Of the visitation of the Electoral Lands by the Bishops of Merseburg and Meissen, presumably at Duke George's instigation, in compliance with the resolution published by the Imperial Regiment at Nuremberg on January 20, 1522 (see Document 727 above).
About the visitation of Bishop Adolph at Merseburg, but especially about the dispute between this bishop and the parish priests at Schönbach and Auch.
753 Two letters from Johann Stumpf, pastor of Schönbach, to Adolph, bishop of Merseburg, dated 1522, in which he proves that it is not heresy to serve Holy Communion in two different forms, and also asks for the bishop's protection against his enemies and for safe conduct.
From Kapp's "Nachlese," Part II, p. 557.
Translated from the Latin by Johann Frick.
Johann Stnmpf to the bishop of Merseburg.
It is said to be heresy that I have given the Lord's Supper to some under both forms at their request. Just as if this were heresy, since nothing is accepted or done contrary to Scripture. Scripture agrees with me in 1 Cor. 11, where it can be seen that this was the custom in the first church. But, they say, it disputes with the assemblies of the church fathers. I answer: For now, in no ancient synod is the use of both forms forbidden. Afterwards, the most recent assembly at Basel did not condemn it as heretical, but rather gave it to the Bohemians.
I am not allowed to do so. Also, I am called out as a heretic for an atrocious crime, since my detractors should consider that the use of the Lord's Supper in both forms has never been considered a crime in any synod. Furthermore, those who accuse me of a great misdeed, that I distribute the body and blood of the Lord in the hand, without a chasuble, in the common language etc., should know that one should not immediately make someone a heretic, who does something against the concilia, because one should not consider that an article of faith, what is decided by different and contending concilia, without agreement of the Scriptures. For we believe the conciliar only in so far as we believe the Scriptures. I may have acted contrary to the Roman church customs, but I have not sinned against the gospel. Therefore, I do not yet see my errors and crimes. And I have no doubt that those who were not ashamed to accuse me falsely will not be afraid to condemn me, an innocent man, rightly or wrongly.
Johann Stumpf's other letter to the bishop of Merseburg.
Hail! Most reverend Lord, I have already made it known in my previous letter that I do not worry about your venerable fatherhood. For I already know about your godliness.
I am convinced that I am the only one who not only does not harm the innocent, but can also serve as a refuge for the miserable. But I am afraid of those through whose countries I have to travel, who have sufficiently revealed their attitude toward my kind. We are being deceitfully pursued everywhere, and if I exposed myself to danger, I would be acting ungodly. Therefore I ask E. E. V. for a safe conduct, since I will be ready to give an account of my actions without delay. If David has listened to that woman, I ask that H.E.V. also listen to a poor preacher, to whom, as bad as I am, a Christian congregation has been entrusted.
754 Answer given by the pastors of Schönbach and Buch to the castle of Colditz. After 25 Aug. Anno 1523.
From Kapp's "Nachlese", Theil II, p. 562. - Walch has in the heading "Anno 1522", but from the content it follows that this document is to be set later than the "Handlung", No. 756, which took place on August 25, 1523.
Translated into German.
1 If they had stood before the bishop of Merseburg more often than was necessary and answered for themselves. For if he were a true and evangelical bishop, he would visit his sheep as Christ did and taught. For episcopus means an overseer, but not one who only wants to summon his subjects and rule over them.
2. Because the bishop in the previous action, 1) with disregard for all shame and Christian modesty, publicly asserts the proposition that it would be better for a clergyman to have a whore than a wife, since God forbids fornication, but taking a wife is not forbidden by God, but only by men: their conscience would not permit them to deal with such insolent and tyrannical bishops, if they did not first publicly testify that they would refrain from such blasphemies and keep to the word of God, as bishops are entitled to do. For John [2 Ep., v. 10] says: "If anyone does not bring this teaching, do not greet him"; and Gal. 1, 8 Paul curses all such; but in 1 Cor. 5, 9 f. he commands to have no fellowship with such who do not want to obey the word of God.
1) This refers to Document No.756.
They asked the bishop not to force or coerce them to do such bad things for the sake of his own conscience and theirs, unless the bishop refrained from rejecting the holy word of God, from blaspheming it and from hindering its course. For they would not only regard the ban as nothing, but also give their lives for it. And it would do nothing to their conscience for the bishop to refer to the Roman church and its customs. For Peter says: one must obey God more than men. Apost. 5, 29.
But the bishop of Merseburg said:
1) It would be better for a clergyman to have a whore than a wife.
2) This article of faith: He is risen from the dead 2) cannot be proven from the Gospel.
3) Paul's letters would not be the gospel.
755: Citation of the Bishop of Merseburg to Johann Stumpf, pastor of Schönbach.
January 20, 1523.
From Kapp's "Nachlese," Part II, p. 566.
Translated from Latin by M. Aug. Tittel.
1. We Adolph, by the Grace of God and the Apostolic See, Bishop of Merseburg, Prince of Anhalt, Count of Ascania and Lord of Bernburg, and the Executor of the Apostolic Letter, (offer) to all and every provost, dean, archidiacon, scholastic, cantor, custodian, canon, also governors of parish churches, and especially in the countryside, in Bothen and Otterwisch, chaplains, who have or do not have care of souls, notaries and public clerks, whoever they may be, who are ordered in our city and district of Merseburg, and each and every one of you together and especially, our constant greeting in the Lord!
2) You should know that, since recently a common and frequent cry has been heard among us and has become known more and more, that unfortunately! one, Johann Stumpf, ordained 3) pastor in Schönbach, our episcopal district, has gotten into the wrong mind, that he, wanting to be wiser
2) This statement is incorrect, it should read: "He descended to hell. If this is emended in this way, then the three points indicated are found in the "plot" No. 756.
3) L886rtnm, supposed or alleged, that is, who only falsely calls himself so. (Walch.)
as the holy, orthodox sense of Christian doctrine, and the custom which the holy Roman Church has hitherto held immovable, as well as a prohibition omitted by the most holy in God Father and Lord, Mr. Leo, by divine providence Pope of X, We have had the thought of John, by virtue of our pastoral office, summoned before us personally and reproached him with some articles of heretical malice: that with a blinded devilish mind, and with an impudent hard mind, he was not afraid to confess that he had taken a wife in the holy priesthood, according to his pretence, 1) and that he had served supper to people of both sexes in both forms, and also received such most holy sacrament of the body of Christ from the hands of a layman, 2) and did not celebrate (hold) the mass according to Roman usage both in ceremonies and prayers, and did and committed many other things contrary to religious usage. Whether we now, as much as possible, by a small warning and out of a good divine zeal, asked and admonished him to leave all deeds and obstinacy of devilish deceit, to think of something better, and to put away and discard previously reported harmful, pernicious, unjust, devilish and heretical opinions and falsehoods, and behave according to the holy catholic faith and the use and custom of the holy Roman church, as we have then set and granted him one month to return to its unity, which opens the shelter of grace to every returning person: Yet, at the instigation of the devil, I believe, he has completely disregarded our paternal admonition and warning, and up to now he has not in the slightest way been willing to testify to the catholic faith and the use of the Roman church, nor has he yet made the slightest effort to do so, or even asked for it.
Therefore we proceed and proceed against the said John, if necessity requires it, for the denunciation of the punishments of excommunication forfeited by him and as against a heretical and lazy member cut off, likewise for all enlargement and further increase of the excommunication, as well as for appeal to the help of the secular authorities, by means of justice.
1) ut asserult stands again, as he called them. (Walch.)
2) Namely, perhaps to pass it on to the others afterwards. (Walch.)
4. We admonish and warn all of you and each of the above-mentioned, and each of them in particular, who is required to do so, with the contents of this letter, for the first, second, third and last time, and order you, under penalty of excommunication, to have the said Johann Stumpf, pastor in Schönbach, (or help), whom we also, by virtue of this, have summoned to the extreme (or in the most severe way, peremtorie), so that he will be summoned on the Saturday after the feast of the Purification of the Holy Mary, which will be the sixth of the future month of Februarii, 3) appear before us at Merseburg in our bishop's court in his own person, and not through a lawyer (or agent), and present sufficient proof that he has in all respects obeyed our previous and faithful warnings and covenants, and that he has completely and truly renounced the aforementioned errors and heretical opinions, that he has reformed, and that he has returned to the bosom of the holy mother, the church, which he shall first show and declare; Or that he say and bring forward a legitimate reason why the reported things should not happen; or that we otherwise reportedly proceed against the reported pastor in Schönbach, as a heretical, banned, rotten and cut off member of the church, who was declared to be so by virtue of the holy councils and apostolic letters, also imperial decrees, for such declaration, denunciation, enlargement and sharpening, also common banishment, and appeal to secular authority.
(5) The certificate that the same Johann Stumpf, pastor in Schönbach, has been summoned in the above-mentioned way, that he appears within the reported time limit of the last summons or not; we nevertheless further for the second time, at his other delay (or staying out); likewise for the third time, at his third staying out; as well as for the fourth, at the same, and thus for the abundance (scil. slowly enough or manifold times) to such a declaration, excavation and repeated excavation (or increase), common ban (interdict of the congregation), in appeal to the secular authority and other necessary procedures, by virtue of such holy councils and apostolic, also imperial orders, by the demand at the church door of our cathedral in Merseburg, just as publicly posted orders, want to proceed by means of the way of right; that said Joh. Stumpfens, pastor in Schönbach,
3) Saturday after the Purification of the Virgin Mary was the seventh of February in 1523.
his non-appearance or continued absence is in no way obstructive, likewise the day of the citation in our manner and its form, likewise said pastor's name and surname and what you have done in the above matters or what someone among you finds necessary to do, you shall report to me by your open letter or bailiff, with your signature underneath or on the other side.... by your own hand or with the original as soon as possible. Given in our bishop's court Merseburg, Monday, the 26th of January 15(23).
756. act of the bishop of Merseburg with the parish priests of Schönbach and Buch, happened on August 25, 1523.
This writing, which came out in 1523 in quarto in a single edition, is found in des Rabus "Märtyrer-Buch", Theil III, p. 52.
Tuesday after Bartholomei early at vij. We, the parish priests of Schönbach and Buch, are summoned to Merßburg for our Lord, the bishop, in his parlors, and in the presence of His Grace Cantzler and a magister, our preacher there, interrogated, in masses, as follows.
Firstly, our Lord at Merßburg has given a long speech, and has repeated the contents of his citation, Geleytsbrieff and Schreybens, given to the priest at Schonbach, also his answer, with an indication of the disobedience, of which his Lord is not unreasonably annoyed, but his Lord will gladly forget and forgive, if we appear in obedience later, and accept both in mercy, before we give up the article, so that we can indicate it. and forgive, if we appear in obedience later, and accept both in mercy, before, if we let ourselves be proven wrong, so that we can be accused and notorious, 1) and improve, because his friend would also be a sinner, needing mercy from God, therefore his friend does not have to be ungracious, if we recognize ourselves. We will tell you in long words, how his God has experienced many things in his day, and a little more, than we young people, have seen many a mighty great and learned man under his eyes, and have also read something about it (without talking about what it was). But such strange things, which we would have assumed for ourselves as parish priests, were unheard and unheeded by his grace, and therefore not leydlich, so much in his reason weyset, and Bischöffl. Office causes. Namely, that we have taken wives
1) "notorious" put by us instead of: "corrected" in the old edition.
We are now to state the reason and cause, and ask how it follows.
Bischoff said: Priest of Schönbach, do you have, as they say, a wife?
Parson: Gracious sir, yes!
Bischoff: For what reason?
Pastor: I have found the temptation of lust in me so quickly that it is not possible for me to keep chastity. And although I have asked God for it many times, I have found that God has not given me this, until I have received comfort from Christ, Matt. xix, where he says: "Non omnes capiunt verbum hoc, sed quibus datum est," that is, "The word is not for everyone, but for those to whom it is given. And after that: Qui potest capere, capiat &c., that is: "Whoever can grasp it, let him grasp it." Also in Paul: Melius est nubere, quam uri, that is: "It is better to be free than to be in heat. In which, as well as in many other words, I have found that taking a wife is not only commanded, but also permitted.
Bishop: Do you think that the sayings have been unknowable to the Holy Fathers, to the Christian congregation of the Roman Churches, to the holy many teachers? We hold you and your priest Doctor Martinum more and better than those who have considered it good that the priests who handle the highest mystery or secret of the masses should live purely and chastely, as is also figured or meant in the Old Testament at the Ark etc. etc. Also, the word capere, which means "to grasp", is not understood in Matthew.
Pastor: G. H., I also knew well the usage of the Roman churches, but I preferred and considered better the word of God, commanded to the people, which we call laqueos, that is "rope", according to Paulo. I will therefore provide myself, E. G. will also do so; but that the little word capere, to grasp, would be understood of it in Matthew, is German enough; if E. F. G. would look at the Bible, it would be so, and if Your Grace wants to hear it, I will read it out of my Bible, for Your Grace sees that the little pencil says: Non omnes capiunt verbum hoc, that is: "The word grasps nit iederman", is that the apostles say: Domine, si sic est, non expedit nubere, that is: "Lord, if the matter of a man stands with his wife alfo, it is not good to marry." And so it seems that the little word capere, seize, niendert [nowhere] belongs elsewhere, then where the apostles say in their question: Non expedit nubere, that is, it is not good to become married.
and to the little word eunuch, that is, the circumcised, I think it is German enough.
Cantzler and Magister: It is Latin, not German.
Pfarrherr: So that's what I mean, it's clear and understandable enough.
Bishop: Dear, beware, these sayings are not said to the priests, but to the leyen. There is also a little word before, duriciam cordis, which Christ says: "Moses, for the sake of the goodness of their hearts, has left them something, which I would like to put on you, because you are such a hard, stubborn man. '
Pastor: I will prove how much the difference between priests and bishops in the Scriptures has no reason, since we are all priests in Christ, which is also said to priests; then Paul in the epistle to Tito and Timothy says: Oportet Episcopum unius uxoris virum eisse, that is: "A bishop shall be one wife's man. If Christ and Paul in the foregoing words and sayings do not mean the priests (as you say), then here Paul is against Christ and himself.
Bischoff: O dear priest, maxime erratis: Ir jrrend euch weyt, wa rechnet ir euwer votum oder Gelübd hin?
Cantzler and the Magister: Jha, jha, you should have considered this before, when you named your ordines or weyhe, and before then you vowed Celibatum, Keyschheit; you have had your age; why did you not consider it before, before then you juried and swore?
Priest: I confess that I have taken a vow and an oath, but I do not confess that I have taken a vow and an oath well and truly; I have taken a vow that I am not able to keep and that I cannot keep without a foundation. Item: Out of ignorance I have been convicted by the bishop, why should I not refrain from an evil law or vow, and not stop sinning (Here I have not been allowed to speak enough, as is the case with many others). I can also remember that my vow was made with the addition: Quantum humana fragilitas permiserit, that is: as much human stupidity as may be experienced. E. G. reminds you of what is at stake and what is undoubtedly sinful even here in E. G.'s grace. The priests have done this with so many lewd vows, which are received here in Merßburg, and are allowed to sin publicly, all of which arises from the evil vow of chastity.
Bischoff: Hey dear, haven't you read it too? Alter alterius onera portate, that is, one bears another's burden. How should one do to him, it should one
It is more likely that a priest, out of infirmity and weakness, falls into sin with a poor woman, then that he takes a wife, again doing the law and again the use of the churches. The result is twofold, joy and strife, so that the ley says: "The priest is special, and takes a wife, who must all be unjust, he alone is wise and pious. Rather, let your blindness and foolishness go, and let my valid and gracious judgment take place among you.
Priest: No, my lord, I will teach better than has been done so far.
Bischoff: Wolan, it is leyd to me, GOtt helf euch.
The bishop then turned and addressed the other priest of Buch, saying:
Father of Buch, do you confess that you have a wife?
Pfarrherr: G.H., yes, I confess.
Bischoff: What is euwr answer?
Parson: G. H. Although I refer entirely to the answer of the parson of Schönbach and the letter he has submitted, I also say, and put my answer on three grounds.
I. First, that I have not found in myself the gift of reynigkeyt.
II. secondly, that the Scriptures are in no place contradicted, nor are there many holy teachers against it.
III. to the iij, that I prevent the remorse, which Christ so often and highly denounces, also Paul, when he says: Episcopus sit vir irreprehensibilis &c., that is: "A bishop should be impracticable" etc., so that in no other way I would be ignored, because I am unworthy, as a pastor to preach God's word, then that I nemme a weyb etc. Bishop: Almighty God, how stubborn blind people are! I am surprised what [you] always think of. I suppose that it would be right that you both, on reason alone, and for good cause, so strongly oppose such an appropriate custom of the churches, might have persevered until the common church had allowed and approved it, and had not burst thus.
Pastor: E. G., we were afraid it would be too long, we would like to, but we do not want to wait so long.
Bischoff: Believe it, wolt auch wol eyns genommen haben.
Priest: Why doesn't your grace do it?
1) "you" inserted by us. - "to draw out"-to take out. So it is also written soon after in the chancellor's speech.
[Bishop] Makes a creed for himself. God is for, God is for, I trust you both more than I have felt, but it is all on fruit and considered nothing, well then, I have done that.
Hereupon the bishop again turns to the priest of Schönbach and says:
Pastor of Schönbach, I have more to talk to you about. It has come about that we forbid our priests to fast, that they eat meat and whatever they want.
Pastor: I have not forbidden fasting, but I have preached that fasting, that is, eating and drinking moderation, is not bound to any time, day or hour of eating, to kill the flesh.
Bishop: "You will not overthrow the fasting of one day, which Christ has formed us to follow.
Pastor: There are two works of Christ: first of all, they are based on faith and charity, as he says: Discite a me, qui mitis sum, et humilis corde, that is: "learn from me, for I am gentle and humble of heart. And so many of these things are commanded to follow us, and we are to follow them. Secondly, his miraculous work of raising the dead, healing the sick, feeding so many thousands of people with so little bread and fish, xl. etc., which are a confirmation of the divinity of Christ, and thus have a spiritual mind and doctrine, which we should not follow, nor is it necessary.
Bishop: I will not let the eleventh day fast be anything other than a work of persecution, say what you will.
Parish priest: If Your Grace does not want it any other way, then Your Grace will go out into the deserts and eat a bite in xl. days and nights.
Bishop: Jr dörfft mich nicht heißen, was ich thun soll, ihr seydt noch zu gäl um den Schnabel, und zu wenig mich zu hessen; auß, auß! was höre ich.
Bishop: What then do you say to the mass which we celebrate in our own clothes, and not as the holy fathers have ordered? Give the sacrament to the people in both forms. But I do not think much of you, I do not hear any improvement.
Pastor: Sir, I will briefly answer that I take for myself the three evangelists and Paul, as your grace itself well knows.
Bishop: Oh, you do not understand, you are following the Greeks, on whom you may have referred to yourselves, these are wicked, disobedient people who have become
They were wise enough to be ruled by the Romans, and they have lived in their own heads all their lives.
Cantzler: I have also been in Grecia and seen their ways 1) to celebrate, but then not in their ordained ways and uses, also ordained by men etc., what you see should amaze you even more than me.
Pastor: I am not attracted to the Greeks, I am surprised how you think I am. In that case, I give just as much to the Greeks as to the Romans; I stand on the Word of God, and want to be caught up with key doctrine, then I have the Scriptures. If the words of Christ, in which the mass is written, do not contain any of the things we have been saying before, they shall be arbitrary and free to me.
Bischoff: That is so much said, we are all wise, and all fathers of the churches are fools, know nothing. My dear friend, D. Martin does not yet know everything, would not persuade me to think more of him than of the four holy teachers, I am the least of them, would still like to tell D. Martin many things, since he has not thought about them. Martin in many words, since he has not thought about it.
Pastor: Shall I tell him about E. G.? The Christian, pious father Martinus has offered to teach, even about a child born of E. G.
Bishop: I don't say that I want to argue with him, I don't need to, because he is not in my area, which I thank God for, there is too much for both of you. But I will, if God wills, still bring you to follow me; I say it all because you have proven all things with Bible and Gospel, and so despise these holy fathers and doctors. I would like to know from you how you will prove all articles of faith with the gospel, and thus give nothing at all to the teachers.
Pastor: What article is not in the Gospel?
Bischoff: Descendit ad infernum, that is: Descended to the bright ones.
Pastor: Help God, he is in the stories of the apostles and in Paulo.
Bischoff: Yes Paulo, is that in the Gospel?
Pastor: Of course, in the Gospel, if G. Paullum does not want to let the Gospel be, we have a lot to do with G. Paullum.
Cantzler: Paulus enim habet alia uerba, quam Euangelium, si alia uerba, non est idem cum Euangelio, that is, Paulus has other word, then the gospel, because he then has other word, so he is ye nit a thing with the gospel.
1) "weyhe" should probably be "weyse".
Priest: There, there, nego consequentiam, that is, the folg schleußt nothing.
Cantzler: Yes, one may say: Licet non sit idem cum Euangelio explicite, tamen implicite, that is, Although Paul is not one with the Gospel explicitly, he is nevertheless verborgentlich.
Bishop: Wolan, let it be, we don't want to get into a dispute with him. But I must say one thing, I am surprised that you do not want to let the vestments and the white of the masses be anything, if you cannot deny that one should consider the body of Christ in the reverend sacrament.
Parish priest: Christ wanted to have memoriam sui, that is, his memory, with us, he did not leave us his body and blood, he also used clothes and characters, and said: Hoc facite in meam commemorationem &c., that is, diß thut zu meiner Ge- dächtnüß etc. When one profits from the word of God, 1) or preaches, as St. Paul says, it freely creates more remembrance of God than mirror-image fencing.
Bishop: You are a fool, I can hear that well, a real fool.
Pfarrherr: Danck euweren G., wills also gerns von E. G. annehmen.
Bishop: It was true, you do it yourselves with your own words, you mirror the most holy office; you are like poor people, you want to emend and improve yourselves, and you are not special, do as pious priests should, according to the conscience of the Christian churches, take nothing new for leyb, let Martinum Martinum remain. I have known Martinum before, then you, one knows well, what life Martinus is, it is well told to us.
Cantzler: Tell me Pfarrherr, what kleydts is he wearing now?
Pfarrherr: Sein schwartze kappen; und was ists dann, was liegt am kleydt?
Cantzler: One knows well otherwise, my G. H. is also well under-guided, as he lies in all quassen, wild and lewd in words and gestures, is still far from being a god.
Parish priest: As I now have to say, that our Christian pious father Martinus is of a Christian pious life, and say, that E. G. reports to Milt 2), but as to all this, so E. G. has shown us better in no point, therefore we know ourselves in no point of the
1) "profits" (proLtk-ur), that is, publicly teaches.
2) "milt" - mild, that is inept, bad.
If, however, the court is not satisfied with our prompt reply, we wish to send it to the court once again in writing, and reply to the court to the best of our ability. G.'s reply to the best of our ability, 3) with the hope that E. G. will be content to leave us undamaged for the time being.
Bishop: I will neither write nor reply, but I will give you four weeks to consider, if you will not improve in that time and recognize me as your Lord, and if you will not keep my submission and gracious promise, I will have to do so, as much as I feel.
Parson: G. H., we ask in all underthänigkeyt, E. G. wöllle uns keynen Gewalt thun.
Bischoff: Neyn I, whether God wills.
Pastor: Then the Lord does us violence, if the Lord wants to force us to the habit of the churches against the word of God.
Bishop: I do not want to take anything unjustified, nor shall I be told anything unequal, all that I have felt, and out of obedience I may not fail to do. You have yourselves a vow, go and mend your ways.
Pastor: G. H., we thank your grace in and 'thänigkeyt, the gracious verhorens and unterweysens. We ask Your Grace to serve us obediently, in all loyalty, before we are forced to do anything contrary to the Scriptures and God's word.
B. About the visitation of the Bishop of Meissen, Joh. von Schleinitz.
757: Prince Frederick of Saxony's letter to this bishop concerning the three parish priests of Lochau, Schmiedeberg and Düben, whom the bishop wanted to have delivered into his custody, but which the prince refuses, and in addition makes several very edifying remarks concerning what the bishop said about his intention of the visitation: that he would like to see the bishop, in accordance with his office, abolish the concubines and other abuses that have become fashionable among the clergy. 1522.
This letter is found in the Wittenberg edition (1569), vol. IX, p. 142; in the Jena edition (1585), vol. II, p. 93; in the Altenburg edition, vol. II, p. 132; and in the Leipzig edition, vol. XVIII, p. 287.
3) "Fürlegen" here will probably be as much as embarrass, refute.
1st Venerable in God, dear friend! Your letter dated N. and received by us on the day N. at N., we have informed you in writing with your messenger that we wanted to give you an answer with our own message.
2. Accordingly, and as you have indicated in this letter, as the Highborn Princes, Mr. Frederick, Count Palatine of the Rhine, Roman Imperial Governor, Electors and Princes, and other decreed regimental councils in the realm, now assembled at Nuremberg, have written to you, and without such reminder, recognize yourselves guilty by reason of your episcopal office of 1) resisting those who belong to you out of ecclesiastical judicial compulsion, who have undertaken to set up such trades, contrary to the holy Christian church and for the special seduction of the common simple-minded people; and especially three parish priests, named as to Lochau, Schmiedeberg, 2) and thieves; also what therefore on the indicated time of the holy fast, and otherwise, will to do.
3. With request, we want to provide in our principalities, because there is now much rebellion, disgust, anger and damage against the clergy, by our gracious assistance, that these preachers and your skilful ones, and your persons, as you intend to do so, may carry out such kind and divine work unhindered and unashamedly, and that we will graciously assist, help and advise you against the disobedient, especially against the above-mentioned three pastors; Who, if they remain outside as disobedient, may then, by our gracious command, be answered to you in your obedience.
4 We do not wish to mislead Your Lordship by saying that it is not unpleasant for us to hear that you intend to use your office and that you intend to do so. For although all kinds of disagreements are now taking place, of which our oaths and friends, and especially Imperial Majesty's governors, electors, princes and other councillors of the realm, have reported in their letter, it is still not our place, as a secular prince, to judge these matters, as you know, since they are to be spiritual matters, nor is it our place to deal with them.
1) Wittenberg and Jena: "theten", for which Walch, as it seems to us, correctly put: "thätet".
2) In the Wittenberg and in the Jena: "Sondeberg", we have retained Schmiedeberg from Walch.
3) In the Jenaer: "ereugen"; Wittenberger: erregen. Walch has here, as in the old edition, vol. VII, 2130, resolved the word "eräugen" by "ereignen". It is: to show oneself.
should. We would have liked to have seen and suffered that the harmful abuses against divine commandment, and especially with unseemly swearing and blasphemies, had noticeably increased everywhere, and that the clergy, contrary to the same divine and other statutes, had been allowed to have wives and concubines with them, had been met with seriousness by those who had jurisdiction over them. Up to now, however, little has been done about it, but sometimes it has been granted for the sake of money.
5. Therefore we are pleased that you use your office against the above-mentioned and other unseemly abuses, which are contrary to the divine commandments and sinful, and that you do so by yourselves, as you are entitled to do and have been entitled to do for a long time, also youthful (capable) preachers in your church, which understands our and other principalities, and the same abuses, blasphemies and other curses are practiced, preach the word of God along with other Christian statutes, and admonish the people to abstain from unchristian abuses. And although, to our understanding, your forefathers and your foundation, also the same clergy, have not received much nor any harm from us or from our principality before: but nevertheless we want to order and provide with ours, so that you and the same preachers, the good and godly works, which you intend, may now also practice unhindered and without fear.
But because it was not enough that someone was found who would not let himself be rejected by divine admonition and preaching of error, even against the three parish priests of E. L. legal proceedings were not yet taken, or that which was to be done to you in the case that they were found in unjust disobedience, was done or issued. For although we know to remember that we wrote to you before about some complaint that the priest of Schmiedeberg made against us about your official in Stolpen, it turned out that he shortened him with the citation.
Therefore, it would have been unnecessary to ask us at this time for help, assistance, advice, or for an order to respond to you, the same three parish priests, in your obedience, in the case indicated. For in the same case, and if due order is kept, we will, upon request, know how to show ourselves to the duty and fairness without reproach. For as much as God grants us mercy, we do not like to do otherwise than
as a Christian prince is entitled to do. And since you have also indicated this in your letter from us and cannot do otherwise, for the glory of our hope, you should, according to the relationship, have indicated this to the deputies of the regiment on their letter from us. We did not want to restrain you from answering. imo Domini 1522.
758 Bishop John of Meissen's mandate to his parish priests and clergy concerning religion. May 6, 1522.
This writing is found in the Wittenberg edition (1569), vol. IX, p. 141d; in the Jena edition (1585), vol. II, p. 93; in the Altenburg edition, vol. II, p. 132; and in the Leipzig edition, vol. XVIII, p. 286.
John, by the grace of God, Bishop of Meissen.
Worthy, dear devotees! After we found that through the ambiguous doctrine disruption is being introduced into our churches and much evil, we have had a correct Christian doctrine established, which, God willing, will bring about a noticeable improvement among the people in these areas, so that we intend to provide for you in the most beneficial way.
2. we have also taken into consideration all kinds of things that may serve Christian discipline and unity, so that we may not be accused of neglecting our episcopal office.
(3) But that all these things, which we have purposed for the good of our commanded people, may be the more abundantly and fruitfully accomplished and put to work, we, commanders, together with your people, desire to call upon God our Lord, that he may bestow the grace of his Spirit.
4 And if someone from the secular authorities wants to urge you to introduce something new, ask them diligently for it, and do not let them move you to do so, with the indication that we are all ready in work to promote what may be good for them and the people and the salvation of the souls, without doubt, they will like our faithful intention, and will do our pleasing opinion on all of this. Date under our Secret printed below, at Meissen, on the day of John ante Portam lati- nam [May 6], ^rmo 1522.
759 Des D. Andr. Carlstadt, Phil. Melanchthon and Joh. Agricola use Lei Joh. Schleinitz, Bishop of Meissen, for Jakob Seidler, a priest imprisoned for marriage and Luther's teachings. July 18, 1521.
This writing is found in Latin in the "fortgesetzten Sammlung von alten und neuen theologischen Sachen," 1723, p. 195, and somewhat more precisely in Kapp's "Nachlese," p. 463.
Translated from the Latin by Joh. Frick.
To the Reverend Father and Lord, Lord John, Bishop of Meissen, their well-deserved patron.
Hail in Christ! E. E. V. will not be surprised that we are writing to your venerable fatherhood more freely than is usual at this time, when you read the reasons for our undertaking. For we are driven to it by the danger of our dear confrere, Jakob Seydler, a preacher, and as far as we know, an honest man, whom E. E. V. has had imprisoned. Some articles have been written here, of which he has been accused as a not too pious man. Since it is uncertain which of these he accepts, and it is said that E. E. V. does not want to allow his answer to be published, we take upon ourselves the task of defending all of his articles that we have seen and which are perhaps falsely attributed to him by false scribes and others who are hostile to him.
2. it is said that he was imprisoned mainly for two reasons, namely because he, as a clergyman, took a wife, and because he was accepted and approved by Luther, I do not know what. But we remind them, out of Christian duty and obligation, as a Christian bishop, that they should not deal with a Christian in any other way than the Word of God commands, that is, that they should not overthrow his marriage and first show how the Lutheran doctrine is to be condemned, than that they should corrupt the soul of this man. What the papal canons set is none of the Christians' business, though they are not as strict as you are. For as far as marriage is concerned, neither the merely invented vow nor its canons can annul the permission to marry. For on the one hand those do not make vows of whom this is demanded; on the other hand they make vows according to the custom of their church, namely, that they will practice chastity as much as human weakness will permit. I think that, according to these words, the holy
The church was not allowed to have a council if those who had introduced this oath, which was common in their church, did not think that it was better to commit fornication than to take a wife. After that, neither the assemblies nor the bishops were allowed to burden the church with such human statutes, thereby endangering spiritual and physical happiness. For the bishops are only given the power to build, not to tear down. Moreover, it is also known that Germany adopted the constitution of the celibate state very late, and in fact quite forcedly, as the histories of the bishoprics of Cologne and Constance testify. As far as Luther's teachings are concerned, they will not do well if they would rather corrupt their prisoner than teach him what and why he should believe this and that. It is an important and precious thing about a Christian soul; it is bought at a high price, as the apostle says: "See that you do not offend him who bought our souls with his precious blood. Receive this man,
and set him free again, if not for another reason, but at least for this reason, because he is a Christian. For he has not ceased to be a Christian when he has acted contrary to the ordinances of men.
3. E. E. V. will excuse our boldness in the best possible way, as they had no other intention than to entrust the welfare of our confrere to them in the best possible way. If they are cared for, they will do the office of a Christian bishop; in the contrary case, however, they will one day have to give an account to God of what they have done, not only to the judge of all flesh, but to Christ, the judge and avenger of souls. May the Lord keep them and give them his spirit. Wittenberg, July 18, 1521.
Your Honor
most devoted
Andr. Carlstadt.
Joh. Agricola.
Phil. Melanchthon.