by the same Martin, or that he would henceforth make and publish, or some of them, as being made by a man who is an enemy of the Christian faith, and therefore very suspicious, and that his memoryb ) be entirely blotted out from the society of the believers in Christ, to read, to claim, to preach, to praise, to print, to publish, or to defend, by themselves or another or others, outright or not outright,c ) secretly or publicly, silently or expressed, or else in their houses, or other places,d ) common or special places in no way to have; Yes, they shall burn them, as is reported.
a) Do you also condemn the wholesome writings of Luther? and do you uproot even the noblest seed with the weeds and burn it? This is called acting ungodly and forgetting yourself.
b) You wipe out the memory of him whom you would have accepted in grace now, if he would return. By such a performance you make yourself unbearable, so that all honest men will try to destroy you.
c) But, tell me, is it also not allowed to look at them through the lattice? I am surprised at you, what you do in such idle time in Rome, that you do not learn to speak Latin. Let this be a barbarity to me!
d) Not even in the underground burial places?
25 We also reminda ) all and each of the above-mentioned believers in Christ, at the time of the highest ban, to avoid the above-mentioned, declared and condemned heretics, who do not obey our commandments, after the end of the above-mentioned term, and to avoid as much as is in them, nor to have intercourse or any company or fellowship with them or theirs, nor to give them their necessitiesc ) .
a) Hear another roar of Leo, of which the prophet Zephaniah said in days of old: The princes among them are roaring lions. Where is the quite admirable Jerome here, whom our Leo alone honors?
b) We are alone.
c) Nor shall they suffice for a night shear.
26. Also to morea ) disgraceb ) of the said Martinus and his assistants, favorers, followers and holders, in such a way after the course of the said term declared and condemned heretics, we command all and every Christian believers, patriarchs, archbishops, bishops, patriarchal, archiepiscopal, collegiate and lower church prelates, capitulars, and other ecclesiastical persons, seculars and all orders, also the beggars (especially the congregation to which the said Martinus has made profession, and in which he shall reside or abstain). Exempt and non-exempt; also all and every prince of all spiritual and secular dignities and honors, kings, emperors, electors, dukes, margraves, counts, barons, captains, lieutenants, squires, emperors, universities, powers, cities, lands, castles and regions, or their inhabitants and citizens, and to all and every person concerned throughout the world, before residing in German lands, we command that they, or each of them, at all and every pleas,c ) see the said Martinum, his assistants, followers, keepers and favorers personallyd ) and hold them captive until our request, and send them to us. On the other hand, for such a good work of ours and the apostolic see.
shall obtain a worthy reward and retributione ).
a) This roar will excite the worldly arm.
b) All who do wrong shall be put to shame, c) Sieve, as he does not unite the church by love, like Christ, but compels it by force and terror, as befits a tyrant. Who will be able to suffer such a shepherd?
d) Now, finally, it was necessary to have many courtiers to squeeze such a large person.
e) A reward is promised to those who betray us, and a price is set on the head of the exiles. He is a true Roman. But tell me, dear Leo, what will you do on the day of visitation and misery, which will appear from afar? You will not be able to escape the future wrath of God!
27 Or that at least they and each of them be expelled from the archiepiscopal, episcopal, collegiate and other churches, houses and monasteries, convents, cities, dominions, universities, communes, castles, lands and villages, as the case may be, from all and any of the clergy and laity concerned. But all the cities, dominions, lands, castles, villages, counties, towns and villages where they are located, also the archiepiscopal, episcopal, collegiate and other churches, monasteries, priories, convents and ecclesiastical places, of whatever order (as said), where the named Martinus, or someone of the aforementioned, will go, as long as he stays there, and three days after his departure, we submit to the ecclesiastical interdict. a)
a) He forbids the worship of God. Admire the piety of this pope, who recently wanted to be called the pacifist, as if a new Solomon had appeared to the world.
28. And so that all the foregoing may be known to all, we further commanda ) all patriarchs, archbishops, bishops, patriarchal, archbishopric and other episcopal and collegiate prelates, capitulars, and other ecclesiastical and secular persons; also all the above-mentioned friars, clergy, monks, freedmen and freedwomen, wherever they are, and especially in German lands: That they and every one of them, at the touched church punishments and penalties, to fall therein by deed, proclaim Martinus, and all and every one of the above-named, who after the end of the term do not obey such of our commands or reminders, in their churches, on Sundays and other feast days, when most people are gathered together to the divine offices, as declared and damned heretics, and procure and command that this shall be proclaimed by others, and
that they are avoided by everyone to the highest degree. Also to all believers in Christ, that they avoid them in the same way with the above-mentioned church punishments and penalties; and that they make the present letter, or its trustworthy copy, in the form described below, available for reading, proclaiming and posting in their churches, monasteries, houses, convents and other places.
a) He does nothing else than commanding, designating, commanding, deciding, forbidding, resisting, frightening and threatening. Indeed, he shows himself as a ruler of the world. But listen, my Leo, do not puff yourself up, for God resists the proud, but gives grace to the humble.
29. we also put under the highest bana ) and curse all and every one, of whatever rank, degree, character, excellence, dignity and distinction, who procure, or in any way make, that this letter, or its certified copy, copy or copies, shall not be read, posted or proclaimed in their lands and dominions, by themselves or another or others, publicly or secretly, outright or not outright, silently or expressed.
a) Finally the lion's fury comes to the highest, where, when it comes to hearing you under the great roar of your musicians, O Leo, I wish to know with what confidence you do this. Do you imagine that it is in your power to kill the souls that do not die and to wake up those that do not live? But why do you lie to the people of God who believe? Would it be wrong for us not only to bravely reject this wicked bull, like all others like it, but also to publicly kill the bulls?
Finally, because it would be difficult to bringa this letter to every place where it would be necessary, we want, and decree by apostolic authority, that their certified copies, which are made and signed by the hand of a public notary, or printed in the worthy city of Rome and provided with the seal of an ecclesiastical prelate, shall be given place and perfect faith everywhere and in all places, in the same way as the main scripture would be given place and faith if it were shown and presented.
a) To remove this difficulty, we have had it reissued. For it is very important to us that this brilliant bull of yours gets around as far as possible.
(31) And lest the said Luther, and all others above named, whom this epistle in any way concerns, should plead ignorance of this epistle and its contents, we will that these epistles should be placed at the doors of the cathedral of the Prince of the Apostles, and the
1456 D V- a. IV, 300-303, Sect. 3: Arrival of the Bannbulle in Deutschld. No. 444 W. XV, 1727-1729. 1457
apostolic chancery, also of the episcopal churches of Brandenburg, Meissen and Merseburg, are posted and proclaimed, recognizing that the proclamation of the same letters, so done, shall arrest the aforementioned Martinus and all others and any aforementioned, whom such letters in any way concern, as if this letter had been read and proclaimed by them personally on the day of such posting and proclamation, because it is not likely that with them that should remain unknowna ), what so publicly happens.
a) We know them well, but we do not want to acknowledge them, we are so obtuse.
32. This shall not be contrary toa ) the apostolic ordinances and orders, which are given to all and everyone, or to their one, or to all others, by the said apostolic see, or to those who have authority from it, under any form, also that of a letter of confession, and with all, even the very strongest clauses, b) for whatever cause or great concern it is conferred or given to them, that they may not be placed under the interdict, suspended, or put under ban by apostolic letters, which do not perfectly and expressly avoid it from word to word, but do not indicate by general clauses that such a conferral is mentioned: The content, causes and form of the same conferral, just as if they had been inserted from word to word, so that it would be completely abrogated, we want to have considered expressed by this letter.
a) This lightning penetrates through everything, even if one opposes it with something apostolic. And so one devil casts out another; therefore one can hope that his kingdom, which has become at odds with itself, will soon fall.
b) These are like diamonds, and very expensive to buy.
33.a ) Therefore, it shall not be proper for any man to break this letter of our condemnation,b ) reprobation, decree, declaration, prohibition, will, commandment, exhortation, petition, request, remembrance, assignment, bestowal, banishment, excommunication and cursing, or to act contrary to it with sacrilegious thirst. But whoever would refrain from it, shall know that he will come into the disgrace of the Almighty God,c ) and of the holy apostles Peter and Paul. Given in Rome at St. Peter's, in the year of the Incarnation of the Lord 1520, on the seventeenth day before the first day of the month of Julius [June 15], our eighth year of the Papacy.
Seen R. Milanesius.
Albergatus.
a) Would that all and sundry read and understand this, so that they may recognize the tree from the fruit. This is what we wish above all, Leo. Far be it from us to want to flee this wretched edict of yours. This is therefore a testimony to your former way of life. Here the fruit will make you known.
b) Leo titles this miserable decree of his with innumerable names.
c) Which you have in your power. For what is good that you popes do not presume to do? But to these we answer with Tertullianus: If we are condemned by you, God absolves us. This shall separate us.
[Ulrich von Hutten's letter] to Leo X.
This is what we had to remember about your bull, Pope Leo. It would have been better if you had kept it at Rome with St. Peter and had it constantly hidden, than if you had made it known to the world and brought it to light, to your greatest shame (if there is still shame in you about dishonor). But that we may always remember thee in something right, it is necessary to set a measure to this insolence of thine, and to put a bit to such wanton bulls, that they may not pour themselves out more than is fair. Paul commands to avoid even the appearance of evil; the less you should be an annoyance and offense to the believers in Christ. For even these, especially in Germany, already have the conviction from the papal decrees, as they generally do with money, that the more recent it is, the worse it is. Beware of turning the truth of God into lies, and of preferring your human statutes, which are based only on money and ambition, to the word and commandments of God.
Above all, refrain from twisting the meaning of the holy scriptures in an ungodly way for the sake of gain, and from bewitching the minds of the faithful so that they do not obey the truth. For what do you undertake to give the appearance of goodness to your so evidently wicked deeds, since I, if you would make me take offense, could report to all a bishop in Germany, from whom you have extorted two hundred and forty thousand florins by force and fraud. Does this mean shearing the sheep? Or has the house of the Lord become a pit of murderers? Finally, resist your desires, and temper this your robbery. Thou trustest in lying words, and sayest daily, Here is the temple of the Lord, here is the temple of the Lord; and cryest peace, peace, and yet is no peace. For though thou
you can deceive people through your deceptions, you will not remain hidden from the heart discerner.
But remember the flood of punishment, so that when it breaks like a flood, it does not also come upon you and your false church, and destroy the whole multitude of the vicious people in Rome at once. For what have you in Rome, apart from the innumerable host of your musicians and flatterers, but thieves, forgers, swindlers, robbers, or otherwise shameful people, who, like the bailiffs, lay ropes and snares to catch something every day. Moreover, do not provoke the defenders of truth so much in the future, lest you incur evil in the end. For many are already proclaiming this everywhere with the prophet [Isa. 59, 14. f.]: "Justice has receded, and righteousness has departed, for truth is falling in the street, and righteousness cannot go, and truth is gone, and he who departs from evil must be everyone's prey. Therefore, my advice is that you never take it upon yourself to persecute Luthern and those who hold with him. For there are more of them than either you or any bishop could be at liberty to destroy so many souls, even if you were able to do so. You know how people have already grumbled against you in the past, that you hurl this thunder of yours so carelessly and without any cause, that you do not consider, when it will fall into contempt one day, how great an offense it will cause among the people.
Therefore, become accustomed to gentleness, and do not be of a disguised love, but of a Christian and sincere love. Present yourself to us as an example, and see to it not how you enrich yourself, but how we are fed. When you have decided this, feed us henceforth with science and doctrine, and not with bulls, for one is already tired of them. Your letters of indulgence, however, disgust us like nothing else. The true qualities of a pope are wisdom, purity, chastity, and contempt for all worldly things. Put these in your hands, and Germany will honor you when she sees that she is loved by you, and will not oppose you even if you make her afraid. For it is up to you to win all by kindness and not to force anyone by force. This is free, but true, as the thing itself is, and the times bring it with them. Farewell. From Germany.
Let us break their bands, and cast from us their cords [Ps. 2:3].
445: Excerpt from Ulrich von Hütten's letter to Elector Frederick of Saxony concerning the papal bull.
This letter is found in full in Burkhards eoinELtar. de Huttsn. tntis ne rneritis, xars II, p. 86; the excerpt in the Latin Wittenberg edition (1551), toru. II, col. 51. German in the Wittenberg (1569), vol. IX, p. 133; in the Altenburg, vol. I, p. 451 and in the Leipzig, vol. XVII, p. 314.
Oh, dear God, what a severe and terrifying bull has gone out against Martin Luther, so that one might well say that it is the roar of a cruel lion, so it resounds; who, when they hear the wretched sheep of Christ, recognize, fear and tremble not for a pious and faithful shepherd, but for the bloodthirsty voice of their worst enemy. For there is no Christian gentleness nor love, much less apostolic kindness and compassion to be felt, so he [Leo] rages and rages. Now, however, his cruel rage becomes more and more evident, the more he conceals and adorns it. Which this bull often shows, but especially in that it invites Luther to Rome as a guest; as if one did not know how they would deal with us if they offered us. If Luther were to come there willingly or by force, I am afraid I would have to follow. But if Luther obeys me, he will never come to his certain doom and slaughter in Rome.
(2) Of the harm and damage that we are and must suffer daily from their tyranny, there is no need to speak in many words, so that each one can understand for himself what it is. For we see it and become aware of it every day that there is almost no gold or silver left in Germany, or even that there is very little; the same is also being gathered up and led away every day by various tricks and new practices of the Holy Roman See. When this happens, it is so horribly abused that it is a disgrace to say so.
Do you now want to know, dear Germans, that I myself have seen what is being done with our money in Rome? Here it is: one part is divided by the pope among his friends and relatives, of whom he has so much that it has become a proverb to say: "The pope's Leo X brothers-in-law and blood relatives in Rome. The other part is consumed by the cardinals, of whom the father pope has made thirty-one in one day. There are so many assessors, proto-
1460 Erl. (2.) 24, 38 f. Section 3: Arrival of the Bannbulle in Deutschld. No. 445 f. W. LV, 1732 f. 1461
notarii, abbreviatores, apostolic scribes, chamberlains, officials, and the like, many more of this devil's school, most noble and eldest, who still drag after themselves a great heap with many and great expenses, as namely, copists, pedants, runners, parlor keepers, donkey drivers, stable boys, whores and boys, and the like useless servants, an innumerable heap, and an army of whore-keepers. Above that they feed dogs and horses, monkeys and guenons and many strange animals more, in which they have their pleasure and joy; build beautiful houses of loud marble, decorate themselves with noble stones only according to their heart's desire, live and dress themselves exceedingly beautifully and deliciously, and thus pass the time in vain pleasure and joy.
4 In sum, there is an innumerable useless people in idleness at Rome, with our money and goods. There is neither concern for religion nor fear of God; the contempt is so great that I believe it is hardly found so great among the Turks. They lie and deceive, misrepresent, falsify, rob and steal, lie, talk and do all kinds of evil for the sake of the tiresome money and profit, seeking only how they may bring our money and goods out of Germany. And some live only so that they may eat and drink, have pleasure and all abundance. That is what our money does for Rome.
(5) For all this, Most Serene Prince, we send a great sum of money from here to Rome every year, and yet we do not realize that it comes to such shameful abuse, which we give to them so willingly and easily; yes, not only is such money lost, but what is worst of all, it becomes a matter and incentive for many great abominations and vices etc.
446. D. Martin Luther's writing "Against the Bull of the Final Christ. Beginning of November 1520.
Soon after the publication of "von den neuen Eckischen Bullen und Lügen" Luther turned against the papal bull itself, first for the scholars in Latin in the writing: Väv6r8ii8 6X66rudil6ni ^.utieüristi duUum, which appeared at Wittenberg in the last days of October t 520 by Melchior Lotther. In the "Gesammtausgabe" it is found: in the Wittenberg (1551), toui. II, toi. 89 (wrong: 86); in the Jena one (1566), toru. II, toi. 286 d; in the Erlanger, OM. var. ur^., toin. V, p. 134, and in the Weimar, vol. VI, p. 597. Immediately thereafter, Luther, in order to render his "guilty Christian service" to the laity as well, reworked this scripture into German. While the Latin discusses only the first six sentences condemned in the Bull, there are twelve in the German adaptation.
On November 4, 1520, Luther wrote to Spalatin that the German "Gegenbulle" would now also be printed. After that our time determination. This German writing was also first published by Melchior Lotther in Wittenberg. In the editions: in the Wittenberg (1554), vol. VII, p. 49; in the Jena (1564), vol. I, p. 345; in the Altenburg, vol. I, p. 531; in the Leipzig, vol. XVII, p. 324; in the Erlangen, I. ed, Vol. 24, p. 35; 2nd ed., Vol. 24, p. 38; and in the Weimarschen, Vol. VI, p. 614. We have followed the latter.
Against the Bull of the Final Christ.
Doctor Martinus Luther.
Jesus.
To all lovers of Christian truth, may God give His grace and peace, Amen.
1. It is almost obvious to everyone how I have now come into the third year, with the lying business of indulgences, by which the Christians have been harmfully and disgracefully deceived for many years and lost money, into a desolate trade and dispute, and the matter has been torn apart by some advocates of indulgences, Since they saw no reason to do so, the matter has been torn to such an extent that even papal authority and status are involved, by which alone they have so far obtained what they wanted, even though they were founded neither on scripture nor reason, and even believed and taught against all scripture and reason.
(2) For although they know that papal authority is often hardly wrong, and still errs daily, that they themselves cannot deny it, nevertheless, wherever they may have its will in their conduct, they are not only subject to imagine it to the simple people as an irrefutable truth of the faith of Christ, but make of this same papal authority, if and where they will, a Christianity or Christian church. And that is why they do it: Because they know, and it is true, that the common Christian church (that is, all Christians throughout the world) may not err, they smear our mouths; and in order that their blind suggestions may be received by the poor people for erroneous, certain, Christian truth, they pretend that what they thus enter by papal authority, which may err, the Christian church, which may not err, has entered; shall not be deceived for this reason alone, that the pope has fallen to them. So lead us by the nose, and
as St. Peter [2. Epist. 2, 3.] said of them, with false fictitious words according to their avarice deal with us, that we should call the erring pope and let him understand the erring Christianity, but not before, because where they need his for their advantage; otherwise, as I said, they well confess that he may err and err.
(3) Oh, what error, wickedness, and deception have been driven into the poor people by such a charade under the holy name of the Christian church, and by the free usurpation of papal power! How many souls have been ruined, how much murder has been committed and blood shed, how many lands have been sucked dry and ruined, that it is dreadful to think of it; all of which has been accomplished by no other means than that they have pretended that their Christian church, the pope, may not be mistaken.
4. So also here, since they had seduced the ship, and the naked, unfounded, fraudulent indulgences brought to light, have come to shame, along with many other false teachings, which they have been forcibly pushing until now, and they now see that it may not stand either with writings or reason, they do as is their way and custom, seeking their last remedy, papal sacrilege and violence; They dare to condemn me and my books with naked, violent words of sacrilege, without any cause being shown, and to scold me heretically, to forbid and burn them.
Now I know well that art and sacrilege are two things, and I do not respect the unkind sacrilege; so burning books is so easy that even the children can do it, let alone the holy father Pabst and his high scholars, who it would ever be fine with me to think that they showed a little more art than burning books. About this I may say on my conscience that I would like nothing better than to have all my books perish, which I also only had to let go out to warn people against such errors, and to lead them into the libraries, so that they would gain understanding, and then let my little books disappear.
6 Oh God, if the understanding of the Scriptures were in us, there would be nothing in my little books; and God knows that I am not lying, if such my condemnation alone harms me.
would do. So I have staked my honor and life on it, so that I would not, if I were able to, want to break away from the sacrilege with a hair of my head; indeed, I would gladly be condemned from the papal sacrilege with all my heart in silence. But because Christ says [Matth. 10,32. 33. Luc. 12,8.]: "Whoever confesses me before men, I will confess him before my Father and his angels. Whoever is ashamed of me before men, I will also be ashamed of him before the angels of God," since I am obligated to promote the salvation of every one of my neighbors and to prevent his danger, and since I am now certain that the papal transgression and his own act without reason and cause, yes, out of pure ignorance and error against Christian truth, I must and cannot remain silent, revile the truth and let the souls be deceived, as God wills.
(7) Therefore, I hereby offer to each one my due Christian service, and as much as I like, warn him faithfully to forget me, and to be aware of his own soul, to be careful with all diligence that papal outrage does not drive him away from the truth, with his and his own pompous, inflated, fabricated words, in the bull that is said to have recently come from Rome against Doctor Luther. Let it be known to everyone that he does me no service by despising the sacrilegious, heretical, lying bull, again, no offense, whether he respects it. I am free by the grace of God, may not and will not take comfort in or be dismayed by any of these things. I know well where my comfort and defiance are, which is safe from men and devils. I will do my part, each one will answer for himself on his death and the last day, and then he will be well aware of my faithful warning.
(8) But lest anyone be excused for not knowing how to guard against such outrage and error, I will recount the articles condemned in the bull, and first show the Roman outlaws' blindness and wickedness.
(9) They write in the same bull that the articles which are told in a heap, some heretical, some erroneous, some vexatious, some seductive, some in Christian ears
1464 ed. (S.) S4,42-44. sec. 3. arrival of the bull of excommunication in German No. 446. W. XV. 1736-1739. 1465
are insufferable, and thus make fivefold articles. But so pusillanimous is their own criminal, mischievous conscience, that they have not been allowed to speak or interpret the same articles clearly and differently; but pass a blind judgment on the whole heap, so that no one can know which ones they want to consider heretical, or erroneous, or vexatious, or seductive, or insufferable, and yet condemn them; so that they play such a fine fool's game that they want to have a difference of articles, and yet leave no one the difference, but hope that they will all be considered heretical by everyone, for the sake of their condemnation, without distinction. Are these not pious people to me?
(10) With what wisdom and prudence they save themselves from two dangers. The first, that they should not prove and give cause for their condemnation. The other, that if some denounced them as heretical, they would not be beaten to a pulp and found otherwise. But I hope that such prudence will be beautifully rewarded by prudence itself. 1) I will give them a spoon, that they try what they slur, the dear bullists. For I fear that the bull was made on a drunken evening, or in the dog days, and ask them, if heretical and erroneous are not one and the same, then it must certainly not be heretical, what is erroneous there, shall be different from the highly famous bull masterly difference. Thus, what is heretical need not be heretical nor erroneous, and so on. No part of the difference may be the other, otherwise there would be no difference.
Now this is ever publicly true, what is not heretical, that is Christian and divine. For Catholicum et hereticalum, that is, Christian and heretical, are against each other without remedy, as Christ says [Luc. 11:23], "He that is not with me is against me"; item [Luc. 9:50], "That which is not against you is for you. Therefore, what is not heretically accused is already praised as Christian, since no error harms the church, but only heresy. For even if I may err, if I hold the pope to be holy and everyone to be pious, error is not heretical, nor damning, nor harmful. But if one condemns erroneous articles, then only harmful-
1) In the original: "heiteren"; Dietz writes: "becheren".
The same is true of the doctrines that make unbelievers and heretics. If all the errors of Christians were to be condemned, no Christian would remain, since no one is without sin and error. Therefore, it is clear that these bullists do not understand their own word, do not know what they slur.
12) Yes, their mischievousness continues in this, and they make a judgment about themselves, that they themselves are the very worst end-Christian heretics, who condemn and are ready to condemn the clearly recognized truth in and in themselves. I prove this from their own words: For since their own conscience urges and compels them to confess that the articles are not all heretical nor erroneous, they must not reproach them so highly, although they would gladly do so, if they did not fear another; so they publicly admit that they consider the same articles to be Christian and right in their hearts, and have no fault with them, except that they go beyond their art or against their erroneous opinions; thereby moved to hatred and vexation, not liking them, and inventing new censures, that they may condemn them as vexatious and unpleasant, which yet are true, right, and Christian, and not erroneous nor heretical, according to their own confession.
13) Are these not true chief heretics and unbelievers, who may publicly condemn the truth, which they themselves know, for no other reason than that it is offensive and annoying to them? 4) For Christ, all the prophets and apostles were also offensive to the chief priests and scholars, and for no other reason could a heretic, a seducer, a maniac, a sacrilegious man, a blasphemer be condemned, except that he was offensive to them.
(14) Since the Roman liars are invented by their own word as deniers and destroyers of the known truth, why should I fear them or suffer their condemnation unwillingly? Yes, God protect me, that only such people never praise or justify me, which would be the highest shame for me. But I have been urged by my guilty service to expose their such mischievousness.
2) "to eye" - to put before the eyes, to show oneself. -
3) In the original: Final deadlines heretic.
4) In the original: "to be".
The only way is to warn the poor simple-minded hearts against the endchrist poison, which are ready to condemn everything that displeases their blind head.
15 And that everyone may grasp with his fingers that they in Rome have not a thought to defend the truth, but do everything with false appearances and fabricated words, then notice: They themselves give me all the testimony that I have done right in resisting the preachers of indulgences, and confess that they have preached unjustly and falsely, shamefully deceiving the poor people and damaging them in body and soul. There is still no one in Rome to cite them, to banish them, to punish them, to force them to recant; here there is no one who is zealous for the truth; no cops can be made there, they all go out free and unharmed. Here they are merciful lords, and can see through their fingers without glasses, so that if they were pious and loved the truth, as they pretend, they would punish such blasphemous preaching against God, Christ and His Mother, which is done to corrupt souls, with the highest punishment.
16 But since they themselves have been touched by me, help God, they are forgotten; not only Rome, but heaven and earth must be stirred up, there one finds cops and bans, there one can write, and more than all devils maliciously; still they cry out for shepherds of Christ's sheep, and Christ's vicars, regardless of the fact that with such public play they seek their own benefit alone, throwing truth and all Christianity's need to the wind, so that they are not shepherds, but ravening wolves publicly recognized from their works. We Germans shall forever follow their false pretenses and fabricated words against God and our conscience.
(17) About this, so that no one would ever doubt that the evil spirit had issued the bull, they themselves write in explicit words that the little books should also be condemned and burned, since there is no error in them. Behold, is not this a Roman piece? Thus Christ shall overthrow the end-Christ, and cast him into a false perverse mind [Rom. 1:28]. What follows, then, that all who hold this bull and follow it shall deny God and His word, and
teach no more than error and heresy? For if the booklets are to be condemned, since there is no error in them, as they clearly write, then truth must be condemned and error confirmed.
18 I am blamed for wanting to bring the laity to the neck of the pope, priests and monks. Does this mean that the laity is reconciled and the pope is excused, if I call them free with publicly insolent words and give them the right to burn the truth and right doctrine, and to accept lies and error, and put them in honor, then I no longer understand German or Latin. For I have held it until now: He who sets error above truth denies God and worships the devil; and this is what this highly famous bull wants to call us and force us to do with bannish dread.
(19) Until now, the children have acted in such a way that they have brought us error, covered with the appearance of truth. If this now wants to be revealed, and the deceitfulness cannot be hidden any longer, which they do not want to let go of, God gives them a spirit of deceit [Isa. 19, 14], which makes them as false as they deserve, so that they immediately start to defend their deceitfulness with violence and publicly known error and heresy. And that their lies may stand, they are so bold that they command us to deny publicly known truth, and to receive falsehood.
20 I have never desired nor waited for my enemies to so shamefully betray, revile and disgrace themselves with their own words. What shall I dispute with them, when they themselves freely confess, without constraint, that they condemn, since there is no error within? Which, if they had not written it themselves, would have been incredible to all the world. But so shall it be with all who willfully act against divine truth, that they disgrace and blind themselves, as it is written of divine wisdom, that it makes liars of all who would disgrace it [Wis. 10:14].
What wonder would it be if princes, nobles and laymen beat the pope, bishops, priests and monks over the heads and chased them out to the country? It has never been heard before in Christendom, and it is terrible to
1468 Erl. (2.) 24,4S-48. sect. 3. arrival of the bull of excommunication in Deutschld. No. 446 W. XV, 1741-1744. 1469
hear that one should publicly command your Christian people to deny, condemn and burn truth. If this does not mean heretical, erroneous, annoying, seductive, offensive to all Christian ears, then all things are newly reversed. From this, I hope, it is obvious that not Doctor Luther, but the pope himself wants to wrestle with bishops, priests and monks by this blasphemous bull of shame after their own accident, and to load the laity gladly on their neck.
(22) What Christian heart can suffer or hear it being commanded publicly, without any pretense, to burn the truth and follow error, as this cursed, insolent, devilish bull does? So I hear that if I had written the gospel, it should be denied and burned for my sake! O blind, mad bullists, what should I curse you? you are more than full of malice, that you command us to deny the truth and keep error.
(23) Hereby I will excuse myself, so that each one may take care of himself and know how to keep the bull from harming his soul. It is not that I wanted to raise the laity above the clergy, but rather that we pray for them that God will turn his wrath away from them and deliver them from the evil spirit that has possessed them, as we are obligated to do out of Christian faithfulness and love. It is more than enough that we recognize how they have unfortunately become mad and foolish because of the great fright of the outgoing truth, which thrusts its strong shine into their faces in such a way that green and yellow gleams before their eyes, and they do not know what they see, hear or speak. It is necessary here that we show mercy to them, and not seriousness, if they want to otherwise desist from their foolish nature, they have more than anyone can do to them. God help them and all of us, amen.
Now let's see the articles that condemned the wretched, miserable people.
The first.
It is heresy to hold that the sacraments give grace to all who do not present a bar.
24. much words are necessary to explain this article to a layman, in order to avoid the sophistic words.
for the sake of those who are touched therein. Recently, they teach that the sacraments give grace to everyone, even if he has no remorse for his sin, or even if he has no good thoughts, but it is enough that he does not have a bar, that is, that he does not have a willful intention to sin. Against this I have said, and still say, that it is erroneous and heretical.
(25) For not only is repentance for sin necessary over the removed bar and evil intention to receive the sacrament, but there must also be a faith that receives the sacrament worthily, since St. Paul Romans 14:23 says that all things are sin that are not done by faith. They do not see the same great bar of unbelief, and condemn newness and faith to the sacraments. What kind of Christians are they! They do not prove anything, nor do they have anything against me. God have mercy on such blind, wretched people.
The other.
Whoever denies that after baptism sin remains in every child, denies Christ and St. Paul.
How cunning is the malice, and wicked is the cunning, that out of pure hatred, only for the sake of appearances, they do not put all my words right, so that they have something to condemn; in addition, the wretched people know well that this article, if they put it right, is not mine, but St. Augustine's and Paul's, who teach that baptism puts away all sin, according to the guilt, but not according to the essence. Sin remains, as we all feel when we come to our senses, but God does not want to reckon it for the sake of baptism, if we contend against it, as I said in the sermon on baptism. But they do not know what sin, grace, baptism, guilt or God is; therefore they condemn, the wretched, blind sophists. If sin does not remain in us after baptism, why do we fight with fasting, prayer and other practices?
The third.
The tinder of original sin, although there is no real sin, hinders the entrance of the Kingdom of Heaven.
(27) The aforementioned remaining sin after baptism is called a tsundere, which is a sin that is not baptized.
so that it is easily inflamed by evil thoughts. It must also be pure and dead before we go to heaven. For everything must be swept out that is innate to us from Adam. But my bullists say no, presuming to go to heaven with the same evil tinder and old Adam, that they also have some filth in heaven from which they may stink. Therefore I must be damned; but they shall well understand.
The fourth.
The imperfect love of God in dying has with it a great fear, which fear alone might be a purgatory, and hinder the entrance of heaven.
28 Saint John says [1 Ep. 4,I8]: "Where there is fear, love is not perfect. For perfect love casteth out fear: for fear is grievous." These holy words of John say just that, this article; and yet for my sake must be condemned by the mad coarse heads who do not know what they read, say or hear. Without this, where John says: Fear is embarrassing; I have added that fear may be a purgatory. Which I have said is a delusion, and not stiff-necked in my opinion. For I have often confessed that I do not know what it is like in purgatory, as they presume to know, since they know less about it than I do; I know more about it than they do.
The fifth.
It is not founded in Scripture and the holy old teachers that repentance has three parts, repentance, confession and satisfaction.
(29) This article, I think, should be condemned so that avarice does not die of hunger, otherwise they may truly indicate no other cause themselves. For if the satisfaction, the third part of repentance, were to remain as it is written, that where God interprets it and demands it, no one can discard it, then it would come to pass that all the monkey business that the pope, bishops, priests and monks have been playing with the keys, indulgences, cops, letters, reserved cases, recently, the whole Roman fair, which has deceived and devoured the world, would become false, devilish, end-Christian,
Error, deceit, seduction of all people publicly recognized. Therefore, to cover such disgrace, it has been truly necessary to look for a strong cover here, and to defend that the Roman fairgrounds' mischief does not come to light. Truly, Doctor Luther is a heretic that he does not leave such secret mischievousness to the scholars in the schools, but also brings it into German for the laity, who do not need to know the truth for the salvation of their souls.
(30) That God may command you Roman boys, how you deceive us poor people about our goods, honor and salvation, and how you want to have glory and honor among us. You are crying out to be beaten out of your heads and to be driven away. So I have taught that repentance and confession are not enough, but faith must also be there. But the pardon that can be given with indulgences is not founded in Scripture, but is laid down by the prelates, who may also give it. I will be silent here, that 1) they have interpreted the word contritio, taken from Scripture, to mean repentance, as it means much another. Recently, that I say more than I have ever said before, I say that all three pieces, Contritio, Confessio, Satisfactio, understood in their own way, do not stand in any place of Scripture; despite that they indicate it. They know as much of Scripture as the goose knows of the Psalter.
The sixth.
The repentance prepared by investigation, contemplation, and hatred of sins, when a sinner contemplates his time with bitterness of heart, overcoming the greatness, multitude, and filthiness of sins, plus the loss of eternal blessedness, and gain of eternal damnation, makes a hypocrite, and a greater sinner.
(31) As the spider begets poison from the beautiful rose, and it feeds on it, and the pious little bee sucks honey from it unawares, so the wretched serpent-breeders (as Christ calls them [Matt. 23:33]) have also done to my sermon on repentance, in which I taught that repentance should come from love and the desire of righteousness, as they themselves write and teach, and yet do not understand. And where there is no love, there remains hatred.
1) In the original: "dan".
1472 Erl. (2.) 2t, 5I-5]. Section 3: Arrival of the Bannbulle in Deutschld. No. 446 W. XV. I747-174S. 1473
Righteousness. Where this remains, repentance is fabricated, false, and makes only hypocrites, even greater sinners, because it does not atone for the love of righteousness, as Judas' repentance was [Matt. 27:4].
The seventh.
True is the saying, and better than all the doctrines which they have hitherto taught of repentance, that it is said, Never to do is the highest repentance, and a new life is the best repentance; or, To repent is best.
32 If the article is rightly condemned, I will let any layman judge. They have never taught so well of the new as the proverbs do. I still confess that, and ask nothing of it, that they respect the best repentance, the pope and give them money for their loose letters. Repentance cannot be bought, but he who has it must not buy anything; but that would do harm to the Holy See at Rome.
The eighth.
Do not take it upon yourself to confess all daily sin, nor even all mortal sin. For no one can recognize all mortal sin, and in ancient times only the public and conscious mortal sins were confessed.
(33) Behold, the wicked wretches themselves say that daily sin is not to be confessed, and because I also say it, it must be condemned. Item, they themselves say that no one really knows all mortal sin, therefore it cannot be confessed, that is also true; but now I also say it, it is heretical. My David is also condemned with me here, since he says [Ps. 19:15], "Lord, make me clean from my secret sins. For who is he that knoweth all sin?"
(34) From these and other things, everyone may know that this bull was made by insane, raging spirits, or by the head of all wickedness, the final Christian. Who can believe that they have understood and rightly condemned one article, when they so publicly err and fool that even the children and fools may notice it?
The ninth.
When we undertake to confess all our sins purely, we do nothing else than to leave nothing for divine mercy to forgive.
This must also be damned, if St. Paul, St. Augustine, even John!
Gerson teaches. It must ever be that we leave to divine grace much sin which we cannot recognize and confess, as they themselves say of forgotten and unconscious sins. Nor do they slur against themselves, and condemn the same in this bull, and drive us to repent, atone, pay for all sin, which they well know to be impossible, without that it carries much money. What does God forgive if we do enough for all sin? What kind of grace is it that forgives nothing in vain? Behold, they make a trustee out of God, and out of grace a severe judgment, and yet take our goods and honor for such devilish seductions, condemning their own known truth, that we shall never learn anything right from them.
The tenth.
No one's sins are forgiven, unless he believes that they will be forgiven when the priest absolves him. Yes, the sin would remain if he did not believe that it was forgiven. For forgiveness and the influence of grace are not enough, but one must believe that the sin is forgiven.
Behold, Almighty God, behold, all devout Christians! Is this not a wretched, horrible, terrible thing, that the Christian faith is publicly condemned by those who boast of the Christian faith? They pretend that we should not believe that sins are forgiven when we are absolved by the priest; but what should we do? That God may punish you, you Roman end-Christian boys and murderers of souls! What do you pretend to teach us? Shall we say to the priest when he absolves us: You lie in God's stead, and God with you? Why then do you make us believe your loose bulls and letters of indulgence, which you sell in the devil's name? Now listen, dear Christians, something new from Rome: the article of faith is condemned, since we all say: I believe in the Holy Spirit, a Christian church, forgiveness of sins.
37 If I knew that this bull was given by the pope in Rome and not invented by the liar and evil-doer Doctor Ecken, I would call out to all Christians that they should not hold the pope differently than the right one.
Archetypal Christian, of which all the Scriptures say; and where he would not cease to so brazenly publicly forbid us to believe, that the secular sword would gladly resist, more than any Turk. For the Turk lets believe whoever wants to; the pope does not want to let anyone believe. Help now whoever considers himself a Christian, and stand by his faith and all poor simple-minded souls who are sought for death and damnation by such great murderers of souls and wolves. I think they prove here honestly what they have in mind and how they honor Christ.
The eleventh.
Trust not that thou shalt be absolved because of thy repentance, but because of the word of Christ, which saith unto Petro, Whatsoever thou shalt unbind shall be unbinded [Matt. 16:19]. Here I say, If thou art absolved by the priest, thou shalt firmly believe that thou art absolved, and thou shalt surely be absolved, whatever thy repentance may be.
38 But this is above faith. For I have taught that repentance, confession and penance are not enough; faith, the best part, must also be there. Who would confess or repent if he did not believe that his sins would be forgiven? What would and should a priest do if I came and said: Lord, I have sinned thus, and I am sorry; but I do not believe that I will be absolved by you? He would certainly think that I am nonsensical. Nor does this bull of vice command us to do so. No one can ever be absolved for the sake of his repentance, otherwise Judas, the devil, and all the damned would have been absolved long ago, but we are absolved for the sake of faith alone. Out, you cursed, damned bull, you deserve more than a thousand fires!
The twelfth.
If it were possible for someone to confess without repentance, or for a priest to absolve him lightly or jokingly when he believes he is absolved, he is certainly absolved.
(39) I have said this to show how necessary and useful faith is in repentance; although it is not possible for faith to be
without repentance. But if it were possible, he alone would be enough, for Christ says [Marc. 11, 24.]: What you believe, that happens to you. It is not in the priest's faith or power, but in my faith, what I shall obtain. But the boys, who would like our consolation and salvation to rest on them, so that they might oppress and disgrace us as they have done up to now, condemn such Christian faith, and place all things on their imaginary, fictitious power.
(40) And what need is there that I should relate all the articles which I have previously set forth in my little book with good reason from the Scriptures, and that the foolish, unlearned, blasphemous, and endchrist bull should not only condemn all things without reason, but should also not indicate and name one article which is heretical or erroneous. And if it had no other defect, the one that is too great and too severe is that it publicly and brazenly denies, condemns and heretically punishes the Christian faith, so that it deserves to be trampled underfoot by all true Christians and to be sent home with brimstone and fire to the Roman end-Christ and Doctor Ecken, his apostle. I am well aware that I am not worthy to suffer death or other suffering because of the accursed bull; what else could I encounter that is better?
41 Therefore, I hereby warn and caution everyone to beware of such devils, and I will give a sign, namely this: If the pope will not revoke and condemn this bull, and punish D. If the pope does not revoke and condemn this bull, and if he does not punish D. Ecken with his companions who follow such a bull, then no one shall doubt that the pope is God's enemy, Christ's persecutor, the destroyer of Christianity, and the true final Christian. For so far it has never been heard that someone has publicly condemned the Christian faith, as this infernal, cursed bull does.
Luther's report to Spalatin about this writing against the papal bull.
See Appendix, No. 27,? 4.
1476 Erl. (2.) 24,56 f. Section 3: Arrival of the Bannbulle in Deutschld. No. 448 W. XV, I7S2-I7S4. 1477
448 D. M. Luther's writing "Grund und Ursach aller Artikel, so durch die römische Bulle unrechtlich verdammt worden".
Issued on March 1, 1521.
Immediately after the completion of the previous writing, Luther set about a more detailed explanation and affirmation of the articles condemned in the papal bull, because such, as he wrote to Spalatin on Nov. 29, 1520, was desired by him (for example, by the Elector, Spalatin and others (Köstlin, Martin Luther (3), Vol. I, p. 405^). In the same letter, Luther inquires about the titles of Fabian von Feilitzsch, to whom he intends to dedicate the writing. The dedication is then dated Dec. 1, 1520 and prefixed to the Latin text, which was published in mid-January 1521 under the title: Vssertio ornnium artieuloruln M. I^utbsri, per ttullam I,soni8, X. novissirnu ttarnnutorurn. WittsrnberZas unno N.V.X.X. From a letter of Luther dated Dec. 7, 1520, we learn that Feilitzsch had died in the meantime, but that no change in the dedication could occur because the relevant part of the book was already printed. This Latin writing is found in the Wittenberg (1551), tom. II, tot. 94b; in the Jena (1566), tona. II, col. 292 and in the Erlanger, opp. var. ur^., tom. V, p. 156; the dedicatory writing also in De Wette, vol. I, p. 529 and in the Erlanger Briefwechsel, vol.III, p. 1. Luther also edited the same subject matter in German; this, however, is not a translation of the Latin writing, but soon shorter, soon more detailed. On March 1, 1521, this treatment was completed in print. (Luther's letter to Spalatin of March 6, 1521.) The title was: "Grund vnnd vrsach aller Artickel D. Marti. Luther: ßo durch Römische Bulle vnrechtlich vordampt seyn. Vuittemberg." 14 quarto sheets with Lotther's printer's mark. In the "Gesammtausgabe": in the Wittenberg (1554), vol. VII, p. 103 b; in the Jena (1564), vol. I, p. 400; in the Altenburg, vol.I, p. 615; in the Leipzig, vol. XVII, p.338; in the Erlangen, I.Aufl., vol.24, p. 53 and 2nd ed., vol. 24, p. 56. The German editions do not contain the dedicatory inscription.
Jesus.
To all devout Christians who read or listen to this booklet, grace and peace from God, Amen.
1. Blessed and praised be God, the Father of our Lord Jesus Christ, who at this time enlightens so many hearts and awakens Christian understanding even in the laity, that one begins to see in all the world the right difference between the colored and glittering church or clergy and the truly good church, which until now has been so long hidden from us with holy garments, vows, works, and such outward appearances and laws of men, that we have been taught to be saved more by giving money than by believing. It will and may (as we see
and shall reasonably hope and pray) his divine goodness will no longer tolerate such abomination and error raging in his church, amen, amen.
(2) To which his divine goodness, among others, is no small sign, that he recently made some tyrants of Christendom so blind and deluded with a spirit of deceit [Isa. 19:14], that they let a bull go out to their own highest shame and noticeable irreparable apostasy, in which they also forget that with which they have deceived and fooled the world until now, namely, the good appearance and glittering color. For they have condemned such public truth that stone and wood cry out against them, and no bull has ever been received so shamefully, contemptuously, disgracefully.
3. may God accomplish His work, begun according to His mercy, and give us grace, so that we may recognize and thank His grace, and earnestly ask for a blessed execution, so that the poor souls may no longer be so miserably deceived by such deceitfulness and gimmickry, amen, amen.
For this reason, I, called D. Martinus Luther, heartily rejoice, have undertaken, for further instruction and discovery of the false colored church, to prove the articles all together with thorough writing, so that each one may protect himself against the' blind shields, which such jugglers are wont to use, whether they perhaps once wanted to come to themselves, and leave their glittering to the truth, their juggling to the seriousness, their color to the reason. But first I must make an excuse for some of the accusations they make against me.
(5) And first of all, I will let go of those who blame me for being aggressive or impatient, for I do not almost excuse myself for this, because I have not done this in the books where I have acted on Christian doctrine, but only in the quarrels and foolish nuisances of the papacy, indulgences, and the like jugglery, into which they have forced me, which are also things that have not been worthy nor sorrowful of so many, let alone kind and peaceful, words.
They charge me that I alone should excel in teaching everyone. Since ant
I point out that I have never offered myself, but have always been inclined to grovel at the angles; but they have pulled me out by cunning and force. To gain prize and honor in me. Now, if the game fails them, I am guilty of ambition before them. And even if it were true that I alone had raised myself, they would still not be excused. Who knows whether God has called and awakened me to this, and they are to be feared that they do not despise God in me.
7) Do we not read that God commonly raises only one prophet at a time in the Old Testament? Moses was alone at the beginning of Egypt, Helias alone in King Achab's time, Heliseus alone after him; Isaiah was alone in Jerusalem, Oseas alone in Israel, Jeremiah alone in Judea, Ezekiel alone in Babylonia, and so on; although they already had many disciples, who were also called the children of prophets, he did not let more than one preach and punish the people.
(8) He has never made the chief priest or any other high priests prophets, but has raised up low and despised persons, even the shepherd Amos [Amos 7:14, 15], except King David, even though he was of low estate [1 Sam. 16:11, Ps. 78:70 ff]. Thus the dear saints have always had to preach and reproach against the rulers, kings, princes, priests, and scholars, to dare and to leave their necks to it; as it happened.
(9) In those days also the great men spoke no other word against the holy prophets, but that they were the chief, that they should be obeyed, and not the lowly, despised prophets: as Jeremiah, Cap. 18:18, saith. So do they now. Let everything be unjust that the pope, the bishops and the scholars do not want to suffer; let them only be heard if they already say what they want.
(10) And in the New Testament, were they not also strange, the true bishops and teachers? St. Ambrose was alone in his time, after him St. Jerome, and then St. Augustine. God did not have much
1) In the original: krauchen.
2) Thus the Wittenbergers and the Jenaers; Original: zu.
high, great bishops mentioned. St. Augustine was a bishop in a vain, small, unpublicized city; but did he not do more than all the Roman popes with all their fellow bishops, so that they could not hold a candle to him? So it is ever true that all heresies have arisen or ever been strengthened by bishops and scholars; how then shall we be safe with them, now that they no longer wait upon the church, and have become worldly lords, so dangerous at the time they were, when they were better, more learned, holier, and more diligent? Nor do we ever want to be blind.
(11) I do not say that I am a prophet; but I say that they are so much more to fear that I am one, so much more do they despise me and esteem themselves. God is whimsical in his works and judgments, who does not respect great multitude, great art or violence, as Psalm 138:6 says: Alta a longe cognoscit.
If I am not a prophet, I am certain for myself that the word of God is with me and not with them, because I have the Scriptures for myself and they alone have their own teachings. This also gives me the courage to fear them so little, as much as they despise and persecute me. There were many donkeys in the world in Balaam's time, yet God spoke through none but Balaam's donkey. In the 14th Psalm, v. 6, he says to the same great ones: "You have desecrated the good teaching of the poor preacher, because he trusts in God," as if to say: "Because he is not great, high and mighty, his teaching must be false before you.
(12) They also say that I bring up new things, and that it is not to be supposed that all others have erred so long. The prophets of old also had to hear this. If the length of time should be enough of an excuse, the Jews would have had the very best thing against Christ, whose teaching was different from what they had heard in a thousand years; also the Gentiles would have despised the apostles, because their ancestors had believed much differently for more than three thousand years. Murderers, adulterers and thieves have remained from the beginning of the world and will remain until the end.
3) In all editions: good. Analogous is in §16: the holy scripture.
1480 Erl. (2.) 24.59-61. sec. 3. arrival of the bull of excommunication in Deutschld. No. 448 W. XV. 1756-I7SS. 1481
(13) I do not preach new things; I say that all Christian things are in the downfall of those who should have held it, namely the bishops and scholars. Besides, there is no doubt in my mind that the truth has remained in some hearts, and should be vain children in the cradle. The spiritual understanding of the law in the Old Testament also remained with some of the lowly; but it perished with the chief priests and scholars, who were to keep it. Thus Jeremiah Cap. 5, 4. says that he found less understanding and law among the rulers than among the laity and the common people. So it is also now, that poor peasants and children understand Christ better than the pope, bishops and doctors, and everything is reversed.
(14) But if they will not do otherwise, then let me be a heathen. What would they answer, or how would we stand, if the Turk asked us about the reason for our faith, giving no indication of how much, how long, how great people had held this way or otherwise? We would have to keep silent about everything and show him the holy scriptures in the reason. It would be disgraceful and ridiculous to say to him: "Behold, so many priests, bishops, kings, princes, countries and people have kept this and that for so long. So do the same to me now. Let us see, where is our foundation and best stock? Let us look at it once, at least for the sake of our own strength or devotion.
(15) Shall we have so great a reason, and not know it, and hide it from every man, if Christ has so publicly, commonly, and confessedly made it known to every man, as he saith, Matt. 5:15, 16: "One lighteth not a light, and putteth it under the corn, but upon the candlestick, that it may shine unto all them which are in the house." If Christ let his hands, feet and side be felt, so that the disciples might be sure of him [Luc. 24, 39. f.], why should we not also feel the Scriptures, which are truly Christ's spiritual body, and test whether they are the ones in which we believe or not. For all other scriptures are dangerous, and may be flying spirits, which have neither flesh nor bone, as Christ hath.
(16) In order that I may also answer those who blame me, I reject all the holy teachers of the church. I do not reject them, but since everyone knows that they have sometimes erred as men, I will not give them any more credence than they give me proof of their understanding from the Scriptures, which have never erred. And this is what St. Paul tells me in 1 Thess. 5, 21, when he says: "Test and prove all doctrine beforehand; whichever is good, keep it." In the same way St. Augustine writes to St. Jerome: "I have learned to give honor only to those books which are called the holy 1) Scriptures, that I firmly believe that none of their writers has ever erred; but I read all others in such a way that I do not believe it to be true 2) what they say, unless they prove it to me with the holy Scriptures or public reason.
(17) The Scriptures must be clearer, easier, and more certain than all other Scriptures, since all teachers prove their speech by them, as by clearer and more constant Scriptures, and want to have their Scriptures strengthened and explained by them. Thus no one can ever prove a dark speech by a more dark speech. For this reason it is necessary for us to run to the libraries with all the teachers' writings and there bring judgment and sentence upon them, for they alone are the right lord and master over all the writings and teachings on earth. But if this is not to be, what is the use of the Scriptures to us? so much the more do we reject them, and are content with books and teachers of men.
18 Whether many great men envy and persecute me because of this does not frighten me, yes, it comforts and strengthens me, since it is evident in all Scripture that the persecutors and enviers have commonly been wrong, and the persecuted right, and the greater number has always stood by the lie, the lesser by the truth. Yes, I 3) know where few and few people would challenge me, that what I write and teach is not yet from God. St. Paul has caused much turmoil by his teaching, as we read in Actis [Apost. 17,5.18. ff. 18,12.
1) In the original: sanctify.
2) In the original: has.
3) Erlanger: ichs.
19, 28. f.], therefore his teaching was not false. Truth has always rumbled; false teachers have always said peace and peace, as Isaiah [Cap. 57,19.] and Jeremiah [Cap. 6,14.] write.
19 Therefore, regardless of the pope and his great multitude, I will gladly save and protect the articles condemned in the bull, as much as God gives me grace, trusting, by God's grace, to keep them safe from injustice; but from violence there is no more here than a poor body, which I owe to God and to His holy truth condemned by the pope, amen.
The first article.
It is heresy where one holds that the sacraments give grace to all who do not put a bar in front.
20 To understand this article, it is to be noted that my opponents have thus taught that the holy sacraments give grace to everyone, even if he has no remorse for his sin, or even if he has no good thoughts, but it is enough that he does not put a bar in front of it, that is, that he does not have a willful intention to sin. Against this I have set and still set this article, and say that it is unchristian, seductive and heretical. For it is not only necessary to have true repentance of sin over the removed bolt and evil intention to receive the sacraments, but there must also be a firm faith in the heart to receive the sacrament worthily.
21 Christ proved this Matth. 9, 2. when he healed the gout-ridden man and said to him before, "Believe, my son, and your sins will be forgiven. If faith had not been necessary to forgive his sins, why would Christ have required it? In addition, we read that Christ did not perform a sign, nor did he ever help anyone; there had to be faith that he could and would do it, so that also St. Matthew 1) writes, Cap. 13, 58, that he could not perform a sign in his homeland because of their unbelief.
22. item, when he teaches to pray, Marc. 11, 24, he says: "When you pray, you should believe,
1) In the Erlangen and Wittenberg: Joannes,
that ye shall obtain it, ye shall surely have it." But what is receiving the sacrament but having a desire for divine grace? But what is desiring divine grace but a true heartfelt prayer? How should it not be unchristian, if one teaches to receive the sacraments and grace of God without such desire, without faith, even without repentance of sin, without all good thoughts? Is it not a wretched thing to hear such things in Christendom?
Since this is the main article, since the others are all related to it, we need to strengthen it further and explain if it will help. St. James, Cap. 1, 5-8, says: "Whoever needs wisdom, let him seek and ask it of God, who gives to everyone superfluously, and it will be given to him. But let him ask with a firm faith and not doubt. For if he doubts, he is like a wave or bulge of the sea that is driven to and fro by the wind. The same man does not presume to obtain anything from God. Such a man is unsteady in all his ways, because he has a twofold heart."
(24) Is it not clear enough that a man cannot receive anything from God who asks and does not firmly believe that he will receive it? How much less can he receive who does not ask, does not believe, does not repent, 2) does not think good, but only removes the bar of evil intent, as they teach! How could the sacraments give grace to such unbelieving, unrepentant, unkind, covetous hearts? God protect all His Christians from such unchristian, this seductive bull and such master error, which has never been heard from the beginning of the world.
25 St. Paul says Romans 14:23: "Everything that does not come from faith is sin. How then can the sacraments give grace to unbelievers, who sin in all things and works, as long as they do not believe; indeed, how is it possible for them to remove the bar, if they remain in unbelief, by which all their doings are unbelievable?
2) So Walch alone is correct. In the Wittenberg and the Jena: bedrewet; in the Erlanger: betreuet.
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Sin is, as St. Paul says here. Nor do they teach that faith is not necessary to receive the sacraments and grace, and condemn with 1) me such public writing.
According to the opinion St. Paul cites Rom. 1, 17. and Hebr. 10,38. the saying of the prophet Habakuk 2,4. for the main part of all Christian doctrine, because he says: Justus ex fide sua vivet, "a righteous man will live by his faith". He does not say: A just man will live from the sacraments, but from his faith. For it is not the sacraments, but the faith in the sacraments that makes alive and just. Many take the sacrament, but do not become alive or devout from it. But he that believeth is devout and liveth.
27 This is also the intention of the saying of Christ, Marc. 16, 16: "He who believes and is baptized will be saved. He puts faith before baptism. For where there is no faith, baptism is of no help, as he himself says afterwards, "He who does not believe will be lost," even if he were baptized. For it is not baptism, 2) but faith in baptism, that makes one foolish. Therefore we read Apost. 8,37 that St. Philip did not want to baptize the eunuch, but first asked if he believed. And we still see daily that in all the world, where one baptizes, one first asks the child or the parents instead of the baptized person whether he believes; and on their faith and confession one baptizes and administers the sacrament.
How then does this heretical, blasphemous bull, against all Scripture, against all the world, against all Christian custom and faith, presume to teach that one must not believe, nor repent, nor remember good? This is so grossly unchristian that no one would believe it if the bull did not exist, that someone should hold such nonsensical teaching. I hope they will be ashamed of the bull in their hearts, and they would not like it to be read in German by the laity.
29 Further, St. Paul says Romans 10:8 that it is necessary to believe from the heart in order to become devout. Do not say: It is necessary that
1) "with" is missing in the Wittenberg. The meaning is: by condemning me, they condemn the revealed Scripture.
2) Erlanger: the bapt.
one receives the sacraments. For without the bodily reception of the sacraments (if they are not despised) one can become devout through faith; but without faith no sacrament is useful, indeed, it is deadly and corruptible. For this reason, he writes in Romans 4:3 that "Abraham believed or trusted God, and the same faith was counted to him for righteousness" or godliness, as Moses wrote earlier in Genesis 15:6; and therefore it is written that we should know that no other thing makes us godly and righteous except faith, without which no one can ever deal with God and no one can obtain His grace.
(30) All this also proves the reason and common sense of all men. For where one acts with words and promises, there must be faith, even among men on earth. Otherwise, no trade nor community would exist for long if no one believed the other's words or letters. Now God does not deal with us in any other way, as we see publicly, than with His holy Word and Sacrament, which are like signs or seals of His words. So faith must be necessary above all things for such words and signs. For where God speaks and signs, one must believe with all one's heart, so be it, how he speaks and signs, so that we do not consider him a liar or a juggler, but faithful and true. And this faith is most pleasing to God, and gives Him the highest honor, as that He is true and a righteous God. For this reason, he also reckons the same to us as a fundamentally good, frugal piety for salvation.
Because in every sacrament there is a divine word and promise, in which God beckons to us and promises His grace, it is truly not enough to remove the bar, as they say, but there must be an unwavering, unwavering faith in the heart that receives the promise and sign, and does not doubt that it is as God says and signs. Then the grace will certainly be given to him, according to the sound of the promise and the evidence of the sign or sacrament. If faith is not there, then not only is the removed bolt lost, but God will not give it to him.
There he is blasphemed and disgraced to the highest degree, as if he were a liar or a frivolous juggler. And then the sacraments not only give no grace to those who remove the bar, but all disgrace, wrath and misfortune, that it is better to be far from the words and signs or sacraments of God, if faith is not there.
32 Therefore, since baptism, a divine sign or seal, is given by virtue of the promise and words of Christ, Marc. 16, 16: "He who believes and is baptized will be saved," anyone who is baptized must believe these words to be true, and believe that he will certainly be saved where he is baptized, according to the same word and interpretation of the same sign. But if he does not believe, these words and signs of God are there in vain, and thus God is despised. For unbelief leaves him standing there as a fool or a liar; unbelief or mistrust in the sacraments is even a grave, unchristian, horrible sin. And this blasphemous, condemned bull wants to drive us to such bad behavior, and makes heresy out of faith, and Christian truth out of blasphemy. Protect God from the abomination that stands in the holy place, Matth. 24, 15.
33 Therefore, since the divine sign or sacrament of repentance is given by virtue of the word and promise, Matth. 16:19: "What you untie on earth shall be loosed in heaven," etc., the one who confesses and repents must first of all be diligent to keep these words true, and firmly believe that he is loosed before God in heaven, where he is absolved on earth. If he does not believe this, or if he doubts, then God must be his liar, and is denied by him through such unbelief or doubt. What is the use of his bar or evil resolution, if he keeps the greatest bar and the worst resolution of unbelief, doubt and denial of God?
34 Therefore, in the sacrament of the altar, since it is given in virtue of these words of Christ, Matt. 26:26, "Take and eat, this is my body which is given for you," he who goes to the sacrament must firmly believe that as the words of Christ are, so it is in truth, that his body is given for him, and his blood is shed for him. Believe
If he does not believe this, or if he believes that it is not given for him but for others, then Christ is once again a liar, and his word and sign must be destroyed. O of the innumerable abominable sins that are committed today in such unbelief and abuse of the sacraments, because such faith is nowhere taught, and is now condemned by the bull; learning no more than to take off the bolt, repent, and confess; or, if one preaches of faith, it goes no further than that Christ is truly there, and that not bread, but the form of bread is there. But what he is doing there, and why he is there, is not heard preached or taught by anyone.
35 From all this, I think, it is clear that faith is necessary for the sacrament, who does not doubt, let it be done to him what the words say and the sacraments interpret. And nothing useful is what they say about the removal of the bolt. Yes, it is heretical that grace is given through the sacraments to the same mere removal of the bolt, without faith, so that it may exist with truth, which is said from the teaching of St. Augustine: 1) Not the sacrament, but the faith of the sacrament makes pious and blessed. And again the same St. Augustine, speaking of John, says of baptism: "The word comes to the element, and becomes a sacrament; and the water strikes the body, and yet cleanses the soul; not for the sake of the work or the watering, but for the sake of faith.
Against such strong proof of this Christian article, my opponents do not have a shred of Scripture, nor a speck of reason for their opinion and bar, but everything is a naked, unfounded human poem and dream, and would like to hear their refutation. Is it not a pity, if it were not heretical, that they may teach us their own poems in Christianity, where only God's word is to be taught?
37. they have some movement of their opinion, which is thus done: if the sacraments of the new testament do not give grace to the bar abusers and unbelievers, so would
1) lora. 9., traet. 80. in loü., eot. 445. holds. Lasü. (Walch.)
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There should be no difference between the new and the old sacraments. Since the old sacraments were powerful to give grace to the faithful, and the new ones should be more powerful and better than the old ones, they must also give grace to those who do not yet believe, to whom the old ones did not give grace.
This is a far-reaching thing, of which much could be said. Recently, they say all this from a wrong and erroneous mind. For there is no difference between old and new sacraments, neither these nor those give grace to God, but, as has been said, faith alone in God's word and sign gave grace there and gives grace here. Therefore, the ancients also obtained grace through the same faith as we do, as St. Peter says Apost. 15, 11: "We trust to be saved by faith, as did our ancient fathers"; and St. Paul 2 Cor. 4, 13: "We have the same spirit of faith that they had"; and 1 Cor. 10, 4: "Our fathers ate the same spiritual food and drank the same spiritual drink" that we eat and drink, that is, they believed as we do.
(39) This is true, the figures of the Old Testament did not give grace, but they are not called sacraments, as they think, because in the figures there was no word or promise of God, which must be where a sacrament is to be, but were mere figures or signs. Just as even now, bodily adornment and pleasure is a mere figure or sign, in which there is no word or promise from God that whoever has it shall have this or that, as in baptism we see the promise that whoever believes and is baptized shall be saved [Marc. 16, 16]. Now the things of God's promise in the Old Testament, in which they believed, were in all respects like our sacraments, except that they had many and various, and we had few and one, common to all the world.
40 Again, what we have for figures and signs, which are not sacraments, and where no word of God goes beside, are equal to the old figures. So a bishop's garment is now both a figure and Aaron's garment of old; none does not give grace. Therefore, they should not mix the sacraments into the figures,
If they took one for the other, they would not have fallen into such error as to divide the new sacraments from the old, when they must leave the new and old faith undivided.
(41) If this article is well understood, all the others will easily be understood, and the whole bull will become clear. For this article has the greatest power, because it concerns faith.
The other.
Whoever denies that after baptism sin remains in every child, denies Christ and St. Paul.
St. Paul Rom. 7, 7. says: "I would not know that evil desire and lust were sin, if God had not commanded that you should not have evil desire. Now the apostle was not only baptized, but also holy, since he wrote of such evil desire on his part and on the part of all the saints; now where did this same evil desire come to him after baptism? Not other than that it remained after baptism.
43. item, to the Galatians on the 5th [v. 17.] he writes to the baptized and saints thus: "The flesh desires and lusts against the Spirit, and the Spirit lusts against the flesh: these two are contrary to one another, and make it impossible for you to do what you would gladly do." What will or can anyone say to this public saying? He speaks plainly that they have flesh and spirit, and two kinds of unruly desire or lust in them, so hard that though they would gladly be without fleshly desire, yet they cannot; where does this same evil lust come into the baptized and saints? Undoubtedly from the bodily birth, in which such original sin of evil desires is born, and continues until death, from which we have strife and opposition in our spirit while we live.
44 Rom. 7:18: "I have in me, that is, in my flesh, no good: for the evil that I would not, that do I; and the good that I would, that do I not." What else does St. Paul mean by this, for even though he would like to do well according to the Spirit, that is, to be without fleshly desires and motions, the flesh is so evil.
and full of lusts, that he cannot do it, nor be without such lusts; and therefore the evil of his flesh, which he does not desire according to the Spirit, he does, that is, he has evil desires, though he contends against them, lest they prevail and be accomplished with works. As he also teaches Rom. 6, 12: "Do not let sin have the upper hand in your mortal body, so that you follow its lusts or desires"; as if he said: Sin is in your body, and evil desire; but see to it that you force it, and do not willingly follow it.
For such strife of our flesh and spirit, with unruly desires, doth God put upon all whom he baptizeth and calleth, as it is declared in Genesis 3:15, where he saith unto the serpent, I will make enmity between thee and the 1) woman, and between thy seed and her seed. She shall bruise thy head, and thou shalt lie in wait for her foot"; that is, the spirit and the flesh contending against each other; but the spirit, though with toil and labor, shall be on high, and subdue the disobedient flesh; as Paul Gal. 5:24. says, "All that are Christians, or belong to Christ, crucify their flesh with its lusts and vices"; and St. Peter [1 Ep. 2, 11.], "Beloved brethren, abstain from fleshly lusts, which only ever contend against the soul."
(46) It is hereby evident that sin still remains in the baptized and the saints as long as they have flesh and blood and live on earth, that this article is quite unchristianly condemned by this bull. But to prove it further, St. Paul says Rom. 7, 22. f.: "I have a delight in God's laws according to my inward man; but I see contrary law in my members, which would have me captive to the law of sins, or violence, and contrary to the law of my mind."
47 Here St. Paul confesses that he finds a good law and will in his spirit, and also an evil law and will in his members; how then can one deny that there is any sin left in a holy, baptized man? Is it not sin what goes against the good spirit and God's law?
1) Erlanger: "one".
What then is sin? I would like to hear. But whence comes such a strife of evil against the good in ourselves, but from the bodily birth of Adam, which remains after the beginning of the good spirit in baptism and repentance, until it is overcome by strife and God's grace and the Spirit's increase, and is finally strangled and cast out by death.
Item, he speaks even more and more clearly in the same place [Cap. 7, 25.]: "I myself, according to the spirit, serve God's commandment, but according to the flesh I serve the law of sin." Is not this clear enough that a certain man finds two pieces in himself? By the Spirit he desires good, and serves the law of God, and is pious, having also pleasure and love therein; but by the contrary flesh he desires evil, and has love and pleasure therein to serve the same. And so, because flesh and spirit are one man, both are imputed to him, though they are contrary to each other, kind, work, love and desire. And because of the spirit he is righteous, but because of the flesh he has sin; as St. Paul Rom. 8:10 says: "The spirit lives before God because of his righteousness, but the flesh is dead before him because of his sin." For since the noblest, best, highest part of man, the spirit, through faith remains pious and righteous, God does not count the remaining sin of the least part, the flesh, as condemnation.
(49) Although I and everyone should be reasonably surprised that this article is not considered the most certain, known, sensitive truth, let alone that it should be condemned by anyone. What do we read in all the saints' lives? What do they confess and prove with all their works, prayers, fasts, labors, and various exercises, but that they contend against their own flesh, to mortify it and make it subservient to the Spirit, and to curb its evil lust and desires, as St. Paul did to Colossians? Paul writes to Colossians [Cap. 3, 5.]: "Put to death your members which are on earth, unchastity, uncleanness, evil desire, covetousness"; item, Rom. 8, 13.: "If by the Spirit you put to death the works of the flesh, you will live in the sight of God. But if you walk according to the
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live in the flesh, ye shall die"; and 1 Cor. 9:27: "I mortify my body, and constrain it to service, lest I preach pikelets, and become reprobate myself."
So much more, which saint sighs, cries, laments, does not cry out over his own flesh and evil desire?
How often St. Jerome complains that evil desire rages in his flesh, not only after his baptism, but also when he has fasted, watched, worked, and been most holy! And St. Cyprian, in a sermon on the pestilence at death, takes no other consolation than from the sins, and says: "We must fight without ceasing with avarice, with unchastity, with anger, with ambition. We have to fight constantly and with effort and unwillingness with the carnal desires, with the temptations of the world. Man's spirit is surrounded by the devil's temptation, can hardly meet all challenges, hardly resist all. When avarice is depressed, unchastity rises up. If unchastity is depressed, vain honor follows. If vain honor is despised, anger is enraged, hope is raised, drunkenness is challenged, hatred tears apart unity, jealousy divides friendship. Here you must curse, which God has forbidden; here you must swear, which is not proper. The spirit of man must suffer so much persecution, so much peril must await the heart. And we should still be able to stand among such pains of the devil for a long time? so much more is it to be wished and prayed for that we may soon come to Christ through the speedy help of death.
(51) If this and all the saints' lives and confessions prove the saying of Paul, Rom. 7:22 ff: "I delight in the laws of God according to the Spirit, and yet I find in my members a rebellious law of sin," so that no one can deny that there is still sin in all baptized and holy men on earth, so that they must contend: what then does this wretched bull do to condemn all this? Must then such Scripture and all the saints be their liars? Let every one try himself, and feel he is
Fast, watch, labor until death, and be as holy as he may, and say whether he will not yet find in him evil desire and love, whether it be for unchastity, wrath, hatred, pride, or the like. For not only unchastity, but all evil lust and desires are understood by the desires of the flesh, which may be through the flesh; as Paul tells Gal. 5:18 ff.
Yes, I say that this bull, by condemning this article, blasphemes God. For thus says St. John the Apostle, 1 John 1:8-10: "If we say that we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sin, he is faithful and pious to forgive us all our sin, and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us."
Is this not clear enough that we are still to be cleansed and have sin? St. Paul speaks the same to the Hebrews [Cap. 12,1]: "Let us lay aside every weight and the sin that clings to us" etc. Here the apostle joins in, confessing that there is still in him, not only sin, but a clinging sin, that is, the wanton evil desire that does not cease while we are alive, always clinging and struggling against the spirit, of which he has a burden and a complaint; which the apostle calls laying aside both.
54) So Joh. 15, 1) 3. when Christ said to his disciples: "You are now clean, because of the word that I have said to you", he says before 2) [V. 1. 2.]: "I am a vine, you are my vines, and my father is a vinedresser. Whichever branch beareth fruit, him will he cleanse, that it may bear more fruit." Here we see that the branches, which are nevertheless fruitful, that is, pious and holy, are nevertheless still unclean and more to be cleansed. So David Ps. 51:12, being already pious and pure, yet he said, "O Lord, create in me a clean heart, and make in me a new right spirit." Again he says Ps. 19, 13: "O Lord, who may know all his sin;
1) In the original wrong "Ivan. 13".
2) In the original: "afterwards", because before instead of Joh. 15 the 13th chapter was added.
Make me clean from my secret, hidden sins."
(55) Yes, that we understand it rightly, it is not possible to ask or desire against and from the sins, because they are already sincere. The first part of grace and the spirit that is put on is only of this kind, that it works against the other sins, and would like to be thoroughly sincere, but is not able to do so because of the opposition of the flesh. For those who have not begun to be pious do not argue, do not complain, do not plead against their flesh and sin, yes, they feel nothing contrary, they go and follow as the flesh wills, as St. Paul Eph. 4, 17-19 says of them; they have come to the point that they no longer feel, therefore they go into impurity and stinginess etc.
The parables of the Gospel serve this purpose. The first one is about the Samaritan [Luc. 10, 34. f.], who laid the half alive man on his animal, poured wine and oil into his wounds and ordered the ostler to wait for him. For he did not make him whole all at once. So we also by baptism or repentance are not made whole, but are begun and joined with the first grace, that we daily heal and become whole more and more. Therefore St. Jacob says, Jac. 1,18: "God has given us birth through his word, out of pure gracious will", without our merit, "so that we might be a beginning of his work or creatures"; as if he should say: We are a work of God begun, but not yet finished, while we live here on earth, in the faith of his word; but after death we will be perfect, a divine work without all sin and infirmity.
(57) The other parable, Matt. 13:33, is of the leaven which the woman mixed in three measures of flour until it became thoroughly leavened. The same new leaven is the faith and grace of the Spirit; but it does not make it sour all at once, but finely and neatly by and by it makes us like it, new and the bread of God. So that this life is not piety, but becoming pious; not health, but becoming healthy; not being, but becoming; not rest, but training. We are not yet, but we will be.
but; it is not yet done and done, but it is in progress and swinging. It is not the end, but it is the way; everything is glowing 1) and not yet glistening, but everything is sweeping.
58. and that we make an end of it, only the Lord's Prayer confesses that we are all still in sins, since all the saints must also pray: "Let your name be sanctified, your will be done, your kingdom come" etc. So that they actually confess that they do not yet sufficiently sanctify God's name; and yet they could not pray this unless the Spirit had already begun to sanctify it. So they confess that they do not yet do the will of God, and yet they would not ask if they had not begun to do His will. For those who have not begun do not respect God's name and will, do not ask for it, and do not ask for it.
(59) Nor can it be said that in these prayers the saints pray for their past sins alone, and not for the rest of their present sins. For for past sins there is a special prayer in the Lord's Prayer, which reads: "Forgive us our trespasses as we forgive those who trespass against us. But these prayers are clearly for the remaining present sins, because they still ask for 2) the future glory of God's name, future obedience of God's will, future possession of God's kingdom, which are still partly in the devil's kingdom, disobedience and dishonor to God's name.
(60) But I know well what they say to all this, that such evil as remains after baptism is not sin, and invent a new name for it, saying that it is chastisement, and not guilt; yea, that it is more a fault or infirmity than sin. Here I answer, and say that they say all these things of their own will, without scripture, reason, and cause; moreover contrary to scripture, for St. Paul saith not thus: I find fault in myself; but in express words, "I serve the law of sin according to the flesh"; item Rom. 7:25, "The sin that dwelleth in me doeth evil"; and St. John, "I am a sinner".
1) In the original: gluwet.
2) In the Wittenberg and in the Jena: not.
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hannes does not say: If we say that we have no fault; but: "If we say that we have no sin" [1 John 1:8].
(61) There is no reason why human iniquity should try to force God's word and call wrong what God allows to be called sin; otherwise one would make the whole of Scripture meaningless, and say that the word sin is called wrong in all places, and that nothing is sin anymore, but only wrong and infirmity. Who would object if someone said that adultery, murder and robbery are only faults and not sins? Of course they are faults and infirmities, but they are sinful faults and infirmities that must be healed by grace. Anger, evil desire and inclination to all evil are faults; but are they not also sins? Would they not be contrary to God's commandment, which says, Thou shalt not have evil desire, thou shalt not be angry? What do they want to call sin, if they do not want to call what is against God's commandment sin? St. Paul, in the very text in which he speaks of the sin of baptized people, introduced God's commandment and said Rom. 7:7: "I would not have known that evil desire was sin, if the commandment had not said, Thou shalt not covet." As if to say, "This very covetousness, which remains in me and in all the baptized, is not only error, but sin, which is contrary to this commandment of God, and is forbidden therein.
62. such wild plots and evasive words to disguise the Scripture, St. Paul calls in Greek, χυβεία and πανουργία, Eph. 4,14., that is, jugglery, gamesmanship, duplicity, because they toss the words of God to and fro according to their will, as doubters toss dice, and as jugglers give things another nose and appearance; that they may take from the Scriptures their single, simple, constant sense, and blind our eyes, that we may waver to and fro, not keeping a certain sense, and be, as it were, bewitched and beguiled by them, and they play with us as gamblers do with the dice. So they also do to this public text and little word "sin", and say that sin is not called sin, it is called a defect or infirmity; they deceive us, so that we do not see that which is clearly before our eyes; just as he writes to the Galatians.
Cap. 3:1: "O foolish Galatians, who has bewitched you and deceived you, that you do not hear the truth?"
63. If we let them have the power to disguise the divine words in this way, they would probably end up saying that a tree is called a stone and a horse is called a cow, as they unfortunately have done and still do in the words: Faith, love, hope, righteousness, good works, sin, laws, grace of God, and much more, which I want to receive on my oath, also prove that those who wrote about the Sententia during these four hundred years have never understood, but have diced and juggled with it according to their lack of understanding, so that the whole Scripture has lost its understanding, and we have learned vain fables and fairy tales for it 1). Therefore let no one be deceived by human fables and fairy tales. What God calls sin in words, let it be true and take it for real sin. God does not lie as a man does, Deut. 23, 19. Neither does he play and juggle with words as men do; but his words are earnest and true, Ps. 119, 86. 142. 160. and 111, 7.
64 What should they not have played, where the apostle would have drawn the high commandment of one, of idols, in the first table of Moses, since the high spirits do not have enough understanding, so they do not leave their jiggery-pokery in the low commandment of the evil desires, which everyone feels that they are against God's commandment, and yet do not want to let sin be sin. And no doubt St. Paul drew out such a low commandment, so that it would shut everyone's mouth, overcome and resolve us with our own feelings, and no one could speak against it. It has not helped yet, nor do they invent jugglery to refute such clear truth and self-confident feeling.
65) But they want to hear their reason why they do not allow sin to remain after baptism. 2) They say that it is a disgrace to baptism to say that sin remains after baptism.
1) In the original: taught.
2) This last part of the sentence is in the original Latin infinitive construction. However, the Wittenberg and Jena editions have already changed it.
We believe that all sins are forgiven in baptism, and that man is clean and born again. If all sins are forgiven, then what remains need not be called sin.
This is how human reason works; when it falls into God's word and work without divine light, it wants to calculate and measure according to its ability. But what shall I answer here, for that is exactly what St. Augustine answered his Pelagians, who also stabbed him with a straw spear. Some sins (he says), as real as they are, pass away after the work, but remain after the guilt. For a death stroke is soon done and passed away, but the guilt remains until he repents. But again, this original sin, which is born in the flesh, passes away in baptism according to the guilt, but remains according to the work. For even though it is forgiven, it still lives, lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives, and lives.
67 And I would not believe St. Augustine if St. Paul did not stand with him, who says Rom. 8:1: "All who believe in Christ have nothing condemnable in them, because they do not follow the flesh. He does not say there is nothing sinful in them, but: nothing damnable. For he said before, as in the members and in the flesh there is sin that contends against the Spirit, but because the Spirit contends against it, and does not follow it, it does no harm; and God judges a man, not according to the sin that contends against him in his flesh, but according to the Spirit that contends against sin, and so is like unto the divine will, which hateth and persecuteth sin.
68 Thus it is said twice, that sin is forgiven, and there is no sin. After baptism and repentance, all sins are forgiven, but there is still sin until death, even though it does not harm salvation through forgiveness, as long as we fight against it and do not follow it. Therefore they should not deny that sin remains after baptism, just as if we were no longer allowed to have grace that takes away sin, but should deny that not all sins are forgiven, then I would have denied with them and they with me rightly and unanimously.
(69) For this is the rich grace of the New Testament, and the abundant mercy of the heavenly Father, that we begin to be pious and clean through baptism and repentance. But what is still before us of sins to be cast out, he holds to our account, for the sake of the piety we have begun, and for the sake of the constant fighting and casting out of sins, and will not impute them to us, as he would rightly, until we become completely pure. Therefore he has given us a bishop, Christ, who is without sin, and who is to stand for us until we also, like him, become completely pure. However, Christ's piety must be our cover of shame in God's eyes, and his full piety must be a protection and shield, so that the rest of the sins of those who believe in him are not counted for his sake, as St. Paul masterfully describes in Romans 3.
So let us conclude this article, which is almost the best and most necessary, with the beautiful saying of St. Augustine: Sin is forgiven in baptism; not that it is no longer there, but that it is not counted. Here we see clearly that sin remains, but it is not reckoned. And this for the two aforementioned reasons. The first is that we believe in Christ, who comes before us by faith, and covers it with his innocence. The other, that we strive without ceasing to destroy them. For where the two are not, it is reckoned, and not forgiven, and condemned for ever.
This is the joy, consolation and blessedness of the New Testament; in it one learns what Christ is good for and what is needed; from it grows love and joy, praise and thanksgiving to Christ and to the Father of all mercy; from it become free, joyful, courageous Christians who pursue sin out of love and atone for it with joy. But those who hide sin from us and only make an affliction out of it, make us secure, lazy and discontented, take Christ away from us, and let us go without fear and care to destroy sin, and thus harden ourselves in dreadful presumption, so that neither Christ nor God tastes or is sweet to us. God protect us for this, and help all who are in it, amen.
1500 Erl. (2.) 24,80-82. sect. 3. arrival of the bull of excommunication in Deutschld. No.448. W. XV. 1782-1785. 1501
The third.
The tinder of original sin, even if there is no real sin, still hinders the entrance of the Kingdom of Heaven.
(72) The rest of the sin after baptism, as mentioned in the next article, is called tinder, because it is easily received and moved to evil love, lust, and works, just as the tinder of the flesh is easily set on fire, as each man finds in himself. Now this article has never been held by me as anything other than a delusion and conceit, not for a consistent, certain truth to doctrine, that there has been no need to condemn it. But since my opponents raise nothing against it, for only the few words: We do not like it, and I do not care what they like or do not like, for which I have been very careful in the meantime, I set it as a constant doctrine of truth, confess it and also want to preserve it; in spite of them, they are commanded to overthrow it with writings or with reason! And prove it thus:
73 St. Peter 2 Petr. 3, 13 [from Is. 65, 17] says: God will create new heavens and new earths at the last day, in which no sin shall dwell, as in these, but only righteousness. Since it has been proved in the previous article that the tinder is sin, it is obvious to all reason that no one will enter heaven with the same sin as before. They will not enter with sins, without doubt. But although this truth is so evident that there is no need to prove it, since no one is so foolish as to think that one can go to heaven with sins, yet because this is such a great bull, and they are so foolish or impudent as to say and put such things, I add one more sentence.
74 St. Paul Ephesians 5:25-27 says: "Christ cleanseth his Christianity by baptism of water and of the gospel, that he himself might bring home unto him a bride, glorious Christianity, not having spot, or wrinkle, or any such thing. I mean that here St. Paul teaches publicly that no sin must go to heaven with it, if there is neither spot nor wrinkle nor any evil mark in it.
(75) And although the said tinder, according to their erroneous opinion, is not sin, but only a disease and infirmity, yet I respect that everyone may sufficiently know that the same infirmity nevertheless hinders the entrance of heaven. For every sickness and infirmity, every spot, every wrinkle, and all such things must first be put away, as St. Paul says [Col. 3:8, Heb. 12:1], if we are to go to heaven, that the figure of Ex. 13:18 may be fulfilled.When the children of Israel came out of Egypt not only strong and healthy, but also armed, as David said in Psalms 105:37: "There was not one among them that was sick or infirm": how much more must all infirmities be gone when we go to the right promised land of the kingdom of heaven, out of this world and right Egypt.
But perhaps the pope jokes with his own in this bull, and perhaps talks about the heaven that is ready for him and all his own, who blaspheme and persecute the divine truth with him, in the abyss of hell with Lucifer and his angels. For into this heaven will go not only the tinder, but the fire of all sin and woe. Otherwise I could not think what other heaven it has, since sin and sickness do not hinder the entrance. Our heaven, where God dwells within, is hindered by the smallest sin and infirmity, and all who enter it must shine as purely as the sun, as the Scripture says [Matt. 13:43]. Unless the pope and his papists want to build them their own heaven, like the jugglers of linen cloths in the carnival. Is it not annoying that one must read such foolish and childish things in papal bulls? And yet command it to be taken for serious Christian articles of faith.
The fourth.
The imperfect love of God in dying has with it, without doubt, a great fear, which alone would like to be a purgatory, "and hinder the entrance of heaven.
Now it is said and proven that nothing frail can enter heaven; everything of its dimensions must be perfect.
and be without sin and without infirmity. For all the saints shall not be equal in heaven, but every one of them shall be sufficiently pure and perfect in his measure. Since imperfect love has an infirmity, and since there is so much sin in it that its infirmity is so great, I think it is clear that imperfect love is a hindrance to the entrance of heaven.
But that imperfect love has fear beside it, I leave to St. John the Apostle, who says 1 John 4:18: "Where there is fear, love is not perfect; for perfect love casteth out fear. Whoever does not believe this saying, I do not ask him to believe me. But since this bull condemns it, I would be sorry if it did not also condemn my articles based on this St. John's saying.
But that the great fear might well be a purgatory, I have thought conceitedly; I neither know how to set it nor how to appal it; experience will teach it; nor is it important, if we do not know it. But methinks the Scriptures prove that the torment of hell (which they compare to purgatory) is fear, terror, dread, flight and despair, as Ps. 2:5 says: "He will address them in his wrath, and in his fury he will terrify them"; and Ps. 6:3 ff. 6, 3. f.: "All my bones are terrified, and my soul is greatly affrighted"; and Prov. 28, 1.: "The sinner fleeth, and no man chaseth him"; item, Deut. 5, 28, 65.: "God will give thee a fearful, desponding heart." We also see every day how great a torment the same terrible terror is, that some die suddenly from it, some go mad, and immediately come into another being, so that we must confess that no torment is equal to the right serious, terrible fright, that also for this reason it is written of the righteous Ps. 112:7 ff: "He will not be frightened by the evil cry," before which all sinners will be frightened. Such fear and terror do nothing but cause an evil conscience, since love and faith are lacking. Therefore, I think that this article should have enough appearances. But whoever does not want to believe it, let it stand; the bull knows nothing about it, with all its masters.
The fifth.
It is not founded in Scripture, nor in the holy old teachers, that repentance has dr^i pieces, Rene, Confession and Atonement.
80 Here it is to be noted that I have never denied that God sometimes punishes sin, as we read in Moses, Aaron, David, and many more [histories]; but I have said that the pardon which the pope supposedly gives through indulgences is nothing, and is not founded in any Scripture, but arises from human law. This I prove:
81 First, in their own words, since they say, and rightly so, that repentance would be so great that no atonement would be necessary. But if the atonement were founded in Scripture, it would be necessary and must be done, regardless of the greatness of the repentance or purity of the confession. For what is commanded in Scripture must not be omitted for the sake of any other thing, for Christ says [Matt. 5:18], "Not one letter nor one tittle shall pass away; all things must be done." Therefore it is clear from their own words how they bite their own tongues, and condemn that which they themselves teach.
Secondly, Christ absolved the adulteress without atoning, John 8:11, and forgave the sin of the gout-breaker without atoning, Matth. 9:2, which Christ would not have done if atoning was established in Scripture. For He says (Matth. 5,17): "He did not come to abolish the law, but to fulfill it. But where an example of Christ is contrary to a doctrine, the same doctrine is undoubtedly not sound, nor is it founded in Scripture, and it is of no avail if, on the other hand, another repugnant example of satisfaction is imposed, as some introduce Mariam Magdalenam, who washed Christ's feet with tears [Luc. 7:47]. For I can easily say here that there was no satisfaction, since many works are and may be done that are not satisfaction. But no lessening of satisfaction can be interpreted as being anything other than a lessening of satisfaction. Therefore, where it is abated, it concludes that it is not commanded in Scripture. But where a work
1504 ed. (p.) 24.85-87. sect. 3. arrival of the bull of excommunication in Deutschld. No. 448 W. XV. 1787-1790. 1505
it does not decide that [it] is necessary to gratify or to do 1).
83 Again, where God punishes sin, whether it be pardon or not, no one can put it away, as He says Ps. 89:33: "I will punish their sin with a rod, and with blows or punishments by the hand of man. These words must also be fulfilled on a letter or tittle; and may the pope not put away such punishment for sin, for he may not put away the Scripture and God's Word. It is true that man may appear before God, and punish himself or be punished, that God may hold the rod, as St. Paul says 1 Cor. 11:31: "If we punish ourselves, we shall not be punished by God." And so it may happen that the new is so great that God no longer demands punishment.
In this way, the holy fathers of old set canons of repentance for sin, which was called pardon, so that they would come before God, and we would punish ourselves. For it must be punished, whether by ourselves or by others because of God. That is why I have said and still say that it is all lies and deception with the indulgence of the pope. For, if the penalty of sin is required by God (as is true, and the Scripture teaches), the pope cannot take it off, nor put down the Scripture, and deceives the people. But if there is no punishment (as when repentance is so great, or we punish ourselves), he does not put it down, and deceives the people again.
From this I have said that the three parts of repentance are not founded in Scripture. It is not that I deny repentance, confession and punishment, but that I destroy the indulgence which makes us think that the third part, the atonement, is not true. I have clearly said that the pardon that is or is to be given through indulgences is not written anywhere. By this I have not denied that there is no punishment or satisfaction for sin. I say it is, but it may not be put away. But which is put away, it is invented by men, without any
1) Thus in the original. In the Wittenberg and the Jena: "zuthun"; in the Erlanger: "Zuthun"; in Walch: "Zuthuung.
Reason of the Scripture. For this reason I am also hostile to the word "sufficiency", 2) I would that it had never arisen. The Scripture calls it punishment and mortification of sin; for no one can be punished enough for a daily sin; but he may well be punished for all sin, perhaps with grace temporally, perhaps with wrath eternally.
So this article says that repentance does not have three parts, according to the priest's and his lies and lies, but that the third part is in his power to give indulgences. But it has three parts according to divine holy scripture, that the third sometimes remains, for the sake of great repentance or its own punishment. But no sin ever remains unpunished, as St. Augustine says: Nullum malum impunitum, no evil remains unpunished; as also the proverb teaches: Where man does not punish, God punishes. Therefore, the pope has to refrain from the punishment of sin just as little as he has to refrain from repentance and confession. For repentance is a sacrament, which is not his, it has not to walk in any part.
The sixth.
The repentance that is prepared by investigation, contemplation and hatred of sins, as when a sinner contemplates his time with bitterness of heart, and conquers the greatness, amount and shame of sin, plus the loss of eternal life, and gain of eternal damnation, makes a hypocrite and greater sinner.
(87) All that is not of faith is sin, says St. Paul, Rom. 14:23. So also they themselves, all my adversaries, say that right repentance of sin should be in love; and if it be not in love, it is not repentance. I have also taught the same in this article, but they condemn their own doctrine, because I also teach it. Even if someone considers his sin and all sin's harm without love and faith, it does not help before God. For the devil and all the damned also have such remorse, which is called Judasreu and Galgenreu in German [Matth. 27, 3-5].
88. and this is done because it is merciful.
2) In Latin: satisfactio; Erlanger: "gnugthun".
and do not have the Spirit of God, they may not love righteousness; and even though they have to consider their sin with fear and trouble, forced by the commandment of the church or the hardships of death, they are so skilled in heart that if there were no hell, or could be without shame and without fear, they would much rather have repentance, confession and atonement. And it is not possible for them to have another heart by their own power of nature, without the grace of God. For man can do no good of himself, but only evil, as I will prove in the 36th article; and even if he pretends to do good, it is still a lie, deception and hypocrisy.
(89) Therefore I have taught, Let every man search his heart first, whether he thoroughly, with desire and a willing heart, hate sin; and if he find himself not so, that he only despiseth his repentance, and first falleth down, and prayeth unto his Lord, and maketh intercession for himself, for a right true repentance, as the church prayeth, Et cor poe- nitens tribue, and then consider his sin. It is a strange thing and a great grace to have a repentant heart, and it cannot be prepared by sin and hell, but only by the Holy Spirit. Otherwise Judas would have had the best repentance, who considered his sin well, with great sorrow. Again, it is a forced, imaginary repentance, as experience shows that so much confession takes place during fasting, and yet little recovery.
90 Such false teaching of hypocritical false repentance was proclaimed by St. Paul in 1 Tim. 4:1 f.: "Teachers will come who follow seducing spirits, and with hypocrisy and good appearances they will teach lies, and have a brand in their conscience. Is it not teaching lies to teach repentance for good, which only seems good, and yet is done without faith, love, air and will (which the grace of God alone gives)? They make a brand in their conscience. Just as such a brand is not really innate or grown, but is forcibly imprinted from outside, so their conscience is not grown by grace, but by the grace of God.
1) In the original: seltzen.
The fact that a person is forced and prepared with false imaginary thoughts turns out to be a repentance and is not true.
91 Such a false conscience and repentance makes not only a hypocrite but also a greater sinner; as St. Jerome also says: Simulata sanctitas est duplex iniquitas, a glittering piety is a twofold wickedness. One is that there is no fundamental piety, but an unwilling, unloving heart for righteousness. The other is that such basic wickedness, with forced thoughts and fictitious repentance, is covered and pretended as a true repentance and piety, so that it wants to deceive and lie to God. Against such false repentance, which the pope and his liars teach as a good repentance, in all their books, I have set this article, and still set and hold it.
It also happens that such false repentants, in contemplation of their sin, again (although deep in the heart) feel flames and sparks of the desire of previous sin, or evil movement of previous hatred and envy, and immediately in repentance gain right desire for sins, which they might have forgotten, if they had not contemplated them; so that nothing is of any use, which does not flow from the gracious work of God, that also St. Paul says: Sins only increase, where they are considered without grace, Rom 5, 17 ff. Paul says: Sins only increase where they are considered and recognized without grace, Rom. 5, 17. ff; Gal. 3, 21. ff. and 1 Cor. 15, 54. ff. These incendiary blind leaders still strive to deceive us, and to present and convince us of the same astonishment and increase of sin for a good repentance.
It is true that through punishment and such forced repentance, hardened, hardened sinners are prevented and stopped from doing their evil for a time in the sight of men, but their hearts do not become righteous in the sight of God. So they do not leave their wickedness any longer, because they have to shy away from people and fear them. But I have worked with my teachings so that these hypocrites and burned consciences would be fewer, which the Pope and his followers increase daily with the devil's teachings, and so that the right, good, grace-filled repentance would become more and more common, so that we would not anger the Almighty God more with false teachings and repentance than we have done with our sins. He
1508 Erl. (2.) Lt, 8S-S1. Sect. 3. arrival of the ban bull in Deutschld. No. 448. W. XV. I792-I7S5. 1500
will say to them the word of Matth. 21, 31: "Harlots and sons of whores will go before you into the kingdom of heaven"; the glittering, false newcomers and forced piety are so much more a source of disgust to him than public sin and sinners.
94. And that I may prove it still more clearly: I have conquered and proved in the first article that even the saints, living in God's grace, love righteousness with great effort and labor, and resist their fleshly lusts and sins; for if these could not sufficiently hate their sin, what should those do who are still apart from grace, and have no opposition to sin? What should the carnal man do in the absence of the Spirit or grace against sin, if in the presence of the Spirit he contends against God for sin? How could anyone speak more foolishly than that nature, before or without grace, should hate and shun sin or repent of it, if, being in grace, it loves, seeks, desires sin, and contends and rages against grace? as all the saints have lamented.
95 If nature should do of herself that the grace of God cannot wring from her with ceaseless strife, it would be said that a great tree, which I cannot bend with might, if I let it, it bends itself; and a river of arms, which I cannot protect with dams or guns, if I let it go, it stops itself. So the pope and the papists also teach us that grace cannot sufficiently compel sin, but without grace it compels and resists it itself. Only into the dog days with the preachers!
(96) Therefore it is vain deceit and hypocrisy to teach repentance by contemplating only sin and its harm, seeing first Christ in his wounds, and from them his love toward us; and then overcoming our ingratitude, and thus contemplating sin out of hearty, thorough favor toward Christ, and disfavor toward ourselves. This is a true repentance and fruitful penance. For repentance should first be to consider sin, that considering sin may flow from repentance and be prepared, not again that repentance may follow,
and be prepared from contemplation. There must be repentance before all contemplation of sin, just as love and pleasure must be there before all good works and their contemplation. Contemplation is the fruit of repentance; repentance is the tree. Now in our lands the fruit grows on and from the trees, and contemplation of sin from repentance; but in Pabst's and Papal saints' lands perhaps the trees grow on the fruit, repentance from the sins; even as they go on the ears, and pervert all things.
The seventh.
True is the saying, and better than all the doctrine which they have hitherto taught of repentance, that it is said, Never-doing is the highest repentance, and a new life is the best repentance; or, Repentance is the best.
97. Is not never-doing the highest penance, as they say in all the world, and in truth, what is the highest penance? Say, O holy father Pabst, we want to listen to you. O thou wolf of Christendom, is it not true that never-ending repentance is not only the right repentance of sin, but also the change of the whole life? Why then is it not the highest and best repentance? For where repentance is rightly approached by the grace of God, man is changed at the same time into another man, heart, courage, mind and life; and this is what I call never-ending repentance, and a new life.
98 Since the pope denies that never-sinning is the highest penance, let us see what he wants to call the highest penance. He will never say that ever-doing, and sinning for and for, is the best penance; Although he and his own repent in the same way, and the first letter of never doing is too much for them, and make never doing into always doing, he must certainly say that Judas' and gallows' repentance is the best repentance, which, made without divine grace from purely natural abilities, is fundamentally wrong, and does not make a new life, nor does it cease to sin, serious and heartfelt opinion; As it is sufficiently proved above that without grace there is no good in man, so also those who live in grace. Have evil and sin contending in them.
99. but the dear pope is moved by the
The little word of Christ Matth. 16, 19: "What you will unbind on earth, shall be loosed in heaven", perhaps thinks, where never-doing would be the highest penance, a man could well become pious at home, would not be allowed to run or send to Rome; thus the Roman treudelmarkt, where one buys and exchanges keys, letters, seals, sin, grace, God, hell, all things, would completely pass away; therefore he must stick the best penance to Rome, to his bag and box.
But we want to prove our articles with scriptures. So St. Paul says Gal. 6, 15: In a Christian state neither the circumcised nor the uncircumcised is valid, but only a new being. Dear Pope, condemn also this apostle who freely says that everything that is not a new being is not valid in Christianity. Now Judaism, made without grace, is not a new being, nor does it raise it, but is a hypocrisy, so it certainly counts for nothing; how then can it be the best repentance?
It is true that a new nature and influence of grace begins with a great temptation and fright of conscience, or otherwise with great suffering and accident, which Revelation 3:20 is called God's knocking or visitation, and causes bitter pain, so that man wants to perish completely and thinks he must perish. But there grace and strength are poured in at the same time, so that man does not perish; and so a new being and good intention is begun there, which is called the right good repentance. Just as we read of St. Paul's conversion, that he, being surrounded by a light from heaven, was frightened, and at the same time received grace, and said [Acts 9:3, 6], "Lord, what shall I do?" So, in the storm and adversity, God pours grace, as it is written Isa. 41:3: "God persecuted them, and so He walked peacefully in them." And the prophet Nahum Cap. 1,3: "God is a Lord, whose ways are like thunderings, lightnings and tempests, and His footsteps are like thick powder clouds"; as if he should say: God, whom He wants to favor, attacks him in such a way that He brings all misfortunes upon him, inwardly and outwardly, so that man thinks that he shall perish before a great storm and temptation.
102. And those who do not suffer his works and ways, drive away his grace from them, and cannot greet God who meets them, nor understand his greeting, nor give thanks. For his greeting is dreadful in the beginning, but comforting in the end. Just as the angel Gabriel frightens Mariam in his greeting, and yet comforts her in the most lovely way. Therefore, the repentance that is practiced with peaceful thoughts is hypocrisy. There must be great earnestness and deep sorrow if the old man is to be undressed. Just as we see when lightning strikes a tree or a man, it does two things at the same time: the first, it tears up the tree and swiftly strangles the man; the second, it turns back the face of the dead man and the broken tree or log to heaven. Thus, the grace of God at the same time frightens man, chases and drives him, and turns him back to Himself. My dear pope knows such works of repentance and grace less than the great block that lies there, and yet he wants to judge and pass judgment within it.
In ancient times there was a heresy called the Donatists, who taught that no man could receive true baptism or the sacraments if the priest or bishop who gave them were holy; St. Augustine overcame them and proved that the sacraments are not of men, but of God alone, who gives them through pious and evil ministers. Since the heresy has been put down, the heresy of the pope comes in its place, and teaches thus: Although he who gives the sacraments need not be pious, he must nevertheless be high and mighty; and what those heretics gave to human holiness, the pope gives to human power and height, and wants that no one has to give sacraments, but he alone, or by his power, God gives, someone has faith, gospel, God's Spirit, or all holiness. The sacraments are now bound to the authority, which in former times did not want to adhere to holiness, and now stick to the red hats, golden crowns and infules, like the scallops to the felt hats and coats of mail.
104 Not content with this, teach further, and give such power to his keys, whether anyone comes who neither believes nor repents, whether he has already
1512 Erl. (2.) 84, 93-95. sec. 3. arrival of the Bannbulle in Deutschld. No. 448 W. XV, 1798-1800. 1513
If a man has barely half a salvation, which they call attritio, then he can, by the power of the keys, turn this half salvation into a whole, good, grace-filled repentance, provided the same man does not put a bar in front of it, as mentioned in the first article above. So now the pope can make grace and repentance in us, whether we are already unbelieving pagans and Jews, and without all repentance, and the sacraments must now go, not only from the holiness of the priests, as the Donatists said, but from the power and elevation of men, so that faith is destroyed and forgotten. Seeing then that the pope is not deprived of such heresy and fictitious power (so that he can make the best penances if he wishes), 1) he must deny that never-doing is not the best penance.
105. Beware now of the final Christian, the pope, and be sure that the sacraments hang neither on holiness, nor on height, nor on power, nor on wealth, nor on hats, nor on gloves, nor on pope, nor on bishops, nor to priests, nor to monks, but to your own faith, that whoever absolves you, be he holy or unholy, high or low, poor or rich, pope or priest, believe that God absolves you by him, and you are absolved. For if the sacraments are not attached to holiness, how much less will they be attached to height, power, greatness, honor and riches? since holiness is the greatest thing on earth above all things.
(106) And this is the intention of the words of Christ, when he says [Matth. 16, 19. 18, 18.]: "What you shall loose on earth shall be loosed in heaven"; so that Christ gives no supremacy, but stirs the heart of every Christian to faith, that he may be sure, when he is absolved by the priest, that he is absolved before God, and that the keys are not able to give more than as much as you believe, and not as much as the pope and his own want. Although their great, assumed power of sacrilege and supremacy is to be suffered, so far nevertheless that you keep the right faith, that no one can give you less or more, than as much as you believe and lie, that the pope and his may make a repentance in you, in the power of the keys, without your faith.
1) The brackets are set by us.
The eighth.
Do not take it upon yourself to confess all daily sins, not even all mortal sins. No one can recognize "all mortal sin," and in the old days only the publicly conscious mortal sins were confessed.
(107) That no daily sin is necessary to confess, they all teach themselves, but because I say it, it must be heresy. I think that if I were to say that there is a God, and confess all the articles of faith, it would all have to be heresy, just because I say it; so pious and true is the pope and his own against me.
108) That not all mortal sins may be confessed nor known is clear from Ps. 19:13: "Lord, who can know all his sins? Make me clean from the same secret sins." Here the prophet teaches us that we cannot confess the secret sins, for God alone knows them, and we should put them away with supplication. But that they are mortal sins is testified by Ps. 143, 2: "Lord, do not come to judgment with your servant, for no living man is found justified in your sight." If the dear saints and servants of God have such sins (which we consider sinless) that they cannot be justified before God, what are you doing, wretched priest, that you also want to justify before God those who, without faith and true repentance, with their damned repentance, have begun repentance? They must be mortal sins, for the sake of which even the saints may not be justified before God. For what hinders justification is a mortal sin; and again.
For this reason I have taught, and so should everyone teach, the people to fear God, and after all the diligence of confession to God, to say with David, "Behold, dear God, I have confessed this and that; now your judgments are secret and terrible: if you will enter into judgment with me, I will never stand before you, I will do to him as I do. Who knows all his sins? Therefore I flee from thy judgment unto thy mercies, and pray thee make me clean from all my unknown sins. So people could learn to comfort themselves on God's grace, and not on their own repentance, confession and satisfaction, as the final Christian teaches with his disciples.
That only public sins were confessed in the past, I let the histories say and prove, along with the epistles of St. Paul. I have said only of the mortal sins, which man himself is aware of, though they are secret among men. About these, I say, there are more, which no one but God knows; therefore, let people be at peace, and do not make them investigate all their sins, since this is impossible; and let them confess those which occur to them at the time or which they are aware of, so that they may respect the faith of divine graces more than their full confession.
The ninth.
When we undertake to confess all sin purely, we do nothing else, except that we will not leave it to the divine mercy to') forgive it.
This article has already been proven from the previous one and others. For if it is true, as David says in Ps. 19:13, that no one knows all his sins, we must by necessity leave those unknown sins to the mercy of God, and so rely not on our confession nor repentance, but on His grace, asking with humble, fearful prayer that He may cleanse us of them, as has been said.
(112) Also, as we have shown in the first and second articles, how all the saints complain of their sins in the flesh, which they cannot be rid of, we must confess that these remaining sins must also be committed by God's grace; which, if he were to judge quickly (as he will do to those who despise them), would all be found deadly. That the Pope condemns such things is not surprising, for they teach us to rely in all things on our own work and his power, and not on God's mercy, so that the fear of God and hope are extinguished in the Christian heart. But St. Augustine says Confess. 9: "Woe to all human life, however good it is, if it is judged without mercy. So St. Augustine also wants to have the good life ordered to mercy, and does not like God's judgment: how do we then
1) Thus, according to the Latin. Erlanger: that.
not leave some hidden sin of his grace? Oh, it is annoying to hear such clear truth to be condemned by the pope; it is end-Christian essence with pope and papists.
The tenth.
No one's sins are forgiven, unless he believes that they will be forgiven when the priest absolves him. Yes, the sin would remain if he did not believe that it was forgiven. For it is not enough to have forgiveness or the influence of grace, but one must believe that the sin is forgiven.
From this article's condemnation it follows, first, that the article of Christian faith is false and heretical, since all Christians say: "I believe in the Holy Spirit, a holy Christian church, forgiveness of sin. For this article of mine does not teach otherwise than that we should believe forgiveness of sin, just as the article of Christian faith reads. Thank you, Most Holy Father Pope, that you teach us now that the world has never known before how the article, Forgiveness of Sin, is heretical. But if this one article of faith is heretical, then certainly all articles are heretical. So here the most holy father pope condemns the whole Christian faith so grossly that I only fear no one will believe that such a thing is in the bull. Now it is written in it; that is why they are ashamed that the bull is Germanized, and: their end-christian, heretical ravings come to light.
(114) Secondly, the sinner must say to the priest who absolves him, "You deny that my sins are forgiven, as you say. For the Holy Father Pope recently issued a bull condemning all those who believe that their sins are forgiven and that absolution is true; but he who goes to confession should think thus: I want to confess, but I will consider all absolution to be lies, heresy, and error, and I will call all priests liars, heretics, and seducers who absolve anyone; the pope has told me so in his bull.
Thirdly, it follows that Christ himself is a liar and a heretic, since he says to Petro, Matth. 16, 19: "What you loose on earth shall be loose in heaven. For this tender bull gives by banishment and fire that no one should believe that it is loose what the priest
1516 Erl. (S.) S4, ss-ioo. Section 3: Arrival of the Bannbulle in Deutschld. No. 448. W. LV, IS03-I805. 1517
that is, he should not ever believe that his sins are forgiven, as my article reads. If anyone does not believe that such an abomination is written in the bull, let him read it and see what it condemns. I would also have believed that the sky would fall before such things should come from the pope. I think that the pope has come to his end. However, this article is so publicly true that all Christians' ears are reasonably frightened and horrified by the Pope's condemnation, since it is the greatest practice in all Christendom for one to comfort the other, to believe and trust in God's mercy, which forgives his sin; without the evil spirit, in the last moments of death, blowing into people's heads, as the pope teaches in this bull, that they should not believe that their sin is forgiven. But he does not do this as if it were right and well done, but as an enemy of grace, faith and truth. But the pope, worse than all devils, teaches this as right and good doctrine, sits in God's place, and condemns faith, which no devil has ever done. O, it will be with thee, thou child of perdition and final Christian! Stop it, Pabst, you make it too rough and too much. But let us prove the article, for Christ Matt. 9:2, when he healed the gout-ridden man, he said before, "My son, trust and believe, and thy sins be forgiven thee." Here you see clearly that sins are not forgiven, but he believes that they are forgiven. And Mariam Magdalenam he absolves because of her faith, Luc. 7, 50. for thus his words are: "Go in peace, your faith has helped you." Do you see that it was faith that helped her and destroyed her sin, that Christ himself did not attribute the forgiveness of sins to his absolution, nor to the key, nor to the power, but to her faith? But the pope pretends that it is the fault of his power and not of man's faith that sins are forgiven. What kind of spirit this means to him, is well to be noticed.
Everybody knows that the priest's absolution is a judgment that is not his, but the priest's.
1) In the original: an.
which, in virtue of the words of Christ, when he says [Matth. 16, 19.]: "What you absolve shall be loosed," demands faith, and thus reads: I absolve thee; that is so much as to say, I dissolve thee, or, thy sins are forgiven thee; how then does it rhyme that such divine judgment the sinner should not believe? Now burn and condemn books, pope! So God shall overthrow thee, and cast thee into a foolish mind [Rom. 1, 28.], because thou always resistest divine truth, that thou mayest receive thy deserved reward. Doubt now, whoever will, whether the pope, who drives such errors into the world more than too much, and takes money and property of all countries for it, is the right, main, last final Christian; I thank God that I know him.
The eleventh.
Thou shalt not trust that thou shalt be absolved because of thy repentance, but because of the word of Christ, which saith unto Petro, Whatsoever thou shalt unbind shall be unbinded. Here I say, if thou art absolved by the priest, thou shalt firmly believe that thou art absolved, and thou shalt surely be absolved, whatever thy repentance may be.
This article is sufficiently demonstrated in the previous one. For who would confess or atone if he did not believe that his sins were forgiven? What would the priest say if I came and said, "Lord, I have sinned thus, and I am sorry, but I do not believe that I will be absolved by you? Nor does the bull teach them to do so, and condemn such faith as my article teaches.
But if it is true that sins are forgiven because of our repentance, as the bull teaches, and not because of God's word alone, as my article says, then a man would boast against God that he had obtained grace and forgiveness through his repentance and merit, and not through God's mercy alone; which is horrible and terrible to hear, and grace would be denied altogether. For God's mercy and grace is given in vain to the undeserving, as Rom. 3, 24. Paul says: "We
2) Wittenberger: yours. - The Jenaer has to "tollen" the marginal gloss "verkehrten, Rom. 1."
have been pardoned and justified in vain and out of pure mercy"; and Ps. 25, II: "Lord, you would be merciful to my sins for your name's sake." He does not say, for my name or merit.
119. also, as it has been sufficiently said above that the dear saints still have sin, and as sin contends against grace, and grace against sin, it is clear enough that grace is not only given to the undeserving, but also to the evil-deserving men and enemies of grace; how then should our repentance be so worthy that for its sake God should forgive sin, and not for his own sake? who says through the prophet Isaiah, Cap. 48, 9. II: "I will turn away my disgrace from thee for my name's sake; and I will do it all for my own sake, that I be not blasphemed, and will not give my glory to another" etc. Now if for our repentance sins were forgiven, the glory would be ours and not God's; he would also be blasphemed, as if sin were not forgiven merely for his name's sake.
120. So King Manasseh asked that God would forgive his sin for the sake of God's goodness and His promise, not according to his merit or repentance. [Prayer of Manasseh, v. II-13.] And what shall I say long? If any man be forgiven his sins because of his repentance, as this accursed bull lies and blasphemes, let him blot out the common prayer, where we all say, Lord, have mercy on me unworthy, poor sinner; and let him alone say thus, Lord, forgive me worthy and well-deserving and wholly sufficient saint my sin; and punish the centurion in the Gospel, when he said, Lord, I am not worthy that thou shouldest come under my roof [Matt. 8,8.].
If ever the pope and his saints are so worthy that God must forgive sin for their repentance, my advice would be that he put on his triple crown, and saddled his stallion with gold and pearls, rode in all his splendor before God, and defied him: with his own great worthiness; and would not forgive him sin, that he banished him, and chased him out of heaven. Where do you want to go in the end, you devilish hope? Well then, you can see why you were called
the holiest of holies before all the world. Continue, your blasphemy and raving against God will come to an end.
(122) Therefore I say and warn everyone that he should give glory to God and not trust that sins will be forgiven because of his repentance. For no repentance is sufficient in the sight of God, but for the sake of God's pure mercy, who wants to be honored, praised and loved, to show us unworthy and undeserving of grace. Beware of such bulls and their like teachers!
The twelfth.
If it were possible for a man to confess without Ren, or for a priest to absolve him lightly or jokingly, when he thinks he is absolved, he is certainly absolved.
In the whole Gospel, Christ based all things on faith, saying [Marc. 9:23], "All things are possible to him who believes"; item [Matth. 8:13], "It happens to you as you believe. Therefore it is true that even though the priest joked, yet I receive his absolution with earnestness and believe, it happens to me, not as he does, but as I believe. I said this to prove how great and necessary faith is in repentance, that everything depends on it. And although it is not possible to believe without repentance, as I said above, when I proved how faith and grace are poured in with a great tempest, if it were possible, faith alone would still be enough. For God did not offer His grace on repentance, nor on any work, but only on faith, when He said, "He who believes will be saved" [Marc. 16, 16].
124 And why should not a frivolous absolution be valid, as St. Paul says, Phil. 1, 15, that also the word of God is valid and helps the faithful, if it is preached by his enemies and persecutors, and they all confess that the sacraments, even given by evil unbelieving priests, still have power, even if he is hostile to the penitent. Sin and unbelief are ever greater than jesting or frivolity.
1) In the original: for all. The Wittenbergers and the Jenaers have our reading.
1520 ed. (2.) 24, 102-104. sect. 3. arrival of the bull of excommunication in Deutschld. No. 448, W. XV, 1808-1810. 1521
And that I say even more, they must confess that he also receives the benefit of the sacrament who heartily desires it, even if the priest wilfully denies it to him; so much depends on the faith of the penitent; as he is skilful, so he sees, the priest gives or does not give, jokes or is serious; as the sacrament comes, falls, passes, so it is God's sacrament, and can be seen with faith. But God's friend in Rome, the Pope, would like to destroy this faith and deceive us into trusting his power more than God's Sacrament, as if he could forgive sin by force without our faith. God protect all Christian hearts from the end-Christ and Satan's apostle!
The thirteenth.
In the sacrament of penance and forgiveness of sins, the pope or bishop does no more than the least priest. Indeed, where there is no priest, any Christian man does just as much, whether he be a woman or a child.
There, there, the article has hit the right blood sore; here it was necessary to defend and condemn! For the article should make the keys fall out of the shield of the idol at Rome, where he would let him go. But yet it shall not help him, he shall not rightly refute him; and so prove him:
(127) It has been sufficiently demonstrated that it is not the work of the priest, but the faith of the penitent that brings about the forgiveness of sins. For if the pope and all the priests gathered together were to pronounce absolution on a sinner, it would be of no use if the sinner did not believe. For the word stands firm: "He who does not believe is lost"; nothing helps against it. Yes, how should the pope's and all priests' absolution help without faith? If Christ, even God Himself, were to pronounce it, it would still 1) help nothing without faith. Is it not so that God preaches daily and works miracles before men, and yet does not help, because only those believe Him?
(128) For forgiveness is wholly due to faith, and not to priesthood or ministry.
1) In the original: "hulft". Wittenberg and Jena: helps.
and the pope is as little able to give faith as the lowest priest, the priest as little as a woman and child, I would like to be taught by the pope what he would do more for it than a bad priest? Let your wisdom be heard, dear pope! I will tell you what you do more than another bad priest: you hang up big flags with keys, and sell bulls, ring bells, cheat country and people of money, goods, body and soul, and lead them with you into the abyss of hell; you do this more than other priests and Christians.
129 Thus it is said above how the heretics Donatists, who wanted to bind all sacraments to the holiness of the priests and not to the faith of the penitents, overcome by Augustine, were nevertheless more sorry and better than the pope and his bishops, who want to bind the sacraments to the height and power. For if a holy priest does not do more in the sacraments than a sinful one, how can a great and high priest do more than a low and lesser one, if holiness counts for much more than authority? Therefore, it is clear that the pope alone assigns him the keys, with the same right as Lucifer in heaven wanted to assign him the divine chair. Since the keys are given only to the sacrament of penance, which is common to all Christians, and no one has more or less of it than he who believes more or less of it.
I ask you, most holy father pope, whether you have another sacrament of baptism than all priests and Christians, and whether you do more for the sake of your height when you baptize than a chaplain, layman, woman or child? Tell me, have you become a mute 2) here? If you have another baptism, St. Paul punishes you Eph. 4, 5: "It is one faith, one baptism, one Lord" etc. If the sacrament of baptism is the same for all Christians, that a layman, woman and child may give it, as happens daily, why should not the sacrament of the keys, penance or absolution also be the same and common? Is it not a sacrament as well as baptism?
131. further, you also have another fair,
2) In the original: "a mute".
than all other priests, or can you give more of the Corpus Christi than our chaplain? What do you show of the key sacrament, that you want to do more in it than all of Christendom? Thou seekest thy own free power over the churches, and makest of the key sacrament an unequal, unequal power and tyranny for thyself. If all sacraments are of equal value to anyone who can give them, you cannot take the keys off yourself and make another sacrament of your own than common Christianity has.
For this reason, all Christians should beware of the Pabst's end-Christian poison. As all baptisms and masses are equal wherever and by whom they are given, so absolution is equal wherever and by whom it is given. For it all depends on the faith of the one who receives it, not on the holiness, art, height, power of the one who gives it. Just as baptism cannot be divided and given to the pope and bishops in a different way than to all Christians, so neither can the mass and keys be divided, so that the pope has a different sacrament of the keys and mass than all of Christendom. But if he has another, or more, St. Paul excludes him from Christianity, as he says Eph. 4:5: "One faith, one baptism, one Lord."
It is true that the pope and the bishops reserve some cases and sins for them, but this is the custom of human laws and has been torn down by force. In this way, however, they no longer act in the forgiveness of guilt, they act only in the forgiveness of punishment or chastisement. But the forgiveness of guilt is actually the key and sacrament of repentance, which requires faith. The forgiveness of punishment does not require faith, but it is felt sensitively, and happens without faith, and does not actually belong to the sacrament of the keys. My article, however, says of the forgiveness of sins that it is common to everyone, like baptism and mass, and may not be caught by any height or force, as the pope pretends and lies with his own.
1) Original: "gleichen gemeinen"; Wittenberg and Jena: "gleichengemeine".
The fourteenth.
No one shall answer the priest that he has repented, nor shall the priest demand it.
This must also be error to you, O holy father pope; now you must let it be truth, and prove it thus. For since it is not at our discretion, but at God's judgment, whether our repentance is right or not, no one can say without presumption that he has repented. For St. Paul 2 Cor. 10:18 says: "Not he who praises himself is approved, but he whom God praises"; and 1 Cor. 4:4: "I am not aware of anything, but I am not justified by it. I do not judge myself, but God the Lord is the one who judges me." To this David says Ps. 19:13: "Lord, who knows all his sin?"
Now if a man should say that he has truly repented, then he would be driven to his own presumption and to impossible works, so that he would recognize all his sin and evil. Indeed, since all the saints still have evil and sin in them, it is not possible for anyone to repent, which is enough before God's judgment, but they all speak with David [Ps. 143:2]: "Lord, do not enter into judgment with your servant, for before you no man who lives is found justified." If no one is found justified, how can he be found repentant, if repentance is the beginning of justification? Why then, O Father, do you want to teach Christians pride and presumption, so that they run into God's judgment?
(136) Thus Christians should be taught that a penitent knows how no repentance is worthy and sufficient before God, and should thus say: Behold, dear Lord, I know that I am not found truly repentant before your judgment, and that there are still many evil lusts in me that prevent true repentance; but because you have promised mercy, I flee from your judgment, and because my repentance is nothing before you, I rely and consider your promise in this sacrament. And if the priest inquires about repentance, he shall say: Lord, before me I am repentant, but before God it is a bad repentance, since I cannot stand with it, but I hope for his grace, which you shall give me now from his command.
1524 ed. (2.) 24, 106-108. sec. 3. arrival of the bull of excommunication in Deutschld. No. 448 W. XV 1813-1815. 1525
agree. This is how people should always be driven to faith. For in death repentance will become all too great, and faith all too small. God's promise is certain in the sacrament, our repentance is never certain; therefore, it is not on uncertain repentance, but on his certain promise that he has built us, so that we may endure in all adversity.
The fifteenth.
It is a great error for those who go to the sacrament and rely on the fact that they have confessed or are not aware of a mortal sin and have said their prayers. All these eat and drink judgment. But if they believe and trust that they receive grace there, the same faith alone makes them pure and worthy.
I have taught this article for the sake of the stupid consciences who prepare themselves for the sacrament with so much effort and torture, and yet never have peace, and do not know how they are with God. Since it is not possible for a heart to have peace unless it trusts in God, and not in its own works, diligence or prayers. St. Paul Rom. 5, 1. says: "Through faith we have peace with God." If peace comes through faith alone, it cannot come through works, prayer or any other thing. This is also taught by experience; even if someone works himself to death, his heart still does not have peace until he begins to surrender to God's grace, to dare and to trust.
138. so also St. Peter Apost. 15:9 teaches that God alone purifies the heart through faith. Thus faith must be prior to the sacrament, without which all prayers do not purify, as this article teaches. It is also sufficiently said above that all works without faith are dead and sinful, as St. Paul teaches in Romans 14:23: "Everything that is not of faith is sin. How then can confession, prayer and all kinds of preparation be without sin if they are done without faith? Therefore, faith alone must be the cleansing and worthy preparation.
139 Not that I reject such prayer and preparation, but that no one should rely on it, and must have more than such preparation, namely faith. For since God promises His grace in the sacrament
and offering, as stated in the first article, praying and working is not enough; the same divine promise must be believed, so that we do not make Him a liar through our unbelief [1 John 5:10]. What else is done, if you go to the Sacrament without such confidence with many preparations, but as if you say to God: You deny in your promise of this Sacrament, and will not give me grace. O, O, O thou bull of vice! what dost thou teach? what dost thou condemn?
They have driven us away from such faith and custom of the sacrament by the saying of St. Paul 1 Cor. 11, 28."Man shall feel himself, and then eat of this bread, and drink of this cup," which they have drawn from the conscience of sin to investigate, since it is rather based on faith and trust, since no man can investigate all his mortal sin, as is shown above in Psalm 19:13: "Lord, who knows his sin? It is not enough if you are not aware of any mortal sin, as St. Paul says in 1 Cor. 4:4: "I am not aware of anything, but that does not justify me." Why then are we driven to such impossible, forgiven, lost work, and silence faith, according to which man should most test or feel himself? as was said in the previous article. One always wants to drive us from faith into works, so I would like one to drive us from works into faith. Faith may be followed by works, but works are never followed by faith.
The sixteenth.
It would be good that the church in a common concilio ordered to give the laity both forms of the sacrament; and the Bohemians, ignoring both forms, are not heretics nor ambivalent. 1)
141 St. Paul easily wins the article from the pope, and yet wants to be unbanned by his holiness, and gives nothing to the bull; indeed, he banishes the pope, bulls, and all his followers in one heap, since he is
1) In the Bull of Leo X, in this volume Col. 1436, it is said: "but schismatics," while in § 154 of this writing it is again said: "The Greeks and Bohemians are not heretics nor partisans in this piece." Likewise in § 156.
Gal. 1:8: "Whosoever shall preach unto you any other thing than that which ye are taught in the gospel, though it were an angel from heaven, let him be utterly destroyed. Listen, Pabst, this is for you. Christ in the Gospel of Matthew, Mark, Luke, in the last supper, has instituted both forms and given them to all, and said to all: "This you shall do, as often as you do it, remembering me" [Matth. 26, 26. 27. Marc. 14, 23. Luc. 22, 19. 20J.
Now the pope teaches us differently, and gives only one form and half the sacrament, therefore he is certainly banned and banished by St. Paul. If you, Pabst, with all of yours, bite this little nut, and cannot prove yourself banished or banned before God, I will revoke everything I have written all my life and say that you are a Pabst. If you do not do this, do not blame me for calling you the final Christian, whom Paul banished and maligned, as the one who changes his Lord's order, contradicts his gospel, and turns it around. You know that you can neither speak nor raise anything against it; why then do you force your will against such an open and clear text of the Gospel? Dear, let us also deny the Lord's Prayer!
They say that Christ gave both forms only to the apostles and priests, and commanded them to give one or both forms to the laity. So I ask, where is the order described? I hold, in the dark smokehole; it is a muthwillful lie and fictitious gloss. For Christ, when he gave the cup, added the word "all" to it, saying, "Drink from it, all of you" [Matt. 26:27, Marc. 14:23]. Which he did not do, when he gave the bread: no doubt he would have forestalled the Roman iniquity and heresy, seeing that they would rob the cup from his Christians, and suffer the gospel greatly that they denied the bread, because he saith not, Eat ye all of this; but, Drink ye all of it. Oh, how they should cry out and rage, if the word "all" were said with the bread and not with the cup, no one would be able to keep them. Nor do they want to be caught and restrained with a clear text, so publicly decided.
The church also sings in the hymn Verbum supernum: He gave his flesh and blood to his disciples in two forms, so that he might feed the whole man, who is made of two natures. If the church is right in this song, then both forms should be given to all Christians, since not only the priests, but also the laity are people of two natures, to whom this food is given in its entirety and to the whole person.
However, we want to set stronger reasons. St. Paul says 1 Cor. 10, 17: "We are One Bread and One Body, all who partake of One Bread and One Cup." Here I ask: whether the laity are also Christians and members of the Christian body, of which St. Paul says: "We are all One Body"? I hope that one would have to say yes. Why then does the pope want to separate them and let only the priests be Christians, if he does not want to let all of them have a share of one bread and of one cup? as St. Paul says here that all who belong to the body should have a share of one bread and of one cup, if they are able, and not be prevented; of this more hereafter.
146) After 1 Cor. 11, 23-25, he does not say to the priests, but to all the Christians of the same city: "I have received from the Lord what I have taught you (do not say: what I have taught your priests alone): The Lord Jesus, on the night when he was betrayed, took bread and gave thanks to God, and broke it and said: Take and eat, this is my body, which is given for you; do this in remembrance of me. And when he had eaten, he took the cup, and said, This is the cup, a new testament in my blood; which do ye, as often as ye drink it, in remembrance of me" etc.
Here you see what the apostle received from the Lord and gave to the Corinthians, as he says; namely, both figures, with words so clearly expressed that I am surprised how the schismatics, partisans, Roman Christians and half-sacramenters do not turn red or pale before it.
148 He says further [1 Cor. 11:26]: "As often as you eat this bread and drink this cup, you shall proclaim the death of the Lord.
1528 ed. (p.) 24,110-112. sect. 3. arrival of the bull of excommunication in Deutschld. No. 448 W. XV, 1818-1821. 1529
long until he comes," does not say, "As often as you priests alone eat and drink, but speak to them all. Neither saith he that they should do all these things until the pope come and ordain them otherwise, but until the Lord himself come at the last day.
149] More [v. 27]: "Whosoever eateth this bread, and drinketh this cup unworthily, is guilty of the body and blood of the Lord." Say not, which priest, but in common, which of you all; neither say, he is guilty of the body only, but also of the blood of Christ; always put both together, eating and drinking, bread and cup.
150 Item [v. 28]: "Let a man examine himself, and so let him eat of this bread and drink of this cup. He does not say, Let the priest alone examine himself, but let every man who is a Christian in Corinth. For he writes not this epistle to the Gentiles, neither saith he, Man eateth of bread alone, and drinketh not of the cup, as the pope teacheth us, and exempteth us from our own sacrament.
Item 29: "He that eateth and drinketh unworthily eateth and drinketh judgment, as he that esteemeth not the body of the Lord. But once this is said to all, and drinking is bound to eating; which the pope separates and respects not greatly.
At the end he says [v. 30]: "Therefore many of you are sick and weak and dead, because you eat and drink unworthily. I mean, such punishment and plague did not go over the priests alone, because he says: "Many among you are sick", otherwise would have said: many of your priests are sick etc.
Now what can the Roman traveller do against these mighty sayings of St. Paul? To this he is opposed by the long-standing custom of all Christendom throughout the world, which still persists even among the Greeks, whom Rome herself has not allowed to call heretics or apostates. Why then should I suffer that the Bohemians or anyone else should be called heretics for this, whether they eat both forms? as Christ and St. Paul teach, and all the world, without the pope, has in use. For this purpose it was decided at Basel in the Concilio that they do right. What then does this bull condemn even their own Concilium?
For this reason I have revoked and still revoke this article, which I considered far too mild and gentle, and now say thus: The Greeks and Bohemians are neither heretics nor partisans in this matter, but the most Christian and best followers of the Gospel on earth. And pray to them through Christ our Lord with these writings, that they may remain steadfast in their opinion, and not be deceived by the Roman tyrant and the final Christian's perverse, unholy laws, who out of sheer spite takes one form and half the sacrament from the Christians, whom Christ himself and all the apostles have given, and the church has long used in all the world.
He instructs the priests to take both forms, and gives the reason: it does not suffer. To take one, since both forms are a full sacrament, which is not to be divided. Again, since he gives the layman one form, he gives the reason: one form is a completely full sacrament, and thus plays dice with God's words and sacraments, like a juggler. It is whole and not whole to him, if and where he wants, may contradict him freely, and lie and deceive on both sides. So the priests have another sacrament than the laity, just as he has other keys and sacraments of repentance than all Christendom has.
156 Secondly, I say that the pope and all of his knowing relatives in this piece are heretics, apostates, banished and maligned, because they teach differently than the gospel has inside, and follow their own head, contrary to the common custom of all Christendom. For these are called heretics and apostates, who transgress the doctrine of their fathers, and separate themselves from the common way and usage of all Christendom, and devise new ways and measures out of sheer wilfulness, without cause, contrary to the holy gospel. This is what the final Christian at Rome does in this and many more pieces; nor does he lift up his insolent blasphemous mouth to heaven, blaspheming the Greek church for being ambiguous and apostate, when he is the first and only one of all secessions and parties, the head, cause and instigator; as is the case today and all histories prove.
157 But here I want to exempt and excuse the poor bunch, which is not to blame for the fact that it receives only one form. The pope and his followers alone are guilty; I mean them alone. For at the same time, if someone desired to be baptized, and the pope forbade it and took it away from him, his faith and desire would be accepted before God as if he had been baptized, since the obstacle is not on him. But the pope would be a heretic and unchristian who would withhold baptism from him. We must also suffer that the pope and his followers do not preach, which they owe us with much high duty, and therefore we do not do wrong with them, but only suffer wrong.
So, even though the pope owes us to give both forms, if he does not do so and deprives us, we suffer such his violence and injustice; nevertheless, we remain devout Christians before God, and still receive the fruit of the whole sacrament through our faith and devotion. What would we have to do if he or the Turk took both our forms? What do those who are imprisoned do now? Sick and young children, all of whom can receive no form, and yet all of whom retain the fruit of the sacrament? In the past, some holy fathers did not go to the sacrament for many years in the desert.
But I speak only of those who desire both forms; to them they should be given, and not refused; for the pope is not a lord, but a servant of the sacrament, obliged to administer it when and whoever wishes to have it, as well as baptism and penance etc. Christ also urged no one to do this. For he saith not, Ye shall do this, but thus, When ye do this, remember me," [Luc. 22:19] not commanding that we do it, but keeping his memory when we do it. But he has left it free, if we want to do it. This liberty the pope sows and keeps within; again, he urges it once a year, which yet Christ does not do; that ever his being should go against Christ with commandment and prohibition, as befits a true anti-Christian to do.
160 I say this, not that I wish anyone to act sacrilegiously here against the tyranny of the pope; for tyranny and injustice we shall suffer, does us no harm; but
that everyone may have understanding and instruction in these matters, and see how Christ and the pope are alike, and how things should or should not go in Christendom, so that no one may mix himself up in the pope's sin, error and ruin, and justify him, and, as his boys do, take his wrong for right or praise it, but, just as if someone were to take our life and limb, we should suffer it patiently, and confess our guilt to God, but not justify it, nor praise it, as if he had done good. So, even if the pope deprives us of the gospel and sacrament, we should suffer and confess our sin to God, who thus lets the pope be a plague on us. We well deserve that the final Christ should reign over us. But we are not to praise and justify him as if he were doing well, and call him Sanctissimum, but to publicly confess and punish his diabolical, heretical tyranny against him; as Christ punished the 1) Jews wrong, and yet suffered the same wrong from them.
To conclude, I amend this article and say: It would be good that not only in a common concilio, but also every bishop in his diocese again ordered to give both form and the whole sacrament to the laity, and thus followed the Gospel, without thanksgiving of the pope. For a bishop is obliged to stand against the wolf for the sheep of Christ, whom Christ has commanded him, and should handle the Gospel with life and limb, while he sits in the place of Christ.
If this is not the case, I advise every Christian layman to remember how his Lord Christ placed both forms in one sacrament, and therefore to desire and believe them both in his heart. And thus receive the holy sacrament half bodily, half spiritually, because this perilous time of the final Christ does not permit any further. He also complains to God that because of our sin we are deprived of our own good and sacrament, which Christ gave us and his Antichrist took away. For if anyone despises to desire both these things in the least, he is not a Christian. Let not their talk be moved,
1) In the original: "who". Wittenberg: "Christum die Juden unrecht straften." The Jenaer has "der" as a conjecture in the margin.
1532 Erl. (2.) 24,115-117. sec. 3. arrival of the bull of excommunication in Deutschld. No. 448 W. LV. 1823-1826. 1533
They say that the whole sacrament is received under the bread. Christ also knew well that everything would be received under one form, even in faith alone, without the sacrament; yet he did not use both forms in vain.
The seventeenth
The treasures of the Church, from which the pope gives indulgences, do not find the merits of Christ and the saints.
The pope and his hypocrites, that they might make indulgences dear to the poor people, and take the treasure of the world to themselves, invent, and to the greatest dishonor of Christ teach, that Christ's merit is the treasure of indulgences. But when it is asked where they get the reason for this in the Scriptures, they puff themselves up and boast of their power, saying, "Is it not enough that we say it? Against this I say this article, and can ground it in Scripture.
He himself says Joh. 6, 51, "that he is the living bread from heaven, he who eats of it lives forever". So says Isaiah, Cap. 53, 4, "that he bore our sin. And there is not a Christian so small who does not know that Christ's merit and suffering put away our sin and makes us blessed, all believing that he died for our sin; from which it is clear that Christ's suffering and merit is a living treasure, and gives eternal life to all who partake of it. Now they must all confess themselves that indulgences do not give life, and are a dead thing, from which no one is improved, let alone becomes alive. It does not take away sin, but the punishment of sin. Now no one is so foolish (except the pope and his flatterers) as to think that the remission or remittal of punishment makes anyone better; but the imposition of punishment may well make someone better, as all reason, experience, Scripture, and truth teach.
Therefore, indulgence and Christ's merit rhyme together, like life and death, like day and night, like Christ and Belial (2 Cor. 4:14, 15), like the pope and a Christian man. And also has its proper name. For indulgence means as much as to let go or to abate; it lets go of all good, and lets go of all misfortune; it lets sin go unpunished.
Yes, it puts away the punishment of sin, which God lays out and demands, and as much as is in it, it lets sins go free, and does not hinder them, yes, protects and helps them, while it remits all punishment, and lets money be given and taken for it. For the sake of which St. Paul to the Thessalonians calls the pope "a man of sin, and a child of perdition" [2 Thess. 2:3], because he allows and promotes sin, and thus leads all the world to the devil with him, through his lying, deceitful indulgence,
166 If, having been confronted with this truth, they do not know how to answer, they invent such a dream: the merits of Christ may be used in two ways: first, as it is now said, that they make alive; secondly, that they are also sufficient for our sin. Then I answer, "Yes, they are needed more than once. They are needed more than once, to make money, to attain high rank and honor, to have pleasure and good days, to lead the world into war, blood and all miseries. And what is now in Rome and the whole Roman Church in a more shameful custom than Christ's name and merit? The pope with all his knaves would have been a beggar long ago, if he had not Christ to sell, and all his wiles to propose. Everything must now be covered by Christ's name, which corrupts the regime of the end Christ in the world, as he himself proclaimed, Matth. 24, 5: "Many shall come in my name, and shall deceive many." So the indulgence and its jugglers also come in the name of Christ and his merits, and deceive the whole world, so that even the elect are hardly safe from it.
The eighteenth.
Indulgences are a divine deception of Christians, and indulgences of good works, and of the number of things that are permitted, and not found beneficial.
Some who recognized the inefficiency of indulgences, and yet were not allowed to contradict the teacher of sin in Rome, had a saying and said: Indulgences are a divine deception; that is, even if it is nothing and deceives the people, if it is a reason to give money into boxes, which was considered a good work, it would be a good deception.
Deception, but for the good, divine work. I followed these at that time, and also said so; for I knew no better at that time.
168. But now that the Holy Father Pope has given me a contradiction and condemns this article, I will be obedient and say: I confess my error, the article is not true; and now I say thus: Indulgence is not a divine deception, but a hellish, diabolical, endchristian deception, thievery, robbery, by which the Roman Nimrod and teacher of sin sells sin and hell to all the world and sucks and licks all their money for such unspeakable damage. If the contradiction is not enough, I will correct it another time, and prove it thus: God says Ps. 89, 33: I will punish their sin with the rod, and punish their iniquity with the strokes of men." And St. Paul 1 Cor. 11, 31.: "If we punish ourselves, God will not punish us. But if he punish us, he chasten us, that we be not condemned with this world."
Here you see that sin must be punished, whether by God, man, or ourselves, if we are not otherwise to be damned with this world. The pope still wants to blind the eyes of the clear sayings, and have all sin unpunished by his indulgence, so that we shall be damned with the world, as St. Paul says here. And he wants to cover and sell such abominations with Christ's merit, and Christ's merit must serve him against such public word of God. O Pabst, O Pabst, let it be enough for once!
The nineteenth.
Indulgence does not serve to remove the punishment or chastisement that divine justice demands for sins committed.
The twentieth.
They are deceived who believe that indulgences make one blessed and are beneficial to the soul.
The twenty-first.
Indulgences are only necessary for public mortal sins, 1) and are actually only granted to the lazy and soft.
1) Erlanger: "mortal sinners", but in the bull: xudlieis oriminibus. Cf. Col. 1437.
The zwemndzwanzigste.
Indulgences are neither useful nor necessary to six kinds of people: the dead, the sick, those who honestly prevent, those who do not have mortal sin, those who do not have public mortal sin, those who do something better.
In honor of the sacred and revered bull, I revoke everything I have ever taught about indulgences, and I am sorry in my heart for everything good I have ever said about them. Do not let yourself be challenged, dear man, that the pope here pretends that indulgences are useful to the soul and make it blessed; this has never been heard before, not even from yourself; the old dragon from the abyss of the hells speaks in this bull. Let us dwell on the fact that indulgences are not as the pope gives them. For, as it is said, no sin remains unpunished. Now if an angel says otherwise from heaven, let no one believe it [Gal. 1:8]. And if it has happened to my books that they have been burned, it has certainly happened because I have given and served the pope and his people too much in the indulgence, and I myself condemn such teaching to the fire.
The twenty-third.
The ban is only an external punishment, does not deprive the person of the common prayer of Christianity.
Behold, how the pope strives to be God! In the previous articles, he himself took away the power to make souls blessed through indulgences; in this one, he takes the power to condemn souls through excommunication, both of which are works of the high divine majesty alone, and which no creature can do. This is what St. Paul proclaimed about him: "He will sit and reign in the church of God, and will present himself as if he were God, and will resist and exalt himself above all that is God" [2 Thess. 2, 4].
I have proven this article sufficiently in the sermon on the ban, and I still say recently: A Christian being stands in faith, which neither the pope nor the devil can give or take away. Where this remains, all things are harmless, even death and hell, even the sin committed, as St. Paul says in Romans 8:28: "All things work for the good of the believer" or Christian. Therefore, the ban can be no more than an external punishment, the
1536 Erl. (s.) 24, HS-1L1. Section 3: Arrival of the Bannbulle in Deutschld. No. 448, W. XV, 182S-183I. 1537
is a separation of the community from the church and sacraments. Also the pope himself says in his rights (as he has provided that he once teaches something good) that the ban is a medicine, and not a disturbance; so it must ever not do harm inwardly, but help and improve.
The twenty-fourth.
Christians should be taught that they love the ban more than they fear it.
This is because the pope wants to remain God, and everyone is more afraid of him than of the high, true majesty. But the article from the previous one is already proven, because the ban is a punishment of sin and a remedy for the soul, and he who deserves it should bear it willingly and gladly. Although he should be afraid of sin, so that he may deserve the ban, 1) as a child should be afraid to do evil; but if he does evil, he should gladly suffer the punishment and kiss the rod. If God wants us to suffer death gladly and to love all sufferings, how much more should we love and like this foxtail and motherwort. Except for the pope and his church, who are afraid of their own star 2) in the eye, as it is written Proverbs 28:1: "Unchristian sinners are afraid, and no one chases them.
The twenty-fifth.
The Roman bishop, St. Peter's offspring, is not Christ's governor, ordained by Christ over all the churches of the whole world.
174 This is also the main point of one who has destroyed the holy gospel and has placed an idol of oil in the place of Christ in Christendom, against which I have placed and still place this article, and thus prove it:
175 First, since everything that happens in the church is proclaimed with clear, public sayings of Scripture, is it ever a wonder that nothing of the papacy is publicly invented in the whole Bible, since it is the only thing that is publicly invented in the whole Bible?
1) The Jenaers: "verdienet"; original and the Wittenbergers: "verdiene".
2) Thus in the Wittenberg and in the Jena. Erlanger, 1st edition: Stahren; 2nd edition: Staaren. Compare St. Louis edition, vol. VIII, 396, 8 296.
Luther's Works, "d. XV.
The Church has always considered the papacy to be almost the greatest, most necessary and most special thing in the Church, above all things. It is ever suspicious and worthy of evil delusion that so many little things are so clearly and strongly founded in Scripture; and to this great thing no one to this day can give any clear reason. It is so clear in the Gospel [Marc. 1, 16.] that St. Peter is a fisherman and apostle, which they hold low against your papacy; but no letter that says: St. Peter is above all the churches of the world.
But here I make it a condition that I do not hold this article to mean that I want to reject the pope. He has power as great as he wants, I have no interest in that, I can well grant it to him; but I will not suffer that nor remain silent: First, that they torture, force and desecrate the holy word of God to confirm this power. Secondly, that they reproach, blaspheme, curse the Greeks and all who are not under your pope, as if they were not Christians. Just as if the Christian state were bound to the pope and Rome, when St. Paul and Christ bound it only to faith and God's word. Of this no one knows nor has less than the pope with his own, and yet without faith and God's word wants to be not only a Christian, but God of all Christians, and condemn all those who do not worship him, even if they have faith and the gospel in the very best way.
Even if the pope were reasonable, it would be good for him to have less trouble, and not to have all the world's quarrels. It is impossible for the whole world to be bound to one place and to conduct its business there. But let us see how they torture and disgrace the holy words of God to confirm their false power.
178 Christ says Matth. 16, 18. 19. to St. Peter: "You are Peter (that is, a rock), and on the rock I will build my church, and to you I will give the keys of the kingdom of heaven; what you shall bind on earth shall be loosed in heaven. Allhie they interpret the rock St. Petrum, and pretend it is the
3) Wittenberger and Jenaer: "gleuben"; Erlanger: "Glauben". The sense is the same.
Papal authority, on which Christ builds his church, so that all churches are subject to the authority of the pope. And to be subject to the pope means with these masters that the church is built on the rock. Christ had to suffer the gloss over his words for many years.
179) Only, 1) that we expose the lies and mischief publicly and make them ashamed, let us consider the words of Christ. If the building of the church on the rock is nothing else than being subject to the pope, as they say, it follows that the church may be built and exist without faith, without the gospel, and without all sacraments. For what is built is built, nothing more may be built. Since Pabst's authority and obedience are other things than faith, sacrament and gospel, and the church is built by them, it is obvious that Pabst's authority and obedience are enough for its construction, and faith or anything else is not necessary, especially since Pabst and his authority live with his subjects without faith, gospel and sacrament, and even despise them, like the heathen; and yet rock, building and church remain, as they say. Behold, this is Christ's word glossed over. Who will prevent another from saying that the rock and building of the church is called a donkey and a cow, or what he dreams of, if the papists have the power to make whatever they want out of Christ's words?
Further, Christ speaks of the same rock and his church in the same place: "And the gates of hell shall not prevail against it" [Matth. 16,18]. Here Christ speaks clearly that against His rock, building and church the devils shall not be able to do anything. If the rock is papal authority, and the building obedience to it, how is it then that the same building and obedience have fallen, and the gates of hell have been able against them, that all Christendom has fallen away from the pope, as the Greeks, Bohemia, Africa and the whole Orient? Yes, they have never been built on it. So then Christ, who cannot lie, promises that the gates of hell shall not be able to prevail against his building,
1) Thus the original and the Wittenberg. Jenaer: "Nu."
and yet no one can deny the apostasy in Orient: so it follows that Christ says true, and the pope lies, and the building is not obedience to his power, but another, to which the infernal gates can break nothing off.
Nor may it be said that they are no longer Christians because they are not obedient to the pope and are not built on him. Because the pope and all of them still want to be Christians, even though they are not even one jot obedient to God, and partly live without faith. But they have so far proved with their lies that they are heretics who do not agree with them in this matter, and that they themselves are good Christians, even if they do not agree with God and Christ in any matter. So they ape and fool the world, call Christians and heretics what they want.
But we leave that aside, and take before us the right understanding of these words. The fact that the gates of hell have no power against this structure must mean that the devil has no power over it. This is the case when the structure stands firm in faith and without sin. For where faith falls or there are sins, the devil reigns and has power against the building. So St. Peter teaches us [1 Ep. 5:9] that we should fight in strong faith against the devil, who fights most strongly against faith. From this it follows that this rock is Christ Himself, as St. Paul calls Him 1 Cor. 10:4, and the building is the believing church, since there is no sin in it; and building is nothing else than becoming faithful and sinless, as St. Peter I Ep. 2:5 also teaches, that we should let ourselves be built on Christ, the rock, a spiritual building.
Since the pope and his authority, and those who are obedient to him, walk in sin and abominable abuse, and are subjects of the devil, as everyone can see, it must be fictitious and false that the rock and building (which Christ sets over the infernal gates) is called papal authority and rule, which the devil has subjected to him. It would be impossible for papal power to do anything evil if it were signified by the rock in Christ's words. For Christ does not lie. So we see before our eyes that papal power goes into the devil's power, and does evil, and has done evil many times.
1540 Erl. (S.) S4,1S3-IS5. Section 3: Arrival of the Bannbulle in Deutschld. No.448. W. LV, 1833-1836. 1541
Now, all you papists, in a heap, bite the nut! The sentence has expired for you, the castle is conquered, there falls, there lies [the] pope with reason and ground; for this sentence of Christ has been the only reason on which the papacy has relied and exalted itself so many years, and now its lies and falseness have been clarified. If we have not gained more from the pope in this dispute, we have nevertheless made this sentence free and undone; indeed, herewith the war is even won, the pope's head is cut off, because this sentence goes against him more than for him. Whoever tells a lie is certainly not of God and is suspect in all things. Since the pope in this main and basic saying is a liar who has perverted God's word and deceived the world with a false regime, it is certainly true that St. Paul [1 Thess. 2, 9.] says of him that the entrance of the final Christ shall be through the effect of the evil spirit, who only enters with lies and false interpretation of the Scriptures. There you lie, dear Pabst; if you honestly save yourself from this, and make the lies the truth, I will say that you were made Pabst by God. All this was done by John Hus and not Luther, as it is written: Condemnat justus mortuus impios vivos [Wis. 4:16].
It does not help that one wants to attract some holy fathers who called St. Peter the rock and foundation of the church. First of all, Christ's words go before all the saints' words, who have often erred, but Christ has never erred. Secondly, no saint has ever said that the pope is called this rock. So they called St. Peter a rock not for the sake of power but for the sake of faith; in which, if the pope follows him, we also want to call him a rock, so that the rock remains faith and does not become power. But where he is not a believer, he shall not be called a rock.
186 They also have a basic saying, John 21:15-17, where Christ says to Peter three times, "Peter, do you love me?" And Peter answers three times, "Yes, Lord, I love you." Then Christ also said three times, "Feed me my sheep." Hereupon they want to set the pope over all Christians; but it is
there is still no clear saying that proves such a great thing, and this is still quite dark, and (as said) it is not to be assumed that God should not have instituted such a great thing, as they do the papacy, with some clear saying. Now this sentence also pushes the papacy to the ground. This is easy to notice.
187 For Christ demands love three times from St. Peter before he commands him the sheep, so that he clearly shows that where there is no love, there sheep grazing does not belong. Because the pope and the papacy are without love, it cannot be that sheep should be called pope. Therefore, it is a lie and a false gloss that they interpret the little word "pasture" to mean the unloving rule and power of the papacy. If one wants to allow Christ's words to be torn apart and misrepresented in this way, I would like to say that the Turk's regiment also means grazing sheep. But if they remain in their right sense, then there must be love, or there is no pasture; who wants to pass by here?
The evil spirit has also taught them that the word "pasture" means to sit on top; where do they want to prove their understanding? Must we believe and be satisfied that they therefore boast and reproach, we have interpreted it thus, keep silent, and do not speak differently? Now I want to go on. The word "pasture" is so highly spiritual that even if the pope were as holy as St. Peter, and taught and kept his spiritual law most diligently, he would still not be a pastor. To "pasture" means to give the teaching that the soul lives by, which is faith and the gospel. If the pope were to do this, he would have to wait for every moment of death and put his soul for the sheep. So St. Augustine interpreted rightly: "To feed" means here to give life for the sheep for the sake of the gospel; therefore also Christ soon after interprets the feeding itself (Joh. 21, 28.], and proclaims to Petro the torture he would have to suffer over the feeding and the sheep; which was not possible to do without love.
189 Therefore it is ever vexatious that the high, spiritual, strong, delicious words of Christ should be so shamefully martyred, and expended on the idle, splendid, lustful violence of the
And when they have already drawn it to the best, they bring it to the Pabst's laws, so that the sheep are poisoned more than they are fed. Therefore we leave Christ's opinion here, as St. Augustine also holds it: it is given in common to all preachers in Petro: that they ever do not preach, but love Christ, and are ready to lay down their lives for the sheep.
190 And where "to pasture" would mean to be a pope, the church would have to be without a pope as often as he neither loved nor preached; this is also true. For where the gospel does not go, there is no church; and this papacy is just as useful to the church as the fifth wheel on the wagon, indeed quite harmful; of this I will say more another time. Even where "to love" and "to pasture" is called pontificality, one could not deny that there must be so many popes, so many lovers and pastors; which is also true. For he who loves and feeds is a pope. So in all ways the words of God go against the pope, which he breeds for himself, and it does not help that they say that the pope does not feed through himself, but through others; why is he not a pope through others? If "pasture" means a pope, then he can be a pope as well as pasture through others. But if he cannot do the latter, he cannot do the latter either, and must pasture through himself, or may not be a pope through himself; the word "pasture" cannot be milked and driven like that.
191 Now I will prove that St. Peter is among the other apostles and not above them. Apost. 8, 14, we read that the apostles and elders sent St. Peter and John to Samaria to strengthen the Christians. If St. Peter is a servant messenger of others, what does his successor, even persecutor, the pope, pretend that he does not want to be a servant to anyone? If St. Peter had been the head by divine order, he should have sat and, as the pope now does, command and send, not let himself be sent; he should have suffered ten deaths before that, before he would have let himself be put down against God's order, as the popes do, who make all the world flood in blood before they let their headship go.
192. the piece is not yet resolved, it also knocks them on the head that they are fibbing, do not know how to answer it, yet not
are silent, the Arians are suggesting that the Holy Spirit is therefore not less than the Father, even though he is sent by him. But they do not see that this rhymes here, like the Pabst in the church; the Holy Spirit is not sent in his person, like St. Peter, but he sends himself with God the Father and Son, that is, he reveals himself in the dove [Matth. 3, 16.], cloud [2 Mos. 14,2O.] and believing hearts, as the sapiens says [Weish. 19, 7.] and Augustine interprets. Therefore, all sects of the pope must stand and confess that the pope is not the supreme one, but equal or below the others, where he wants to rule divinely and not devilishly. It is against God and his holy word that he exalts himself with his own sacrilegious power over all, if he should only suffer it when we exalt him.
The Scripture also clearly concludes that St. Peter never made, sent or commanded any apostle, so that he could not make St. Matthew with the help of all the apostles, but acquired him from heaven. So that Christ firmly proves that the apostles should all be made equal by Himself alone, also make all bishops equal, and not be united in the unity of power and authority, as the Pope's sect deceives us, but united in faith, baptism, love and spirit, and be one people, as St. Paul teaches Eph. 4:4 ff. Oh, how they should storm, where they would find that St. Peter had sent an apostle, as we find that he is sent. Still ours shall not apply, and their fable shall nevertheless be right. Hereby, I think, enough is proven how the papacy not only floats without some ground of Scripture, but also rages against Scripture.
The twenty-sixth.
Christ's word to Petro, "What you untie on earth shall be loosed in heaven," extends no further than to those whom Peter has bound.
How gladly would the pope be a god, that he might bind that which God looseth, and loose that which God bindeth, that he might turn back Christ's word, and thus set it: What I bind and loose in heaven, thou shalt loose and bind on earth, so that our God, banished, could do nothing more than what the pope willed.
1544 ed. (2.) L4,128-130. sect. 3. arrival of the bull of excommunication in Deutschld. No. 448 W. XV. 183S-184I. 1545
So it happened in the days of John Hus that the pope commanded the angels in heaven to lead the souls of the Roman pilgrims to heaven, who died on the journey to Rome. Against such terrible sacrilege and more than devilish presumption John Hus lay down, and even though he lost his life over it, he nevertheless gained so much that the pope must confiscate the same pipe and, ashamed of the sacrilege, abstain from it until now. The prankster is still coming out, and because he could not keep heaven and hell in his power, and had risen too high, he still wants to capture purgatory. And even though he must confess that he cannot bind anyone in it, nor push anyone into it, he still wants to release it and pull it out.
195 Because one asks for what reason he might do this, he says: I am a pope. With this it shall be enough. For the saying of Christ clearly expresses that his power is only on earth, not below nor above the earth, and that binding and loosing are equal. For thus the words are, "What thou bindest on earth, that thou looseest on earth"; that binding is as wide and as broad as loosing, and where one does not reach, the other does not reach either. Therefore we stick to the word of Christ and despise the papal sacrilege.
196. Above this, all priests need these words of Christ when they absolve, and absolve not, for in virtue of the same words and promise of Christ. If there are the same words here, what does the pope presume to do by them more than the least priest? If they are the same words, then they are also the same power. If the pope can reach into purgatory with them, any priest can reach into it. Behold, thus the priest deceives and leads the whole world, takes what he wants from the divine word, although it is the same and common to everyone, and pretends to drink from the barrel of malvasia, when other people hardly drink water from it; God's simple one word with one power is considered gold to him, and will not let it be considered copper to others. Stop it, Pabst, enough of this game.
197 It is also a dangerous sense that one needs such keys for chastisement. Christ has not given them, that St. Peter should have power with it, something
But they are given to our faith, which must keep them, so that sins may be forgiven. And St. Peter is a servant in it, may hold it against us; but he can do no more with it than as much as we believe. If he dissolves chastisement and guilt a thousand times, he does nothing, but I believe. Faith makes the keys active and capable, unbelief makes them inactive and incapable; otherwise there is no power in it that the pope presumes to deceive himself and us. God Himself cannot give heaven to the one who does not believe; what then should the Pope do with the keys to the one who does not believe? But to put away chastisement does not really belong to the keys. For this is done publicly, and there is no room for faith, which believes only the obvious thing, namely forgiveness of sin in the sight of God.
198) There 1) were also those who by this saying make the Roman bishop pope, because Christ says: "All that you bind shall be bound. But since all priests absolve in virtue of the same words, they may not be peculiar to St. Peter and Pabst, but must be common, so that either all priests are popes who absolve in virtue of these words, or no one may absolve but the pope, the pontificate shall be given therein. And as little as he may make the priesthood common, so little may he make absolution common, because it is one word and thing, binding and priesthood, as they say. Behold, thus they misrepresent the holy words of God: what is common shall be the pope's own; what is given to our faith shall strengthen his power and tyranny.
The twenty-seventh.
It is certain that the Pope has no power at all, nor the Church, to set articles of faith, nor precepts of morals or good works.
199 I would not rather hear what the articles of faith and the commandments of good morals and good works are, as the pope or the church may set them, so that we may once lead the Holy Spirit and Christ to school and make a good shilling.
1) Original and Jenaer: You.
They have not taught us rightly and sufficiently the Christian faith and good works. Learned disciples of the pope, open the mouth of your wisdom and call us the same! Will you? I will say it like this.
200. Christ proclaimed it Matth. 24, 15. 23.: "When you see the abomination, of which Daniel said that it would stand in the holy city, whoever saw it, understands it well. False Christians and false prophets shall arise, and shall deceive many, and do such signs as to lead astray (if it were possible) even the elect"; and St. Paul 1 Tim. 4, 1-3."The Spirit evidently says that in the last days they will much depart from the faith, cleave to false spirits, 1) and devilish doctrines, and teach lies, and have a brand in their conscience, forbidding the marital state, and withdrawing the food which God has given to the faithful to enjoy."
See, should not the pope have the power to set doctrine and articles, if it is so clearly proclaimed by him, that also his spirits, 2) which blow it into him, are expressed? St. Paul also teaches how we should hear such teaching, Col. 2:8, saying: "Take heed lest any man deceive you through the vain philosophy and deceitful appearances of the doctrines of men, and of the temporal commandments, which teach not of Christ." Here we see that we should only hear Christ, and flee the commandments of men, which seem to make us devout, but are only deception and disturbance of faith. And Christ also says Matth. 23, 10: "You shall call yourselves no master on earth; there is only One your Master, Christ." St. Jacob [Cap. 3, 1.] also bequeaths, "Ye shall not be called many masters, brethren." Nor is St. Peter silent, 2 Pet. 2:1. "There shall come among you false teachers, teaching according to their own will." And there are many of these sayings without number.
Hence it came about that the other day in Rome, truly masterly, the holy article was decided that the soul of man is immortal. For it was forgotten in the
1) Original: Geisten.
2) In the original: his spirit.
my faith, since we all say, "I believe an eternal life." It has also been decided by Aristotle, the great light of nature, that the soul is an essential form of the body, and much more of its articles, which are most proper for the papal church, so that it may keep the dreams of men and the doctrine of devils, while it tramples on and destroys Christ's teaching and faith.
But they want to see their reason why they take away the power to make articles and law. Yes, they say, not everything is written in the Biblia that is necessary; therefore Christ commanded the church, as St. John, Cap. 20, 30, says: "Christ has done many more signs that are not written in this book," and [Cap. 21, 15]: "If it were all to be written, I fear the world could not comprehend the books" that would have to be written. Here let us feel the high intellect of the Papal sect. John does not say of all the signs of Christ, but of many which he has not written; to this he says, the same many are not written in this book; pointing to his book; so that he does not deny, even confess, that they might be written in the other books. Thus our teachers interpret his words to mean the whole Bible, and now St. John's Gospel must be called the whole Bible.
But this is still the finest, John says: "Christ's signs are not all written", so our masters 3) interpret it to our doings and their law, that they are not all written; what do you think? I mean, the pope's sect can interpret the Scriptures! Dear, let us hear the masters of all Christians from Rome now. Much Christ's sign in John's book is not written, so much is said: There is not enough written in the Bible what we should know and do; let the Holy Spirit tell the pope to give and teach more law. See, now you know why the Holy Spirit is given to the pope and to the Christians.
St. Paul and all Scripture teach that the Holy Spirit is given to fulfill the laws, but not to release us from them and set us free.
3) So the Jenaer; original: "deutens unsern Herrn"; Wittenberger: "deuten sie unsern HErrn".
1548 Erl. (2.) 24, 132-134. sec. 3. arrival of the Bannbulle in Deutschld. No. 448 W. XV, 1844-1846. 1549
as he says in 2 Cor. 3, 6: "The letter of the law kills, but the spirit makes alive"; and Rom. 8, 2: "The spirit of life has redeemed me from the law, which brought me only sin and death. But the master of all Christians at Rome, with his sects, have another Holy Spirit, who increases the laws, binds people, and takes them captive with the laws of men. Forgive me, my God, for mentioning the name of your Holy Spirit. I do not know what to think and what to say against the unspeakable abomination of the end-Christ at Rome, who not only treats your word foolishly, but also mockingly, as if it were a carnival rant. O God, where are they who earnestly beseech thee, and turn away such thy incomprehensible wrath?
The twenty-eighth.
If the pope held with a large number of the church in this way or otherwise, and did not err, it would still not be sin or heresy to hold otherwise, especially in those things that are not necessary for salvation, until a common council condemned one part and confirmed the other.
Why will they not let me keep this article, since it says nothing but unnecessary things for salvation? They have admitted in Our Lady's conception that it is neither heresy nor error that some think that she was conceived in original sin, although conciliarities, the pope, and the majority hold otherwise, because it is considered unnecessary for salvation. Or how do we poor Christians come to believe everything that the pope and his papists think, even if it is not necessary for salvation? Does the papal authority now have the power that unnecessary things must be necessary articles of faith, and can make heretics in things where there is no need?
207- Therefore I must revoke the article itself, and judge to the fire. I have spoken almost foolishly in it, that one should not believe the pope in unnecessary things. So I should have said: If the pope and his papists were so frivolous and wanton in a concilio that they would lose time and money in unnecessary matters, when there are such great, necessary matters to be acted upon.
one should not only not follow them, but should consider them as nonsensical or evil-doers who make such childishly unnecessary things out of the necessary, serious business of the wretched church. What else do they do with this, but as if they were mocking the miserable, meager Christianity? It is such foolishness and frivolity that they speak of indulgences, of the papacy, of chairs and superiors, alas, in all these last Conciliis, and of nothing else that serves the need.
However, the Bulla is right in giving the papists unnecessary business to act and believe in their conciliis. For such mockers of the church should be cast out by God's wrath in such a perverse sense that they do not take necessary things to heart, and only have to deal with unnecessary ones; they are not worth better.
The twenty-ninth.
We have now acquired a right to restrain the power of the councils, and to contradict their actions, also to judge their law, and to freely confess what seems right to us, be it condemned or confirmed by whatever council it may be.
My papists put this article in such a hateful and poisonous way, as if I wanted to teach that everyone would wantonly oppose the conciliis without cause, which has never fallen into my mind or pen; but I have said: Where they put something against the Scriptures in the concilio, one should believe the Scriptures more than the concilio. The Scriptures are our right and our defiance, so that we may also resist an angel from heaven, as St. Paul commanded in Gal. 1:8, be silent against a pope and a council.
And why do they condemn me in this article? Why do they not condemn those who put it, and I have introduced for my reason, as St. Paul Gal. 1:8: "If any man teach you other things than ye have heard, though he be an angel from heaven, let him be banished and destroyed." Do you hear it, papists? Do you hear, Papists, that Paul says, "If he teaches differently from the Scriptures, he should be banished and maledicted.
1) Original: the.
Why don't you condemn Panor. c. Significasti, de Elect. which I introduced, as he says that one should believe more a layman, if he presents clear Scripture, or bright reason, than Pabst and Concilio; which with him hold almost all 1) jurists, especially the best and most learned?
211. and what will follow from this article, but that the doctrine of men is above God's word, and the pope above God, and all the abominations that go along with it; that even Lucifer was not so wicked in heaven, who did not presume to be more than like God. O help God! Has it come to this in Christendom, to hear that God with His word shall give way to the pope with his law? Here it would be time to suffer a hundred deaths.
The thirtieth.
Some articles of Johannis Hus, condemned at Costnitz, find the most Christian, truthful and completely evangelical, which would not condemn the whole Christendom.
212) Truly, I have almost erred here and have also previously revoked and condemned this article, in that I have said that some articles of Johannis Hus etc. So now I say: not some alone, but all articles of Johannis Hus, condemned at Costnitz, are entirely Christian; and I confess that the pope with his own has acted here as a true final Christian, condemned the holy gospel with Johannis Hus, and put in its place the doctrine of the infernal dragon. I offer to answer for this where I am supposed to, and with God's help I will prove and maintain it.
St. John [Hus] also did too little and only began to raise the gospel. I have done five times more, yet I worry that I am also doing too little for him. John Hus does not deny that the pope is supreme in all the world; only that he wants an evil pope not to be a member of holy Christianity, although he must be tolerated like a tyrant. For all members of holy Christendom must be holy, or still become holy. But I, if today St. Peter himself were sitting in Rome, I still deny that the pope would be a member of holy Christendom.
1) Original: all of them.
by divine order over all other bishops. The papacy is a human discovery, since God knows nothing about it. All churches are equal, and their unity is not based on this one authority, but, as St. Paul says in Eph. 4, 5, in one faith, one baptism, one Lord Christ, which are all common and equal to all parishes in the world.
I do not say that the Decretal are apocrypha, that is, unnecessary to keep, as John Viglephus says, but unchristian, contrary to Christ, described from the inspiration of the evil spirit; therefore I have also burned them with cheerful courage.
The thirty-first.
A pious person sins in all good works.
(215) This article is annoying to the great saints of works, who build their comfort on their own righteousness and not on God's mercy, that is, on the sand; therefore they will fare as well as the house built on the sand, Matth. 7:26 ff. But a devout Christian man should learn and know that all his good works are inadequate and insufficient in the sight of God, despair with all the dear saints of his works, and consider the mere mercy of God with all confidence and firm trust; therefore let us well establish this article, and see what the dear saints have to say about it.
Isaiah 64:6 says: "We are all found unclean, and all our righteousness is like a stained, stinking cloth. Notice that the prophet does not exclude anyone, saying, "We are all unclean," and yet he was a holy prophet. Item, if our righteousness is unclean and stinks before God, what will unrighteousness do? To this he says: "all righteousness" excludes none. Now if a good work is without sin, then this prophet is lying; God be forewarned! Is this saying of Isaiah not clear enough? Why do they condemn my article, which says nothing else than this prophet? But we would like to be condemned with the holy prophet.
217 Item, Solomon Ecclesiastes 7:21: "There is none so pious on earth as to do a good work and not sin. I think this saying is clear enough, and almost from word to word.
1552 ed. (2.) "4, 136-138. sect. 3. future of the Bannbulle in Deutschld. No. 448. W. XV, 1849-1852. 155A
Word expresses my article. Now, Solomon is damned here; let us see, his father David must also be damned, who says Ps. 143, 2: "Lord, do not enter into judgment with me, your servant, for no living man is found justified before your face." Who is God's servant but he who does good works? How is it then that he may not suffer God's judgment? God's judgment is not unjust. If the work were completely good without sin, it would not escape God's right judgment. So there must be a defect in the work, so that it is not pure. Therefore, no living person is justified before God, but all are subject to His mercy, even in their good works. Here you papists shall prove your art, not only writing bulls, but answering to such sayings.
Thus I have shown above, in the first two articles, how all saints contend against their sinful flesh, and are still sinners as long as they live in the flesh, which contends against the Spirit [Gal. 5:17], therefore they serve God according to the Spirit, and sin according to the flesh [Rom. 7:25]. Therefore, if a godly person is both justified by the Spirit and sinful by the flesh, the work must certainly be like the person, the fruit like the tree. And as much as the Spirit has in the work, so much it is good; but as much as the flesh has in it, so much it is evil. For Christ says [Matt. 7:18.], "A good tree beareth good fruit, and an evil tree beareth evil fruit." Thus God always measures works according to the person, as Gen. 5, 4. f. says: "God regarded Abel and his sacrifice; but Cain and his sacrifice he regarded not." First: Abel and Cain, and then: their sacrifice. So here also, because the person is not completely pure, the work can never be completely pure. If the master is not completely good, the work can also never be completely good. Every work must be similar and equal to its master, as all reason and experience teach.
219 But whether they would say here, as they do: Yes, such impurity is not sin, but an imperfection and infirmity or defect, I answer, Certainly it is an infirmity and defect; but shall it not be sin?
I also want to say that murder and adultery are not sin, but only a defect and infirmity. But who has given you Papists authority to tear apart God's word, and to call such impurity of the good work infirmity, and not sin? Where is one letter of Scripture for you? Must we believe your bad dreams without scripture, and you will not believe our clear scriptures? Is it not known to everyone that before God nothing hinders but sin? as Isaiah says Cap. 59, 2: "Your sins have separated you from your God." If David says [Ps. 145:2] that even God's servants may not suffer His judgment, and no living man is justified before Him, then this infirmity must certainly be sin. And he who leaves no living man justified certainly counts those who walk in good works, unless they are not men nor living.
220 St. Augustine Confesses 9: "Woe to all human life, even if it is the most praiseworthy, if it is judged without mercy. Behold, the great heretic St. Augustine, how he speaks against this holy bull so insolently and sacrilegiously that he not only ascribes sin to the good life, but also condemns the very best life (which is undoubtedly in good works), if they are not helped by mercy, as if they were vain mortal sins. O! St. Augustine, do you not fear the most holy father Pabst? For this St. Gregory of St. Job says: "The holy man Job saw that all our good works are vain sins, if God judges them; therefore he says [Job 9:3]: "If anyone wants to be right with God, he cannot answer him one for a thousand." Who, you Gregori? Should you be allowed to say that all our good works are vain sin? You are under Pabst's ban, and a heretic, much worse than Luther, who only says that there are sins in all good works, and you make vain sin out of it. Oh, I see that you do not want to be exalted by the most holy father Pabst, whom you contradict, and make him a heretic and final Christian in this holy bull.
221. further speaks the same Gregorius Cap. eodem: We have now said it many times that
all human righteousness is found unrighteous when it is severely judged; therefore Job says [Cap. 9, I5]: "Even if I had done something righteous, I would not answer God to be right with him, but would plead with him as my judge." Now God's judgment is not wrong nor unjust, but true and just. If injustice is found in our righteousness, the same injustice must not be fictitious but real, and not only a defect or infirmity, but a damnable sin that hinders blessedness, unless mercy occurs and accepts and rewards the same works out of pure grace. If these sayings do not help my article, God will help it. So I would rather be damned with Isaiah, David, Solomon, Paulo, Augustino, Gregorio, than be praised with the pope, all bishops and papists, if the world were like pope, papists and bishops. O blessed who should die over the cause! Amen.
The thirty-second.
A good work done to the best of one's ability is still a daily sin.
222 This article follows clearly from the previous one. For David does not speak thus, "No living man is worthily rewarded before you;" but thus, "No living man is justified before you." Now "not being justified" is no other than being condemned. And Augustine does not say: Woe to some good life, but: Woe to the most excellent life, if it is judged without grace. The "woe" also means nothing but damnation. And St. Gregory does not say: All human righteousness will be imperfect, but: 1) Injustice will be found. Item, does not say: All good works are sinful, but: are sin itself. Therefore I must also revoke this article, and say thus:
A good work well done is a daily sin according to mercy, and a mortal sin according to the severe judgment of God. Behold, how does the Most Holy Father drive me to such whimsical contradictions by this bull, in which he
1) In the original: worthy.
They will not recognize their sin, themselves and God's judgment, and will not sigh for His mercy, but will run against God with the horns of hope set on them and blow themselves into the abyss of hell. Woe to you, final Christian!
The thirty-third.
Burning the heretics is against the will of the Holy Spirit.
I prove this first by experience. For up to now, from the beginning, the church has never burned a heretic, and will never do so again, even though there were many and various heretics in the past. Secondly, from their own words. For if a pope were a heretic or a bishop, they only depose him and do not burn him; as their own law teaches, which they want to have flowed from the Holy Spirit. Thirdly, they have no scripture about it, that they may show the will of the Holy Spirit.
But if they say, John Hus and Jerome of Prague were burned at Costnitz, I answer that I spoke of heretics. John Hus and Jerome, pious Christians, were burned by heretics, apostates and final Christians, the papists, for the sake of the Holy Gospel, as I said above. From which example the pope and his heretics have also burned several other pious Christians in other places; as it is proclaimed of the final Christian that he should push the Christians into the ovens. In this way Alexander Sextus, the pious man, had Hieronymum Savonarola, of the Order of Preachers, burned with his brothers in Florence. Such worship is now practiced by the Holy Church of the Papists, and it would be a pity that they should do something better.
226 Now Isaiah describes Cap. 2, 4. and 11, 6. ff. the Christian church ever without bloodshed, and says: "They shall turn their swords into plowshares, and their spears into pruning hooks, and shall not kill nor slay in my holy mountain," that is, in Christendom; and Christ Luc. 9, 54-56. when the disciples wanted to command fire from heaven upon the city that would not receive him, he chastised them, saying: "Know ye, that I am your God.
1556 - Erl. (2.) 24, 140-142. sec. 3. arrival of the bull of excommunication in Deutschld. No. 448 W. XV. 18Ü4-I8S7. 1557
not whose spirit's children ye are? the Son of man is not come to slay men, but to keep them." To these sayings the pope and papists should answer; so they boast of their sacrilege, want to force us to believe that it is enough that their mind and actions are right, even if it is against the Scriptures.
227 In spiritual law, too, it is strictly forbidden for the clergy to bear arms and weapons, and yet no one sheds more Christian blood than the most holy father, the pope. Now he feeds Christ's sheep with oxen, guns and fire, and is worse than the Turk; he confounds kings, princes, lands and cities; yet he is not a heretic, nor a Turk, nor a murderer, nor a tyrant, but Christ's governor, and gives indulgences, sends out embassies and cardinals to wage war against the Turk. And his papists excuse their idol and idolum thus: The pope does not fight, nor does he burn anyone, sits in his holy chair in Rome and prays, perhaps complements, but he gives the secular sword to war and to burn. This is like the Jews did, gave Christ to Pilate and the Gentiles to crucify, but they, like the great saints, also did not want to go into Pilate's house [Matth. 27, 2. Joh. 18, 28.], although St. Stephen Apost. 7, 52, called them murderers of Christ, and died because of it. So that I call the Pope the greatest murderer that the earth has borne from the beginning, who murders body and soul, I am, praise God! in his holiness and his papists' eyes a heretic.
So the last Babylon is the same as the first, and what the mother did too little, the daughter fulfills. The first Babylon also defended her faith only with fire and burned Christ's grandfathers, as Genesis 11:9 indicates. This Babylon of Rome burns Christ's children. For the evil spirit knows well that if the pope were to defend himself with writings, he would not remain for a moment, and would be found to be the right fundamental soup and the final Christian. Therefore, in order to defend himself against the Scriptures, he has taken fire and committed sacrilege, and now one Babylon is as pious as the other, and defies me, why I am so timid and do not come to Rome; just as if Christ had been courageous.
willingly ran to Anna's, Caiphas', Pilate's and Herod's house and killed themselves. I cried that it would be enough if I stood still, did not flee, and waited for them-where I am-until they took me, like Christ, and led me where they wanted to go; so I should run after them, and drive them to kill me: so cleverly do they pretend all things. Why are they not also so bold, and dissolve my writing; or come to me, and dispute me with their high art? Oh, let the blind be blind!
The thirty-fourth.
Fighting against the Turks is no different from striving against God, who punishes our sin through the Turk.
229 Oh, how shamefully the pope has led us astray for a long time with the Turkish dispute, deprived us of money, and destroyed so many Christians and caused misfortune. When will we recognize the devil's monkey game in the pope? How did his King Ladislaus of Hungary and Poland, with so many thousands of Christians, be hounded by the pope to the Turk and so miserably slain at Varna that he followed the pope and broke the oath he had made with the Turk before, out of his command. For to teach of oath-breaking, that the pope has power to break oath, is not heresy! How should the heretic become, who can do all the things he wants? Item: What misery has been caused in Hungary by the same Turkish war, started with Roman indulgences? We still have to remain blind to the pope.
Now, I have not written this article in such a way that we should not fight against the Turk, as the holy heretic, the pope, interprets to me here, but we should first mend our ways and make a merciful God, not plumply rely on the pope's indulgence, as he has seduced the Christians until now and still seduces them. For what it means to fight under an ungracious God, even against deserving enemies, is shown to us by the histories of the Old Testament, especially Joshua 7:4 and Nu. 20, 21. 25. and many more. The pope does no more with his cross, granting indulgences and promising heaven, than that he turns Christians' lives into death, their souls into the
Hell leads with great heaps, as befits the right final Christian. God does not ask for crosses, indulgences; he wants to have a good life. The pope comes forward with his own, more than anyone else, and still wants to eat the Turk. That is why we are so happy to fight against the Turk, because where he had one mile before, he now has a hundred miles of land. We do not yet see, but the Roman leader of the blind has caught us.
The thirty-fifth.
No one is certain that he will not always sin mortally, 1) for the sake of the most sinful vice of hope.
231. this article is clear enough from the one and thirty-second; for thus David saith [Ps. 143, 2.], "Lord, enter not into judgment with thy servant; there is no man unjustified before thee." And Gregory in fine Moral: How can we always be blessed, if our evil works are all evil, and our good works are never all good? Item, Job 9, 21: "Though I were pious, yet my soul knows nothing of it." Item [Job 9:28, Vulg.], "I have feared in all my works, for I know thou spareest no sinner." On this St. Gregory speaks, as if the holy man should say, "What I have done publicly I see well, but what I have suffered secretly I do not know, that is, the secret hope no one can sufficiently recognize; as the same teacher says many times, by which all works defiled may not suffer God's right judgment, as also David says, Ps. 19, 13. "O Lord, make me clean from my secret sins, who can recognize them all?"
For this reason, I must revoke the article and now say: Let no one doubt that all our good works are mortal sin, if they are judged according to God's judgment and seriousness, and are not accepted as good by grace alone; so that the saying of St. Paul may stand [Rom. 11, 32. Gal. 3, 22.] Rom. 3,19.: "The Scripture concludes us all under sin, so that all the world may become guilty before God", and recognize that
1) In the original: fund.
no one may be justified by good works, but that God has mercy on all and justifies by grace alone. This is the right Christian doctrine, by which a person learns to fear and trust God, so that he can love and praise God, so that he despairs of Himself, and by God's grace measure all that is good. Such love, praise and fear of God and faith the Pope intends to destroy with his papists, as he has done and does daily in all the world, as Micah 2:9 says: "You have taken my praise from them forever.
The thirty-sixth.
Free will, after the fall of Ada, or after the sin committed, is a vain name; and if it does its part, it sins mortally.
This article should be clear enough from the previous ones, because St. Paul says Rom. 14:23: "Everything that is not of faith is sin. Where then is freedom, if it can no more but sin of itself? Item, St. Augustin de spir. ei lit. o. 4.: The free will, without God's grace, is good for nothing but to sin. What do you say here, Pope? Is the free will good for nothing but evil? So you would also say that a man with a limp is straight, although he can do nothing but limp and never walk straight. This is just as if I were to say, "The pope is the most holy," when St. Paul [2 Thess. 2:3] calls him hominem peccati et filium perditionis; and Christ [Matt. 24:15] abominationem, the head of all sin and corruption. The papists have even perverted all the words, have brought up a new language, have mixed everything together, like the builders of Babylon [Gen. 11:7-9], the white must be called black, black must be called white, with unspeakable damage to Christianity.
234 St. Paul 2 Tim. 2,25. f. says: "Instruct those who resist the truth, perhaps God will once give them repentance, that they may know the truth, and come back from the snares of the devil, by whom they are captives according to his will. Where is here the free will that is the devil's prisoner? not,
2) "von" set by us instead of "on" in the Wittenberg and in the Jena. Erlanger: "ahn".
1560 ed. (2.) 24,144-146. sec. 3. arrival of the bull of excommunication in Deutschld. No. 448 W. XV, 1859-1862. 1561
that he does nothing, but that he does everything according to the will of the devil. Is this freedom, to be imprisoned according to the will of the devil, that there is no help, but God grant them repentance and correction? As he also says Joh. 8, 33, when the Jews said they were free, Christ said, v. 34.36: "He who commits sin is the servant of sin", or peculiar to sin. "If therefore the Son redeem you, ye shall be justly set free." Thus St. Augustine turns the little word "free will," contr. Jul. lib. 2, and calls it servum arbitrium, a captive will.
Item, Moses, Gen.6,5. and 8,21.: "All that the heart of man thinks about and considers and desires is no more than evil at all hours. Hear this, dear papists, Moses opens his mouth against you; what will you say to this? If there is a good thought or will in man at one hour, then we must reprove Moses, who evil chides all thoughts, all desires of the human heart at all hours. What kind of freedom is that, which is not more inclined to evil? And that we put an end to it:
It has been said more than once above: How pious, holy men, who live in God's strong grace, fight against their flesh with great difficulty and effort, and the flesh fights against grace with all its nature; is it not a great, blind error, then, that one may teach that the natural free will may turn to the spirit, seek and desire grace apart from grace, if it so nearly flies, even rage against it when it is present? What reason is not horrified by the fact that the spirit and the flesh are the two greatest enemies, and yet the flesh should desire and seek its enemy, the spirit, when everyone feels in himself how all powers are fighting against grace to drive it out and destroy it? That would be just as if someone said, "No one can tame a wild, raging animal with bands; but when it is loose, it tames itself and willingly goes into the bands.
Therefore, such doctrines are designed only for the disgrace and abortion of divine graces, and for the strengthening of sins and the increase of the devil's kingdom. The scripture calls man to be all flesh, Gen. 6, 5. Thus flesh is most contrary to the spirit, Gal. 5, 17.
Nor do they temper it among themselves that the free will, which is vain flesh, should seek the spirit.
238. and indeed the recklessness and blindness of the Pope and his followers would be tolerable in other matters; but in this main matter it is to be pitied that they are so senseless, for thereby they completely destroy all that we have from God through Christ, that St. Peter rightly proclaimed 2 Peter 2:1: "There will be false teachers among you, who will deny their Lord who bought them. Who is the Lord but Christ, who bought us with his own precious blood? [Who denies him more than those who give too little to his grace and too much to free will? For since they will not let that be sin and evil which is truly evil and sin, neither will they let that be grace which is grace, from which sin should be cast out. As he that will not be sick, let not the medicine be a medicine unto him.
And even if they were right, it would still be safer for them to let all the good of grace alone, and all our things be sin. It is without danger if I also confess a good work to God as sin, and seek his grace for it, which I cannot seek too much; but it is cruel driving if I confess a thought as good, which 1) would not be good. Because they seek the perilous ways, follow them and fight so hard, and leave the safe one, even persecute him, it is good to note that their doctrine is not godly, but quite suspicious.
For this reason I wish the word "free will" had never been invented, nor does it appear in Scripture, and would be called cheap self-will, which is of no use. Or, if one ever wants to keep it, one should interpret it to the newly created man, so that by it the man is understood who is without sin. He is certainly free, as Adam was in paradise, of whom also the Scripture speaks, where it touches our freedom. But those who are in sins are not free and are captives of the devil. But because they may yet become free by grace, you may call them volunteers, as
1) Thus Walch. In the other editions: "a thought . . the".
2) Original: into the.
you call a rich man who is a beggar and yet can become rich. But it is not right nor good to dice with words in such serious, great matters, for a simple-minded man is easily deceived by them, and such teachers are called sophists. Of which Sir. 34:12, 13: "I have heard many things from some words, and the usage of words is strange and wild, whereby I have come into deadly peril of my soul; but the grace of God hath delivered me." Therefore, one should avoid the sophists and, as the Scriptures do, speak plainly, clearly and loudly, especially about high, divine things. This error of free will is a peculiar article of the end-Christ; therefore it is no wonder that it has been driven so far into all the world, for the end-Christ is to deceive the whole world, as is written of him, and very few Christians are to be kept from him. Vae illi! [2 Thess. 2, 10. Revelation 12, 9.]
The thirty-seventh.
That there is a purgatory cannot be proved from the Scriptures, which are proven and credible.
I have never denied the existence of Purgatory, and I still hold it, as I have written many times, although I cannot prove it irrefutably in any way, either from Scripture or reason. I do find in the Scriptures that Christ, Abraham, Jacob, Moses, Job, David, Ezekiel, and some more, tried hell in their lives, which I consider to be purgatory; and it is not incredible that some dead people suffer the same. Taulerus also says much about it. And recently, I have decided that it is a purgatory, but I cannot decide any other.
242 I have only contested the fact that they lead so uneven sayings of the Scriptures to it, that [it] is immediately shameful to hear. Namely, Psalm 66:12: "We have passed through fire and water," as the whole psalm sings of the sufferings of the saints, whom no one can put into purgatory. Item, St. Paul 1 Cor. 3, 13-15. speaks of the fire on the last day: it will test the good works, and through it some will be saved, even if their works are damaged, because they keep the faith. From this fire make
they also have a purgatory, as they are accustomed to tear up the Scriptures and make of them what they will.
243 Thus also the saying is drawn with the hair, where Christ says Matth. 12, 32: "Whoever speaks a word of shame in the Holy Spirit, it will not be forgiven him, neither in this world nor in the next. So that Christ wills, it shall never be forgiven him, as also Marc. 3, 29. declares the same opinion, saying, "He that sinneth in the Holy Ghost with words of shame hath no forgiveness for ever," but is guilty of an eternal sin. Although St. Gregory also interprets the word Matth. 12 as meaning that some sins will be forgiven in that world, St. Marcus does not allow such an interpretation and is more valid than all teachers.
I have said all this so that we may know that no one is guilty of believing more than is founded in Scripture, and that those who do not believe in Purgatory are not to be called heretics, if they otherwise hold the Scriptures in their entirety, as the Greek Church does. For that I believe that St. Peter and St. James are holy, the Gospel compels me; but that St. Peter is buried in Rome, and St. James in Compostel, and lies there, there is no need to believe, because the Scriptures do not report this. Item, that I consider none of the saints to be holy, whom the pope raises, is without sin, and the saints are not angry about it; since there are many saints in heaven, whom we do not know whether they are anything, keep silent about them, and are not angry about it, nor do they consider us heretics because of it. The pope with his sect plays such a game, that he only teaches many wild articles of the faith, while the right articles of the Scriptures are silenced and suppressed.
245 But that they refer to the book 2 Macc. 12, 43, how Judas Maccabaeus sent money to Jerusalem to pray for the slain in the conflict, does not conclude. For the same book is not among the books of sacred Scripture; and as Saint Jerome says, it is not found in the Hebrew tongue, in which all the books of the Old Testament are found. Also, the same book has little faith otherwise. For it is contrary to the first book of Maccabaeorum, in which
1564 Erl. (2.) 24.14Sf. Sect. 3. Arrival of the Bannbulle in Deutschld. No. 448ff. W. XV, 1864-1867. 1565
King Antiochus description [1 Macc. 6, 4-16. 2 Macc. 1, 2. ff., Cap. 9] and has many more fables that take away his faith. And even if it is already valid, it would still be necessary, in such a large article, that even at least a saying from one of the main books would come to his aid, so that all speech would be in the mouth of two or three witnesses [2 Cor. 13:1. Matth. 18:16]. It is suspicious that on this article alone in the whole Bible not more than one sentence should be found, moreover in the least, most despised book, if it is so great and so much attached to it, that the papacy and the whole priesthood are almost built on it, and all have their goods and honor from it, and without doubt that more parts would die of hunger, where purgatory would not be. One should not give our faith such a loose and weak foundation!
The thirty-eighth.
The souls in purgatory are not sure of their blessedness, to speak of all. Nor is it proven by Scripture or reason that they no longer deserve nor increase the love of God.
The thirty-ninth.
The souls in purgatory sin without ceasing, seeking rest and fleeing torment.
The fortieth.
The souls taken out of purgatory, through the intercession of the living, have less reward than if they had done enough themselves.
246 I have only disputed these three articles on school law, often stating that it is my discretion, but I know of no reason to indicate anything certain about it. And what I think of it may be read in my Resolutionibus. But that the papists and bullists condemn me therein, and set no other cause than their own wanton conceit, puffed up without Scripture and reason, and in addition do not answer my Scripture and reason, I do not allow myself to dispute; I despise their mere condemnation as highly as they despise my reason and cause. The pope with his bullists know less of these things than the rude block that lies there.
247. so my advice is that no one let him put the pope new articles, but
I will gladly remain ignorant with St. Augustine about what the souls in purgatory are doing and what is happening to them. It is enough that you know how they are in great, unbearable torment and desire your help.
But if you ever want to argue about it, let it remain a delusion and good opinion, as I do. Do not make articles of faith out of your thoughts, as the abomination of Rome does, lest perhaps your faith become a dream. Stick to the Scriptures and God's word; there is truth, there you will be sure; there is faith and belief, whole, pure, sufficient, and lasting.
The last [article].
The ecclesiastical prelates and secular princes would not do badly to wipe out all the beggar sacks.
In this article Johann Eck has been the holy spirit of the pope, yes, in the whole bull, who probably lies as reluctantly as he seldom babbles, so that this holy spirit may be like the teacher, and one knave like the other. I did not say about prelates and princes, but when I wanted it not to be a mendicant order. I still say that, and with me many pious people, amen.
449 Luther's report to Spalatin on the above scripture, which he considers better than the Latin one.
See Appendix, No. 58, 8 1 and No. 59,? 1.
450 Protective letter of Christ our Lord for M. Luther to the city of Rome.
From Kapp's Nachlese, Vol. II, p. 481, where it is printed from Spalatin's autograph. This writing is also directed against Leo X's bull.
Translated from the Latin by Joh. Frick.
1. you call me to stand up and judge my cause, just as if I were completely satisfied with your cause. You deceive yourself if you think I am the same as you. I will punish you and put it before your eyes [Ps. 50:21]. This, I say, I will put under your eyes, what I myself and the one who was sent by me have done.
I have chosen Paul to teach you, namely humility, gentleness, temperance and peace, but not arrogance, tyranny, indulgence and war. List just one of the virtues that Paul commanded. Can you say that you are free from one vice, from which Peter and Paul have an abhorrence? Thou sayest, my Martin reproach upon thee with an empty and unfounded cry. But if the cry of the tyranny of Count Jerome 1) had been unfounded, the nine peasants whom he had hanged for the sake of a single hunting dog would have lived longer, and Florence would have remained free from treachery. If it had been an empty talk of the brother Peter, the Cardinal Sixti, and of his splendor and expense, the verses would not have been sung of him at Rome:
Sancta supervacuum dederat mi Roma galerum.
Haec Petrum nivei marmoris urna tenet. Plorat Sylvetus; plorat Tyresia et agnus.
Hic leno; haec meretrix; ille cinaedus erit.
What is said about the virtues or vices of Caesar is also true. The whole world has heard about his life, as well as that of his father, Alexander VI, which was led against my teachings and regulations, and strangers from all nations and kingdoms have noticed his company with women in the jubilee year, which is not at all suitable for my vicarium. Greater and more frightening things have been told by Johann Franciscus Sutrius, who administers the oratory in you. There are people who speak publicly of Julius' lechery and lust, and say that young boys danced around with completely naked girls before his holiness. You refer to the sayings of my prophets. I have other prophets, one of whom proclaimed [Isa. 5:8, 11, 12], "Woe to them that set house against house, and bring one field to another, until there be no more room, that they alone may possess the land. Woe to those who rise up early in the morning to drink, and sit up till night, so that the wine heats them up. And have harps, psalteries, kettledrums, pipes, and wine, in their good life, and look not to the work of the Lord." Another of my prophets broke out into the words [Bar. 3, 16. 17.]: "Where are the princes of the Gentiles, who play with the birds of the air, who gather silver and gold, on which the
1) It is this Jerome Aleander (Walch). -
Do you put your trust in people, and can never be satisfied with them? You could also have gone into yourself long ago, after other teachings and punitive sermons of some of my good friends, who recently pulled through your vices.
3 You could have read the 85th Sermon; the Franciscum Petrarcham, Joannem Campanum, Bernhardum Ludolfum, Joannem Picum, Philelphum, Volaterranum, Pa- censis speech on the death Innocentii VIII, Baptistam Mantuanum in Sylvis, Fastis, de calamitatibus, in prima Parthenice, in eclogis; the Platina at the very most Oertern, You never took care of the taken away city Constantinople, and were unconcerned that you would bring it back to me. And although you have always reported the Crusades in the Indulgence Bulls many years after each other, and have made the resolution to drive out the enemies of truth from the alms of the poor and simple, to what end has the money that you sent with you been distributed? Where is the treasure left behind by Paul II and Julius II? Where is the astonishing sum of money, which you are in the habit of spending every hour in all human affairs (you do not fail anything, where only money is seen)? But you will have to give an account of your business one day. You cannot deceive me. You will not escape my judgment, even if you win because of the simplicity of my sons, as an ambitious city.
451 Letter from an unnamed man to Spalatin concerning the Apologia Christi pro Luthero; also some collectanea from Rome and the Roman popes etc. which should be presented to Aleander.
From Kapp's Nachlese, Vol. II, p. 496.
Translated into German by Joh. Frick.
To Duke of Saxony, Friedrich, court preacher, Georgium Spalatinum, or in his absence to Herr Ulrich Hutten.
I have long since sent Christ's letter of protection for Luther against the Eckische Bulle, and I would like to know if you have received it. Be well and commend me to Frederick, your prince. I am
Yours, as well as his.
Hochstraten's pupil, Brother P. H., of the Predicant Order, to Brother Petrum, N. Order.
I am frightened when I think of what I have seen, heard, and know for certain here, namely, of the villainies, wickedness, deceit, cunning, ungodliness, abominations, heresies, blasphemies, and where I did not firmly believe in divine providence, I would almost think that along with divine laws, human laws would also be completely banished from the city.
This has been written in truth from Rome itself. God is witness. Bertold, Archbishop of Mainz, convened a Provincial Synod for the glory of God; soon, however, when he was betrayed by the courtiers, he received from the Pope an atrocious decree, how he would dare to establish a Provincial Synod without the prior knowledge of the Pope.
Pabst Eußenius incited the Dauphin in France, Louis, against the assembly in Basel, so that he also devastated almost all of Alsace. Read about it at Platina.
It is common for the adultery of a wife to become known throughout the neighborhood or city before the husband can believe it. In the same way, the vices of the city of Rome have become known throughout the world before she herself is convinced of her own abominable stains. So great is her blindness; so evidently has the divine grace, which she is not at all disposed to recover, departed from her. The mendicant monks usually go through everything in sermons, but they remain silent about it. For, if Rome were to fall, their freedoms and powers, the mendicancy forbidden to the priests in the past, would also be lost.
From Spalatin's Autographo.
The following pieces are to be advanced to the Aleander:
I. When the Duke of Pomerania returned from the city [Rome] and was asked what he thought of it, he answered that the city was indeed large, but completely full of arrogant preachers.
II. Theodoretus Arides, later bishop, ... said: soon after his arrival, a Jewish arrival registered for baptism; and when asked about the reason, answered: because your God can see through the fingers of great sins. I heard this myself from Theodoreti's mouth.
III. to Ascanius, duke's ... Brother, who
When Ascanius confessed to everything, if he could prepare a love potion, a clever Jew promised 1) to procure it, if he would get the blood of two Christian children. Ascanius then bought two boys from a beggar woman, had them killed, and gave them to the Jew to burn to powder. This was said by George, Ge. Ascanii's trusted friend, with whom he had been acquainted at the time when eating meat was forbidden; and when he heard that he had been given a red hat, he burst into the words: For the sake of God and man's faithfulness, is this a cardinal? That's what George told me.
IV. Caesar, a son of Alexander VI, as he was collecting money for the army, said to his face: You poltro, *) give so and so much 1000, if you do not want to be stabbed by me with the dagger. From the mouth of Eliä von Westhofen.
*) What this word is supposed to mean, has not been guessed, therefore one must leave it only Latin. In the 6th History, where this word also occurs, it seems to go to the Cardinals. (Walch. It will be Frick's comment.)
V. The archbishop in Hungary wrote to a certain widow that she should not send her sons to Rome. One of them had already left for Rome, and he wanted to send the other brothers there as well. When the archbishop found out about this son, he wrote: he asks for the wounds of Christ, that she should not let him or the other sons go there, but send them to him in Hungary, where he would take care of them honestly. I have translated the archbishop's letter for the widow.
VI A Latin Saracen, who had been in Rome for a long time, decided to leave that place. And when he was asked why he did not want to be baptized first, he answered: "I do not like your religion, because out of 24 poltronibus, or cardinals, you choose one whom you worship as a god. From the mouth of Thomä Volphii.
VII Alexander VI, now elected Pope, when Julianus, Cardinal de vincula Petri, took his hand to kiss it, 'as other Cardinals have done, he put his thumb between his index and middle finger, pointing to the borders of Italy. From the mouth of Jacobi Brunn.
George Spalatino.
Ulrich Hutten did it.
1) The old edition offers: "Ascanius, Duke's... brother, promised a clever Jew, who confessed to everything, if he could prepare a love potion" etc. Because this makes no sense at all, and we lack a model, we have changed it to make some sense.
C. Of the publication of the papal dulle by Eck and the great difficulties that occurred in the process.
1. what difficulties Eck has found.
a. At the publication in Leipzig.
Excerpt from a letter from Carl von Miltitz to the Elector, dated October 3, 1520, in which he gives news of Eck's arrival in Leipzig, of his grandiloquent threats, and how badly he had been received by the students.
This letter is found in Cyprian's useful documents on the history of the Reformation, vol. I, p. 438 ff; our excerpt in Seckendorf, 8i8t. l)utü., lib. I, p. 116, 8 75 translated into Latin. From this translation, the same is retroverted into German in the German Seckendorf and recorded by Walch with the wrong address: "an Fabian von Feilitzsch" and the wrong date: "October 2, 1520. We give here the excerpt according to Cyprian, where the letter is dated "Wednesday after Michaelmas. The whole letter is already printed Col. 777 in this volume: this excerpt Col. 778 f.
I rose to ride to Leipzig, so I found Doctorem Echium with a great shouting and throbbing; did not refrain from asking him as a guest to learn what his intentions and will were. He drank 1) flux and recklessly, started talking about his orders, how he wanted to learn Doctor Martinum. With very pointed words he said that he had had the Papal Bull published and posted in Meissen on the 21st day of September, in Merseburg on the 25th, in Brandenburg on the 29th, and gave me a copy of the same Bull, which I am sending to Your Electoral Grace. Graces. And with his bulla he has a great splendor. He lies in the escort. My gracious lord, Duke Jürge [Georg], has written to a council that a gilded chalice is to be given to him and many florins (gold) in it. Not considering the escort and his bull, good pious children have now on the day of 2) Michaelmas posted his note] 3) in ten places, which I have also sent a copy to Your Electorate. Gn. also a copy, and threatened next to it, [so] that Echius had to flee to the monastery of St. Paul, and must not let himself be seen. Has
1) In Cyprian: "he traugt", a misprint instead of: trangk.
2) Cyprian: "the" instead of: the.
3) Supplemented according to Seckendorf.
complained about this to Mr. Caesar Pflugk, Mr. Caesar ordered the Rector to issue a mandate against those who plague Echium of these dimensions, which was done; that I also send one to Your Elector! Grace also one; has helped nothing. They have made a song of him and sing it in the street. He is highly troubled, his courage and throbbing are gone. They write him enemy letters 4) to the monastery every day, and deny him body and soul. There are also over fifty 5) students from Wittenberg, who make themselves useless to him; he has also let a booklet against Doctor Martinum go out today, which I send to Your Elector four copies. Gn. four copies. The gray monk has also had printed against Martinum. 6) No more than one quatern has been printed, which I am sending to Ew. Gn. also send.
Luther's report of this to Spalatin, in which, according to his Christian mind, he does not wish Eck to perish, but that his attempts be thwarted.
See Appendix, No. 40, § 4.
Luther's report to Wenceslaus Link that the bull at Leipzig had been soiled with excrement and torn, as well as at Torgau and Döbeln.
See Appendix, No. 60, § 2.
Luther's report on this matter to Spalatin is identical.
See Appendix, No. 61, 82.
b. In the publication at Wittenberg and in the "lands" of the Elector and Duke John.
456 D. Joh. Eck's letter to the University of Wittenberg, with which he delivers the papal bull brought from Rome. Leipzig, October 3, 1520, when he immediately fled during the night for fear of the students via Freiberg.
This letter is found in Latin in the Jena edition (1579), tom. II, II. 469. German in the Witten-
4) Cyprian: "fintz briff"; Seckendorf: Fehdebriefe.
5) At Seckendorf: one hundred and fifty.
6) Meant is Alveld's tractatus de communione sud utra^u" 8P66I6 Quantum ad laicos. (Seidemann's "Miltitz," p. 28.)
berger (1569), vol. IX, p. 96b; in the Jenaer (1564), vol. I, p. 315 b; in her Altenburger, vol. I, p. 511 and in the Leipziger, vol. XVII, p. 316.
To the Rector magnificus and the other Regents of the University of Wittenberg, his ever-honoring masters.
Hail in the Lord Jesus! I am sending you, Rector magnificus and most worthy fathers, by order of our most holy Lord, the Pope, a copy of the bull, printed in Rome, with a seal and a public notary's signature, the contents of which your dignities will diligently investigate. As far as I am concerned, however, and the order which is imposed on me against my will, I ask you for God's sake to obey and execute this bull, so that the articles which are condemned and rejected therein may not be publicly taught or spoken by anyone who is subject to your university etc. Otherwise, according to the bull, our most holy Lord would be urged to proceed with the deprivation of all liberties granted by the apostolic see, with incapacity to hold a university etc., which you should prevent for the sake of the true Christian religion and your honor. But that by papal command I have placed Carlstadt and Dolschius 1) next to Martinus, you shall hear that it was not done by me without noticeable cause. But if they recognize the church as a mother and are willing to renounce all heresy, I will gladly and kindly accept them, and absolve them by special power given to me by the pope, and deliver them from the penalties into which they have fallen. But if they harden themselves, which is far, they shall be punished with deserved penance, and you shall not keep them in your university after the end of the term, with penance, expressed in the bull. As for me, I would rather do something favorable to your university than do something unfriendly. I commend myself to your excellence. Given at Leipzig, on the third day of October, in the year of grace 1520.
Your Magnificence and worthy Lords willing Corner, Apostolic Nuncio and Orator.
Vsltkireli.
457: The Elector Frederick of Saxony's response to the report of the bull sent by Peter Burckhard, then Rector of the University of Wittenberg. Dated at Homberg in Hesse, November 18, 1520.
This letter is found in the Wittenberg edition (1569), vol. IX, p. 100; in the Jena edition (1564), vol. I, p. 353; in the Altenburg edition, vol. I, p. 539; and in the Leipzig edition, vol. XVII, p. 378.
By the Grace of God Frederick, Duke of Saxony and Elector etc.
Our greeting before. Esteemed, dear, faithful one ! We have received your letter, which was recently delivered to us at Cologne, with notification of what letters have come to you from D. Ecken in the matter of Doctoris Martini Luther etc., and have heard all the contents. We do not want to reassure you that nothing has reached us about this before; but recently, before we departed for Cologne, the message of papal holiness, namely Marinus Caracciolus and Jerome, called Aleander, acted with us on account of papal holiness on a letter concerning the Doctoris Martini mentioned; and you will hear from the enclosed copy how this action has been carried out everywhere. Whether anything further will reach us because of this, that shall remain undisclosed to you.
We would be well inclined to inform you of our intentions in this matter; however, something has happened to us in the meantime that prevents this. We have also asked the messenger whether you would further report the matter. We do not want to leave this unopened in your gracious opinion. Date at Homberg in Hesse, on the 18th day of November, Anno 1520.
To the highly learned, our faithful, Peter Burckhard, Doctor and Rector of our University of Wittenberg.
458 Veit von Warbeck's letter of reply to the Elector Prince John Frederick of Saxony, in which he expresses his joy that this excellent prince is learning to recognize the good cause, and also asks him not to refuse Luther and not to let him move away from Wittenberg, but to protect him constantly and to write to him. October 22, 1520.
From Cyprian's "Useful Documents," Vol. I, p. 455.
Sublime Highborn Prince, my entire submissive and obedient dinst are E. F. G. before beraidt.
Dear Sir, E. F. G.'s letter, dated Sunday after Dionysius, received by me on Sunday Ursula, I have read in all confidentiality, from which I understand E. F. G.'s effort in Doctor Martinus' matter. Oh, God be praised and honored, that E. F. G. will take such a challenge, as if unborn, against Doctor Martinus, heartily and comfortably. I have this hope in God, that he will not abandon his own, as at times we have been threatened, we poor people have been abandoned, but this is only from God, to call upon him for divine mercy.
Noble Prince and Lord. As I suspected that E. F. G. would receive the bulls from the corner, I did not hear (such), and I am not a bit relieved that he would have been so bold as to answer such to E. F. G. (But there is nothing too bad). (But Im nothing to vill.) Dan he will have it for it, E. F. G. sey cruelly denounced by the Bapst D. M. zu meyden. Regardless of this, E. F. G. thinks of the damage that the above-mentioned Doctor Martinus of Wittenberg has done to the laudable university there. Hereby E. F. G. is obliged to defend the same, also, as a German prince, all privileged persons of the same, since all your consolation stands on E. F. G., so that the same is not only a privileged person, but also a privileged person of the same, since all your consolation stands on E. F. G., so that the same is a privileged person of the same. F. G., if the same were to be withdrawn, it might not be good.
E. F. G. should also write D.M. himself, it will not make E. F. G. a small praise, the lon will E. F. G. on zweyfell von GOtt empfahen.
Noble Prince and Sir. The copy sent to me by E. F. G. in charge of my most noble Lord, I have read with great pleasure. In which E. F. G. has heartily and confidently advised me to protect the innocent as well. My most noble lord has also not received a little joy from it, think also his Churf^G. will not pass E. F. G. on anttwortt.
E. F. G. I am aware that my most noble lord has become a little weak here, and has caused his elector to remain here, and has ordered his elector to be crowned, and the entry is to take place today, and the coronation tomorrow. As Your Majesty has diligently urged My Lord to be pleased to have his Curf. It has not been possible, and all the other princes have moved to Ach, and as long as they say, the coronation shall take place here, but the people of Ach have thus made a great deal of trouble with the finances, namely XM. fl. as they say, so that it will not happen there, but rather that it will take place tomorrow.
with them. There might also be something about it, that the Colognians would not have liked to see it happen in Cologne, since he has not yet ridden in, they do not want to let him in with the power, but if he rides in like a bishop, they must let it go.
However, it is said that after the crowning, His Royal Majesty will come here with etc. along with other surges.
The Holy Roman Emperor has also sent his own post to my most noble lord and has requested that, if His Majesty's Supreme Leader requires a physician, His Royal Highness shall not be shy about it, but shall be willing to send the same to His Royal Highness.
However, His Royal Highness has again replied that His Royal Highness should keep them for himself, as the readers are thus. I would also have liked to send E. F. G. the German bull, but Magister Spalatinus cannot bring the printers to Cologne. Doctor M. will not forget us, but the scholars do not like to see it translated into German, because they fear that the common man will understand how to deal with the matter, but if it is printed, I will send it to E. F. G. in the most expedient way. Herewith, I am grateful to you as a poor chaplain. Date Cologne Monday after Ursula [Oct. 22], anno 1520.
E.C. F. G.
vnderteniger Capellan Veit Warbeck.
459. D. Joh. Eck's letter from Coburg, where he fled from Freiberg, to Duke Johann of Saxony, with a copy of the bull, and notification that he has publicized it in Meissen, Merseburg and Brandenburg, and that such bishops have promised to obey it; at the same time, he encloses a copy of the papal breve to Chursachsen found above, No. 439, and asks to wait in Bamberg for a while for an answer. Dated
Oct. 6, 1520.
This letter is found in the Wittenberg edition (1569), vol. IX, p. 97; in the Jena edition (1564), vol. I, p. 316; in the Altenburg edition, vol. I, p. 511; and in the Leipzig edition, vol. XVII, p. 317.
Sublime, highborn prince! Your Princely Grace finds my subservient willing services ready with diligence beforehand, together with my
n a poor prayer to God. Gracious Prince and Lord, Papal Holiness, after great diligence, has, through the most learned men in Rome, held up Doctor Martinus Luther's teachings and doctrines, in the College of Cardinals, and since it has thus been found that some articles have long since been condemned in the Holy Councils, are much erroneous, seductive and vexatious, for which reason His Holiness has issued a Bull, as I am sending the credible copy to E. F. G., and have also had the same published by me in Meissen, Merseburg and Brandenburg. F. G., also had the same, and also managed to publicize it through me in Meissen, Merseburg and Brandenburg, as was done through me, also the bishops, as is well due to their reverend and graces, out of required obedience, offered to comply with the bull and papal mandate, and to do so. However, if Luther and his followers abstain under the most noble, highborn Elector, and E. F. G. to the good of the Christian Church, they will be punished. F. G. for the good of the Christian faith and unity, also that the pious Christians are not seduced by false learning, Papal Holiness has especially sent E. F. G.'s brother, the Most Serene Elector, also E. F. G. an admonition to this effect, requesting your help for this as Christian princes, as E. F. G. will further hear from the letter enclosed here. And although I myself would have liked to hand this over personally to E. F. G., the same rode ahead when I came to Coburg, and I also, for lack of horses, left those with the servants on the way, thus without servants and proper clothing, I did not want to go before E. F. G., whom I was quite willing to serve with the greatest diligence. However, if E. F. G. desires further instruction on the matter, I will remain in Bamberg with the suffragan bishop. If something comes to me in writing, I will decide according to my possible diligence. Hereupon I ask with all humility that E. F. G. will not accept my letter, and all this I have done, in disgrace, if I do this alone for the good of the faith, with much effort, work and expense. For to be in E. F. G.'s service, I wanted to be unsaved, hereby commanding E. F. G.. Date the 6th of October, Anno 1520.
E. F. G.
subservient chaplain
Johann Mair 1) from Eck,
Nuncius Apostolicus.
1) So the Jena; the Wittenberg offers: "Maior".
460 A letter of reply from the learned councilors of Wittenberg to Duke John concerning the bull sent by Doctor Eck, in which they advise him to delay the reply and the publication of the bull. Date Wittenberg, October 23, 1520.
From Cyprian's "Useful Documents," Vol. I, p. 476.
Sublime, highborn' Prince! E. F. G. his our quite undertenig willing services before, gnediger prince and her. We have received your F. G. letter in addition to the breve and copies of the said official bull, Doctor! Martinum Luther, we have heard its contents, and we ask Your Lordship in secret to know that such a copy has been brought to our 2) University shortly before by courtesy, for which reason the University is considered good by you and your brother, our most gracious Lord the Elector 2c, since his Lordship has already sent us a copy. Gn. immediately Jtzundt bey Ro. Kl. M., and to use it urgently first of all to E. F. G., then to the most revered 3) our most gracious lord the Elector a special offer delivered, also at the same offer your both Electors and f. g. of the University consider what is to be done therein, with sent over according to this enclosed cedulum, special doubt, such would have formerly come to your churl. and f. g., from which your f. g. council is to recover. However, since we now note that E. f. g. has received a sunderlig writ, as one would say, of official sanctity, in which E. f. g. will be charged 4) with bad debts. 4) is urged, with words unworthy of our esteem, to provide the said doctor, at the time he was taken in disobedience, to be imprisoned and sent in, where he would not resist, we respect, that still a loss and declaration will go out against the said doctor after the expiry of the same time, to which still much time, effort and work belong, hoping that in the meantime, upon consultation of both brothers, and f.g., and with the help of the other, it will be possible for the doctor to be released. g. and with the help of the others, may be directed to other ways. E. f. g. at our discretion, according to the opportunity of the writing, given to e. f. g., together with that, that the same so cunningly to come quietly and without proof, with the answer and otherwise, on harm want contents: because we then on further process
2) Cyprian: ours.
3) Cyprian: highly thought of.
4) "is" put by us instead of: "at and" in Cyprian. - "unschedelichen", if otherwise the reading is correct, would like to mean as much as: not mihzudeutenden.
and to request E. f. g. and the same land and property councils to inform us that we are wholeheartedly willing E. f. g. to hereby bevelende. Date Wittenberg Tuesday after the Eilftausent Jungkfrauen tagk [23 October] Anno xv c In xx.
E. F. G.
Subjects quite willing
Wolffgang Stehlen, 1) Hieronymus Schürft and Christian Beyer, Doctores.
To Mr. Johansen Hertzogen zu Sachften.
461 Letter from Hans von Taubenheim to von Einsiedel and other electoral advisors, in which he reports that he does not intend to allow the bishop of Brandenburg to display the papal bull in Wittenberg. Date Wittenberg, the
January 14, 1521.
From Cyprian's "Useful Documents," Vol. I, p. 517.
My most willing, strictest, most favorable lords and freemen, I wish to order that Duke Albrecht of Meckelburg be accepted and granted alongside the Margrave. The bishop of Brandeburg has been asked by the governor how he would like the bishop of Brandeburg, if he were to come to Wittenberg with the Margrave, to have the bull, such as Doctor Martinus, announced and proclaimed, whereupon I have left with the burgomaster, first of all, after the Margrave and other princes with a large number have come to Wittenberg, that he, to avert all kinds of danger, should appoint some of the burghers to the council, Secondly, that he should not fail to order the places where it is most improper to charge the bullets with soldiers, and that, if anyone should refuse to charge the bullets, he should let them be told in good faith to continue charging the bullets until they have told their lords. In addition, the bishop of Brandeburg should be addressed by the presidents here, and asked on their behalf to stand still with the execution, and in the absence of their lord, who is at this time before Rome. Keys. Mas. before the Diet of Worms, his Lordship in the land, not to provoke any anger or embarrassment that might result from it. If, however, his lordship
1) In his introduction Cyprian calls him: Stehelin.
In lands, which may not be let down with equity, his Lordship, as a praiseworthy Christian surfer, will know how to keep all equity. And if such an argument would not convince the bishop of Brandeburg to relinquish his appointment, unless the appointed authorities, for their own sake, consider such a matter differently, and if I, before the time of your consideration, also have the right to it, and want to follow it, then the execution shall not be given to him, and we shall also be obliged to do the work; as much as possible shall be done, and with the proviso that such removal shall be taken for no other cause than to prevent further loss and damage, and as the word shall give. Therefore, my dear sir, if this will be done, as mentioned, if it is possible and seen, let me know your meaning. There is no one here with whom I could obtain sound advice. Doctor Heynig 2) is very grateful. With this I ask you as my great favorable lord. Datum eylens Wittenberg Montag nach octauas trium Regum [14 Jan], Anno Domini 1521.
I send here Doctor Martinus bücheleyn wyder den Emser. 3)
Hanß von Thawbenheyn.
c. At the publication in the diocese of Naumburg-Zeitz.
462: D. Joh. Eck's letter to the official at Zeitz, D. Schmidberg, that he should publicize the bull against Luther in the Naumburg diocese. Leipzig, October 1, 1520.
From Cyprian's "Useful Documents," vol. II, p. 178.
Translated into German.
To the venerable father, the most reverend Lord Bishop of Naumburg Official, his ever-honoring Lord.
Hail! During the past winter, our most holy Lord had highly learned men in Rome examine Luther's teachings in many disputations, conversations and writings. Since they were in
2) This is Doctor Henning Göde. Compare No. 65 in the appendix of this volume.
3) This will be Luther's writing "An den Bock zu Leipzig". This results in a somewhat earlier going out of the same than was assumed in the 18th volume of the St. Louis edition (end of January).
In this way, His Holiness summoned the College of Cardinals, and after a diligent and sharp investigation of the matter, finally, as the governor of Christ and the head of the entire Christian world, 1) issued a pronouncement so that the faithful might recognize what is in accordance with the truth and what is in conflict with it. Therefore, although against my will, he has ordered me to publish this bull in certain countries, as is contained more extensively in the order issued by his Holiness concerning this matter. Accordingly, by virtue of the authority given to me by the Apostolic See, of which I hereby avail myself and obey the orders of said See, I send you, venerable father, the most reverend Lord Bishop of Naumburg Official, whose place you now represent in spiritual matters in his absence, a copy of this Bull printed in Rome and provided with the seal of a prelate and the signature of a notary, and command you in the name of our most holy Lord, and remind you of your duty, that you publish the said bull, and also earnestly command all elders, prelates, archdeacons, lay priests and religious in the Naumburg diocese, that they likewise publish it, and with all seriousness take care that the erroneous Lutheran writings are destroyed by fire; whereby you will have to proceed against the unruly and disobedient, according to the contents of the bull, or report them to the apostolic see. Hereby you will undoubtedly render the obedience due to God and a useful service to the Holy Church. And although I have no doubt that you will all obey this apostolic decree, since you are bound, even without the pope's command, to eradicate error for the sake of your souls' salvation, the pope, if you do not obey his command, must, according to his justice, deal harshly with you and your most reverend lord bishop and cast his complete disfavor upon you. From this you will guard yourselves in a holy way and put into action what you have been commanded to do, which will bring honor to your most reverend lord and to you, for other bishops in your neighborhood have also promised to do this as soon as possible. Your excellence, to whom I commend this matter of faith and myself, be well. From Leipzig on Oct. 1, in the year of the Lord 1520.
Your most humble Johann Eck, Nuncio and Orator of the Apostolic See.
1) Instead of urbis, read orbis.
463 Letter from the governor and the bishop's councilors at Zeitz to the electoral governors and councilors, in which they request information as to whether they should publicize the bull sent by Eck. Date Zeitz, 20 Oct. 1520.
From Cyprian's "Useful Documents," Vol. I, p. 460.
Our willing dinste before, Ernvhesten, gestrengen, Vhesten, especially favorable friends. We give you to know, that a Bebestliche bulla zusampt doctor ecken Schrift, nach vormogen bei vorwarther copien, 2) Thomas forster bürger zü Zeitz, dem bürgermeister schmid des orths zu überantworthen, der diese brieffe an gepürliche stelle wohl verfügen würde, by Nickeln wilden, the wheel of Leipzk's dyner, almost cunning weyse there, as then 3) forster stated in his duties, which the notary of the bishop's court here unfinished at the gaffen, when the said forster wanted to hand them over to the mayor, caught them and handed them over in the presence of the cantzler, ern Casparn Thann, as administrator of the Constsistorii, who broke down and read out the certified writs in the presence of the notary, from which it was found that he did not want to do anything in this regard, therefore he handed over such writing to the city governor with a reminder of its contents, wherewith this action has become something so laupar [readable]. From this we find and note that the ways of the right, ordered for such matters, doctori corners to wander did not pass, nor sems bevehls, so in this matter, to present, nor vorstendiget, nor, as is proper and evident, has he received a report from him, and yet he wants to bring this matter to his own attention and to our attention, because of the disappearance of the holy father of the bishop and the doctor. But so that we do not act too much nor too little, because in the presence of our gracious lord in the matter of the bishopric wheel and help to the most illustrious highborn prince and lord Friderich, duke of Saxony, archmarshal of the holy roman empire, elector, landgrave in Doringen and margrave of Meissen etc.., Our noble lord, as the most high-minded of our noble lord's beloved Lord and father, consecrated by his princely graces, and it is not possible for us in such a case to request his electoral graces. Therefore, in the presence of His Royal Grace, it is for our
2) That is: according to the content of the enclosed copy.
3) Cyprian: "as he then"
We kindly and graciously request your advice and consideration, as you then know how to do in praise of God, and do not neglect to do such things for the good of your country and your people. Without doubt, our kind lord will be inclined to blame you for this, so we will be willing to deserve it as against our dear friends. Date Saturday after St. Luce [Oct. 20] Anno XVC XX.
Stathalter unnd Rette zu Tzeitzs.
To the most noble, strict and most noble electoral governors and saviors, itzo at Eilenburg vorsamelt, unnsernn special gonstigen friends.
464 The answer given by the Electoral Council in the absence of the Elector to the governor and councilors at Zeitz concerning D. Eck's bull, to the effect that this matter is too difficult for them, as unlearned scholars, and therefore they want to consult the Electoral Councilors at Wittenberg about it.
Date Eilenburg, October 22, 1520.
From Cyprian's "Useful Documents," Vol. I, p. 462.
1) "rc." put by us instead of: "Cr." in Cyprian.
465 The Electoral Governors and Councillors write to the University of Wittenberg, in which they ask them, according to the above promise, for advice in the matter concerning the publication of the bull at Naumburg and Zeitz. Date Eilenburg, October 22, 1520.
From Cyprian's "Useful Documents," Vol. I, p. 464.
Our willingly and gladly dinst before, honorable, honorable, hereditary, high gelarten and eight-barn special lord and good friend. In the absence and place of the Serene Highborn Prince and Lord Friderich, Duke of Saxony and Elector etc., Our most gracious lord's matters have come to us, in which we are asked to report and request our property therein, on account of our most gracious lord's high consideration, if these are then of course somewhat brave and great, and in our lay and ungelarter, If the same is not understood, to pursue them sufficiently, as the necessity then requires, what should be most useful and convenient to be done inside, so that future harm and disadvantage of the perhaps highly respected our most gracious lord and his churfl. gnaden bruder unseren gln. Duke Johannsen of Saxony etc. and the lands and people of the same, as much as possible, so we are ready to discover such matters to you, and to learn your, as the most learned and undoubtedly of this matter, sufficient sound advice and consideration, thereupon, in place of our most gracious lord, kindly requesting of you our person, that you, on the next Friday [26. Oct.] at eight o'clock in the morning, we will appear before each other in the College at Wittenberg, and we will have the matters indicated brought before you, in the undoubted confidence that when you have heard them and received a report, you will give us your good will as to what is to be done inside, on behalf of our most gracious lord and the same brother, our dear lord. Lord, and also of our Lordships and of our f. g. lands and people, harm and disadvantage may be avoided and prevented, we will gladly show and declare that this will be sufficient for the good and gracious pleasure of our most gracious Lord, so we will earn it for you willingly and freely. Datum Eylberg montag nach der xiin Jungfrauentag [2. Oct.] Anno XVC. XX.
Rethe.
466 The University of Wittenberg's Answer and Concerns to the Electoral Councils on the above Letter. Wittenberg, October 26, 1520.
From Cyprian's "Useful Documents," Vol. I, p. 466.
Our friendly and wholehearted service before, Ernvhesten, 1) gestrengen, günstige liebe Herren und sreunth. We have on this day at Wittenberg in assembled council upon a reply credentz and your done order from the eight-barn, highly-regarded Mr. Wolffgangen Sthelin, Hieronymus Schurff and Christian Beyer doctor, to the city of our most gracious herm Churfürsten etc., your bevehls tragere in Werbung und bericht, was sich doctor Eckius gegen dem Herrn official zu Czeitz vermittelst Nickol Wilden des Rats diener zu Leipzig,besagten bebstlichen bullen halben Widder D. Mart. Luther and others, and what you have therefore received from the city of our most gracious Lord at the suggestion of the city governors of Czeitz, along with the above-mentioned letter from Doctor Eckius and the above-mentioned copy of the official bull, its contents, and thereupon the matter has been put to the council, considered, and we have decided upon the following opinion. 2) First of all, we believe that such D. Ecken assume, allerseitz unserer gnedigstett und gnedigen Herrn von Sachssen und irer Churfürstlich er und fürstl. The same is also a matter of great necessity that all of our Electoral and Princely Graces, who have the right to take the matter into their hands, should take the matter into their hands. and princely graces, as it concerns the common land, on the city council's advice and consideration, even if it is necessary, with the common land authority, or the most cautious, a true opinion, what your graces at the same time decide is necessary or convenient, and thus stand for one man. Then so a prince to the prince of D. We consider it impossible, according to the land and the people, and that the other part does not want to have the matter taken care of itself, so that both parts of the subjects may remain united and in peace in the length and hardship of the matter: And should our most gracious and kind lords of Saxony be able to agree on this in the future, 4) then it is certain that
1) Cyprian: "Ehrnvhester".
2) In the old edition: "entflossen" instead of: "escaped".
3) In Cyprian: "not".
4) "uffn vahl" probably as much as: on the case".
Doctor Eckius has ordered such by official sanctity, because Doctor Martinus Luther has asked for knowledge of the Holy Scriptures from unauthorized high authorities and has requested that the matter be referred to him in Germany by 5) official sanctity, for a proper and necessary hearing and knowledge of the same, unauthorized and unauthorized, high angels of the Holy Scriptures, and what is found there, which would be kept by all parts. In particular, 6) concerning the letter of the city governors of Czeitz, 7) we find, as do the city governors themselves, that D. Eckius did not proceed formally and properly with the submission of the said copy of the official document, since he did not show any proper appearance to the Lord official of Czeitz of his claimed authority and said bull, for which reason he is obliged to believe the same. In his letter, the same Eckius has also not set any reasonable time for the said official to comply with the matter, and for the present reason, and for other reasons, we are obliged to advise the said official, and it is not demonstrable, that he has brought the matter to the attention of the Lord of Naumburg in a hurry and, above all, with his opportunity and circumstance, which he has done. f. g. hir Inne gesellig, abwefen, mit vormeldung unseres gnedigen Herrn Churfürsten, dan es eure, unsers gnedigsten Herrn des Churfürsten von Sachssen Stadthaldern, notturfft in dem vahl auch sein würde: And because it is presumed that now, in the assembly of the Holy Roman Emperor and the Electors of the Holy Roman Empire, there are also official offers that the Roman Emperor and the Electors of the Holy Roman Empire should be granted the same. and the princes of the Holy Roman Empire and of the Christian faith, 8) and that the matter be brought to a proper legal hearing and settlement, or that in other ways the matter be brought to the proper sanctity, or that it be settled there, as in the case of the fountains, the nobles, and the city halters, according to the justice of the needful discussion and action. Since it is common in law that in lesser matters, than those concerning the holy Christian faith, one has had an official stand on official or pious writings and orders, from which common stencils have arisen, even if they have been credibly proclaimed, until one has actually taken the official sanctity or the Holy Roman Emperor's comfort and opinion, but that such an offence has occurred. This is what we want for this time and for the time being in your favor,
5) Cyprian: "bet".
6) Cyprian: But.
7) Cyprian: concern.
8) Cyprian: prosecute.
but on the improvement of the same, with which they have to let themselves be heard against the city guard at Czeitz with an unprovable answer, we do not withhold our friendly and favorable opinion, and we are willing to show you friendly service in this or other matters. Date Wittenberg under our Rectorate's Insigel. Friday after Crispini and Crispi[ni]ani [Oct. 26], Anno XVC. XX.
Rector, Magistri und Doctores der Universitet zu Wittenberg.
The Ernvehsten gestrengen Kurfürstlichen verordenthen und heimgelassen Reihen und Stadthaldern, itzt zu Eilenburg, unsern günstigen und Freunde.
467 Another letter from the bishop's councillors at Zeitz to the electoral councillors, in which they again ask for good counsel. Date Zeitz, November 5, 1520.
From Cyprian's "Useful Documents", Vol.I, p.47I
Our most sincere thanks to you, our dearest, dearest, dearest, special and other friends. When we wrote to you at various times and notified you of the response you would receive from the University of Wittenberg to our previous request in matters concerning physicians, we have sent you all the information contained in the letter from the same university, which you have been advised to receive. And after you have asked, among other things, to have the cantor from us appear before you on the Monday after St. Martin's Day, we were quite eager to do so. But we inform you that the same cantor, Heinrich Schmidburg 1) doctor, has decided today his last day in this world, and that he will be gracious and merciful, therefore the apointment will not take place. However, since our gracious lords also want his princely grace to be interested in this doctor's corner in the future, we again ask you to inform us of your council and your intentions, so that we may show ourselves in this matter in a proper manner and not cause the court any burdensome innovation.
1) In Cyprian incorrectly: "schendburg", in the old edition of Walch: "schenburg" instead of: "schmidburg" (Cyprian, Vol. II, p. 181). It is called "Schmiedberg" or ^Schmidburg". Compare No. 462 in this volume. Likewise Appendix, No. 59.
lead. As you then, in praise of God, wish to do, and as we otherwise have confidence in you, we will serve you cheerfully and willingly. Date Monday after the holy day of God [Nov. 5] Anno Dni. xvc xx.
Unnsers gnedigen Herren von Freisingen und Naumburg Stadthalter und Rette zu Czeitzs.
468 The Electoral Councils wrote to the Councils of Zeitz, in which they said that they knew nothing more about the fact that Luther had appealed the bull and intended to write against it. Philipp Melanchthon would give their friend thorough information about it. November 15, 1520.
From Cyprian's "Nützliche Urkunden", Vol. I, p. 472. According to the above letter, the Electoral Councils had requested that Chancellor Schmiedburg appear before them in person on "Monday after Martinmas" (Nov. 15). Since the latter had died on Nov. 5, the people of Zeitz, as it seems, sent another envoy to the Electoral Councils on the same day. The latter gave him the following letter to Melanchthon.
Our dearest, most sincere, most respectable, most kind, most good friend. We have read our current letter, which you sent to us in response to our request, concerning Doctor Eck's action and the official bulls of Doctor Martinum, with your request for its contents, because we then actually report that the aforementioned Doctor Martinus has to excipirate 2) and write against the bulls, but we still do not receive a report at the time, as it will be assumed by us. Thus, we have received We have therefore sent your sent one, because we suspected from him 3) that he wants to move against Wittenberg, to ask him to write to Philipp Melanthon, who has the most knowledge of our understanding about Doctor Martinus' action and opportunity, to show and report to him how Doctor Martinus has made the appeal against the specific bulls and wants to hold the trial with the execution or letter against it. We do not want you to be misled by the fact that he will actually report this matter to our lawyers, as much as we know about it; we will gladly serve you to the best of our ability. Datum Dornstag nach Sannt Martens tag [15. Nov.] Anno 1520. Reihe.
2) Cyprian: "exesxlren".
3) Cyprian: "In
469 Letter to Melanchthon from the Electoral Councils of Saxony, asking him to help the person sent from Zeitz obtain a copy of Luther's appeal against Doctor Eck and the papal bull etc. November 15, 1520.
From Cyprian's "Nützliche Urkunden," Vol. II, p. 184. This letter was given to Melanchthon (No. 468).
Our friendly dinst before, kind and merciful, especially good friend. Our gracious lord, the bishop of Freysing and Numburg, governors and rescuers, have now written to us concerning the official bulls and the doctor's corner action, and have asked us to demand that they show their respect for your history at Wittenberg, so that he may obtain a printed notice or copy of the appeal of the worthy and highly respected Doctor Martinus Luther against the reported bulls and other charges, as you will then appreciate from such your writings. If, however, we have no other report or knowledge of such an appeal, or of how Doctor Martinus is to excipirate and write against the official bulls, than what has come to us, we have written to the governors and ranks above, that we have given their 1) sent letter to you, as the one who has the most knowledge of our understanding of Doctor Martinus' action and opportunity, to inquire about it from you. Therefore, on behalf of our most gracious Lord Duke Frederick Elector of Saxony etc., we freely request that you inform the governors and rescuers of Ezekia of his further report here, as much as you are aware of these matters, so that he may report this to the governors and rescuers of Ezekia. This will be noted by our most gracious lord to your favor, so we want to earn it for our person friendly for you. Datum ut supra [Nov. 45, 1520].
Rethe.
470 Der churfürstlich sächsischen Räthe Antwort an die Zeitzischen Stiftsräthe auf ihr Schreiben vom 5. November 1520. Bor dem 15. November 1520.
1) Cyprian: "iren". But it was only One Skilled, as can be seen from No. 468, also from the following.
From Cyprian's "Nützliche Urkunden", Vol. II, p. 181. There it is stated that this is the answer to the letter sent in No. 467. This document therefore falls between November 5 and 15.
Special good friends, we have received your letter, in which you are obliged to inform us that the respectable and highly respected Heynrich Schmideburg, doctor and cantor, has decided his last day and has passed away in God, along with other eternal requests, and have read the content of his 2) petition, we would like to inform you that we do not like to obey such a request of the aforementioned cantor, but that the eternal God would be gracious and merciful to you. According to your writings, the charges that doctor Eckius has sent to the official between two times, doctor Martinus, have been shared with our council between two, so that you may still note our goodwill, we do not want to withhold our consideration from you, and first of all, we find that the alleged bulla, through a bad abuse, has been punished. by a bad missive, or letter of transmittal, the official, doctor schmidbergk blessed gedechtnis, zw sent, and darynnen is not indicated or verleüptt the official zw time, the itzunntt is, or könfftigk wyrtt etc., and the honorable doctor, as an official, in the meantime, the execution, which is also not scheduled for a named time, is in God's hands, we respect that the aforementioned mandate, due to the abuse, is null and void, dead and gone. On the other hand, we do not consider that such a bull has been handed over in the form that it should have been, and has used the solitary power that was then in use, but rather that the doctor has been made official with a missive that is supposed to be compulsory, and that there is no credible evidence of the power and authority of the court, how it would extend, and how it would be justified, or presented, which should have been done at our discretion, after one had not committed or obligated himself on his own bad word and mere word. Thirdly, we are told that doctor Martinus has been accused of a great deal of fraudulent bulla, so that he has been excused and the execution has taken place. Therefore, our concern should be to give a second warning, and not to take any action until it is seen how it will be, and how the other bishops, who, as we have heard, may have been dealt with in a different way than before, will also hand over the case to them.
2) Cyprian: "seys".
You are to be guided by this, and you are to report this matter, with its location and circumstances, to our noble Lords of Freysingen and Naumburg before all dynasties, and thereupon to your F. G. We have not wished to withhold this from you on your request and good will, with a friendly request from us in our friendly will, etc. to you, etc. etc.
471: Nicolaus Hausmann, pastor at Zwickau, letter to Nicolaus Tilomannus, custos canonicus and vicarius at Zeitz, dated July 31, 1521, concerning his conduct at Schneeberg, especially the papal bull and the obedience to be rendered to the bishops.
From Kapp's "Nachlese," Part III, p. 467.
Translated into German by Joh. Frick.
Much salvation! Venerable and excellent licentiate, I do not know what people praised me for before I was called to the preaching ministry. I consider myself unworthy of being praised and extolled by anyone. God's praise and glory, to whose grace alone everything I have done that is good, is to be attributed. But if an adverse rumor is now spread about me, as if I wanted to change the previous habit and act against all respectability, I am not at all surprised about it, because my office and status want something different. When I preached Christ in Schneeberg, building and tearing down was not in my line, although I punished many abuses without hesitation. But now that such an important care of souls has been entrusted to my faithfulness by God's providence, what else can I do but gather Christ's lost and strayed sheep, and straighten out and restore what is weak? What account would I have to give to the strict judge if I were negligent in this? But in order to answer your letter, venerable licentiate, I will begin with the bull, which is indeed a bull. I understand very well what this fright of the Roman bishop has to do with his bull. I am more afraid of God than of men, and I do not allow myself to be turned away from the Christian faith, but hold fast to the Gospel of Christ. If this bull were to be issued according to the apo
If it were to be set up in a stolical sense and remind me to take care of the growth of the common being, I would accept it with all joy and reverence; but since it is so pompous and full of rage and earthly honor, I can make so much less of it, because I see that it is approved and accepted by no one. Am I therefore disobedient? Even if I promised obedience to the bishop once, I will not show it in all things. No one is bound to obey what is said against faith and love. It may happen in permissible matters; although I may have promised obedience according to custom when I was in Altenburg, I will not allow myself to be bound by oaths. I know that in carelessly promised things one can take back one's given word; but it has now come to the point with the oath that one makes it a rope of malice, and the one who commits himself with it may not then boldly confess and defend the truth. I will protect the honor of Christ and all his defenders to the best of my ability; but I will not allow myself to swear for eternity. If I remain obedient to Christ, I will also show obedience to all prelates. But as far as judicial rule is concerned, I confess that I have publicly reminded people who want to enter into a marriage alliance, or who have already entered into one, that they should first, if they are not one, report to their parish priest as their judge, and if he cannot satisfy them, they should be referred to the episcopal vicarii, because it would be fair that each one should first be presented to his own. This godly thing also belongs to the pastoral care, and I will by no means let it be suspended by force. As often as I have received orders from a messenger, I have carried them out, but not without the prior knowledge of the council, and that by right; for it wants to use force against the disobedient even in permitted matters, but in such a way that no one will be demanded unfairly and unjustly. Here you have, my Lord Licentiate, my apology and obedience. In the past days, the Conventual, Mr. M. Zeiner, has also very graciously excused me. I recognize that your admonition flowed from the reason of love, which I will constantly remember even without the slightest bitterness of heart, and by the grace of Christ will in the future do nothing that is contrary to justice and equity; as I then follow your excellence in all lawful things, I hereby make myself a pledge, and hope to be able to do the same in the future.
You will not be so gullible when the most disgraceful calumnies of me come to your ears now and then. Be well and have recommended me to your intercession. From Zwickau on the day before St. Peter's chain celebration [July 31], in the year after the virgin birth in 1521.
Nicolaus Hausmann, unworthy preacher at Zwickau.
d. At the publication in Erfurt.
472 Luther's report of November 4 to Spalatin on how both the University of Erfurt, from which Eck had imperiously requested the publication, and the Bishop of Bamberg rejected the publication, and likewise how the students of Erfurt besieged Eck with armed hands, tore the printed bull into pieces, and threw it into the water.
See Appendix, No. 27, 89.
473: The objection of Hieronymus von Endorf, imperial councilor, to Mr. Siegmund von Dietrichstein, heir to Carinthia and governor of Styria, about the Eckische Bulle. Deu January 11, 1521.
From Cyprian's "Useful Documents," vol. II, p. 199.
Wolgebornner, noble dear Lord. Your Grace is my very willing beforehand. Your G. as a councilor, governor in Steyr, also general with commissaries of Roman Khays. Majesty, for himself as a Christian and yes, as a member of the nobility and as my lord, whom I consider in other respects to be my noble lord, and more noble, and who would gladly do harm and warn, to promote his need and benefit to the best of my ability, and before that, according to my old, undischarged duty as a councillor to His Majesty. Majesty, who then greatly concerns such things, as well as my name is forgotten, I do to know with this own my potency, as I have now been to Ingoldstat: Nemlich an sannd Stephans tag 2) ist diss Babstlich Bull (der copy Im Drugk, so Ich hernach zuwegen brachte E. G. hierJnn zu vernemen hat) auf der Canntzl in sannd Mauricii Pfarkhirchen
1) Cyprian: mainen.
2) December 26, 1820.
have been sold. And how I freely grant for the sake of the Biblical Holiness, the highest obedience and pious obedience, but because I take such a brutal and vnual attitude towards every Christian man; and so contemptuous of a common Christian assembly, and after that so interfering with His Majesty's will. Majesty; to this end, I do not like any thing better, than that I (although I have a good reason) should also have gone to the church, and contradicted these things with sincerity, especially for the sake of our Lord, as it seems to me that everyone is guilty of this; I would also be glad to do so if I had not ensured that such a thing had been brought to my attention, and had appealed to his Majesty himself. E. G. also now asks with whom I have been acquainted to intercede such unheard of things and perhaps with less exhortation, such fate (and we have heard of Luther, who is not yet alive, nor has he been able to read his shrines yet, so that they are lost), and therefore would have liked to come to our Lord in Cham, so that I could inform His Royal Majesty of this. Majesty with the fundamental, evident recognition of the holy shrine, item of the right and other high and protected reproaches of my few achievements to them and their descendants, and also to report something to the country and the people, and especially to the people of the nation of great and urgent need. Now there is so much of this bull that it is too much for a letter, and not all things (as godly, just, and faithful as such a one may be) want to be written about; therefore I will report all of them, the most important, and after the most recent.
First of all, your Lord sees in the book of rulings, especially from the words, through me, (which are interpreted to you by a thoughtful, rather than a little learned, lay), how the Babst of the Welltlichkhait, and before our Lord Khaiser, takes up the sword. Then he shall, in the event of the forfeiture of any hereditary right, and fiefs, as the others 3) have been transferred, be transferred to it. I will confess that I have not heard of any great misfortune or folly (which arises from your lordship and everything else, and must arise out of necessity).
To the third, fourth and fifth of the B-bar, as it is also forbidden by law, so it is also forbidden by law in the case of the forefeiture.
3) Instead of "zundert" probably "hundred" (irgend[wie]) is to be read. See the second note below.
khait, that is, khainer erlannung vnd vnteüglichkhait zu allen vnd yeden Rechtslichen Vebungen. Item 1) the nunc also of the renunciation of the serene majesty, although he does not express which majesty, the benevolent, imperial, or whether he himself wants to create one with it; which, however, has been of sann Peter weyt, but has learned and learned at the other. Namely, in the other chapter of his first epistle [v. 13-15], according to Khriechian law text, in Latin, thus speaking: Proinde subditi estote cuivis humanae creaturae propter Dominum, sive Regi tanquam praecellenti, sive praesidibus, ut qui per eum mittuntur in vindictam quidem nocentium, laudem vero recte seu bene agentium, quoniam sic est voluntas Dei. But where all these things are concerned, and to whom it is a matter of seizing the sword, the scepter, and the crown, even if it is a matter of leniency, it is a matter of mercy? that is what Eur G. thinks.
Sixthly, in the Puechstabn C, the Baebstlich Heyligkait shows how Luther's appeal, which he has made to the church, should be against the statutes of Babst Pii des Anndern, and also Julii des Anndern, in which statute it is foreseen that such appeals are to be punished as the khetzer. However, this statute is included in the ecclesiastical laws, so that it can be followed, even if it is included in them. Majesty, whether he may and should suffer this on account of his own sovereignty and ambition, and also on account of his Christian assembly. Then what would be at the council, or why should it be held (as it is to be held every 10 years), if nothing or all that the bishops like is to be brought for it. I want to be sure that his appeal may not be understood from any point of view. Then we have been in the tenth year, in which the common Christian assembly should have been wrapped up, and therefore the time would have been there every hour, if only some clergy themselves would not have been silent.
On the seventh day, at the end of the book, there is such a richly woven net for all of us, with so much yarn, with so much knitting and mashing, that I do not know which of them, so high or so low, so unlearned, so wise or so low, does not have to deal with it. Then, the Autumnal Holy Spirit will, with the utmost care, and also in front of all the announced welltlichenn penen, that no one of Luther's Schrifftn nothing lesenn, but verprennen.
1) Cyprian: "maggel".
2) "nynndert" - nowhere. In Cyprian: "mynndert".
nor shall he praise anything of his; and yet often one may have heard something good or praiseworthy now and then from him, even his sermon, shrift, and thing. This is so, because of the things that a person does not want to do other than according to the good and right of his mind for right, last of all, higher and more understandable.
Nor more of the things that have been left undone by others or by divine authority itself. But all this is not so simple (then one would not read more in one hour than he would in ten years), but the most important thing, with a mouth given by God and nature, to keep silent about the slogan of one's high mind, so that one may praise good things, again according to one's own knowledge, experience, and conscience. Therefore, if our Lord were a holy man, he would have something to do with the faithful, as much more than a Christian, and indeed the head of the Christian Church, in the midst of its members, and as many of the faithful as possible, according to the divine prophecy (which may only now have been properly applied) and likeness, Luke 10, when the Lord did more mercy than the letter, and helped the wounded to salvation.
To the eighth and last (although there are many more), at the time of the election of His Holiness, the most important, and amenable to the unheard-of intervention of all the authorities, and before that, of Kay's Majesty. Majesty. Then the Holy Roman Pontifical will there be held by all and any prelates: that Luther, his companions, associates, keepers and patrons are to be personally seen, held in custody, and that they are to be sent to us. Neither does anyone leave out, but the spiritual, as well as the ecclesiastical, against the imperial and even bavarian law, which is then 6. de sum. tri. I. III. L IV. when the emperor himself punishes the unrighteous members of the Christian congregation and the clergy, both spiritual and ecclesiastical, each according to his rank, and the priest asks for them to be taken to be punished by his majesty: Nor, in his own bishopric of Rome, to any corporal punishment, even in the midst of the ecclesiastical, nor to any punishment, but to the disenfranchisement of the Christians. And it has come to this, if one speaks against spirituality, that he is to be caught for it and sent to Rome. Thus, we are the armies that have been visited on the long, great, and unspeakable many times. E. G. knows what selltzam things have come to you out of your rule of the noble principality of Steyr, and some even to Finckhenstain. The sacraments, and indeed the most important, practiced by the clergy against all devout, heir, and meeting
How then may it be with the great, poor, single-minded sharen, which there armuet halb nit mag, noch ainfallt halben khan: Our Lord's apostle and the dear saints made the plynndten seen, the deaf 1) belonging, the dumb speaking, the stooping, the shrinking and the lamen straight, and in sum the shrancken healthy, also the dead refreshed 2) them. But our present apostles and living saints make us blind with eyes to see, so that we also only have to hear what they want to hear, to be a horn and a fool, to make us sick and then healthy. If we also kill, perhaps more, and before that, many people like to die, because of the Selgerät. And that our Most Gracious Lord would suffer, and would have it decreed (though I cannot remember), what else would be more necessary, higher, and greater for Him. And that many emperors may have hindered him), his majesty shall not tolerate it for the sake of the Holy Roman Empire. When no one is obliged to concede and to pay such unlawful leave. Then his forefathers in the empire are mostly guilty of this with their rejection of the letters, 3) the papal stool, and the rule of the Roman churches, and how this is in good order for the sake of the integrity and rightness of the faith. Because there was still confusion in some articles, especially concerning the drifalltigkhait. And even though such disagreement was only with the letter, and therefore only with measure, now his Majesty, as it is known, has judged many things about it, and has drawn into disputes, and yet Christianity has neither changed nor improved, but has changed and changed noticeably. It may also be that our most gracious lord cannot help the church itself. Then, as well as in the ecclesiastical law dist. IXIII. [sic!]4 ) one chapter is thus saying: I, Louis, Roman Emperor, decree and grant, by the grant of our confirmation, to thee selgen Petern and by thee to thy vicarius, Mr. Pascali, highest bishop and his descendants, in perpetuity, as you of our predecessors have hitherto had in your power and dominion and have raised up the state of Rome etc., it is to be remembered that when St. Peter was in the flesh, he said: I do not accept your assignment.
1) "Doves" put by us instead of: "fools" in Cyprian.
2) Cyprian: "erkhukhten". The word "erquicken" also occurs in Luther in the meaning "to make alive".
3) Cyprian: "Briefeshafft", but as the following will show, "Priesterschaft" should be read.
4) Maybe for XVIII?
When I was a Roman bishop, I left all things and did not ask Nerone for any opinion about Rome, and he was not allowed to, but saw that he did much harm to my descendants, then he misled them in the preaching of the Gospel, in holy prayer, and in the fulfillment of God's commandments, and made himself great to take over, and to be noble. As he also speaks enough himself, by learning to be subject to the emperor and his governors, that is, to the princes and other administrators, as then indicated in Latin.
It is also important to see to it that the Lord God does not speak again or do anything else (Then it has been said before, Matthew 21 [v. 43]: The kingdom of God will be lifted up by you, and given to a people, and it will bear its fruit). As soon as I have come home, I will also write to my own messengers at the end of my term of office, and I do not want anyone else to know, according to my knowledge, also according to my merits, for the sake of the welfare of the well. I want to have (as I hope) a blessing, as I also can no longer. Take from it what is good, and handle it according to good, rich reason. It is indeed high time, so that we ourselves do not grow in the sword of him, who has so long graciously waited, and after all my needs, even high, apparent needs, will not wait any longer. E. G. also wants to keep this my unambiguous letter. If I cannot escape my longstanding faithfulness (perhaps to the extent of my own guilt), that I will not be denied, then I am (dear God) a mere mosquito, and would like to be able to deal with it easily in the future, although this should not be done to me by anyone; then I may not harm anyone, but to all good, even God before and after Kay.Maj, for my Christian benefit, out of the debt of conscience and most faithful loyalty. Your Lord will also not let himself be oppressed to write me something little in return. To whom I, as to my Lord, in all things and in all times, most sincerely commit myself. D. Masenn, the 11th day of January, anno XXI.
E. Gl.
sculpted servant
Hieronymus v. Endorf.
474 Letter from Siegmund von Dietrichstein to the Elector of Saxony, in which he sends him a copy of the above Endorfian considerations, and at the same time reports that he has also sent a copy to an imperial chamberlain, so that he may read it to the emperor on his own. February 28, 1521.
From Cyprian's "Useful Documents," Vol. I, p. 520.
Most Illustrious Highborn Prince, Most Gracious Lord. Your Princely Grace, my most gracious and most willing service at all times. I have received such a letter from a trustworthy friend, as E. F. G. has to hear from a friendly letter, and because of this, Kys. Mas. also the Holy Roman Empire's Highness may not be served a little in the current affairs, I am sending the same to the King's Majesty's Chamberlain. Maj. Cämmerer to one, that he should read them with the first, earlier time, and alone. But whether he will have the vleys with it, as I would like, I do not know. Therefore also otherwise one that, after E. Churfürstl. G. is the most honored of all, and may be of some use to her, and I have had the same (as deserved by me) but in the grace of which I am still reassured, so I did not want to leave it to E.F.G. to send, which I am in the meantime my most gracious Lord. Date Grätz, the last day of February, Anno 1521.
E. Churf. G.
Vnndertheniger Allterwilligster Diener Sigmund von Dietrichstain, Freyherr zu Holmburg vnd Vinckhenstein, Erbschenck in Kärndten, Lands Captain in Steyer.
2. where the bull has been published without difficulty.
a. With the bishop of Eichstädt.
475: The Bishop of Eichstädt, Gabriel von Eib, at D. Eck's request. Eck's publicized mandate, or publication diploma, concerning the papal bull against Luther. Date: October 24, 1520.
This document is found in the Wittenberg edition (1569), vol. IX, p. 97b; in the Jena edition (1564), vol. I, p. 316 b; in the Altenburg edition, vol. I, p. 512; and in the Leipzig edition, vol. XVII, p. 318.
Gabriel von GOttes Gnaden, Bishop zu Eichstädt.
1. To all and everyone, secular, ecclesiastical or regular churches and monasteries, prelates, abbots, provosts, deans, priors, guardians, custodians and ministers, of all orders, also of the beggars, also to our field deans, governors, parish lords, parish administrators, canons, chaplains, altarists, priests and all feoffed clerics, and unfeoffed, throughout our diocese; also to all and every one to whom this letter of ours shall come, and to whom the business hereunder shall concern, or may concern in time to come: blessedness in the Lord, and to obey these our, more apostolic or papal mandates. Because in days gone by, the worthy and noble, our dear faithful, Johann Eck, Canonick of our Churches, of our most holy in God Fathers and Lord, Lord Leo, by divine providence Pabst of the Tenth, to things written hereafter Nuncio, has had us reminded and requested by some of his missive letters that we want to command you and each of you to read the papal letter, from the named our most holy Lord Pabst at Rome, at St. Peter's, in the year of the Incarnation of the Holy Spirit. Peter, in the year of the Incarnation 1520, on the 17th day before the first day of the month of July [June 15], of his 8th Pontificate, concerning the erroneous and benign teachings of a brother, Martin Luther, of the Hermit Order of St. Augustine.
2. Because we now desire, in the duty of our pastoral office, to turn our minds to the blessedness of our subjects, as well as to the unity, peace and peace of the Holy Mother of the Church, and to be obedient to the papal mandates and commandments, as we are obliged to do: So we command you all and every one above, and in virtue of holy obedience, by the censures, penalties, and penalties, contained in the touched papal letter; Earnestly commanding that when such papal letter, or a true copy thereof, is signed with a prelate's and notary's seal, affixed, and vidified by our vicar in ecclesiastical matters, be delivered to you, and that everything and anything contained therein be proclaimed and proclaimed in your churches before the multitude of the people, with preceding interpretation. Also reminds and requests all Christian believers of both sexes to obey the papal letter or bull in question, in all and every article, concerning them or each of them respectively or visually, in the censures and penalties expressed therein 1).
1) Wittenberger: herein.
with the work, which we also, and each of them, by virtue of this letter, request and remind, as much as they thus reminded and requested, the divine vengeance, and the Holy Papal See's disfavor, also the penalties and censures in the said bull understood, want to avoid: We therefore remind and request that we nevertheless proceed and proceed against the disobedient and recalcitrant, if they are reported to us, according to the force, form, content and capacity of the bull, and otherwise as we may rightfully do, unhindered by their disobedience and recalcitrance.
3. given at our castle of St. Willibaldsberg, on Wednesday the fourth and twentieth day of October, next after Severini, in the year after the birth of the Lord one thousand five hundred and twentieth, under our vicariate's impressed seal.
b. With the bishop at Freifingen.
476 Bishop Philip of Naumburg and Freifingen, Count Palatine of the Rhine, publication diploma and mandate against Martin Luther's books and writings. Dat. Freifingen, January 10, 1521.
This document is found in Latin in the Jena edition (1566), tom. II, toi. 469 d. German in the Wittenberg (1569), vol. IX, p. 101; in the Jena (1564), vol. I, p. 359 b; in the Altenburg, vol. I, p. 554 and in the Leipzig, vol. XVII, p. 562.
Philipps, von GOttes und des päbstlichen Stuhls Gnaden, Bischof zu Freifingen, Administrator zum Naumburg, Pfalzgraf bei Rhein, Herzog zu Bayern etc.
1. To all and every one of our beloved in the Lord, of the churches and monasteries, also freed prelates, abbots, priors, deans, chapters, parish lords, parish administrators, and other priests, Clerics, and open scribes through our city and diocese of Freisingen, to whom this document of ours will come, which concerns this matter, to render blessedness in the Lord, and to firmly obey our, even more the papal mandates and orders.
2. you should know that we, by virtue of a transfusion of a letter of our most holy in God Father and Lord, Lord Leo, by divine providence of Pabst, the name of the tithe, against a brother, Martin Luther, of the Order of St. Augustine the Hermit, and his an-
dependent. Patrons and holders, on account of the erroneous and such doctrine and writings of the touched brother Martin, that they seduce the kind and Christian minds; which papal letter recently went out at Rome on the seventeenth day before the month of Julius [15 June] in the twentieth year. June] in the twentieth year, by the worthy, our beloved in God Johann Ecken, Doctor of Holy Scripture and Papal Law, of our named Lord Pabst's nuncios or skilful ones, find requested several times that we want to procure the same Papal Scripture, or the same credible Transumpta, to be proclaimed and publicized by touched our city and diocese.
3. Since we now want to follow such request, and such papal mandates, out of duty of obedience, we therefore order you all and every one concerned, earnestly commanding in virtue of the holy obedience, and at penance, understood in said papal letter, that if you are requested in virtue of this letter, or if your one is requested, that you will diligently proclaim and publicly announce to the Christian faithful the papal letter referred to, or the credible transcript thereof, and everything and anything contained therein, in the sermons in your churches and monasteries, as well as elsewhere, when and as often as it may be necessary, and that you will also permit and create the proclamation and public announcement thereof. Also to faithfully remind all and every believer in Christ to refrain from the errors and the teachings of the aforementioned brother Martin Luther, as reported and indicated in the aforementioned papal letter, also from the same preaching, proclamation, defense and handling, and from the presentation of the same booklet, sermon, writing, or slips of paper, who have and hold the erroneous teachings of the aforementioned Martin Luther, not to praise, extol, print, sell, proclaim, publish, or handle and protect them, publicly or secretly, or to have or conceal them in their dwellings or other ends, in some ways.
4) If, however, one of you should dare to deliver the same books and writings to the prelates and deans of the chapters, after this mandate has been issued, to burn them without any delay and to deliver them, and to do otherwise, which is due to them or to each of them, according to the papal letter, either in accordance with or in opposition to the divine vengeance and the disgrace or wrath of our Lord the Pope,
1602 Erl. (2.) 24,32 f. Cap. 6. Von dem Banne wider Luther. W. LV, 1909 f. 1603
also avoid the judgments, censures, and other sounds and punishments expressed in the papal letter.
Given at our castle in Freisingen, on the tenth day of Januarii. In the year of the Lord, one thousand five hundred and in the one and twentieth, under the expression of our secret or petition.
D. How Luther appealed from the bull of excommunication to a general concilium, and what happened at the Nath in Wittenberg, and between the princely ministers and the learned councilors because of it.
477 D. Martin Luther's report to Spalatin of the intention to renew his appeal. See Appendix, No. 27, § 6.
478 "D. Martin Luther's Appeal or Appeal to a Christian Free Concilium from Pope Leo and his Unjust Offenses, Negated and Repeated," Anno 1520, Nov. 17, which is nothing other than a repetition, renewal and appendix of the appeal filed Nov. 28, 1518.
and the proof: IVittonb. I, 231 is incorrect, because there only the so-called appellutio soounäa, No. 243 is found in this volume. German rn the Wittenberg (1554), vol. VII, p. 58; in the Jena (1564), vol. I, p. 351; in the Altenburg, vol. I, p. 537; in the Leipzig, vol. XVII, p. 330; in the Erlangen, vol. 24, p. 28 and in the second edition, vol. 24, p. 32.
Jesus.
Let it be known to every devout Christian that I, D. Martinus Luther, moved earlier by honest complaint, have made an appeal legally and properly, from Pope Leo the Tenth to a free Christian concilium, which follows according to its content, and is that: 1)
1) This first paragraph is on the back of the title page in most editions. In the Latin Jena
1. since the divine, natural and human law, for the comfort and protection of the oppressed, has invented and instituted the appeal, or appeal from the inferior to the superior, and no inferior has power to resist it, or to bind the superior's hand; also it is evident how a Christian common council, especially in matters concerning the Christian faith, is over the pope, and he, to appeal from him to the same, has no power to resist, although Julius II. and Pius II. with their sacrilegious, mad laws have resisted it in vain:
I, Martinus Luther, 2) Augustinian, Doctor of Holy Scripture at Wittenberg, etc., before you, Mr. Notary, as before a public credible person, besides these present witnesses, will and noble to appeal and call, that, after in past days, by some papal (as they pretend) preachers of indulgences in Saxon lands was preached too unskillfully, to seduce and damage the poor people, and I with honest reason of the Scriptures resisted them, by a free public disputation; Then they were furious with me, and after many blasphemies, so that they publicly and freely proclaimed me a heretic from the pulpits, at last also sued before the most holy in God Father Leo the Tenth, through He Marium de Perusiis, and thus obtained a letter of summons, citied me to Rome, to put me on trial, before He Hieronymo de Genu- tiis and Sylvester Prierias.
I complained that I was not safe in Wittenberg, much less in Rome, that I was poor and weak in body, and that I was unable to make such a long journey, and that the judges were suspicious and displeased with me, because Sylvester, my adversary, had written against me publicly;
is referred to Document No. 243 at the end of the same, and notes that what follows (from 8 12 of our writing) is an appendix to this appeal. In contrast, in the Erlangen edition, opr>. vur. urZ., tom. V, p. 121-128 the whole document No. 243 is printed again, which already idick. torn. II, p. 438 sqa- in its entirety. What follows here in German, § 1 biss 11, is not No. 243 itself, but only a summary.
2) The "called" is in the original edition only after: "the holy scripture".
1604 Erl. (2.) 24, 33-36. sec. 3. arrival of the bull of excommunication in Deutschld. No. 478 W. XV. 1910-1913. 1605
in the sacred Scriptures of these things quite unlearned; and He Jerome, as a jurist, and not a theologian, who could not be judge of these things,
I have requested through the most illustrious, highborn Lord, Duke Frederick, Elector of Saxony etc., 1) that the matter be ordered out to honest and learned persons: they have again needed their gross stoicism, and by papal sanctity obtained that the matter be ordered out to Mr. Thomas of Cajeta, the Cardinal St. Sixti, and of the time papal embassy in German lands, so that they themselves remain judges in this matter. For since the same Cardinal is the most distinguished of their order and mind, it was to be presumed that he would judge against me, or that I would be frightened before such an adversarial judge, would fail to appear, and would fall disobediently into punishment and judgment.
5 However, I took comfort in the truth, came to Augsburg with great effort, food and travel, and was kindly received by the Reverendiss. I was kindly received by the Reverendissary Cardinal.
6 But regardless of the fact that I offered to answer, publicly and secretly, and also appealed to four high schools, he pushed me hard to contradict, and would not show cause or reason. No pleading or submission helped me. Finally, he threatened me with a gruesome papal order letter, and I should no longer come before his eyes if I did not object. So that I was forced to appeal to the most holy Father Leo to better inform him of such a complaint; as is further noted in the same appeal 2).
Now, however, they despise such appeal, and I still today desire to prove my errors to myself, and I would be willing to contradict where I would have erred, that I testify to this; in addition, I have submitted my disputation to the pope, and am still waiting daily for the verdict: so I do hear, and the same Rev. Thomas Cardinal S. Sixti writes to the most noble Lord, Elector of Saxony etc., how the above-mentioned judges at Rome continue to condemn me in this matter.
1) In the original: erbeittet.
2) No. 212 in this volume.
They have disregarded my faithfulness and superfluous obedience in appearing at Augsburg with such difficulty; they will not heed my offer of an answer, openly and secretly; they will even disdain to teach me, poor sheep of Christ, the truth and to lead me away from error; but, for an unheard and unproven reason, out of sheer force and iniquity, they press me to contradict the speech that I hold true in my conscience, so that they want to lead me astray from the Christian faith and the public opinion of the Scriptures.
(8) For the authority of the pope is not over nor against, but for and under the Scriptures and divine truth, and he has no authority to choke the sheep of Christ, to throw them into the jaws of wolves, to hand them over to false teachers, but to lead them to the truth, as is fitting for a shepherd, a bishop, who sits in the place of God.
(9) For this reason I find myself complained of and offended. For it should come to pass that henceforth no one should confess Christ, nor read the Scriptures publicly, and so be forcibly cast out from the right, true Christian faith and Scriptural understanding into vain, human conceits and opinions, and be driven into seductive fables.
10. Therefore, with this writing, I appeal and call for a future free, safe concilium, for me and for all who adhere to me and want to adhere to me in the future, from the above-mentioned most holy Pope Leo, who has not well considered and understood this matter, and also from the aforementioned judges and their loading, dealings, and everything that may result and occur from it, and all that may result therefrom, from all their judgments, sentences, and from all the complaints that may come to me from them in general or in particular, as from those who are nothing, unjust, free and unreasonable, and I request, first, second, third, to give me the Apostolos 3) who has to give them, especially from you, Notaris, testimoniale.].
3) Apostoli are letters of permission (äirmssorius littkE) given by officials and ecclesiastical judges to witness the appeal when appealed by the bishops to the pope or by the pope to a general concil. See Du OuirZs s. v. ^x>c>8toli.
(11) And I condition that I will execute this appeal, and prove its void, abusive, unjust and unreasonable proceeding, as it may best be done, with reservation to increase, diminish, change, improve, and all the benefits that the rights give to me, my adherents, and those who will still adhere to me.
12. But now the same Pope Leo persists in his unchristian outrage, hardens and multiplies, so nearly that he also in a bull, as I hear him say, condemns me uncalled, unheard and unconquered, in addition to denying God and his holy word, and promises, as an apostate and unchristian, the power of the Christian church and a free Concilii, also gives me to deny the Christian faith publicly, and with unheard blasphemy suppresses the holy word of God:
I hereby inform everyone that I still stand by my previous and present appeal, and that I have legally denied the same before a common scribe 1) and a fair witness, and that I hereby deny and deny before everyone, on and in virtue of the same, and that I hereby appeal anew, and invoke a Christian concilium, by the same Pope Leo,
14. first, as of a sacrilegious power, presumptuous, unjust judge, in that he condemned me unconvicted, and unindicted reason or report.
(15) On the other hand, as of a heretic and apostate who is obstinate, erroneous, condemned in all Scripture, in that he gives me to deny the Christian faith in the sacraments.
Thirdly, as of an enemy, adversary, oppressor of all holy scripture, in that he sets his own mere words against all divine words publicly and insolently.
1) The "common scribe" or notary who acted in this appeal was Johannes Agricola of Eisleben. The witnesses were Johann Pockmann, Master of Philosophy, of Hof; Valentin Klochtzer of Geir, Imperial Notary; Jakob Seideler of Neuendorf, Thomas Kluege of Zwickau, priest; and Caspar Creuciger of Leipzig, cleric. About Agricola compare St. Louis edition, vol. XX, introduction, p.41 f.
Fourth, as of a despiser, blasphemer, and reviler of the holy Christian Church and of a free concilii, in that he pretends and denies, with his unchristian ancestors, Pio II and Julio II, that a Christian concilium is nothing, knowing well that, though it is not yet assembled, yet there are those who belong to a concilium, that is, the Christian community. Just as the Roman Empire or the council of any city does not mean anything if the princes and lords who belong to it are not assembled. With these and all other matters and undertakings, I hereby publicly offer to come forward and instruct.
18. For this reason, I humbly ask the most noble, highborn, well-born, noble, strict, wise, prudent lords, Carolum, Roman emperors, princes, counts, lords, knights, nobility, councils, cities and communities of the entire German nation, to save divine honor and protect Christian churches, doctrine and faith, and preservation of free Christian churches, doctrine and faith, adhere to me and my appeal, fall away from the Pope's unchristian authority, resist, and do not follow his mighty outrage, or stand still, and do not follow the same unchristian bull, until I and my cause are honestly summoned, and interrogated by unsuspicious judges, and refuted with thorough writing. Without a doubt, Christ our Lord, the right judge, will pay each one abundantly at his last judgment with eternal grace.
But if someone would despise such my request, continue to follow the pope, I hereby want to excuse myself, and have weighed down his conscience by such my faithfully given warning, brotherly requested before, and leave room for God's final judgment on him, the pope and all papal heaps. 2)
Maledicent illi, et tu benedices. Psalm. 109, 28. Verum est.
2) This is followed in Latin by notarization.
479 Report of the council of Wittenberg to the electoral governors and councillors on how Luther had asked them to accept his appeal; however, they had first wanted to inquire with the electoral council whether they should agree to accept Luther's appeal and how they should otherwise conduct themselves in the matter. Date Wittenberg, November 5, 1520.
From Cyprian's "Useful Documents," Vol. I, p. 474.
Gestrengen, Erenvhesten, besondere gonstige Herren, gonner und forderer. Your gratitude is our willing consent at all times. We kindly request you to inform us how Doctor Martinus is ordered by us, how he has appealed to the holy future council, that he might come under ecclesiastical ban, which half of us, the council, have obtained on account of the whole community, that we want to adhere to him in his appeal. Because these matters are somewhat large and important, we have asked our most gracious lord, the Elector etc., or most graciously E. G., as his Cf. Gn. Stadthalthern, did not know how to promise the same adherence to him, but rather took a long and urgent time, E. G. in high lead ask, E. G.. will inform us in writing what we are to do and what we are to do, so that we may commit the above-mentioned Doctor Martinus without delay, in accordance with his intentions, and without fail, and you will not leave us with an anthwort. This we want to do for the sake of E. G., our special lords, benefactors and claimants, with our willing and friendly services. Given EylendsMontags Nach aller heyligen tage [5.Nov.]. Anno domini rv c in xx.
The Council of Wittenbergk.
To the Gestrengen, Erenvhesten Herren, Fabian von feylitz und andere Reihen und Stadthaltern unseres gnedigisten Herrens des Churfürsten etc., hertzogen zu Sachssen etc., unsern besonder gonstigen Herrn, gonner und forderer.
The Electoral Councillors' letter to the learned Councillors of Wittenberg, in which, together with the enclosed letter of inquiry from the Council of Wittenberg, they ask the learned Councillors for their opinion on what answer they should give to the Council of Wittenberg, so that it can act without reprimand in this matter.
From Cyprian's "Useful Documents," vol. II, p. 186.
Our willingly friendly dinst before, honorable, highly noble and respectable special lord and good friend. In the absence of the Most Illustrious, Highborn Prince and Lord, Mr. Frederick, Duke of Saxony and Elector etc., Our most gracious lord, the council of Wittenberg has now come to us with a letter in which it is reported that although Doctor Martinus has recently appealed to the future council, he was afraid that he might come under ecclesiastical ban, for which reason he has procured from you on behalf of the whole community that they would adhere to him in his appeal etc. With requested request to inform them what they should do in this matter. As you will then further see from your letter.
If then this matter is somewhat great, and we as members of the council do not have an adequate understanding of it, then we, in place of Our Lord's Highness, freely request on our behalf that you consider this matter on your behalf, and report what we think we should give to the council of Wittenberg for answer to such a letter, so that they may be protected as much as possible from complaint, and yet show themselves to be ignorant of the matter. If, without a doubt, you do our Lord's friendly opinion, we will gladly and willingly do it for you. Date
Series.
To Doctor Henning
Doctor Wolffgang (to WittenDoctor Hieronymus / berg. 1) Doctor Christianus
1) The addressees are the Doctors Henning Göde, Wolfgang Stehlin, Hieronymus Schürf and Christian Baier.
Section Four of Chapter Six.
Of the action of the two papal nuncios, Caraccioli and Aleander, who came from Rome at the same time as D. Eck, with Chursachsen at Cologne, against Luther. 1520.
A., Von der beiden Nuntien Legitimation bei dem Churfürsten zu Sachsen.
481 Leo's X. Creditiv for Marinus Caraccioli to Chursachsen. Dated Rome, June 6, 1520.
From Cyprian's "Useful Documents," vol. II, p. 164.
Translated into German.
Pope Leo X.
Beloved Son, Beatitude and Apostolic Benediction. We have sent to our most beloved Son in Christ, Carl, elected Roman Emperor and Catholic King in Spain, our Nuncio and Notary, our beloved son Marinus Caraccioli, a man of whose fidelity and prudence we have many samples, with the intention that he may always be mindful of maintaining friendship and good understanding with His Majesty, that he will always be careful to maintain the friendship and good understanding that exists between us, and that he will be a reliable interpreter and guardian of our will in matters that have occurred for the benefit and honor of both parties. Since we have now ordered him to go to your Serene Highness and communicate some things to you in our name, we do not wish to go further, but only to remind your Serene Highness in the Lord, as we do, that after your previous praiseworthy performance and respectful testimony against us and this Holy See, you may give complete credence to this our Nuncio, in regard to us, which will be very agreeable to us. Date Rome at St. Peter's under the Fisherman's Ring, June 6, 1520, of our papal dignity in the eighth year.
Yes. Sadoletus.
To the beloved son, the most illustrious Lord Frederick, Duke of Saxony, Elector of the Holy Roman Empire.
482. leo's X. Creditiv for Hieronymus Aleander and Johann Eck an Chursachsen. Date July 17, 1520.
From Cyprian's "Useful Documents," vol. II, p. 173.
Translated into German.
Pope Leo X.
Beloved Son, Beatitude and Apostolic Benediction. We have sent the beloved sons, Hieronymus Aleander and Johann Eck, both our notaries and nuncios, people whose special learning and faithfulness are well known to us, to your Serene Highness and the other princes and prelates in Germany, where it has been necessary, so that they may condemn the Lutheran heresy that has arisen, which, although it is obviously in conflict with the Catholic faith, we have nevertheless condemned by virtue of our and this Holy Apostolic See's prestige and authority, strengthened by your help and favor, but bring the authors of this evil, especially the instigator Martin Luther himself, the child of wickedness, either to repentance, or, if they stubbornly persist in their mind, bring them to due punishment, as your Serene Highness will see more extensively from other letters of ours bearing the lead seal and sent to you in the form of a breve. Since the virtue and godliness of your Serene Highness can nowhere be expressed more praiseworthily than when you help to cleanse the Catholic faith of all dross, and since it is also fair and eminently worthy of your family and ancestors that you prefer the common good to private gain in such matters: We exhort your Serene Highness in the Lord to listen favorably to our nuncios, Jerome and John Eck, or to one of them, and to give them complete faith, as well as to use all power and exert all effort, so that all this corruption from the pure Christian faith may be eradicated the better and easier, even in the first time, in which God will be pleased, and you will be honored. Given in Rome at St. Peter's under the Fisherman's Ring, July 17, 1520, in the eighth year of our papal dignity.
Yes. Sadoletus.
To the beloved son, the most illustrious Lord Frederick, Duke of Saxony, Elector of the Holy Roman Empire.
B. The same action. Application and request to the Elector.
483 Short account of the action at Cologne between the papal envoys Caraccioli and Aleander and Elector Frederick of Saxony concerning Luther. Nov. 1520.
This writing is found in the Latin Wittenberg edition (1551), tora. II, col. 116; in the Jena (1566), torn. II, col. 314d; in German in the Wittenberg (1569), vol. IX, p. 98; in the Jena (1564), vol. I, p. 317; in the Altenburg, vol. I, p. 512 and in the Leipzig, vol. X VII, p. 376. Walch notes that the narrative itself is attributed to Heinrich von Zütphen, but the addition to Spalatin.
1. papal holiness sent, Martinus Caraccioli and Hieronymus Aleander, on Sunday after all holy days [Nov. 4], 1520 at Cologne in the Barfüßerkloster, in the presence of the bishops of Trent and Trieft, my most gracious lord, Elector of Saxony, etc., and, after displaying the gracious and paternal attention of their papal greeting and avoidance, how praiseworthy his electoral graces, ancestors, and his electoral grace have hitherto held against the holy Christian faith, papal holiness, and the Roman See, and what greater hope there should also be at this time in his electoral graces.
Finally, two things were requested in the resolution. First, that S. C. F. G. would be willing that the bull be executed, and Doctor Martinu's books be burned etc. Secondly, that S. C. F. G. want to punish him, or accept and hold him in prison, or send him to Father H.
3 His Electoral Grace has given them notice that they want to take a stand on the matter, and to give them an answer on their occasion. On the following Wednesday [Nov. 7], S. C. F. G. had the papal nuncios or delegates, in the presence of the bishops of Trent and Trieft, answer in Latin through some of their councilors and servants, according to the following German notice.
[Answer given by the Elector Frederick, Duke of Saxony, to the Roman papal envoys, Marinus Caraccioli and Aleander,] 1)
4 Our most gracious lord, the Elector of Saxony etc., has in no way provided that
1) This heading is found in the Latin editions.
papal sanctity should have had such a search carried out by S. C. F. G.. For S. C. F. G. has always, in praise of God and without speaking of glory, endeavored to remain in the laudable footsteps of his ancestors and parents, highly glorious and of blessed memory. As then reported by reason of papal sanctity of both their courtship, and S. C. F. G. again, by divine help, is willing to do, and to keep himself as a pious Christian prince and obedient son of the holy Christian church. Now S. C. F. G. notices from the delivered letters that besides Aleander Johann Eck is ordered and given by Father H. to be nuncio in this matter. Thereupon Eck (just at the same time that S. C. F. G. was required by the Roman Imperial Majesty for her coronation, and therefore absent from her principality and lands) took the liberty, contrary to the content and capacity of P. H.'s bull, to name and complain about other persons besides Doctor Martinus; which action is quite inappropriate for this application, and what complaint S. C. F. G. had against it. C. F. G. may and should have about it, they both, Aleander and Eck, and manly to judge, have considered that his electoral grace's brother, and his electoral grace, like their parents, according to their humble showing, should have been spared against P. H. with such a submission.
Moreover, our most gracious Lord, the Elector of Saxony, is unaware of 2) what has been done to her absence by D. M. and her subjects. M. and her subjects had taken such a burdensome action; so that it could have happened that a considerable number of people, learned and unlearned, clergy and secular, would have wanted to murder D. Martini pending the cause and the intended appeal.
His Electoral Grace has never had anything to do with D. Martinu's matter, nor has he yet. Should D. M. should have written and done something improper against papal sanctity, or even have taught, preached, or written anything other than what is proper for a Christian man, H. C. F. G. would have no pleasure in it at all.
7 S. C. F. G., for the good of the matter, two years ago, at the request and request of the Legate and Cardinal S. Sixti to act paternally and to settle the matter amicably, has had Doctor Martino negotiate to join him in Augsburg; as was then done by Doctor Martino,
2) In Latin: obscurum; in the German editions: "not unconscious".
there is also the archbishop of Trier etc. D. Martino was given by the pope as commissary, against whom D. Martinus, if required and assured with free escort, would have proved himself without doubt. Doctor Martinus also offered to do all sorts of things, and again he inherited. D. Martinus may also think, as he and many honorable, Christian and highly learned people should talk about it, that he was caused to write by manifold, unspiritual attacks of his enemies, which nevertheless leaves S. C. F. G. in his dignities.
8 Our most gracious lord is also truly neither reported by imperial majesty, nor anyone else sufficiently that D. Martini's teachings, writings and sermons have been so overcome that they should be burned. If, however, this had been truly reported to H. C. F. G., they should actually believe that H. C. F. G. wanted to have kept himself as a Christian prince and obedient son of the holy Christian church.
(9) Because it would not be in the best interest of S. C. F. G.'s brother and S. C. F. G. to allow such a swift execution and burden to grow on their Christian and princely graces and on their Electors' and S. G.'s understanding, country and people: therefore, S. C. F. G.'s request that this swift proceeding be stopped. Therefore, S. C. F. G. requests that this swift action be stopped, and that the matter be directed so that Doctor Martinus may come before equal, learned, pious and unsuspicious judges, on a free, safe, sufficient escort, in convenient, safe places for interrogation, and that his books not be burned uninterrogated and unconquered.
If it were found that Doctor Martinus had acted wrongly, S.C.F.G. would not know how to give him a coincidence, and would hope that P.H. would not seek anything from S.C.F.G. about this report, which could be dishonest and referable to S.C.F.G.. This is what S. C. F. G. is willing and able to do for P. H., as an obedient son of the holy Christian church.
When Marinus and Aleander heard such a request, they discussed it secretly with the others who had joined them from Father H.; but after they had again been admitted to the discussion by the most illustrious of our most gracious lord, the Elector, Aleander began, repeated what our most gracious prince had previously had brought forward; he also mentioned how by many and various means Father H. D. had always been willing to turn Luther away from his error and bring him back to the right path. H. D. Luthern from his error and to bring him back on the right path. Marinus also let himself be heard in all kinds of speech, and D. Mart. Luther very badly.
indicates that he would not have fulfilled his manifold hereditary duties.
12 Aleander also made the same and other speeches, and he was most pleased that he was considered to be leading a good cause; he also did not want to admit in any way that the archbishop of Trier should have any power or right to judge or pass judgment in this matter. For the commission of a lower, appointed (subdelegati) judge had expired when the principal had taken the matter back to himself. 1) And because it was a matter of faith, he stated that no one but only P. H. was entitled to speak in it. He gave such an example, which is not much heard, as: If one of our most gracious lord the Elector etc. If one of the subjects of our most gracious lord of the Elector etc. were to call either the King of France or a foreign prince to judge in his matter, our prince and sovereign would be very unhappy about it and would not be able to stand it.
When he had made many vain words, and had often spoken against himself, he finally said: it was neither in his nor Caraccioli's power or authority to do something that was not written in the Bulla; therefore they wanted to continue according to the Bulla and burn Luther's books. For P. H.'s mind and opinion would not be to proceed against Luther's person, but against his error, as they did not want to make their hands (to use Aleander's words) 2) fat with Luther's blood. This happened around evening; and it seemed that they still wanted to bring up a lot, but since there was no order to give further answers, and the Elector, prevented by important business, could not be there himself, both parts parted from each other. Done at Cologne, Anno 1520.
[Written by Mr. Heinrich von Zütphen.] 2)
Since Marinus Caraccioli and Hieronymus Aleander, papal legates and orators, were dispatched by the pope to Emperor Carl to sue D. Luther before his majesty, and to obtain that books of his that had gone out of print be burned etc., it was said that imperial majesty would soon give this answer to their speech without some advice: Dear, let us first hear what our father Duke Friederich says about this etc., then we will answer P. H. Legaten.
15 The same orators have also promised Erasmo Roterodamo, by order of Fr.
1) This sentence, which was quite wrong in the old editions, we have put right according to the Latin.
2) Inserted by us after the Latin.
and wanted to rebel against Luther by writing. Erasmus, however, rejected this and said: "Luther has a greater reputation with me than that I should write against him; also, his books are so covered with divine scripture that I can neither judge myself well in them nor understand them sufficiently. He is such a great man that I learn more from one leaf of his writings when I read them than from the whole of St. Thomas.
16 The Sophists of Louvain, when they once complained to the Margarites that Luther was confusing the whole of Christendom with his writings
When she was revenged and turned back, she asked who Luther was. But when she answered that he was an unlearned monk, it was said that she had replied, "You scholars, of whom there are a great number, write against the one unlearned monk, and the world will undoubtedly give more credence to many scholars than to one unlearned man. 1)
1) At the end, the German Wittenberg edition and the Jena edition have: "Solchs ist geschrieben von D. Heinrico Züdphoniensi." More correctly, the Latin editions have it after § 13. The following would then be Spalatin's addition.