Of the imperial and papal call for a concilii half, and of both sides' audience with the Elector of Saxony.
1210 Emperor Carl V sent a letter to the Electors as well as to the Saxon, Rhenish, Dutch, Swabian, Bavarian and Franconian circles, concerning a common concilii on the discord of religion. Given at Bologna, January 8, 1533.
This document is found in Hortleder, tom. I, lil." I, aap. 13, p. 72 and in Lünig's Reichs-Archiv, pari. ^6n. aont. I, p. 606. Variants of the copy letter which the Elector sent to the Landgrave are found in Neudecker's "Aktenstücke," p. 85 f. We have inserted the additions in square brackets.
1. Carolus, by the grace of God, Roman Emperor, at all times ruler of the Empire. Reverend in God fathers, venerable and high-born dear friends, nephews, grandfathers, electors, princes; also well-born, honorable, noble, devout and dear faithful, who out of such inclination and desire of our imperial mind, for the advancement and increase of the Holy Empire, and especially of the laudable German nation, have graciously undertaken for good welfare, nothing higher and more vehement than the matter, concerning the discord of our Christian religion, out of which, as an origin, much
The cause of much evil, not only in faith but also in worldly and temporal affairs, which has arisen up to now, is to be properly united and laid down.
2. and after we have often had our commissioners and orators from many imperial congresses act on the grounds of such disputes, and we ourselves have also endeavored with particular diligence at the most recent imperial congresses at Augsburg and Regensburg, and have omitted nothing that might have been helpful in putting an end to such disputes.
3. Since, however, after all practiced action, no other way has been discussed and found by your friendship, love, devotion, and you, as well as by other estates of the realm, by which such discord 1) and great danger and confusion of all things could be conveniently put aside, or quieted 2) except that a common concilium would be announced; and such [some] way, since the things otherwise become the longer the worse, is considered necessary, and is desired by us entirely in subservience: So we have done the common Christianity good, and because of your friendship, love, devotion and your, also other of the empire's states, diligent, diligent request, immediately after the march against the Turk, which we, in view of that tyrant's quick and unforeseen departure, and also of the winter matter ahead, We were not well able to accomplish it, for the satisfaction of the German nation, and so that a common concilium would be proclaimed in Christendom, and we set our minds on appealing to papal holiness for such, to promote and obtain it, and for this reason we took our way to Italy. And when the papal holiness, regardless of the difficult winter time and ways, also regardless of her health and age, willingly came before us to this city of Bononia, and showed herself for such Christian action with all fatherly mind and desire in such a way that nothing was lacking with her holiness for her part and office. And as far as the announcement of the General Council is concerned, after we have informed His Holiness of the danger and seriousness of the present events and matters, and of your friendship, love and devotion, and of your, and also other imperial estates', advice, consideration and request with special diligence, as we have promised and granted such to your friendship, love, devotion and to you, and also to other imperial estates.
1) Copy writing: Discord.
2) In the old edition: "put".
3) Copy letter: heavy pressure.
His Holiness, out of paternal love for the common Christians, has immediately granted such a request for the common council quite willingly and with an eager mind, and has not allowed it with less diligence and eagerness than what we have requested, as your friendship, love, devotion, and you will actually hear from his Holiness' letter. And move your holiness very carefully, how much other Christian kings, princes and potentates need to grant such a thing, and ask your holiness especially to prevent that this work, so undertaken for the benefit of common Christendom, would not be prevented by some disadvantages, so that also a separation [and] schism [and thereby] such a salutary thing would not be destroyed.
4. For this reason, and for the greater progress of the aforementioned General Council, and so that nothing might be left undone that would be helpful to this cause, Her Holiness has without delay sought the minds and opinions of other kings and Christian princes to proclaim and bring about the aforementioned Council, and has paternally exhorted and reminded them of this Christian work; Which their holiness by writings and their envoys has thus diligently and in such a way subjected, that one hopes the same kings, princes and potentates grant and answer to the most beneficial and before our departure from Italy, and such a grant and answer, as that of the same office [and] title against common Christianity inclination is well befitting and due.
5) We have given all this to your friendship, love, devotion, and [to you, so that] 6) you may find out about the diligence that we wanted your friendship, love, devotion, and you would have seen, and that we would want to give a friendly and gracious opinion to our promise.
(6) And thereupon we desire and request your friendship, love, devotion, and you kindly and graciously, and in virtue of kinship, that your friendship, love, devotion, and you may be devoted to us and to common peace and unity, that your friendship, love, devotion, and you may be devoted to us and to common peace and unity.
4) So the copy letter, Hortleder and after him Walch: "gebührlichem".
5) Hortleder and Walch: "that not sthan by" 2c.
6) Inserted by us to make some sense. - In the following, instead of "would like" we have put: "would like".
We, you and yourselves, in the meantime and while the matters in question are being dealt with, and the General Council announced and held, wish to live, exist and persevere in good friendship, peace and unity; Thus, the matters in question and the proceedings of the Council will be especially promoted, and your friendship, love, devotion and you will do what is suitable for common unity, and your friendship, love, devotion and you will be especially due and respected, and our final will and opinion will be done, and your friendship, love, devotion and you will be kindly and graciously blamed, and recognized, and never again forgotten for good. Given at Bononia, the 8th day of the month of Januarii, in the 1533rd year, of our Empire in the thirteenth, and of our Empire in the seventeenth.
V. Hero. Caro1
Ad mandatum Caes. cath. maj. proprium.
Kirchmuller. 8pt?)
1211 Pope Pabst's letter, approval, and request to the Swabian district concerning the future common concilii. Given at Bononia, January 10, 1533.
From hoard leather, toni. I, lik. I, vap. 14, p. 73. - The same letter of invitation, but addressed to the Saxon district, is printed in D. C. G. Neudecker's "Merkwürdige Aktenstücke aus dem Zeitalter der Reformation", p. 82, in another translation, which the Elector had made "in haste" (Neudecker l. e. p. 80).
Pope Clement the Seventh, to the venerable brothers, bishops and dear sons, nobles, princes, prelates, counts, lords, knights, cities and estates of the Swabian district in general and in particular.
Venerable Brethren and Beloved Sons, Hail and Papal Blessing! When we heard that your noble nation had recently desired, and most earnestly desired, that a common council be appointed by us for the settlement of your controversy in the holy religion, we never failed in the same, not only with our consent, but also (as is customary) with the request of other princes.
1) We have inserted these signatures from Neudecker's "Actenstücke", but changed "2c." to spt. at the end. Such gross errors are not rare in Neudecker, e.g. p. 5: ruagnus instead of moZuut (LloZuntiuns).
As this can be announced to the most noble of our dear sons in Christ, Carolo, Roman Emperor, and Ferdinando, Roman King, to whom we wrote two years ago, as to other princes, and exhorted them all to agree to it with good will and unanimity. But this action of ours has been cut off by the armament and the invasion of the Turks in Hungary and Germany, and therefore the minds of all princes have been put in doubt.
2. But as soon as this enemy, by the grace of God and the aforementioned emperor's and king's power, and also our help, has been driven away, and we have recently heard that a concilium is once again desired: we have thereupon, as the truly owed service first to God Almighty, then to all believers in Christ in general, and subsequently to your nation, which we especially love and esteem, never want to deny or refuse, as soon as we learn of the Emperor's arrival in Italy, and that he would cross over into Hispania at the earliest, and that he would cross into Hispania at the earliest, and had also received a sufficient report of his good conduct, Christian and beneficial suggestions for the common welfare, ourselves in person, even though we were afflicted with all complaints, and weak due to recent illness, even since the winter was at its most severe, before Imperial Majesty the Holy Roman Emperor had arrived. Majesty. We did not shy away from any danger, neither of the way nor of life, so that we could talk to the emperor himself (who, as we had been told, would request and ask of us) about common benefits and especially about these things before he left; who, when he came after us to Bononiam, and, in the manner of his noble Christian mind towards God, indicated to us diligence towards the Empire, and inclined will towards your nation (in all of which he does not yield to any emperor) not only yours, but first of all his and his brother's desire and request (concerning the appointment of the Concilii). Although this desire of His Majesty has never been communicated to us before. Although this desire of his Majesty's had never been repugnant to us before, we have now been moved even further to it by such a powerful prince, who is excellent in all praise, and by his request and entreaty (if something else might have been added to our previous inclined will), and have been confirmed in this.
(3) And in this there shall have been no delay with us, where we of other kings, princes and potentates also, as of her majesty, would have had unanimous consent. For it is to our favor-
It is not hidden from us that all members and nations of Christendom should be exhorted to the assembly of a common council, and at least, as much as possible for us and on our side, be brought to it, and this not only because of old custom, but also because of unanimous agreement. Therefore, we have decided to carry out our action again (to again exhort the other princes to do so and to obtain their consent, as was begun by us two years ago, but was omitted due to the fright of the cruel enemy), to continue in it, and, which God Almighty will graciously grant us, in which we will not cease to exert all diligence, effort and work against God and man, neither with letters, messages, admonitions nor petitions, so that the common concilium that has been called for may be scheduled and held as soon as possible.
4 And what the other kings, princes and potentates think and will, also what they decide in favor of this holy cause and give us for answer, we want to bring to your knowledge in the most beneficial way. We wish to inform you of all this and request that you take it for granted that, in view of our office and the most noble Emperor and his brother's authority, we are moved by your nation's welfare, peace and tranquility to do nothing that would not be for the benefit, peace and security of all common Christendom, and also for the honor, prosperity and acceptance of our holy religion, and especially what might be profitable in some way for the unification of your contentious nation, which is the foundation of the holy empire, the strength and adornment of the whole of Christendom, and has always been dear to us through special affection. Given in our city of Bononia, under the fisherman's ring, on the tenth day of Januarii in the year 1533, the tenth year of our papacy.
1212 Advertisement that Pope Clement VII had made by Hugo Rangs, Bishop of Reggio, in addition to the Emperor's assigned orator, to the Elector of Saxony, John Frederick, for the sake of a concilii, on June 3, 1533 at Weimar.
This document was first published in quarto in Wittenberg in 533 under the title: "Römischer Kayserlicher Majestät, unsers allergnädigsten Herrn und des Pabsts Geschickten Werbung an Hertzogen Joh. Friedrichen, zu Sachsen Churfürsten, von wegen des künftigen Concilii. The articles, at that time of his Elector. by the Papal Council
sent to the same two envoys. Article of the Elector's answer to it, delivered to the same two sent. Reply of the same Elector of Saxony, together with his Electors. Gn. His kinsmen, princes, counts, cities, to His Imperial Roman Majesty and the Pope. Majesty and the Pope's deputies, in writings. With a preface, all for necessary report." In the collections: in the Eisleben one, vol. II, p. 318; in the Altenburg one, vol. VI, p. 123 and in the Leipzig one, vol. XXI, p. 112. The preface is wrongly attributed to Luther (Knaake, Zeitschrift für luth. Theologie, 1886, p. 360). Köstlin, M. Luther (3.) vol. II, p. 663 uä p. 293.
Preface.
For many years now, there has been a common desire and wish among almost all devout Christians for a common Christian concilium, in which one would like to rectify the grievances and abuses that have occurred in all churches until now, and to settle the controversial doctrinal matters that have arisen from them, and to bring them into a Christian union. Now there are some who have thought that such a desire or concilium was prevented by the pope and his own until now, who do not like to hear about the reformation of the church, for the reason that they fear the example of the concilium at Costnitz, in which a concilium was set up over the pope, and acted almost harshly with popes, as subjects, because they fear that it might happen to them again. That is why they wrote and argued fiercely since the time of the concilium at Costnitz that the pope was over the concilium; just as the pope Eugenius suspended the next concilium at Basel afterwards, and started another one at Pis", to confirm and maintain the supposed supremacy of the pope over a concilium.
And in such papal councils nothing else is decided except what serves to strengthen such papal supremacy and its abuses. As, in the aforementioned Concilio of Pisa, it was decided that the pope should be the supreme person in all the world and a true governor of God on earth, to whom all men should be subject for the salvation of their souls; item, that one should believe in purgatory; item, that one should eat unleavened bread, and many such things. Nothing, however, has ever been said about the right main points of the Christian faith, nor about the abuses and offences that are practiced against them; all of which every devout Christian is commanded to judge and consider.
But we should all praise and honor our dear pious emperor that he has always firmly held on to such desire and has not refrained from it with right Christian earnestness and mind,
until he has raised elements septimo with the pope, that said pope has granted to hold a concilium, however with attached articles, as one may read from the following.
Now it is due to all of us, who are called and want to be Christians, that we honestly support our pious emperor and his faithful diligence, and help to the blessed end with prayers and cries to heaven to the Father of all mercy, and whatever else we are able to do. For although a Christian concilium is being formed, it may nevertheless be a matter of diligent prayer and faithful work against the enemy of truth, who does not like to leave the fundamentals of the faith and the abuses that strive against it.
To arouse such prayer and diligence also in others, this request of the Pope of the Concilio to the Elector of Saxony and his relatives, together with their answer, is omitted by the print, as a good example, that also other Christian lords and people win a serious mind and inclined heart to the Concilio, as you see and hear here that these Christian, praiseworthy princes and lords do and show in deed, and we therefore all strive to obtain with united prayer, so that we may become worthy to see a truly Christian concilium one day. May our dear Lord Jesus Christ help us, with God the Father and the Holy Spirit, some God, praised forever and ever, amen.
The Imperial and Papal Envoys. Envoy Werbung an Churfürst Johann Friedrich zu Sachsen wegen des künftigen Concilii.
(1) When some months ago the pope and the Roman emperor met in Bononia, and discussed many great and serious matters, and especially religion, and united on some of these matters, the pope would have considered it convenient. Maj. met in Bononia, and discussed many great and serious matters, and especially religion, and united on some of these matters: the pope would have considered it convenient and good that some be sent to the princes of the German nation for this purpose.
2) And although the greatness of this trade would have required to send such people, who would have been of a greater reputation and understanding; but regardless of all pretended excuses, the pope would have commanded him to go: therefore he would have come to my most gracious lord, the elector of the realm, to ask his electoral graces for his order, which he would have received from the pope. 1)
1) From this paragraph and the following one one sees that we have to do here with a recapitulation of what the papal legate Hugo Rango presented to the Elector.
3. which would have been determined and decided by the pope's command, but with the emperor's will.
4 But in order that his advertising, which he wanted to do, would be given all the more credence, he wanted to have his letters of credence handed over before he told the things.
After the same letter of credence was handed over, he expressed the following opinion:
(6) How could it be that Pope Clement the Seventh, by divine providence, had come to the papal chair if he had considered nothing higher or more diligent than how some of the divisions that had arisen in the German nation on account of religion might be resolved and put to rest, so that he and the Church might rule and live so much more peacefully.
7 For this reason, he has often sent excellent, learned and skillful men to the German nation, who were to make the greatest effort to quell the reported disagreement; but this has not yet been accomplished in any way.
8 After this, however, it happened, no doubt by special divine providence, that Imperial Majesty had come from Hispania and had turned to Italy. Maj. had come from Hispania and had turned to Italy, thinking to move further into the German nation, he would have been more consoling and full of hope, since they had compared themselves with each other for the sake of other remarkable things and had decided to raise these matters of religion also to his liking.
When the imperial majesty came to the German nation afterwards, her majesty would have been at no loss to bring Germany back to the former way of religion.
(10) Her Majesty has also scheduled and held more than one general Imperial Diet for this reason, which would have done little to help the cause, undoubtedly because of the cruel suit of the hereditary enemy of the Christian name, the Turk, which the Imperial Majesty would have made in her plan in the disruption. Majesty would have done to their intention in the disruption.
11 But now, when Imperial Maj. Maj. came elsewhere in Italy and against Bonavia, the pope talked and acted a lot about these matters with the emperor. Maj. let it be heard that there was no more convenient means or way to remedy such matters than a common concilium, which the German princes also requested.
Therefore, so that no lack would be found in the pope, and so that Imperial Majesty would have enough desire and concern, he would have been satisfied that a concilium would be held. Maj.'s desire and concern, he would have been satisfied that a concilium be undertaken.
Therefore, he, the nuncio, would be dispatched by the pope to the Elector of Saxony to announce to his electoral grace that the pope would be requested to hold a concilium.
(14) But since it would be necessary, if a council were to be held, to consider several things beforehand, namely, in what way and in what form it should be held, item, in what place it should most conveniently be held, and thirdly, for what time?
For this reason, the pope had several articles drawn up according to which the concilium was to be conducted and held.
(16) Some of them questioned the manner of the council, that it should be a free and common council, and such a council as the fathers of the church of old held, of which it might well be said that if two or three of them were gathered together in his name, he would be in the midst of them, without doubt that the Holy Spirit had been with the fathers in such councils.
(17) Secondly, that those who would be in such a council would agree to hold the same conclusions and determinations. For otherwise it would be a vain effort to determine and decide something in a concilio, where it should not be accepted and kept; as otherwise it would be a vain thing to establish law, where the same would not be lived and practiced.
18 Thirdly, whoever could not come to the Concilio in person, that he would send his message and lawyers.
19 Fourth, that no innovation should be made until the final completion of the Concilii.
Fifth, for the sake of the painting place, the pope would have had all kinds of considerations and concerns. For the places where the congregations are to be painted must be convenient for this purpose in many ways, among others, that there be no heat there, but food and drink in convenient purchase, and a wholesome air, which is comfortable for those who come there from all over the world.
21 Therefore and in consideration of such circumstances, the pope would have thought of three places, as Mantua, because the same city was an imperial city, and close to the German nation, there was also a good healthy air, and all things could be obtained in a fair purchase, or Placentia, or Bononia.
22 Therefore, it would be up to the princes to choose and accept one of the painting sites they wanted.
23 Sixth, if some princes would refuse to come to such a council, or to send theirs with authority, or would leave it, that nevertheless the pope would continue with the council.
24 Seventh, if anyone will consider himself to be complained about the concilii action and determination, then Imperial Majesty and other Christian kings and princes shall stand by the pope and the church. Majesty and other Christian kings and princes shall stand by the pope and the church, protect and help him, so that no further damage is done to him and the church, nor to their goods.
25 And if anyone should ask why the council was not immediately scheduled and named, his answer and report would be that it could not have been done in such haste, because necessity requires that all the circumstances of the council be well considered beforehand.
26 And because Imperial Majesty has often promised the German nation that a concilium should be celebrated. Majesty has often promised the German nation at so many imperial congresses that a concilium should be celebrated, therefore also Imperial Majesty would have allowed it to be sent to the princes and princes of the German nation to indicate the Pope's approval. Majesty would have pleased that it be sent to the princes and rulers of the German nation to indicate the Pope's approval.
Therefore, the pope would be completely willing, if the Christian kings and potentates had previously dealt with the articles in question, then he would be obliged to immediately write out the concilium in six months, so that it could then be started in one year.
28 Thereupon, he has sent my most gracious lord the often-touched articles in writing, and asked that he be heard from them with a gracious and favorable answer.
After that, the imperial orator immediately stood up and spoke the following opinion in Latin.
30 Since, due to the urgency of the matter, Imperial Majesty Oratores and the Princes and Estates of the German Nation have been together many times. Majesty's orators, and the princes and estates of the Empire of the German Nation had been together until then, discussing how the division of religion in the Empire might be remedied, and nothing fruitful had been accomplished until then, it would have been considered most convenient to hold a concilium, which Imperial Majesty had recently received at Bononia from Pope Benedict XVI. Majesty had recently received at Bononia from the Pope. And namely, that it should be held and carried out in time and place, also in form.
1) Added by us.
as the venerable lord, the papal envoy, spoke of it after the length. And he would therefore be sent by the Emperor. Majesty that he should testify by Imperial Majesty that the pope approves the concilium. Maj. that the pope approves the concilium. And because the papal delegate 1) spoke intelligently about it, he considered it unnecessary that he should endure my most gracious lord with longer speeches.
31 His request would be that S. C. F. G. give the Pope's envoy a statement in the whole faith and let himself be heard with a good answer.
32 Thereupon my most gracious lord, the Elector of Saxony 2c., has notified them that he will accept their advertisement on account of the Pope and Imperial Majesty. Majesty, in addition to surrendering their credentials and the articles presented, for the sake of Imperial Majesty. Majesty's half humbly noted. Because these matters are great and important, their great necessity requires them to take these matters into consideration, which S. C. F. G., with God's help, intends to do in the most beneficial way, and as soon as they have received the answer, to notify them of the same for the advancement of the matters, with the attached request that they not bear the burden of the delay.
33 The papal nuncio said that the S. C. F. G. would be wise not to give an answer so soon and carelessly, because the matters and affairs would need good consideration. For to give an answer soon in great matters would be careless, and to give an answer would be difficult. For this reason, they would willingly give his Electoral Grace as much time and space as possible to write a reply.
34) As His Electoral Grace of the following Wednesday [June 11] 2) gave answer to these Roman Imperial Majesties and the Pope. Majesty and the Pope's sent ones, by virtue of the following articles, 3) which have been delivered to them at their request in Latin, signed by His Electoral Grace.
1) Addition: "certainly" (Walch).
2) See "Lehre und Wehre," Jahrg. 36, pp. 250 and 252. Similarly Walch, St. Louis Edition, vol. VIII, 1086, note.
3) The "articles" mentioned here are not the eight articles of the pope that follow immediately, about which the Elector first obtained Luther's objections, but the sixteen articles named in Luther's second objection, No. 1214. See the citations given in the previous note. It cannot be assumed that the Elector delivered the eight articles handed over to him "signed by him" to the envoys on the next day, June 4 (this is how one interprets the words: "the following Wednesday").
The articles, at that time [June 3] of his electoral grace by the papal
Skillful ones zugestellet.
First, that the Universal and General Councils, which are to be written out and held, be free, and according to the usual custom of the Church, held from many hundreds of years ago, from the beginning and beginning of the common and universal councils until these times, also proceed in this way.
Secondly, that those who are to be in the Concilium shall pledge and commit themselves to keep and obey the same Concilium's decrees, and what is decided therein, unbreakably.
Thirdly, that those who are prevented from coming to such a council by bona fide reasons, shall nevertheless send and execute their lawful procurators and attorneys, with their sufficient authority.
Fourthly, that in the meantime, too, in the disputed articles of the holy faith in German lands, no innovation is made or undertaken by them, but that the matters remain peaceful until the concilium is concluded and dismissed.
Fifthly, that now all men consent and resolve and unite, which should be the place of the Concilium, to hold the Concilium there: for otherwise and without that all armament, food, trouble and labor would be in vain. And because necessity requires that such a place be chosen, which, as much as possible, will be convenient to all those who are to come and appear at the concilium.
Therefore the pope considers it, and not without reason, that of the three cities mentioned hereafter, the best and most convenient should be one to the Concilio, namely, Mantua, Bononia, Placentia. For the reason that they are all solid, safe, spacious and large, also located in good, fertile land and in good air, and also that they are much closer to the German nation and more convenient than all the other Transylvanian, 4) and non-German lands.
Sixthly, even if some princes, potentates, and members of Christendom (for which they do not want to be respected) would not allow themselves to be involved in such a godly and Christian matter without just and reasonable causes, and disobediently refuse and refuse to write out and keep the council, the pope nevertheless intends to write out the above-mentioned council and to continue with the best part (as reported).
4) "Transylvanian" probably - transmountainous.
Seventhly, it is also reasonable and in accordance with reason, if some prevent this holy work of the Council by some means, or oppose the same agreement, conclusion and statutes, and do not obey them, or apostatize from the pope without cause, or to do something unfriendly against him, that then and in such a case against them all and everyone, the others, who are of a better opinion and in harmony, should assist the pope and the papal see, and help with all their means.
Eighth, if the pope receives an answer from the Roman king and the princes of the German nation, as well as other Christian kings, from the above mentioned articles, and, as he hopes, receives his will and favor, then the pope hereby commits himself to write out the concilium within half a year, and then to call for the same council within a year, so that in the meantime everything that is needed for the council may be prepared in the city ordered for it, and those who must be in such council may prepare and send themselves for such a journey, and there present themselves from the remote lands.
Hugo Rango, Count, Bishop of Reggio 1) and Prince, also Papal Nuncius.
Lambertus of Briaerde, sstz.
1213 On the following day [June 4], Elector John Frederick of Saxony issued a dilatory reply to both envoys.
See the previous number.
1) That the pope and the imperial majesty have decided to call for and assemble a council. Majesty have decided to call for a concilium and to assemble it, Duke Hans Friedrich of Saxony, Elector 2c., is especially pleased about it, and has also heard nothing better.
For His Electoral Grace knew that it was a great and unavoidable need of the common Christianity.
3. since the almighty God (whom his princely grace would like to ask for, also to order to ask in S. C. F. G. churches) will give grace that a divine, common, free Christian Concilium, as Imperial Majesty has graciously promised the German nation many times, will be carried out and especially in such a way that it will be Christian and legal. Majesty has graciously promised the German nation many times, and especially in such a way that in it Christian and lawful
1) In the old edition: "Ugo Rangen Grase, Bishop zu Neß" 2c.
and in it God's word will judge, as our dear Lord Christ Himself says John, 12, v. 48: "The word which I have spoken, that shall judge him at the last day", undoubtedly, the Almighty God will bestow His grace, that all division and complaining will result in true, right, Christian unity, also in peace and all good.
4 What his C. F. G. would like to do for themselves and advise, promote and help other C. F. G. relatives, S. C. F. G. would like to do with a special, cheerful and inclined will.
5 And S. C. F. G. would be entirely inclined to let themselves be heard in response to the advertisement made by the Pope and Imperial Majesty. Maj. with a final answer to them this time; yet they themselves know and have heard that there are more princes, counts, cities and estates in the Empire of the German Nation who hold to the doctrine and God's word, which remains forever, than His Electoral Grace His Father, Duke John, Elector (of high lordly and blessed memory), and the aforementioned estates and cities at the Imperial Diet of Augsburg before Imperial Majesty. Majesty, with whom His Electoral Grace is in agreement, behind which His Electoral Grace will give such a final answer. Thus, as they are to be respected, it would not serve the cause if they did not allow themselves to be heard with an equal and unanimous answer.
But His Electoral Grace did not want to save them, because the Pope and Imperial Majesty had written to them from Bononia last winter. Majesty wrote last winter from Bononia to the Estates of the German Nation, putting off a council and the sending of their message: so his Electoral Grace, for this and other reasons, had adjourned with his Electoral Grace's relatives for the next John. His Electoral Grace, for these and other reasons, has adjourned with his electoral relatives for the time to come, in the opinion of dealing with them, because they wanted to be heard on their part, due to the pre-touched papal and imperial writings.
Therefore, it is the request and intention of His Electoral Grace not to have any difficulty or displeasure in this. For his Electoral Grace then wanted to report to their fellow relatives about their advertisement and applications, and from this to decide with them on a unanimous and Christian answer, and to have all of them heard by sending or writing to them. And ask them to let His Electoral Grace know where they are to be found at that time, or else that they may be able to
1872 Erl. 55.14 f. Section 1: Tendering of the Council. No. 1213 f. W. XVI, 2272-2274. 1873
on Wednesday, Thursday or Friday after St. John's Day?) of his Electoral Grace and Landgrave Philip of Hesse to Schmalkalden, since they will then be with each other.
(8) For the mind and opinion of His Electoral Grace shall certainly be directed, with God's help and grace, to act and walk by God's grace and help, so that both those who now live on earth and those who may be on earth after our mortal departure shall know with reason and truth that His Electoral Grace does not consider anything dearer, nothing higher, nothing more valuable, and for this, with God's help, they will consider the rest of their lives as pure, salvific, and blessed. Grace has hitherto respected nothing dearer, nothing higher, nothing more valuable, and for this, with God's help, they want to respect the rest of their lives, except the pure, salvific and beatific Word of God, and the true, righteous worship of God, followed by the common peace of the land, not only in the German nation, but also of the entire Holy Roman Empire and Christendom. The aim is to promote and render faithful obedience and submission to the Roman imperial majesty, as his authority ordered by God and his most gracious lord.
1214 Luther's and his colleagues' four concerns regarding the above advertisement.
These four concerns are found in the Eisleben edition, vol. II, p. 324; in the Altenburg edition, vol. VI, p. 130; in the Leipzig edition, vol. XXI, p. 120; in the Erlangen edition, vol. 55, p. 14 and in De Wette, vol. I V, p. 454, with the time determination: "Mitte des Junius" (middle of June), based on Luther's letter to Hausmann of June 16 (No. 1215). From June 15 until around St. John's Day, the Elector personally consulted with the theologians in Wittenberg. The first two concerns will have to be set earlier, and were sent from Wittenberg to Weimar; the last two later, the same will have been sent to Schmalkalden.
a. Luther's first concern.
Between June 4 and 10, 1533.
(1) If the first article were clear and certain what the pope meant by it, then I would have no shortage of the others (for my person). For where he clearly showed that he wanted to hold a council according to God's word and not according to his custom, and committed himself to it, there should be no question whether we want to appear, be obedient, and help exegeting. For we should not only do it, but we would also be obliged to do it, as obeying God Himself.
1) That is, the 25th, 26th or 27th of June.
But now the same article is evil and treacherous, and shuns the light, mumbling in the dark as half an angel and half a devil; saying that it should be a free concilium, sicut ab initio, that is, as from the beginning. If he means by this the first Concilio, and especially the apostles at Jerusalem, as it is written in the stories of the apostles on the 15th and on the 16th, then it must be judged according to God's word. For the apostles concluded from God's words and works 2c. Who would not follow them? 2c. Again he speaks: According to the custom of the church from time immemorial, until this time; herewith he also understands the last Concilia, as the one at Costnitz, at Basel, at Pisa, and the most shameful one at Lateran in Rome, the last one held under Pope Leo the Tenth, which was a mockery and disgrace to all the world. Therefore, his opinion must be that he wants to make such a council, in which the acts and deeds of such councils are read to us as if we did not know them before. And because this is the opinion, no concilium may be made; for it has long since been held, and not only decided, but has now been executed against us for longer than twelve years with banishment, fire, water, sword, and all power and cunning, so that it may not be read to us again at a concilium, we knew it and have experienced it all too well.
Summa, a concilium sicut ab initio, as the first ones were, we understand it no other way, nor can we understand it any other way, than a concilium according to God's word and works. But a concilium according to custom, as was the case at Costnitz and its like, is called a concilium against God's word, according to human arrogance and will.
Because the two, namely, according to God's word and against God's word, in the same mouth of the pope, prove themselves to be lies, one must conclude that the pope in the first article is mocking and fooling the emperor together with our request. For such a council is not desired by us, nor is it promised or decided in the imperial diets; nevertheless he, the liar, calls it a free council; he understands "free" for himself alone, that he wants to do in it what has been used and done up to now, freely and without hindrance.
(5) Above this also his lying is a sign that he boasts of the conciliar custom (although it is not to be suffered), and yet does not himself keep it in these articles; for this is a new thing, and not used before, nor ever heard of, that before the concilium is written, he obliges us and everyone to keep what he will say to us, and we do not know what he wants to say. Here he is aware and hastens the execution; here he can speak clearly and distinctly, and does not murmur in the dark, but well gives to understand what kind of concilium he wants to hold, liberum, that is, what pleases him.
The matter, however, for which a concilium is desired and necessary, concerns the pope and his concilium themselves, and they must be part, and not judge, but the word of God shall judge between the pope and his concilium, and us: therefore it is called a Christian, and not a papal concilium. It is not controversies in Germania (as he calls it), it is controversies of the whole of Christendom against the pope and his teaching, because of the word of God, and Christendom desires a concilium and judgment or testimony from the word of God and the papacy; there it is.
b. Luther's other concern.
Between June 4 and 10, 1533.
1. My advice and good opinion is that one should not object to the sixteen articles 1) but confidently accept them, so that the pope's mouth may be shut: for they are not presented out of necessity of things, but on mischievousness, so that they may have cause to blame and cry out unhappiness on all of us: 2) Behold, the Lutherans will do nothing, yield nothing, suffer nothing, they will not grant in obedience to the Concilii, they will not have the place of pain, they
1) These sixteen articles, which Luther here and also ^5 in this Concerns to assume, must be a different set of articles from the eight articles of the Pope (Col. 1869), because the latter are from beginning to end, especially on the basis of the first article, decisively rejected and rejected, so also in ?4 of this Concerns, in No. 1316, H32, and elsewhere.
2) Instead of "streuen" in the editions, the original reads "schreien" (Burkhardt, p. 214).
They do not want to help exegeting, they want to have everything according to their liking, they want to be the concilium themselves. Now what is the fault that there is no concilium? The pope would like it 2c. To prevent such clamor, it would be fine if we kept the glibness, and let such articles please us, and strive to blame the glibness on the pope himself, namely thus:
2 At all imperial congresses, requests were made for a free Christian concilium, and it was finally promised that the Imperial Majesty would work for it with the Pope. Majesty should work for this with the Pope. Now the pope adds in the first article, and rejects such a request, and does not want to do it, and speaks out insipidly that he wants to make a concilium according to the previous way and custom, although he and we and everyone are well aware that no one has asked for such a concilium. And do as it is written in the Gospel: If a child asked for bread, and the father gave him a stone, or a snake for a fish, or a scorpion for an egg. So here also, when one asks for a free Christian concilium, the pope has the ears of a magistrate, and gives us a concilium according to the previous way, that is, not a free Christian concilium. Because he refuses such a request for a free Christian concilium, and rebukes us with mockery in the butt, we must let it happen and suffer, and command the things to Christ.
For we are not allowed to have a concilium in the former manner, nor do we want to have it; the pope is much less allowed to have it. For we know well beforehand what must and should be concluded in a concilium held according to the previous manner, namely, that the previous concilia should first be confirmed anew; then it is already complete, and an end is decided to the new concilium. Thus the Costnitz Concilium is such a delicious, excellent Concilium, held according to the previous way, that if the pope made a hundred Concilia according to the previous way, none would be so delicious. What do we want to have such great expense and effort in vain, if we neither want nor need a concilium in the former way, and the pope does not need it either, much less? For in the Costnitz Concilium nothing has been forgotten, but more than all else it has been set and ordered, which is and should be the former way and custom,
1876 Erl. 55, 17-19, sect. 1, "Vom Ausschreiben d. Concils. No. 1214, W. XVI, 2277-2279, 1877.
to teach, to live, to avoid, to do, to leave in the papacy 2c. And it has come to such strong execution that countless blood has been shed between Germans and Bohemians, and many thousands of Christians have been martyred, burned, and persecuted over it, and there is still no end to such execution and persecution. What more do you want after the previous way Concilia? Perhaps the pope himself seeks such an execution of his new concilii between the Germans, as he did before between Germans and Bohemia, the tiresome bloodhound and murderer.
4 If we now agree to such a first article, we have already revoked and denied our confession and apologia, and desecrated and destroyed all our doctrine and actions, which have been carried out up to now, and have confirmed and accepted the pope in all his abominations, and our thing must be called and remain vain error, and the pope's vain truth. But God be for that.
Now it is certain and beyond all doubt that the pope cannot suffer a Christian, free concilium (for he well sees how he would have to fall down), and also cannot give any other than in the previous way. Therefore we keep the glimpses where we accept the sixteen articles cheerfully and without refusal, and cry out about his neck in his first article, that in it he so wantonly rejects the request of the emperor, the empire, and all of us, and directs us with our request into the dog's corner. He does not want to listen to anyone, neither to God, the emperor, the empire, nor to us, but wants to be and remain God himself, in defiance of all Christians and the whole world, and do, create, do and leave what pleases him, as he did at Costnitz; he wants to call this a concilium. But the devil asks for such a concilium, and I do not.
c. Luther's and his colleagues' third concern.
Between 25 and 30 June 1533.
1. to name Concilia in the set writing 1) to the message, is very dangerous, and at this place quite unnecessary. For here
1) No. 1216.
nothing else is reported, except that the old and new concilia are unequal. 2) There is no need to tell the truth about the old and new churches, and it is not said that we want to have a trial of the old churches or that we should judge by them. However, it is put in for good measure that the old doctrines of the churches are not against us. For it is written of the doctrine as de Trinitate, and so that their ordinationes are not understood by the ceremonies, although the same are also not contrary to us.
From counterparts.
(2) We mean that in all ways we must be prevented from being misinterpreted, and that we will prevent the Council from taking place. For since other nations would like to have a council, and hope that something fruitful will be done in it, the pope will want to blame all displeasure, due to the prevention, on us, to embitter them against us even more. But if we rely on this article, which all nations also cry out for, that one should judge things according to God's word 3) and not according to papal laws 2c., then we remain unfortunate, and no one can punish it with good grace and equity. Thus, other nations are as tired of papal authority and monastic doctrine as the German nation.
3) Also, only 4) one article is primarily concerned, namely the first, that a free Christian concilium be held, that is, how the trial is to be conducted. This article has already been reported and opposed in the answer given ?) and is clearly enough requested and requested to Imperial Majesty in it. Majesty is asked and reminded clearly enough in it to have the understanding that our matters be heard properly and sufficiently, and judged from the clear Word of God.
4) That one should put further and in specie how the trial should be held, where to look for and take impartial judges) of it is dangerous to put articles.
5 And it is safer to push it home to the emperor in gensrs that he wants to have the understanding,
2) This refers to No. 1216, § 22.
3) This refers to No. 1216, 8 7.
4) "only" in the original, "now" in the editions.
5) This refers to No. 1216, s 34-h 38.
6) This refers to No. 1216, § 38.
that right and Christian procedures are followed. For if it is not, we must always make this excuse before God and the world.
From the counterconcilio.
This is still at present an unnecessary thing, and would be regarded as a great defiance, and with other kings and potentates would give rise to all kinds of concerns, as if one sought thereby to excite the people 2c.
7 Item, such a proclamation is considered void, because it is seen that we ourselves are not one; but we must think beforehand how unity should be established among us.
8) In sum, even if a counterconcilium should be good and useful, it is still to be spoken of at the time of unnecessary).
d. Luther's and his colleagues' fourth concern?)
Between 25 and 30 June 1533.
I also think it best not to act any further now than is necessary and prudent, and not to give the pope or emperor any cause to blame us for misfortune. If they do or do not make a concilium, day will come and council will also come.
Martinus Luther.
Justus Jonas, D.
J. Bugenhagen, Pomer.
1215: Luther's letter to Nie. Hausmann. June 16, 1533.
This letter is found handwritten in Coä. vNurt. 451. k. Libl. 6-otü.; in the Öock, duck. 214 of the Wolfenbüttler Bibliothek and in Aurifaber, vol. Ill, bl. 158. From a Jena manuscript in Seckendorf, nist. NutN., Hb. Ill, s 17, x>. 44; in Strobel-Ranner, p. 221; from the von Ludwig collection in Halle in Schütze, vol. II, p. 287; in De Wette, vol. IV, p. 453 and twice in Walch, namely here (incomplete) and vol. XXI, 1406.
Newly translated from the Latin.
1) The four signatures that appear in the editions, namely: "D. Martinus Luther. D. Justus Jonas, ?rn6positus. D. Pomeranus. M. Philippus Melanchthon," find not in the original (Burkhardt, p. 214). This concern is from Melanchthon's hand.
2) This concern is in Luther's handwriting and has the signatures below in the original (Burkhardt, p. 214).
To the extremely dear and godly man, Nicolaus Hausmann, the faithful and diligent servant of Christ, his dearest brother in the Lord.
Grace and peace in Christ! I have not had time now, my dear Lord Nicolaus, to write in more detail, because of the presence of our most noble Prince, before whom I must preach daily, 3) and at the same time negotiate with him about the answer to be given to the envoys of the Pope and the Emperor, by whom the Pope has sent us some articles about the holding of a concilium, namely, that in this matter we shall act according to his pleasure and according to the custom of the previous conciliums, that is, in which we shall be condemned and burned; But [this the pope says] with slippery words, and words worthy of such a pope. But let us restore to him [such] words as are worthy of him and of us. "Surely there are jacks in the skin, and remain so." They [the envoys] have been treated here 4) very honorably, not for the sake of the pope, but for the sake of the emperor, whose name has been showered with all reverence; but no honor has been shown to the name of the pope. They have not spoken to me, nor to Philip, nor to any among us. For what should a servant of our robber and murderer hear [us] and speak [to us]? More at another time. Now prosper, and pray the Lord for me. On the day after Vitus [16 June] Anno 1533.
Your Martin Luther.
1216 The joint final response of the protesting estates to the imperial and papal authorities on the same advertisement, delivered to them in writing on June 30, 1533.
See No. 1212.
1. our kind and willing services, also gracious greetings before, respectable and venerable one
3) Luther preached on 1 Cor. 15. See St. Louis edition, vol. VIII, 1085 in Cruciger's attribution.
4) namely in Wittenberg, where they were welcomed by a deputation of the university.
in GOD, well-born, 1) dear friends, gracious and favorable gentlemen!
2 After and when you had been with us, the Elector of Saxony, at Weimar, and by order of the most noble, most powerful Prince and Lord, Lord Carol the Fifth, Roman Emperor, at all times Major of the Empire, our most gracious Lord, and the Pope Clementis, advertised to us for the sake of a common and general council, namely, because Imperial Majesty and the Pope were talking to each other about it. Majesty and the pope have talked to each other about it, with the handing over of some articles, which you, the papal nuncio, have sent to us there in writings.
We gave you this answer: we wanted to talk with the other princes, counts and imperial cities, which are related to us because of religion, about such advertisements and articles sent to us, to give you a unanimous answer. For we would be with each other at Schmalkalden on Wednesday after St. John the Baptist's Day [June 25]; with notice to make known the same our answer to you by sent message, or by means of all our letters, and, according to your request, to have the same put in writing.
4 When we now showed your articles and advertisements to our fellow relatives, we all united in this response.
First of all, we express our gratitude to His Imperial Majesty, our most gracious Lord. Majesty, our most gracious Lord, in all submission, that Her Majesty (and as we know and have never been able to understand otherwise than that Her Majesty means it with true Christian loyalty and heart) has not hesitated, for the praise and honor of God the Almighty and the Lord Christ, and for the pacification and welfare of common Christendom, to make gracious provision and promotion for the sake of the common universal concilii. For we are in no doubt that Imperial Maj. Maj., as the most gracious Lord, is heartily desirous of carrying out such a council.
6. also ask God to further bestow His grace on Her Majesty to promote and direct this most important and most useful cause for all people, so that in it the glory of God may be praised, and all false teachings, customs, and burdens may be averted, also that consciences may be advised and helped out of doubt, and that righteous worship and other Christian virtues may again be established.
1) "Respectable" goes to the imperial orator, "Venerable, Well-born" to the Pope's legate, who was a bishop and count.
7 For as we, the Elector of Saxony, have already indicated to you at Weimar: We desire for the highest of a concilii, in which the matters in dispute would be dealt with, judged and adjudicated in a righteous, orderly, Christian manner and according to God's word.
There is no doubt that other nations and peoples, all classes and all Christian minds in all countries are also eager for such a council. For this is ever hidden in the day, that many people's consciences are everywhere burdened with great grievances, which can be healed by no other remedy than in and with such a free concilio.
(9) For this reason, as much as is in us, we do not want to block or set ourselves against the other nations' intentions, plans, desires, and heartfelt longings, desires that are constantly striving for a free concilio, but would like to promote their Christian mind in all ways possible to us.
(10) And are of good hope, where the matters in dispute are righteously and Christianly considered, acted upon and recognized, that God will grant grace to such Christian conduct, that the truth will be brought to light, and a Christian lasting peace will be established.
11 For Her Imperial Majesty has long since put us off such a council. Her Imperial Majesty has long since promised us such a council, and is more than willing to assemble and hold a free, common and Christian council in the German nation at a Diet held by Her Imperial Majesty. The fact is that her imperial majesty has long before requested us to assemble and hold such a council, and more than at an imperial diet held by her imperial majesty, a free, common, general, and Christian council has been nobly and highly considered, considered, and deliberated upon, all of which it is highly necessary to report here. For after this division and disunity in religion and faith arose from the fact that indulgences were preached too brazenly, and several errors and abuses, the correction and rejection of which are highly necessary for all of Christendom, have been contested; although Pope Leo, of the name of the Tenth, has condemned and condemned this doctrine, by which the errors and abuses mentioned have been punished: Nevertheless, since we have always contested such judgment, condemnation, and condemnation on the basis of the holy, true prophets and apostles' writings and sayings, it was deemed highly necessary to assemble such a council as touched upon, in which the matters should be acted upon and heard again; and the words of a farewell are thus: to separate out and retain what is good.
12 And this has not only been our mind and opinion, but also that of all other chur-.
and princes and estates, as well as some of the held imperial congresses bring clear farewells. Because they themselves also say and confess that some errors and abuses have arisen in Christendom, whose abolition is necessary, and realize that all the world desires a council in which the consciences can be helped.
And after the pope condemned this doctrine, this article was actually and expressly weighed in the existing councils of the Reichstags, that a free and Christian, either general or national council should be held in the German nation.
14 And for this very reason, in clear and explicit terms, it was decided to hold a free and Christian council, so that the papal condemnation and neither the pope's nor any other authority would be detrimental to us. Also, that matters be considered, discerned, and judged not according to papal decrees or school ordinances, which are contested by ours, but according to the holy divine Scriptures, as the most ancient canons and ecclesiastical laws command and decree.
15 For if anyone's authority should be more valid than the holy divine Scriptures and Christian conscience and knowledge, it is certain that nothing fruitful will be done or accomplished against the pope, not only in these matters of ours, but also from other complaints. For it is known how it was done in several previous councils, where reformationes were also carried out and prevented by the pope. And all in all, it has been decided, for obvious and excellent reasons, to hold a Christian and free concilium in the German nation, as also Imperial Majesty, our most gracious Lord, has decided. Majesty, our most gracious Lord, has granted.
16 But Pope Clement's articles, sent to us, the Elector of Saxony, concerning a future concilium, are not in accordance with the above-mentioned imperial general described and sealed grants and decrees.
For although in the first article 1) the pope calls it a free concilium, in truth he is dealing with something else, since he first of all dares to take and obligate the potentates and princes in such a way that he may have them in his entanglement. For if the pope wanted to have a free concilium, he would not demand such an obligation, which could not benefit him if something were concluded against him in a free concilium from God's word and holy scripture. Because he now
1) Here we have deleted the words: "an article".
If the pope wishes to bind everyone beforehand, he must certainly intend to exercise and increase his own authority in the name and appearance of the Council. And the obligation serves him so that no one may challenge papal abuses and human statutes; or if someone wanted to challenge them, that the pope nevertheless incites the others, whom he has in obligation, against him to suppress him.
18 Now we do not know what the others will do; but this article is, in our opinion, more directed and placed to deter all nations from the Concilio than to induce and bring them to it.
19 For who could in good conscience commit himself, while it is still hidden what order, manner, and measure the matter should be handled, and whether the pope together with his kinsmen and followers will insist that his authority in the council should be more valid than that of those who have a Christian concern, as has been done in previous councils?
(20) Likewise, whether it is the opinion and mind of the pope to judge and adjudicate the matters in dispute according to the holy Scriptures, or according to his authority, or according to the traditions and statutes that have been introduced and invaded, without any foundation in the divine Scriptures?
21 Subsequently, the pope entangles and binds the freedom of the concilii in such a way that he allows himself to be heard to proclaim and hold such a concilium as has been held from time immemorial.
(22) Now we do not reject any of the rules and regulations that were established in the old Christian churches according to God's Word and the Holy Scriptures. It is undeniable, however, that some new councils are not at all like the old ones, because they love papal power and the ordinances of men too highly and make them too great.
Therefore, it is easy to understand that these words, "according to the custom of the churches," are dangerous, that this council has the freedom that both princes and estates consider most necessary in this matter, and that the matter itself requires it. For the pope wants everything to be done and judged according to his laws and human statutes and his authority, as it is held in the new concilia.
(24) In this form, there will be neither a free concilium nor such a concilium as would be useful and conducive to providing help, comfort and counsel to the doubtful and distressed Christian consciences, nor to bringing peace to the holy Christian Church.
25 Because Pope Clement, Imperial Majesty, has not yet granted the Princes and Estates' petition to Imperial Majesty to hold a free Christian council, and the Pope has so much as noted that he will not grant a free council. Majesty to hold a Christian free concilium, nor has she granted their request, and the pope gives so much to note that he does not intend to hold a free concilium, but as soon as the articles are received, he subordinates himself to strengthening and fortifying his power, and to capturing and obligating the princes:
26. Majesty, our most gracious Lord, we most humbly request that, in view of the fact that this matter is of the utmost importance, and that in it there is peace for the whole of Christendom and the Church, and all welfare and ruin for the whole nation, you, as the most benevolent Emperor, will see to it that such a concilium is held, so that in it these matters may be righteously and properly recognized, and judged and adjudicated according to God's Word. As then Imperial Majesty Majesty should do, even according to the law, that Imperial Majesty should be concerned about this. Majesty is to judge and decide matters according to God's word, as often and as thickly as the Pope is opposed to the truth, so that the Pope is not both part and judge.
(27) For all nations are in anticipation of this Council, and they all wish and desire that the doubtful and troubled consciences may finally be advised and helped, and that the most important matters necessary for salvation may be decided. For in many hundreds of years, no greater, more important matters have been discussed than in this time, out of the abuses and atrocities that have occurred and grown up against the Gospel, God's grace and the glory of Christ long before us.
28 If a concilium is not held, as has been promised and promised here before, what secret annoyance would arise in all pious and Christian hearts, and what troubles of conscience would result from it, may easily be considered.
Moreover, it is to be feared that if the pope were to flee from righteous and lawful knowledge that is in accordance with God's Word, then Christianity and the church would be plunged into much greater unrest, disunity, and indignation than has been the case up to now.
30 But we are of comforting hope, our lords and friends, also most gracious and gracious lords, the Christian kings and potentates, and first of all the sovereigns, princes, and estates of the German nation, because they have relied on so many things.
They have expressly requested that the sixteenth and seventeenth imperial congresses hold a Christian and free concilium in German lands, and they have made a unanimous agreement that they will not consent to any other concilium, or that they will not allow themselves to be led into such an entanglement of the Pope (as he intends and seeks to do in his articles concerning the future concilium, which he has sent to us, the Elector of Saxony). For this obligation is an unheard-of innovation and full of danger; thus one cannot ever judge and adjudicate these matters righteously if it is not to be done freely and without entanglement or connection.
If the pope did not want to help the things, all those who committed themselves to the pope would be guilty of it, so that henceforth error, abuse and idolatry would be strengthened and would stand for eternity.
32 Therefore, we hereby declare, testify, and condition that we cannot and will not consent to the content of the articles sent by Pope Clement to us, the Elector of Saxony. For we can by no means renounce the true and righteous doctrine of the Gospel by blaspheming the teachings of Christ, even if they are condemned by the pope and his followers and those involved with them.
33) But if Pope Clement will hold a council of his will and good pleasure, in which he will judge and pass judgment according to his authority, then we will command the Almighty to do things for the whole of Christendom and the church, and let them be done according to his divine will and good pleasure; he will keep his righteous, true gospel, according to his promise and promise.
34 We hereby reserve the right for ourselves and ours, even if the Council is to be held in such an entangled manner as the Pope claims to hold it, and if we want to be imposed upon him (as we do not want to provide ourselves with the assurance and assurance that His Majesty has graciously given us for this purpose). Majesty has graciously given us for this purpose), nevertheless, on constant and harmless, unalterable, sufficient assurance and assurance, as we shall therefore require and find, that it may be to the praise and glory of God's word to attend such Concilium, or to provide it through ours with a just order, to report and present all our Christian needs, as much as may be deemed convenient by us, everywhere; but with the repeated condition that we may not enter into Pope Clement's article, or into such a council, which is not
According to the imperial treaties 1) made, by no means want to have consented.
35 If, however, the council, entrapped and bound by the pope, concludes something against God and His holy word by unheard innovation, we will be excused before God and all nations.
(36) For we are not willing to prevent and oppose the concilium, but ask most diligently and most humbly that ways be found to hold such a free and Christian concilium, in which consciences may be advised and helped, the glory and honor of our dear Lord and Savior Christ may be praised, and a Christian and lasting peace and unity of Christendom may be established.
37 For where the pope alone will deal with strengthening his intemperate power and ungodly opinion and unscriptural worship, by the Roman imperial authority of our most gracious and kind Lord. For if the pope alone is to strengthen and fortify his intemperate power and ungodly opinion and unscriptural services by means of the Roman Emperor's Majesty, our most gracious, pious and benevolent Lord's power, and also by means of the applause of kings, princes and other nations, if he were to conclude and judge without prior righteous, just and lawful judgment, we do not believe that this would serve to ensure the lasting peace and unity of Christendom and the Church. It will also certainly not suit the pope, if he wants to be a right shepherd, who is obliged to counsel and help people's consciences, and to entice and encourage people to righteous godliness and all Christian works.
38 Therefore, to your respectability and dignity, it is our friendly, gracious and obliging request and plea that you accept this response to your advertisement and articles submitted, and present it to the Imperial Majesty, our most gracious Lord, and to the Pope, with the most humble request that their Imperial Majesty would not want us to do otherwise, for our unavoidable Christian need, than in mercy (as we have then committed ourselves to their Imperial Majesty). Maj,
1) "der Reichsabschiede" put by us instead of: "des Reichsabschieden".
2) "Conscience" put by us instead of: "certainty".
as our God-ordained authority, our most gracious Lord) understand and note that His Imperial Majesty will act amicably and graciously. Which we again most humbly request to procure such a concilium as the importance and danger of the matter requires, and at so many imperial congresses have put off His Imperial Majesty. Majesty at so many imperial congresses. Namely, that a free and Christian concilium be held in the German nation, in which the matters in dispute are recognized and judged according to God's word by Christian, unsuspicious negotiators.
39 His Majesty God Almighty will do a pleasing work in this, and will not be able to do anything better or more useful to all nations and peoples, nor more fitting to His great power and happiness, than that His Imperial Majesty turn their power and authority to the propagation of our dear Lord Christ's honor, glory and fame, and to establish a lasting peace for all Christendom. Majesty use their power, authority and ability for the spreading of our dear Lord Christ's honor, glory and fame, and to establish a lasting peace of the whole Christendom,
(40) And not to strengthen some rages, which have raged and raged against pious and innocent people for many years without ceasing, solely because of the comforting, solely salvific teaching and preaching of our dear Lord Christ.
Thus we and our superiors are ready and willing to earn their imperial majesty with our bodies and all our wealth.
42. we also wish to hereby pledge our allegiance to Her Imperial Majesty, our most gracious Lord. Maj., as our most gracious Lord, in all submissiveness. Date at Schmalkalden, the last day of June, Anno Domini 1533.
Röm. kaiserl. Majesty
subservient and obedient princes
Johann Friederich, Duke of Saxony, Elector 2c.
Ernst, Duke of Brunswick and Lüneburg.
Philip, Landgrave of Hesse 2c. Together with other princes, counts and cities related to us in this answer.