or "Articles of Christian Doctrine Which Should Have Been Delivered to the Concilium at Mantua, or Where Else It Would Have Been," by D. Martin Luther in 1537.
After Pope Paul III had announced a concilium to Mantua (No. 1224), the Elector John Frederick ordered in a letter of 11 December 1536
(this letter is in Burkhardt, Luthers Briefwechsel, p. 271) Luthern to draw up articles of doctrine and to indicate in which articles one would like to yield and give way for the sake of peace or not. By January 25, 1537, at the latest, "such a list and concerns" were to reach the Elector (Burkhardt, 1. e. p. 272). Luther wrote these articles still in the year 1536 inz December, submitted them, as the Elector had wished, on December 28 and the following days (De Wette, vol. V, p. 45) to Amsdorf, Agricola, Spalatin, and the other Wittenberg theologians, Jonas, Cruciger, Bugenhagen, and Melanchthon (Spalatin's Annals, p. 307), for review, and sent them, signed by himself and the aforementioned theologians, to the Elector through Spalatin on January 3, 1537. Melanchthon had signed with an addendum in which he expresses himself about the authority to be granted to the pope. In a letter to Luther dated January 7, 1537 (Kolde, Vunlsota, p. 287), the Elector expressed his displeasure with this addition. The Jena edition (1568), Vol. VI, p. 522, however, sharply castigates Melanchthon's later behavior on the basis of this addition in a note; not the addition itself. In the Wittenberg edition, the signatures are missing, thus also this addition. At the convention of the Protestant estates assembled in Schmalkalden in February 1537, the articles were approved and signed by them. However, the signing was not done as a solemn act of the convention, but in a free manner; the other theologians also did not sign on the same day or in the same place.
The original manuscript by the hand of Luther is in the Heidelberg University Library Oock. Untat. Osrm. 423 and was published by Marheineke in 1817. In front of it is not the preface, which Luther later prepared for printing, but only a preface consisting of six short lines. The articles were printed only in the year 1538. The editing was done by Luther himself, and in the process there were various changes by additions and omissions, which, however, do not alter the sense (J. T. Müller, die symbolischen Bücher, p. HXXVII). The first edition has the title: "Artickel, so da hetten sollen auffs Concilion zu Mantua, oder wo es würde sein, überantwortet werden, von vnsers teils wegen. And what we accept or give announced or not etc. D. Mart. Luth. Wittemberg. N.V.XXXVIII." At the end: "Printed at Wittemberg by Hans Lufft. M.D.XXXVIII." Eight quarto sheets. In the same year two other editions in quarto followed, then in the years 1543 and 1545 two octavo editions, which Luther himself arranged. Among many other editions, which were published in Wittenberg in 1550 by Peter Seiz the Younger, in Jena in 1555 by Christian Rvdinger, in 1557 by Thomas Rebart in Jena, in 1559 by Christian Rödinger's heirs, and by the Wittenberg theologians in 1575 and 1576, we mention only one, which originated from Spalatin's copy, which is in the archives in Weimar, was available at the convention in Schmalkalden and was signed there: "Articles of the Evangelical Lere, so da hetten sollen auffs Concilium überantwortet werden etc. Now everything from Vrsachen in the preface reported, from Fürstl. Order at Weymar by the court preachers there. ÄVIUII." Quarto. This edition was included in the German Concordienbuch in 1580. The name Schmalkaldic Articles was not attached to them until 1553 in this edition (see J. T. Müller I. e. S. I,XXXVIII).
1918 Erl. (2.) 25,168 f. Cap. 15: Negotiations for a Concilii. W. XVI, 2326 f. 1919
during the disputes between the Weimar and the Wittenberg theologians, and has remained ever since. Wherever the Schmalkaldic Articles are mentioned before this time, they are not to be understood as referring to these, but to those of the conventions held at Schmalkalden (1529, 1531 and 1540).
The Schmalkaldic Articles were translated into Latin by a Dane studying in Wittenberg, M. Petrus Generanus, and, with a preface by Veit Amerbach, were printed in 1541 by Joseph Clug in Wittenberg. Probably because of Amerbach's preface, who later defected to the Papists and became professor of philosophy in Ingolstadt (De Wette, Vol. V, p. 629), not this good translation was included in the Concordienbuch, but a much worse one, which is attributed to Selnecker, but is most likely taken from an Allsgabe, which appeared in 1579 at Wittenberg, since Selnecker's text of 1580 reproduces the same conspicuous error 1) that is found in this edition. By the way, Selnecker himself organized a German-Latin edition in 1582, in which the original Latin text of the appendix is given, which was then included in the Concordienbuch. The Generanus edition appeared again in Wittenberg in 1542, but without Amerbach's preface. Another edition also appeared without Luther's name, as can be seen from the Postremus Catalogus haereticor. Romae conflatus 1559 cum Annotati. Vergerii. Pforzheim. 1560. where it is listed among the
Books incerti nominis is cited.
Two counter-pamphlets against the Schmalkaldic Articles were published, one by Cochläus, whose name is not mentioned on the title but in the preface, at Leipzig by Nicolaus Wolrab; the other by Georg Wicel, also at Leipzig, in 1538.
In the collective editions, our writing is found: in the Wittenberg (1553), vol. IV, p. 416; in the Jena (1568), vol. VI, p. 509; in the Altenburg, vol. VI, p. 1227; in the Leipzig, vol. XXI, p. 205; in the Erlanger (I.), vol. 25, p. 109, and in the second edition, vol. 25, p. 163. We give the text according to J. T. Müller, "die symbolischen Bücher," p. 295.
[Preface to the original manuscript.]
The articles
His satis est doctrinae pro vita ecclesiae2 ) Ceterum in politia et oeconomia satis est legum, quibus vexamur.
ut non sit opus, praeter has molestias fingere alias ; quas novimus sufficiunt, et sit malitiae finis....
[Herewith is enough of the teaching for the life in the church. By the way, in the
1) One can hardly say: misprint, since "the highest and last court is translated by ultiruum ksraulum (court at dinner) instead of sliäioium (decision, judgment).
2) The manuscript in its present state must be very illegible. Marheineke has in this short preface, moreover, that he has omitted this word,
There are enough laws in the worldly government and in the household with which we are plagued, so that it is not necessary to invent others besides these complaints. There is enough of those we know, and there is an end to wickedness.
Preface by D. Mart. Luther.
1. Since the pope Paul, of the name of the third, announced a concilium last year, to be held at Mantua on Pentecost, and afterwards moved away from Mantua, that it is not yet known where he will or can put it, and we should provide ourselves on our part, that we would either also be called to the Concilio, or be condemned without being called, I was ordered to put up articles of our doctrine, and to bring them together, whether it would come to action, what and how far we wanted to or could give way to the papists, and on which we finally intended to insist and remain.
Accordingly, I have brought these articles together and delivered them to our part. They have also been accepted by us, and unanimously confessed, and it has been decided that they should be publicly delivered (if the pope with his own should one day be so bold as to hold a fairly free concilium without lies and deceit, as he would be well obliged to do), and that we should present our confession of faith.
(3) But because the Roman court is so frightened of a free Christian council, and the light shines so shamefully, that it has also taken away the hope of those who are of its part, as if it would never suffer a free Christian council, much less hold it itself, so that they are almost angry about it, and have no small complaint about it, when they realize that the pope would rather lose the whole of Christendom and have all the souls of the people lost.
no less than seven question marks with which he doubts his solution. E. Hermann, who has discussed this preface in detail in the Zeitschrift für Kirchenrecht von Dove und Friedberg, vol. 17, 1882, pp. 231-242, remarks here: "Only traces of a strongly abbreviated word, which must have been sooltzsius", and furthermore brings to his solution, which we reproduce here according to the Erlangen edition, several "perhaps".
3i This little preface contains exactly the same thoughts that are expressed in the last two paragraphs of Luther's following preface.
before he wants to reform himself or his own a little, and have a measure set for his tyranny: Nevertheless, I want to publish these articles by public pressure, if I should die before, because a concilium would (as I fully expect and hope), because the light-avoiding and day-shunning scoundrels have such a miserable trouble, and prevent the concilium, so that those who live and remain after me may have my testimony and confession to present, over and above the confession that I have previously made, on which I have remained until now, and will remain, with God's grace.
4 For what shall I say? How shall I complain? I am still alive, writing, preaching, and reading daily, yet such poisonous people are found, not only among the adversaries, but also false brothers, who want to be of our part, who dare to lead my writing and teaching straight against me; let me watch and listen, whether they know that I teach differently, and want to decorate their poison with my work, and seduce the poor people under my name; what will become more and more after my death?
Yes, I should justly answer for everything, because I am still alive. Yes, again, how can I alone shut all the devil's mouths? Especially to those (as they are all poisoned) who do not want to hear or notice what we write, but only practice with all diligence how they may most shamefully pervert and corrupt our words in all letters. To such I let the devil answer, or finally God's wrath, as they deserve.
(6) I often think of the good Gerson who doubts whether one should write something good in public. If one does not, then many souls are missed that one could save; but if one does, then the devil is there with countless poisonous, evil mouths, which poison and pervert everything, so that the fruit is prevented. But what they gain from it is seen in the day. For since they lied so shamefully against us, and wanted to keep the people with lies, God has continued his work, making their pile smaller and ours larger, and disgracing them with their lies, and still continues to do so.
I have to tell a story. Here in Wittenberg a doctor was sent from France, who said publicly before us that his king was sure and certain that there was no church, no authority, no marital status among us, but that everything went among themselves like cattle, and everyone did as he pleased. Now counselor, how will they look upon us in that day before the judgment seat of Christ, who have imagined such gross lies to the king and other countries by their writing to be vain truth? Christ, the Lord and Judge of us all, knows very well that they have lied and lied, and that they will have to hear the verdict again; I know this for certain. God will convert those who are to be converted to repentance! To the others it will be said: Woe and ache forever.
8 And to return to the matter at hand, I would indeed like to see a truly Christian concilium, so that many things and people would be helped. Not that we need it, for our churches are now, by God's grace, so enlightened and equipped with the pure word and right use of the sacraments, with the knowledge of all kinds of conditions and right works, that we do not ask for a concilium here, and in such matters know neither to hope nor to expect anything better from the concilium; but there we see in the bishoprics everywhere many parishes empty and desolate, that one's heart would break. And yet neither bishops nor canons ask how the poor people live or die, for whom Christ died, and they should not hear him speak to them as the right shepherd to his sheep, so that I am afraid and afraid that one day he would let an angelic council go over Germany, which would ruin us all like Sodom and Gomorrah, because we mock it so unjustly with the council.
(9) About such necessary church matters, countless great things would also have to be corrected in the secular state. There is disunity among princes and estates, usury and avarice have been torn down like a flood of sin, and vain law has become, wantonness, fornication, arrogance with clothes, eating, playing, flaunting, with all kinds of vice and wickedness, disobedience of the subjects, servants and workers, of all trades, even of the peasants.
have so outgrown it that ten conciliis and twenty imperial congresses will not be enough. If one were to deal with such main matters of the spiritual and secular state, which are against God, in the Concilio, one would probably get one's hands full, so that in the meantime one would probably forget the children's game and folly of long skirts, large plates, wide belts, bishops' and cardinals' hats or staffs and such jugglery. If we had first obeyed God's command and order in the spiritual and secular realms, we would find time enough to reform the food, clothing, plates and casel. But if we want to devour such cameos, and for that we want to cow gnats, leave the beams standing, and straighten the splinters, then we would probably also be satisfied with the Concilio.
(10) For this reason, I have set forth few articles, for without this we have so much command from God to do in the church, in the authorities, in the home, that we can never carry them out. What is the point, or what is the use, of making many decrees and statutes about this in the Council, especially if we do not respect or keep these main things commanded by God? It is as if he had to celebrate our jiggery-pokery for trampling underfoot his serious commandments. But our sins weigh us down, and do not allow God to have mercy on us; for we do not atone, nor do we want to defend all abominations.
Oh dear Lord JEsu Christe, you yourself hold Concilium, and redeem your own by your glorious future! It is lost with the pope and his own. They do not want you. Help us, poor and miserable, who sigh to you and seek you earnestly, according to the grace you have given us, through your Holy Spirit, who lives and reigns with you and the Father, eternally praised, amen.
The first part
is from the heights articles of divine majesty, as:
1. that Father, Son and Holy Spirit, in One divine essence and nature, are three distinct persons, one God, who created heaven and earth.
II. that the Father is born of no one, the Son of the Father, the Holy Spirit proceeding from the Father and the Son.
III. that not the Father, nor the Holy Spirit, but the Son became man.
IV. That the Son was thus made man, that he was conceived by the Holy Spirit without male intervention, and that he was born of the pure holy virgin Mary. He then suffered, died, was buried, went to hell, rose from the dead, ascended to heaven, and sits at the right hand of God, henceforth to judge the living and the dead, etc. as the Apostle, item. St. Athanasii Symbolum, and the common children's catechism teaches.
These articles are in no dispute nor controversy, because we confess the same to both parts. Therefore, it is not necessary to deal with them further now.
The other part
is of the articles concerning the ministry and work of Jesus Christ or our salvation.
Here is the first and main article:
1. that Jesus Christ, our God and Lord, "died for our sins and rose again for our righteousness", Rom. 4, 25. and "he alone is the Lamb of God who bears the sin of the world", Joh. 1, 29. and "God has laid all our sins on him", Isa. 53, 6. item: "They are all sinners, and are justified without merit by his grace, through the redemption of Jesus Christ in his blood" etc. Rom. 3, 23. 24.
002 Forasmuch then as these things must be believed, and otherwise by no works, law, or merit, can they be attained or obtained, it is clear and certain that such faith alone justifies us. As Rom. 3:28, St. Paul says, "We hold that a man is justified without works of the law, through faith." Item, v. 26: "That he alone may be justified, and justify him that is of faith in Jesus.
3. from this article nothing can depart or yield, let heaven and earth fall, or what will not remain. "For there is none other name given among men, whereby we may be saved," says Peter.
Apost. 4:12, "and by his wounds we are healed," Isa. 53:5, and on this article stands everything that we teach and live against the pope, the devil and the world. Therefore we must be absolutely certain of this and not doubt, otherwise all is lost, and the pope and the devil and everything against us will have the victory and the right.
The other article. From the fair.
4. that the mass in the papacy must be the greatest and most horrible abomination, as it strives straightforwardly and violently against the main article, and yet has been the highest and most beautiful above and before all other papal idolatries. For it is held that such a sacrifice or work of the Mass (even done by a bad boy) helps man from sins, both here in life and there in purgatory; which alone the Lamb of God should and must do, as said above. This article is also not to be deviated from or abated; for the first article does not suffer it.
5 And if there were reasonable papists, one would want to talk to them in such a friendly way, first of all: why do they hold so hard to the mass? After all, it is a mere human folly, not commanded by God. And we may drop all human fools, as Christ says Matth. 15, 9: "They serve me in vain with the commandments of men.
6 Secondly, it is an unnecessary thing, which one can well leave without sin and driving.
Third, the sacrament can be obtained much better and more blessedly (indeed, only blessedly) after Christ's institution. What is the point of forcing the world into misery and distress for the sake of a fictitious, unnecessary thing, when it can otherwise be had well and more blessedly?
(8) Let it be preached publicly to the people how the mass may remain without sin as a human practice, and no one be damned who does not respect it, but may well be saved without the mass by a better way. What does it matter if the mass then will not fall from itself? not only among the mad mob, but also among all pious, Christian, reasonable, God-fearing hearts. Much more, when they would hear that it is a dangerous thing, invented and contrived without God's word and will.
(9) Fourthly, because such innumerable, unspeakable abuses have arisen all over the world with the buying and selling of fairs, it should be left alone to prevent such abuses, even if it had something useful and good in itself. How much more should it be allowed to prevent such abuses forever, because it is quite unnecessary, useless and dangerous, and everything can be more necessary, useful and certain without the fair.
(10) Fifthly, since the mass is nothing else, nor can it be anything else (as the Canon and all the books say), but a work of men (also of bad boys), so that one may reconcile himself, and others with himself, against God, acquire and earn forgiveness of sins and grace (for this is how it is held, if it is held in the very best way; what else should it be?), then it should and must be condemned and rejected. For this is directly contrary to the main article, which says: that not a wicked or pious minister with his work, but the Lamb of God and Son of God bears our sin.
(11) And if someone wants to pretend for the sake of appearances that he wants to report or communicate himself for devotion, he is not serious. For if he wants to communicate seriously, he certainly has done so, and in the best way in the sacrament, after the institution of Christ. But to communicate himself is a human conceit, uncertain and unnecessary, and forbidden. And he does not know what he is doing, because without God's word he follows false human pride and ignorance. So it is also not right (if everything else were bad) for someone to use the common sacrament of the church according to his own devotion, and to play communion with it to his liking, without God's word, outside the church.
12 This article of the Mass will be entirely in the Concilio. For if it were possible for them to yield to all the other articles, they cannot yield to this article. As Campegius said at Augsburg: he would let himself be torn to pieces before he would let the mass go. So too, with God's help, I will let myself be reduced to ashes before I let a sacristan with his work, be it good or evil, be like my Lord and Savior JEsu Christo or.
be higher. Thus we are and remain eternally divided and opposed to one another. They know well that where the mass falls, there lies the papacy. Before they let this happen, they kill us all where they can.
Above all, this dragon's tail, the fair, has spawned much vermin and filth of many an idolatry.
14 First of all, purgatory. With masses, vigils, the seventh, the thirtieth, and annual celebrations, and finally with the common week and the day and bath of all souls in purgatory, the mass is used almost exclusively for the dead, while Christ instituted the sacrament exclusively for the living. For this reason, purgatory, with all its splendor, worship, and trade, is to be regarded as a mere devil's ghost. For it is also contrary to the main article that Christ alone, and not the work of men, should help souls. Without this, nothing else is commanded or ordered by the dead. For this reason, it may well be left alone, if it were neither error nor idolatry.
(15) The papists here cite Augustine and some of the fathers who are said to have written about purgatory, and think that we do not see to what and to what end they are leading such sayings. St. Augustine does not write that there is a purgatory, nor does he have a scripture that forces him to do so, but leaves it in doubt whether there is one, and says: his mother desired that she be remembered at the altar or sacrament. Well, all this is nothing but the devotion of individuals who do not establish any articles of faith (which belong to God alone).
But our papists lead such a human word to believe that one should sacrifice to their shameful, blasphemous, cursed fair of masses of souls in purgatory etc. They will not prove this for a long time from St. Augustine. When they have finished the feast of masses, of which St. Augustine never dreamed, then let us talk with them whether St. Augustine's word without Scripture may be tolerated, and the dead remembered in the Sacrament. It is not valid to make articles of faith out of the holy fathers' work or word.
otherwise it would also have to become an article of faith, what they had for food, clothes, houses, etc. as one has done with the sanctuary. It is said that God's Word is to be an article of faith, and no one else, not even an angel.
17 Secondly, it follows from the fact that the evil spirits have caused much evil, that they have appeared as human souls, and have faked masses, vigils, pilgrimages and other alms, with unspeakable lies and mischiefs. Which we have all taken for articles of faith and must live by them, and the pope confirms this, as well as the mass and all other abominations. There is also no yielding or slackening here.
Thirdly, pilgrimages, where masses, forgiveness of sins and God's grace were also sought. For the mass ruled it all. Now it is certain that without God's word such pilgrimages are not commanded, nor are they necessary, because we may well be better off, and leave them without all sin and driving. Why do we leave at home our own parish, God's word, wife and child etc., which are necessary and commanded, and run after the unnecessary, uncertain, harmful cirrus of the devil, without the devil having ridden the pope to praise and confirm such things, so that people often fall from Christ to their own works and become idolatrous, which is the worst thing about it, over and above that it is unnecessary, unbidden, inadvisable and uncertain, as well as harmful; therefore there is also no yielding or giving in here. etc. And let it be preached that it is unnecessary and dangerous, and then see where pilgrimages remain.
19) Fourthly, the brotherhoods in which the monasteries, convents, and also vicars have committed themselves and shared (rightly and honestly) all masses, good works, and so on, both for the living and the dead, which is not only vain human action, without God's word, quite unnecessary and unbidden, but also contrary to the first article of salvation, and therefore not to be suffered at all.
20. fifth, the sanctuary, in which many a public lie and fool's work is invented, of dog's and horse's bones, which also, for the sake of such superstition, the devil has made up.
The fact that the mass has been laughed at should have been condemned long ago, even if there were something good about it, and without God's word, neither commanded nor advised, it is quite unnecessary and useless. But the most important thing that it also has to work indulgence and forgiveness of sins, as a good work and service, as the mass etc.
(21) The sixth: Here belongs the dear indulgence, which is given both to the living and the dead (but for money), and the suffering Judas or Pope sells the merits of Christ, along with the other merits of all the saints and the whole church, in it (2c). All of which is not to be suffered, and not only without God's word, without need, unbidden, but contrary to the first article. For Christ's merit is not obtained by our work or penny, but by grace through faith, without all money and merit, not by Pabst's power, but by the preaching or God's word.
From invocation of the saints.
(22) The invocation of the saints is also one of the abuses of the end-Christianity, and is contrary to the first main article, and blots out the knowledge of Christ. It is not commanded or advised, nor is it exemplified in Scripture, and all things would be a thousand times better in Christ if they were equally good, but they are not.
23 And although the angels in heaven pray for us (as Christ himself does), so also the saints on earth, or perhaps in heaven, it does not follow that we should call upon the angels and saints, worship them, fast for them, celebrate for them. It does not follow from this that we should call on the angels and saints, worship them, fast, celebrate mass, offer sacrifices, establish churches, altars, worship, and serve them in other ways, and consider them helpers in need, and divide all kinds of help among them, and assign to each one a special one, as the papists teach and do, for this is idolatry; and such honor belongs to God alone. For you can pray for me as a Christian and saint on earth, not in one need, but in all needs. But for this reason I should not worship you, call upon you, celebrate, fast, sacrifice, say mass in your honor, and put my faith in you for bliss. Otherwise I can honor, love and thank you in Christ. Now when such idolatrous honor is taken away by the angels and dead saints,
the other honor will be without harm, even soon forgotten. For where there is no longer any hope of benefit and help, both bodily and spiritual, the saints will leave them in peace, both in the grave and in heaven; for in vain, or out of love, no one will much remember, respect or honor them.
24 And in sum, what the mass is, what has come from it, what is attached to it, we cannot suffer and must condemn, so that we may keep the holy sacrament pure and certain, according to the institution of Christ, used and received by faith.
The third article. Of foundations and monasteries.
(25) That the monasteries and convents, founded in good opinion in the past, should again be ordered to educate learned men and disciplined women in such a way that they may have pastors, preachers and other church servants, as well as other necessary persons for secular government in cities and countries, and also well-bred virgins for house mothers and housekeepers (2c).
If they do not want to serve this purpose, it is better to let them lie desolate or to tear them down, than that they, with their blasphemous worship, invented by men, should be held as something better than the common Christian state and offices and orders established by God. For all this is also against the first main article of the redemption of Jesus Christ. Furthermore, that they (like all other little human beings) are not commanded, not necessary, not useful, and make dangerous and futile effort, as the prophets call such services Aven, that is, effort.
The fourth article. From the Pabstthum.
27) That the pope is not jure divino, or from God's word, the head of all Christendom (for this belongs to One alone, who is called Jesus Christ), but only bishop or pastor of the churches at Rome, and of those who have willingly, or by human creature (that is, secular authority), come to him, not to be Christians under him as a lord, but next to him as brothers and companions, as the old Concilia and the time of St. Cyprian also indicate.
28. but now no bishop is allowed to
We do not want to call him brother, as at that time, but must call him his most gracious lord, even if it were a king or emperor. We do not want to, should not and cannot take this on our conscience; but whoever wants to do it, let him do it without us.
From this it follows that all that the pope has done and has undertaken out of such false, sacrilegious, blasphemous, usurped power, has been and still is vain devilish history and business (without what concerns the bodily government, in which God may well do much good to a people through a tyrant and a knave), to corrupt the whole holy Christian church (as much as was in it), and to disturb the first main article of the redemption of Jesus Christ.
(30) For there are all his bulls and books in which he roars like a lion (as the angel Revelation 12:1), that no Christian can be saved, except he be obedient to him and subject to him in all things, what he wills, what he says, what he does. All of which is no different than saying, "Even if you believe in Christ and have everything in him that is necessary for salvation, it is still nothing and everything in vain if you do not consider me your God and are subject and obedient to me. Since it is evident that the holy church has been without a pope for at least five hundred years, and to this day the Greek and many other language churches have never been under the pope and still are not. So it is, as often said, a human poem, which is not commanded, without need and in vain; for the holy Christian church can well remain without such a head, and would probably have remained better, if such a head had not been raised up by the devil. Nor is the papacy of any use in the church, for it exercises no Christian office, and so the church must remain and exist without the pope.
(31) And I suppose that the pope would not want to be supreme jure divino or by God's commandment, but in order that the unity of the Christians against the herds and heresy would be the more strongly preserved, one head would have to be given, to which the others would all adhere. Such a head would now be chosen by men, and it would be up to human choice and power to change the same head, to deprive it of its authority, and to make it a head.
The pope and the see of Rome would like to accept such a thing, which is impossible, because he would have to reverse his entire rule and destroy it. I now suppose that the pope and the see of Rome would accept such a thing, which is impossible; for he would have to reverse and destroy his entire rule and position, with all its rights and books; in sum, he cannot do it. For since one would not have to be subject to such a head by God's command, but out of human good will, it would be despised very easily and soon, and in the end it would not keep any member, nor would it always have to be in Rome or some other place, but where and in which church God would have given such a man who would be capable of it. Oh, that would become a vast, desolate being!
32. therefore the church can never be governed and preserved more than that we all live under one head, Christ, and that the bishops, all equal in office (though unequal in gifts), diligently hold together in united doctrine, faith, sacraments, prayers, and works of charity. 2c, as St. Jerome writes that the priests of Alexandria governed the Church collectively and in common, as did the apostles, and afterward all the bishops in all Christendom, until the pope raised his head above them all.
This piece shows tremendously that he is the true end-Christ or Antichrist, who has set himself above and against Christ and has exalted himself, because he does not want to let the Christians be blessed without his power, which is nothing, not ordered or commanded by God. This actually means, "to set oneself above God and against God"; as St. Paul says 2 Thess. 2, 4. Nevertheless, neither the Turk nor the fool do this, as they are great enemies of the Christians, but let whoever wants to believe in Christ, and take bodily interest and obedience from the Christians.
34 But the pope will not let us believe, but says: one should be obedient to him, so one will be saved. We do not want to do that, or die over it, in God's name. This all comes from the fact that he should have been called jure divino the supreme over the Christian faith.
Church. Therefore he had to make himself equal to Christ and above Christ, to make himself the head, then the lord of the churches, and finally also of the whole world, and badly to boast of an earthly God, until he also supported the angels in the kingdom of heaven. And if one distinguishes Pabst's doctrine from the holy Scriptures, or contrasts it and holds it up against them, it is found that Pabst's doctrine, where it is best of all, is taken from imperial, pagan law, and teaches worldly dealings and courts, as his Decretales testify; after that it teaches ceremonies of churches, clothes, food, persons, and children's play, larvae, and foolery without measure, but in all this nothing at all of Christ, faith, and God's commandments.
(35) Finally, the devil is nothing but a vain devil, since he practices his lies of masses, purgatory, monasticism, his own works and worship (which is true pontificalism), above and against God; he condemns, kills and torments all Christians who do not exalt and honor his abomination above all else. Therefore, as little as we can worship the devil himself for a Lord and God, so little can we suffer his apostle, the pope or end-Christ, to be head or lord in his regiment. For to lie and murder, to destroy body and soul forever, that is actually his papal rule, as I have proven in many books.
36 They will have to condemn these four articles sufficiently in the Concilio. For they cannot nor will not leave the slightest limb of the articles to us, of this we must be sure and ponder, hoping that Christ our Lord has attacked his adversary, and will press on, both with his spirit and future, amen.
For in the Concilio we shall not stand before the emperor or the secular authorities (as at Augsburg), who would have issued a gracious decree and would have let the matters be heard in kindness, but we shall stand before the pope and the devil himself, who does not intend to hear anything, but to condemn, murder, and force to idolatry. Therefore we must not kiss his feet or say: You are my merciful Lord, but, as in Zechariah the angel said to the devil: "Punish yourself, God, Satan. [Zech. 3, 2.]
The third part of the article.
We may discuss the following pieces or articles with scholars, rational people, or among ourselves; the pope and his kingdom do not pay much attention to them. For conscientia is nothing with them, but money, honor and power are.
I. From the sin.
(1) Here we must confess, as St. Paul says in Romans 5:12, that sin is of Adam, the only man, origin, through which disobedience all men became sinners, subject to death and the devil. This is called original sin, or original sin.
2. the fruits of such sins are the evil works forbidden in the Ten Commandments, such as unbelief, false faith, idolatry, being without fear of God, presumption, despair, blindness, and in sum, not knowing or respecting God. After that, lying, swearing by God's name, not praying, not calling, not respecting God's word, disobeying parents, murdering, unchastity, stealing, deceiving etc.
3) Such original sin is such a deep evil corruption of nature that no reason knows it, but must be believed from the Scripture revelation, Ps. 51, 7. Rom. 5, 18. 2 Mos. 33. 1 Mos. 3, 6. Therefore the vain error and blindness against this article, which the school theologians have taught, namely:
4. that after the inheritance Ada of man's natural powers remained whole and uncorrupted, and man had by nature a right reason and good will, as the philosophers teach such.
Item 5: That man has a free will to do good and not to do evil, and again to do good and not to do evil.
Item 6: That man by his natural powers may do and keep all the commandments of God.
Item 7: Let him by natural powers love God above all things and his neighbor as himself.
Item 8: If a man does as much as is in him, God will surely give him His grace.
9. item, if he wants to go to the sacrament, it is not necessary to have a good intention to do good, but be enough that he does not have an evil intention to do good.
I have no desire to sin; nature is so good, and the sacrament so powerful.
(10) Let it not be founded in Scripture that the Holy Spirit with His grace is necessary for good works.
(11) Such things, and many like them, come from ignorance and lack of understanding, both of sins and of Christ our Savior, true pagan doctrine, which we cannot endure. For if this doctrine should be right, then Christ died in vain, because there is no harm nor sin in man, for which he would have to die, or would have died for the body alone, not for the soul also, because the soul is healthy, and only the body of death.
II. from the law.
(12) Here we hold that the law was given by God, first of all, to control sin with the threat and terror of punishment, and with the promise and offering of grace and good deeds. But all this has turned out badly because of the wickedness that sin has wrought in man. For some have been made worse by it than those who are hostile to the law, because it reproves what they like to do and reproves what they dislike to do. Therefore, when they can escape punishment, they do more against the law than before. These then are the rough, wicked people, who do evil wherever they have place and room.
(13) The others are blind and presumptuous, making believe that they keep and are able to keep the law out of their strength, as is said above of the school theologians; from them come the hypocrites and false saints.
But the most noble office or power of the law is that it reveals original sin, with its fruits and all, and shows man how deeply his nature has fallen and been corrupted without reason, when the law must tell him that he neither has nor respects God, and worships strange gods, which he would not have believed before and without the law. Thus he is frightened, humiliated, despondent, desperate, would like to be helped, and does not know where to start from, becomes hostile to God and grumbles etc. This is what Rom. 4, 15 means: "The law arouses anger"; and Rom. 5, 13: "Sin is increased by the law."
III Of Repentance.
15 The New Testament retains such an office, and also practices it, as St. Paul does Rom. 1:18, and says: "God's wrath is revealed from heaven against all men. Item, Cap. 3,10: "All the world is guilty before God. And no man is righteous before Him." And Christ Joh. 16,8.: "The Holy Spirit will punish the world for sin."
(16) This is the thunderbolt of God, that he may smite both the manifest sinners and the false saints in one heap, leaving none to be right, driving them all into terror and despair. This is the hammer (as Jeremiah Cap. 23, 29. speaks): "My word is a hammer that shatters the rocks." This is not activa contritio, a made repentance, but passiva contritio, the real heartache, suffering and feeling of death.
17 And this is called beginning right repentance, and man must here hear such a judgment: It is nothing with you all, you are public sinners or saints, you must all become different and do differently, neither you are now and do, you are who, and how great, wise, powerful and holy, as you want. Here no one is pious.
18) But to this ministry the New Testament quickly adds the comforting promise of grace through the gospel, which is to be believed, as Christ said Marc. 1, 15: "Repent and believe the gospel," that is, become and do otherwise, and believe my promise. And before him John is called a preacher of repentance, but for the forgiveness of sins, that is, he was to punish them all and make them sinners, so that they would know what they were in the sight of God and recognize themselves as lost people, and thus be prepared to receive grace from the Lord, and wait for and accept forgiveness of sins from Him. Therefore Christ himself says Luc. 24, 27, "repentance and forgiveness of sins must be preached in my name in all the world".
(19) But where the law does its work alone, without the help of the gospel, there is death and hell, and man must despair, as Saul and Judas. As St. Paul says, "The law kills through sin."
Again, the Gospel does not give comfort and forgiveness in one way, but through the Word, Sacrament and the like, as we will hear, so that salvation may abound with God, as the 130th Psalm, v. 7, says, against the great prison of sin.
20 But now we must hold the false repentance of the sophists against the right repentance, that both may be the more truly understood.
Of the false penance of the papists.
(21) It was impossible for them to teach rightly about repentance, because they did not recognize the right sins. For (as said above) they do not think rightly of original sin, but say that the natural powers of man remain whole and uncorrupted, that reason can teach rightly, and the will can do rightly according to it, that God certainly gives His grace when a man does as much as is in him according to his free will.
22 From this it must follow that they alone atoned for the real sins, as evil thoughts (for evil movement, lust, irritation, was not sin), evil words, evil works, which the free will could have let.
23 And to such repentance they put three parts, repentance, confession, satisfaction, with such consolation and promise: if a man repented, confessed, and satisfied himself, he would have earned forgiveness and paid for his sin before God. Thus, in repentance, people were instructed to trust in their own works. Hence the word in the pulpit when the common confession was recited to the people: "Free my life, Lord God, until I atone for my sin and improve my life.
Here there was no thought of Christ and nothing of faith, but one hoped to overcome and erase sin before God with one's own works. We also became priests and monks of the opinion that we wanted to put ourselves against sin.
(25) The repentance was thus done: because no one could consider all his sins (especially those committed during the whole year), they mended the fur thus: if the hidden sins were remembered afterwards, they would also have to repent and confess them (2c). However, they were commanded by God's grace.
26 Moreover, because no one knew how great repentance should be, so that it would be sufficient before God, they gave this comfort: whoever could not have contrition, that is, repentance, should have attrition; which I may call a half repentance, or the beginning of repentance. For they themselves have not understood either, nor do they yet know what it is said, any more than I do. Such attritio was then counted as a condition when one went to confession.
027 And if it came to pass, that any man said he could not repent nor be sorry for his sin, as if it had been done in harlotry or revengefulness, etc. they asked whether he did not wish, or desire, that he might repent? Did he then say: Yes (for who would say no here, except the devil himself?), then they accepted it for repentance, and forgave him his sin on such his good work. Here they used St. Bernard as an example etc.
(28) Here we see how blind reason gropes in the things of God, and seeks comfort in its own works, according to its own conceit, and cannot think of Christ or faith. If one looks at it in the light, such repentance is a made-up thought from one's own strength, without faith, without knowledge of Christ, in which the poor sinner, if he had thought of lust or revenge, would have rather laughed than wept; except those who have either met with the law rightly, or have been plagued by the devil in vain with a sad spirit; otherwise such repentance has certainly been pure hypocrisy, and has not killed the lust of sins. For they had to repent, and would rather have sinned more, if it had been free.
- 29) The confession was like this: Every man had to tell all his sins (which is an impossible thing), which was a great torture. Those he had forgotten, however, were forgiven him so far, if they occurred to him, that he still had to confess them. Thus he could never know when he had confessed purely enough, or when confession should come to an end. He was nevertheless pointed to his deeds and thus comforted: the purer he confessed, and the more he was ashamed, and thus disgraced himself before the priest, the sooner and better he would have had enough for the sin, for such humility would certainly earn favor with God.
(30) Neither was there faith nor Christ, and the power of absolution was not told to him, but to count on sin and to be ashamed was his comfort. But it is not possible to count what torture, evil and idolatry such confessions have caused.
(31) Atonement is still the most common thing. For no man could know how much he should do for one sin, let alone for all. Here they found a counsel, namely, that they set up few penances, which one could well keep, as five Pater noster, one day fasting etc., with the remaining penance one sent them to purgatory.
32 There was also a lot of misery and distress here. Some thought they would never get out of purgatory, because according to the old canons, seven years of penance is required for a mortal sin. Confidence was still based on our work of atonement. And where the atonement might have been perfect, confidence would have stood on it, and neither faith nor Christ would have been of any use; but it was impossible. If a man had served a hundred years, he would not have known when he had served his penance. That meant always atoning and never coming to repentance.
33 Here the Holy See of Rome came to the aid of the poor church and invented the indulgence; with it he granted and suspended the pardon, first individually, for seven years, then for a hundred years, and divided it among the cardinals and bishops, so that one could give an indulgence for a hundred years, and one for a hundred days. But to cancel the whole pardon, he reserved for him alone.
34 When the money was ready to be paid, and the bull market was good, he thought of a golden year and sent it to Rome, which he called the forgiveness of all pain and guilt. The people ran to him, for everyone would have liked to be free of the heavy, unbreakable burden. This meant finding and raising the treasures of the earth. Quickly the pope hurried on, and made many golden years one after the other. But the more he devoured money, the wider his throat became. Therefore, he sent it out to the countries through legates until all churches and houses were full of golden years. Finally, he also rumbled into purgatory among the dead,
first with masses and vigils, then with indulgences and the golden year, and finally the souls became so cheap that he gave one away for a sword groschen.
(35) All this did not help either. For although the pope taught the people to rely and trust in such indulgences, he himself also made it uncertain. For in his bull he said that whoever wanted to benefit from the indulgence or the golden year should repent and confess, and give money. Now we have heard above that such repentance and confession is uncertain among them, and hypocrisy. Likewise, no one knew which soul was in purgatory, and if there were some in it, no one knew which had truly repented and confessed. So he took the money, and in the meantime put them off to his power and indulgence, and yet again pointed them to their uncertain work.
(36) Now where there were some who were not guilty of such real sins in thought, word and deed, as I and my like in monasteries and convents, monks and priests wanted to be, who resisted evil thoughts with fasting, vigil, prayer, mass, hard clothing and bedding, and wanted to be holy with earnestness and force, and yet the hereditary evil did something in their sleep (as St. Augustine and Jerome also confess with others), which is its nature. Augustine and Jerome confess with others), which is its nature, yet each thought of the other that some were as holy as we taught, who were without sin, full of good works, so that we then communicated and sold our good works to others, as superfluous to us for heaven. This is true, and there are seals, letters and examples.
37 These were not allowed to repent. For what were they going to repent of, because they did not consent to evil thoughts? What did they want to confess, because they avoided words? What did they want to repent of, because they were innocent of the crime? so that they could sell their remaining righteousness to other poor sinners. Such saints were also the Pharisees and scribes at the time of Christ.
38 Here comes the fiery angel, St. John, the right preacher of repentance, and with a thunder he smites them both into one heap, saying, "Repent." [Matth. 3,2.] That is how they think:
After all, we have atoned. These think: We are not allowed to repent. Says John: Repent, both of you, for you are false penitents, so are these false saints, and may both of you be forgiven of sins, because neither of you yet know what is the right sin; hold your peace that you should repent of it or avoid it. It is not good for either of you to be full of unbelief, ignorance, and ignorance of God and His will: for there is He, from whose fullness we must all receive grace for grace [John 3:16], and no man without Him can be righteous before God. Therefore, if you want to repent, repent rightly; your repentance does not do it. And you hypocrites who have no need of repentance, you snake-pullers, who has assured you that you will escape the wrath to come? etc.
39 St. Paul also preaches Rom. 3, 10-12 and says: "There is no one who understands, no one who is righteous, no one who respects God, no one who does good, not even one, all of them are unfit and apostate. And Apost. 17, 30: "But now God gives all men, in all places, to repent." "To all men" (he says), excepting no one who is a man. This repentance teaches us to recognize sin, namely, that [it is] lost with all of us, skin and hair not good, and must become bad new and different people.
40 This repentance is not piecemeal and beggarly, like that which expiates real sins, nor is it uncertain, like that. For it does not dispute which is sin or which is not sin, but throws everything into a heap, saying, "It is all sin and all sin with us. What shall we long seek, divide, or distinguish? Therefore even here repentance is not uncertain, for nothing remains for us to think of something good to pay for the sin, but a mere, certain despair of all that we are, think, speak or do etc.
(41) Likewise, confession cannot be false, uncertain, or piecemeal. For he who confesses that all is sin with him understands all sin, leaves none out, and forgets none. Therefore, the atonement cannot be uncertain, because it is not our uncertain, sinful works, but the suffering and blood of the innocent Lamb of God, who bears the sin of the world.
Of this repentance John preaches, and afterwards Christ in the Gospel, and we also. With this repentance, we push Pabst and everything built on our good works to the ground. For everything is built on a rotten, vain foundation, which is called good works or law, when there is no good work, but only evil work, and no one does the law (as Christ says John 7:19), but transgresses it all. Therefore the building is full of lies and hypocrisy, where it is most holy and most beautiful.
Repentance lasts with Christians until death, because it clashes with the remaining sin in the flesh throughout the whole life, as St. Paul shows in Romans 7:2, that he struggles with the law of his members, not by his own strength, but by the gift of the Holy Spirit, which follows the forgiveness of sins. This same gift daily cleanses and sweeps away the remaining sins, and works to make man truly clean and holy.
44. pope, theologians, lawyers, no man knows anything about this, but it is a doctrine from heaven, revealed through the gospel, and must be called heresy among the godless saints.
(45) Again, if some of the spirits of the wicked should come, as there may be some already, and at the time of the riot they came before my eyes, who hold that all those who once received the Spirit, or forgiveness of sins, or believed, if they sinned afterward, they nevertheless continued in the faith, and such sin did them no harm, crying out thus, Do what thou wilt, if thou believest, it is all nothing. Faith blots out all sin etc. Say to this: If anyone sins according to faith and spirit, he has never had the spirit and faith right. I have had many such senseless people before me, and I fear that there are still many such devils in them.
46 Therefore it is necessary to know and teach that when holy people repent and fight daily against the original sin they still have and feel, and fall into public sin, such as David's adultery, murder and blasphemy, then faith and spirit are gone [2 Sam. 11,
4. ff.). For the Holy Spirit does not allow sin to rule and gain the upper hand so that it can be accomplished, but controls and prevents it from doing what it wants. But if it does what it wants, the Holy Spirit and faith are not involved. For it is said, as St. John [1 Ep. 3, 9.) says, "He that is born of God sinneth not, neither can he sin." And yet is also the truth (as the same St. John writes), "If we say that we have no sin, we lie, and God's truth is not in us."
IV. From the Gospel.
(47) Let us now return to the gospel, which does not give counsel and help against sin in any way; for God is abundant in His grace, first through the oral word, in which forgiveness of sins is preached in all the world, which is the true ministry of the gospel. Secondly, through baptism. Thirdly, through the holy sacrament of the altar. Fourth, through the power of the keys, and also per mutuum colloquium et consolationem fratrum, Mattii. 18, 20: Ubi duo fuerint congregati etc..
V. From the baptism.
Baptism is nothing other than God's word in water, commanded by His institution, or as St. Paul says [Eph. 5:26]: Lavacrum in verbo, as Augustine also says: Accedat verbum ad elementum, et fit Sacramentum. And therefore we do not hold with St. Thomas and the preaching monks, who forget the word "God's institution" and say: God has put a spiritual power into the water, which washes away sin through the water. Nor with Scoto and the barefoot monks, who teach that baptism washes away sins by the assistance of divine will, that is, that this washing away is done by God's will alone, not by word or water.
(49) Of infant baptism we hold that infants are to be baptized, for they also belong to the promised redemption made through Christ, and the church is to administer it to them.
VI Of the Sacrament of the Altar.
(50) Of the sacrament of the altar we hold that the bread and wine of the Lord's Supper are the true body and blood of Christ, and are given and received not only by pious Christians but also by wicked Christians.
(51) And that one should not give one form alone. And we have no need of the high art, which teaches us that under one form there is as much as under both, as the Sophists and the Concilium of Constance teach us. For even if it were true that there is as much under one form as under both, the one form is not the whole order and institution instituted and commanded by Christ. And especially we condemn and curse in God's name those who not only leave both forms in place, but also gloriously forbid, condemn, and lust as heresy, and thereby set themselves against and above Christ, our Lord and God etc.
(52) Of transubstantiation we pay no attention at all to the sophistical sophistry, since they teach that bread and wine leave or lose their natural essence, and that only the form and color of the bread remains, and not really bread. For it rhymes perfectly with Scripture that bread is and remains, as St. Paul himself calls it [1 Cor. 10:16], "The bread that we break"; and, "So he eats of the bread."
VII Of [the] keys.
The keys are an office and power given to the church by Christ to bind and loose sin, not only the gross and well-known sins, but also the subtle, secret ones, which God alone knows, as it is written Ps. 19:13: "Who knows how much he sins?" and Paul himself complains that he serves the law of sin with the flesh. For it is not up to us, but up to God alone, to judge which, how great and how much the sins are, as it is written Ps. 143, 2: "Do not go into judgment with your servant, for before you no living man is righteous." And Paul 1 Cor. 4, 4. also says: "I am conscious of nothing, but therefore I am not righteous."
VIII. About the confession.
Because absolution or the power of the key is also a help and consolation against sin and evil consciences, established in the gospel through Christ, confession or absolution should by no means be omitted in the church, especially for the sake of stupid consciences, and also for the sake of the young, raw people, so that they may be interrogated and instructed in Christian doctrine.
55. But the telling of sins should be free to each one, what he wants to tell or not to tell. For as long as we are in the flesh, we will not lie when we say: I am a poor man, full of sin, Rom. 7, 23: "I feel another law in my members" etc. For since the absolutio private comes from the office of the key, it should not be despised, but held high and valuable, like all other offices of the Christian church.
56. And in these matters concerning the oral, external word, it is to be firmly adhered to that God does not give His Spirit or grace to anyone without or with the preceding external word, so that we may guard against the enthusiasts, that is, spirits who boast that they have the Spirit without and before the word, without and before the word, and judge, interpret, and stretch the Scripture or oral words to their liking, as Muenzer did, and still does much today, who want to be sharp judges between the spirit and the letter, and do not know what they say or put. For the papacy is also a vain enthusiasm, in which the pope boasts: all rights are in the shrine of his heart, and what he judges and says with his church, that is to be spirit and law, even if it is above and against the scripture or the oral word.
This is all the old devil and old serpent, who also made Adam and Heva enthusiasts, leading from the outward word of God to spirits and conceit, and yet did it also by other outward words. Just as our enthusiasts condemn the outward word, yet they themselves do not keep silent, but chatter and write the world full, just as if the Spirit could not come through the writing or oral word of the apostles, but through their writing and words, they do not keep silent.
he would have to come. Why do they not leave their preaching and writing until the Spirit himself comes into the people, without and before their writing, as they boast that he came into them without preaching the Scriptures? There is no time to discuss this here, otherwise we have done it enough.
(58) For even those who believe before baptism, or who believe in baptism, have it by outward words beforehand. The ancients who came to their senses must have heard beforehand that whoever believes and is baptized is blessed, even though they first disbelieved, after ten years they receive the Spirit and baptism. And Cornelius Apost. 10, 4. ff. had long before heard among the Jews of the future Messiah, by which he was righteous before God, and his prayer and alms were acceptable in such faith (as Lucas calls him righteous and God-fearing), and not without such previous word or hearing could believe nor be righteous. But St. Peter had to reveal to him that the Messiah (in whom he had believed until then) had now come, and his faith in the future Messiah did not keep him captive with the stubborn, unbelieving Jews, but knew that he now had to be saved by the present Messiah, and not deny Him with the Jews nor persecute Him etc.
In sum, enthusiasm has been in Adam and his children from the beginning to the end of the world, instilled and poisoned into them by the old dragon, and is the origin, power and authority of all heresy, including Pabstism and Mahomet. Therefore, we should and must insist that God does not want to deal with us humans except through His outward Word and Sacrament. But everything that is praised by the Spirit without such Word and Sacrament is the devil. For God also wanted Most to appear first through the fiery Bufch and verbal word [2 Mos. 3, 2.]. And no prophet, neither Elijah nor Elisha, except or without the ten commandments got the spirit. And John the Baptist did not conceive without Gabriel's preceding word, nor without Mary's voice leaping into his mother's womb [Luc. 1, 19. 45.]. And St. Peter speaks [2. Ep. 1, 21.]: "The prophets did not receive the Spirit out of human will, but out of the Holy Spirit.
The Holy Spirit prophesied", but as the holy people of God. But without an outward word they were not holy, much less, as still unholy, would the Holy Spirit have driven them to speak, for they were holy, he says, since the Holy Spirit spoke through them.
IX. From the spell.
(60) The great ban, as the pope calls it, we consider to be a lawful secular punishment, and it does not concern us church servants. But the small one, that is the right Christian ban, that one should not allow manifest, stiff-necked sinners to come to the sacrament or other fellowship of the church until they mend their ways and avoid sin. And the preachers are not to add the worldly punishment to this spiritual punishment or ban.
X. Of the consecration and vocation.
If the bishops wanted to be true bishops and take care of the church and the gospel, they should be allowed to ordain and confirm us and our preachers for the sake of love and unity, but not out of necessity. But put behind them all the grubs and trappings of an unchristian nature and appearance. Since they are not true bishops, or do not want to be, but worldly lords and princes who neither preach, nor teach, nor baptize, nor communicate, nor want to do any work or ministry of the church, and persecute and condemn those who do such ministry, the church must not remain without ministers for their sake.
Therefore, as the ancient examples of the church and the fathers teach us, we ourselves want and should ordain competent persons to such office. And this they have neither to forbid nor to hinder us, even according to their own law. For their rights say that those who are ordained even by heretics shall be called ordained and shall remain ordained. Just as St. Jerome writes of the church at Alexandria, that it was first governed without bishops, by priests and preachers in common.
XI. About the marriage of priests.
62. that they have forbidden marriage, and have burdened the divine estate of the priests with perpetual chastity, they have neither justification !
nor right, but have acted as the end-christian, tyrannical, desperate boys, and thus given cause for all kinds of terrible, horrible, innumerable sins of unchastity, in which they are still stuck. As little power has been given to us or to them to make a male into a female, or a female into a male, or both into nothing, so little power have they had to separate such creatures of God, or to forbid that they should not dwell honestly and conjugally with one another. Therefore, we do not want to consent to their painful celibacy, nor do we want to suffer from it, but to have marriage freely, as God has ordered and instituted it. And we do not want to tear apart his work or hinder it, because St. Paul says in 1 Timothy 4:1 that it is a devilish doctrine.
XII. From the Church.
(63) We do not confess to them that they are the church, nor are they, nor do we want to hear what they command or forbid under the name of the church. For, praise God, a child of seven years knows what the church is, namely, the holy believers and the sheep who hear their shepherd's voice. For so the children pray: I believe a holy Christian church. This holiness does not stand in shirts, plates, long skirts, and other their ceremonies, by them about the holy scripture invented; but in the word of God and right faith.
XIII. How to become righteous before God, and of good works.
64 I do not know how to change what I have taught so far and so steadily, namely, that through faith (as St. Peter says) we receive a different, new, pure heart, and God for the sake of Christ, our mediator, wants to and holds us to be completely righteous and holy. Even though sin in the flesh is not yet gone or dead, he does not want to count it or know it.
65 And after such faith, regeneration and forgiveness of sin, good works follow. And whatever is still sinful or lacking in them should not be counted as sin or lack, precisely for the sake of Christ, but man should be whole.
both according to the person and his works, are called righteous and holy and are spread out over us in Christ out of pure grace and mercy. Therefore we cannot boast much of the merit of our works, where they are considered without grace and mercy, but, as it is written in 1 Cor. 1:31: "He who boasts, let him boast of the Lord," that is, that he has a gracious God, then all is well. They also say that where good works do not follow, faith is wrong and not right.
XIV Of monastic vows.
Because the monastic vows are in direct conflict with the first main article, they are to be considered bad. For they are, since Christ says of Matth. 24, 5: Ego sum Christus etc.. For he who vows a monastic life believes that he leads a better life than the common Christian man, and by his works wants to help not only himself but also others to heaven; that is, to deny Christ. And they boast from their St. Thomas that monastic vows are equal to baptism. This is blasphemy.
XV. Of human statutes.
67) For the papists to say that the statutes of men are for the remission of sins, or to merit salvation, is unchristian and condemned, as Christ says [Matt. 15:9]: "They serve me in vain, because they teach such doctrines, which are nothing, but the commandments of men. Item, ad Titum 1:14: Adversantium veritatem. Item, that they say it is mortal sin to break such statutes, is not right either.
(68) These are the articles on which I must stand and will stand until my death, whether God wills it or not, and I know neither to change nor to yield in them. But if anyone wants to give in, let him do so on his conscience.
Lastly, there is the pope's juggler's bag, of foolish and childish articles, as of church consecration, of bell baptisms, altar stone baptisms, and prayers for them, which gave etc. Which baptisms are a mockery and mockery of holy baptism, that one should not suffer it.
70] Then we consecrate light, palms, cakes, oats, spices, etc., which cannot be called consecrated, nor can it be, but is a mockery and a fraud. And there is an innumerable amount of jiggery-pokery, which we command their gods to perform, and they themselves to perform, until they tire of it; we will not be sworn to it.
Murtinus Luther D. subscripsit.
Justus Jonas D. Rector, subscripsit manu propria.
Johannes Bugenhagen Pomer. D. subscripsit. Caspar Creutziger D. subscripsit.
Nicias Ambsdorf subscripsit Magdeburgensis. Georgius Spalatinus Aldenburgensis.
I, Philip Melanchthon, also consider these above-mentioned articles to be right and Christian. But of the pope I hold, if he would allow the gospel, that for the sake of peace and common unity of those Christians who are also under him, and would like to be in the future, his superiority over the bishops, which he otherwise has, is also permitted to him jure humano by us.
Johannes Agricola Eisleben subscripsit. Gabriel Dydimus1 ) subscripsit.
Ego Urbanus Regius D. Ecclesiarum in Ducatu Luneburgensi superintendens subscribo meo et fratrum meorum nomine, et Ecclesiae Hanopheranae.
Ego Stephanus Agricola Ecclesiastes Curiensis subscribo.
Et ego Johannes Draconites subscribo, Professor et Ecclesiastes Marburgensis.
Ego Conradus Figenbotz pro gloria Dei subscribo me ita credidisse, et adhuc praedico et credo firmiter, uti supra.
Andreas Osiander Ecclesiastes Nurembergen- sis, subscribo.
M. Vitus Dieterich Ecclesiastes Noribergensis subscribo.
Erhardus Schnepfius Concionator Stugardien- sis subscribo.
Conradus Oettingerus Phorcensis Ulrichi Ducis Concionator.
Simon Schneevveis Parochus Ecclesiae in Crailsheim.
Johannes Schlainhauffen Pastor Ecclesiae Co- tensis subscribo.
M. Georgius Heltus Forchemius.
M. Adamus a Fulda ) Concionatores Hes-
1) So also in the Jena edition instead of: Oid^rnus.
Rursum ego Johannes Bugenhagius Pomera- nus D. subscribo nomine Magistri Johannis Brentii, quemadmodum a Schmalkal- dia recedens mihi mandavit ore et literis, quas his fratribus, qui subscripserunt ostendi.
Ego Dionysius Melander subscribo Confessioni, Apologiae et Concordiae in re Eucharistiae.
Paulus Rhodius Superintendens Stetinensis.
Gerardus Oeniken Superintendens Ecclesiae Mindensis.
Ego Brixius Northanus Ecclesiae Christi, quae est Susati, Minister, subscribo articulis reverendi Patris M. Lutheri, et fateor me hactenus ita credidisse et docuisse, et porro per Spiritum Christi ita crediturum et docturum.
Michael Coelius concionator Mansfeldensis , subscripsit.
M. Petrus Geltnerus concionator Francken- furdensis subscripsit.
Wendalinus Faber Parochus Seburgae in Mans- feldia.
Ego Johannes Aepinus subscribo.
Similiter et ego Johannes Arnbsterdamus Bre- mensis.
Ego Fridericus Myconius, Gothanae Ecclesiae apud Thuringos Pastor, meo et Justi Menii Isenacensis nomine subscribo.
Ego, Johannes Langus Doctor et Erphurdien- sis Ecclesiae concionator, meo et aliorum meorum in Evangelio Cooperariorum nomine, nempe:
Domini Licentiati Ludovici Platzii Melosingi.
Domini Magistri Sigismundi Kirchneri.
Domini Wolfgangi Kismetter.
Domini Melchioris Weitmann.
Domini Johannis Tali.
Domini Johannis Filiani.
Domini Nicolai Fabri.
Domini Andreae Menseri, mea manu subscribo.
Et ego Egidius Mechlerus, mea manu subscripsi.
1227: Scripture "Von der Gewalt und Obrigkeit des Pabsts," compiled by scholars at Schmalkalden before March 1, 1537; printed in 1538.
This writing is an appendix to the Schmalkaldic Articles. The author of it is Melanchthon, who wrote it in Latin. However, not the original text of Melanchthon, but the German version prepared by Veit Dietrich.
The first translation was presented to the Estates as an official text and approved and signed by the theologians at the Convention in Schmalkalden (J. T. Müller i. e. S. DXXXVIII). Nevertheless, in the complete editions of Luther's works as well as in the Concordienbuch, the text bears the above inscription, which we have placed above it, despite the fact that Veit Dietrich explicitly noted in an edition he organized in 1541: "gestellet durch Herrn Phil. Melanchthonem vnd verdeudschet durch Vitum Dietherich" and Chyträus had this appendix printed in 1571 as a seriptum NÄunoUtUomk. Yes, Selnecker, because he considered the German to be the original text, added in 1580 to his edition of the Concordienbnches a back translation into Latin made from the German, as has already been stated in the preliminary remarks to the previous number. In the edition of 1583, he improved this error and included the original Latin text. Our writing is found in the Wittenberg edition (1559), vol. XII, p. 283 d; in the Jena (1568), vol. VI. Bl. 533d; in the Altenburg, vol. VI, p. 1343; in the Leipzig, vol. XXI, p. 230; and in' Walch. The time determination for the adoption results from No. 1237, Z5. We have revised the text according to I. T. Müller, "die symbolischen Bücher der evangelisch-lutherischen Kirche", p. 328 ff.
First, the pope boasts that by divine right he is supreme over all other bishops and pastors in all Christendom.
2. secondly, that by divine right he has both swords, that is, that he may set and depose kings, order temporal kingdoms etc.
Thirdly, he says that one is obliged to believe this in case of loss of eternal bliss. And these are the reasons that the pope calls himself and boasts that he is the governor of Christ on earth.
4. these three articles we hold and recognize to be false, ungodly, tyrannical and quite harmful to the Christian church.
(5) In order that our reason and opinion may be the more clearly understood, let us first indicate what it means that he claims to be supreme by divine right. For thus they mean that the pope is common bishop over the whole Christian church and, as they call it, oecumenicus episcopus, that is, by whom all bishops and parish priests are to be ordained and confirmed throughout the world, that he alone has the right and power to elect, order, confirm, and depose all bishops and parish priests. Besides this, he also arrogates to himself the power to make all kinds of laws concerning worship, changes in the sacraments and doctrine, and wants his statutes and regulations to be held equal to other articles of the Christian faith and the Holy Scriptures, as they cannot be relaxed without sin. For he wills such authority on the divine right and hei
He wants that one should prefer it to the holy scripture and the commandments of God. And what is even worse, he adds this: All these things should and must be believed at the loss of eternal bliss.
(6) Therefore, first of all, we want to indicate from the holy Gospel that the pope may not arrogate to himself any authority over other bishops and pastors by divine right.
7 I. Luc. 22, 25. 26. Christ declares with clear and bright words that no apostle should have any authority over the others. For this was the very question among the disciples, when Christ had already spoken of his passion, as they disputed among themselves who among them should be lord, and should rot Christ after his death? But Christ punishes such error of the apostles, and teaches them that they should not be lords and have authority, but should be apostles at the same time, and preach the gospel in the same office. Therefore he also says: "The worldly kings reign, and the mighty are called gracious lords; but ye are not so: but the greatest among you shall be as the least, and the chiefest as a servant." Here you can see, if you hold it against each other, that he does not want to have a rule among the apostles.
8. II. As this also appears from the other similitude, where Christ [Matth. 18, 2. f.], in the same discourse on rulership, places a young child in the midst of the apostles, so that he may show that, just as a child neither desires nor submits to rulership, so also the apostles and all who are to lead the word should neither seek nor need rulership.
9 Jn 20:21 Christ sends His disciples to preach at the same time, without distinction, so that one has neither more nor less authority than the other. For thus he says, "As my Father hath sent me, even so send I you." The words are clear and plain, that he sends each one as he was sent, so that no one can boast of any special authority or power over the others.
IV. Gal. 2, 7. f. St. Paul clearly shows that he was neither ordained nor confirmed by Peter; he also does not recognize Peter in any way as if he had to be confirmed by him; and he especially denies this, that his calling is not at all based on St. Peter's authority. Now he is supposed to have ever recognized Peter as a superior, where Peter would otherwise have received such authority from Christ, as the pope praises without any reason.
(11) Therefore Paul also says that he preached the gospel freely for a long time before he discussed it with Petro and the others. Item, he says: "He does not care about those who have the reputation of what they were. For God does not respect the reputation of persons and people. But those who had the reputation did not do me any commandment".
12 Because Paul clearly testifies that he did not want to ask Peter to allow him to preach, even when he came to him last, we have a certain doctrine that the ministry of preaching comes from the common profession of the apostles, and it is not necessary that all of this one person have Peter's profession or confirmation.
13 V. 1 Cor. 3, 6. ff. Paul makes all church servants equal and teaches that the church is more than the servants. Therefore, it cannot be said with any truth that Peter had any authority or power over the church and all other church servants before other apostles. For thus he saith, "All things are yours, whether Paul, or Apollos, or Cephas"; that is, neither Peter nor any other ministers of the Word may ascribe to them any authority or supremacy over the church.
(14) Let no man burden the church with his own statutes, but let it be said here, that no authority nor reputation is more valid than the word of God. One must not make Cephas' authority higher than that of the other apostles, as they used to say at that time: Cephas holds this thus, who is the most noble apostle, therefore Paul and others should also hold it thus. No, says Paul, and takes off Petro's little hat, so that his reputation and authority should be higher than that of the other apostles or the church.
From the histories.
The Concilium of Nicaea decided that the bishop of Alexandria should govern the churches in the Orient, and the bishop of Rome the suburbanas, that is, those that belonged to Rome in the Occident. Here the Roman bishop's power grew for the first time, not from divine but from human rights, as it was decided in the Concilio Niceno. If the Roman bishop had been supreme according to divine right, the Concilium of Nicaea would not have had the power to take such power away from him and to turn it over to the bishop of Alexandria; indeed, all the bishops in the Orient should ever have asked the bishop of Rome to ordain and confirm them.
16 VII. Item, in the Concilio Niceno it has been decided that each church may appoint a bishop for itself, in the presence of one or more bishops.
Bishops who lived in the vicinity. This has been held not only in the Orient for a long time, but also in other and Latin churches, as is clearly expressed in Cypriano and Augustino. For thus speaks Cyprianus epist. 4. ad Cornelium: Therefore it is to be kept diligently according to the command of God and the apostles, as it is kept with us, and almost in all countries, that to the congregation, where a bishop is to be elected, other bishops near the place are to come together, and in the presence of the whole congregation, which knows each one's walk and life, the bishop is to be elected; As we see that in the election of Sabini, our fellow bishop, it also happened that, after the election of the whole community and the council of some bishops who were present, he was elected bishop and the hands were laid on him etc.
17 This way is called a divine way and apostolic use by Cyprian, and testifies that it was held this way almost in all countries at that time.
18 Since neither ordinatio nor confirmatio was then sought from the bishop of Rome by the great part of the world, in all the Greek and Latin churches, it is clear that the Church did not then give such authority and rule to the bishop of Rome.
19 Such supremacy and rule is also quite impossible. For how could it be possible that one bishop should govern all the churches of all Christendom, or that the churches, so far from Rome, could have all their ministers ordained by one alone?
20 For this is ever certain, that the kingdom of Christ is divided throughout the whole world. Even today there are many Christian assemblies of the church in the Orient, which have ministers who are neither ordained nor confirmed by the pope nor his own. Since such authority, which the pope arrogates to himself contrary to all Scripture, is quite impossible, and the churches in the world have now and then neither recognized nor used the pope as such a lord, it can be seen that such authority is not appointed by Christ and does not come from divine rights.
(21) VIII. Many conciliar meetings have been held in the past, in which the bishop of Rome did not sit as supreme, as he did at Nicaea and in other places; this is also an indication that the Church at that time did not recognize the pope as a supreme ruler over all churches and bishops.
22 IX St. Jerome says: "If one wants to speak of power and dominion, then ever orbis is more than urbs, that is, world is more than the
City of Rome. Therefore, whether the bishop of Rome, or of Eugubia, or of Constantinople, or of Rhegio, or of Alexandria, the dignity and the office are the same etc.
23. X. Item, Gregory writes to the patriarch of Alexandria, and bequeaths to him that he should not call him the highest bishop; and in the regalia he says: it was offered in the Concilio of Chalcedon to the bishop of Rome that he should be the highest bishop, but he did not accept it.
24 XI. Lastly, how can the pope be over the church according to divine rights, since the election is with the church, and this has even become customary with time, that the Roman bishops have been confirmed by the emperors.
25 Here are some sayings against us, as Matth. 16, 18: "You are Peter, and on this rock I will build my community or church. Item [Matth. 16, 19.]: "To you I will give the keys." Item [John 21:16]: "Feed my sheep." And the like. But since this whole business has been diligently and sufficiently traced by ours before, we want to have the same scriptures raised here, and this time briefly answer how the mentioned sayings are to be basically understood.
In all these sayings Peter is a common person and does not speak for himself alone, but for all the apostles. This is clearly proven by the texts. For Christ does not ask Peter alone, but says: "Who do you say that I am?" And that Christ here speaks to Peter alone, as, "To you I will give the keys," item, "What you will bind," etc., the same he speaks elsewhere to the whole multitude, "All that you will bind on earth," etc. Item, in John [Cap. 20, 23.]: "Whom ye forgive sin" etc. These words testify that the keys were given to all in common, and they were all sent to preach at the same time.
(27) About this it must be confessed that the keys do not belong to one man alone, but are given to the whole church, as this can be sufficiently proved by clear and certain causes. For as the promise of the gospel belongs certainly and without means to the whole church, so the keys belong without means to the whole church, since the keys are nothing else but the ministry, by which such promise is communicated to everyone who desires it; as then it is evident in the work that the church has power to ordain ministers. And Christ speaks at these words: "What you will bind" etc., and indicates to whom he has given the keys, namely to the church: "Where two or three
are gathered together in my name" etc. Item, Christ gives the supreme and final judgment 1) to the church, saying, "Tell the church."
28 From this it follows that in such sayings not only Peter, but the whole group of apostles is meant. Therefore, in no way can such sayings be used as a basis for a special power of authority that Peter had or should have had before other apostles. But when it is said, "And upon this rock I will build my church," it must be confessed that the church is not built upon the authority of any man, but is built upon the ministry which leads the confession which Peter makes, namely, that Jesus is the Christ and Son of God. Therefore he addresses him as a minister of this ministry, since this confession and teaching is to go within, and says, "Upon this rock," that is, upon this preaching and preaching ministry.
Now the ministry of preaching is not bound to a certain place or person, as the ministry of the Levites was bound in the law, but it is spread throughout the whole world, and is in the place where God gives his gifts, apostles, prophets, shepherds, teachers etc. And if the person does nothing at all for such a word and ministry, commanded by Christ, let him preach and teach it whoever he will. Where there are hearts that believe it and keep it, it happens to them as they hear it and believe it.
(30) In this way many ancient teachers interpret this saying, not from the person of Peter, but from the office and confession, as Origen, Ambrose, Cyprian, Hilarius, Beda. That in other places it is written, "Feed my sheep," item: "Peter, do you also love me more than these?" [It does not follow that Peter should have more authority than other apostles, but he is called "feed", that is, preach the gospel or govern the church through the gospel; this applies to other apostles as well as to Peter.
The other article is even clearer than the first. For Christ gave his disciples only spiritual authority, that is, he commanded them to preach the gospel, to proclaim the forgiveness of sins, to administer the sacraments, and to banish the ungodly, without bodily authority, by word, and did not command them at all to wield the sword, nor to appoint or take temporal rule, to set kings, or to depose them. For thus saith Christ [Matt. 28:12]: "Go ye, and teach that they keep that which I have commanded.
1) Here the memorable mistranslation has taken place, which is thought in the introduction to the previous number: tereulurn instead of: sudieiuna.
I have commanded you." Item [John 20:21], "As my Father has sent me, so I send you."
32 Now it is day that Christ was not sent to wield the sword or to rule in a worldly way, as he himself says [John 18:36], "My kingdom is not of this world." And Paul saith [2 Cor. 1:24.], "We rule not your faith." Item ^2 Cor. 10, 4.]: "Our armor and weapons of war are not carnal" etc. That Christ in his passion was crowned with thorns, and brought forth in purple robes, and thus mocked, was all an interpretation that in time the true spiritual kingdom of Christ should be despised, and his gospel suppressed, and another, external kingdom set up in its place, under the appearance of spiritual power. Therefore the Constitutio Bonifacii VIII. and the cap. Omnes, dist. 22, and other such sayings, are entirely false and ungodly, so that they want to maintain that the pope, by virtue of divine right, is a lord over the kingdoms of the world. How then from such false delusion first terrible darkness in the church, and after that terrible disruption and tumult in Europe have taken place. For there the office of preaching was dropped, and the doctrine of faith and the spiritual kingdom of Christ was completely extinguished, and the outward character and statutes of the pope were taken for Christian righteousness.
After that, the popes also came, seized principalities and kingdoms, installed and deposed kings, and plagued almost all kings in Europe, especially the German emperors, with unreasonable banishments and wars; sometimes so that they could seize the cities in French-speaking Europe, sometimes so that they could make the bishops in Germany their subjects and confer the bishoprics themselves, which the emperor alone has the right to confer. Yes, that is more, in the Clementina it says: if the imperium stands alone, then the pope is the rightful heir to it.
34 Thus, the pope has not only unjustly taken upon himself worldly rule, against God's clear command, but has also wanted to be like a tyrant over all kings. Although such actions of the popes are quite criminal in themselves, this is the most fearful thing about it, that he covers up such willfulness and iniquity with the command of Christ, and the key points to worldly rule, and hangs on such an ungodly and shameful opinion of the blessedness of souls, since he says: "Let the people believe it for the blessedness of their souls that the pope has such power from divine rights.
35 Because such abominable errors have completely darkened the doctrine of the faith and kingdom of Christ, there is no way that we should be silent about them, for we see in the work before our eyes what great harm has come to the church as a result.
Thirdly, it is necessary to know whether the pope already has the primacy and supremacy by divine right, that one does not owe obedience to those popes who pretend false worship, idolatry and false teaching against the gospel. Yes, the more is, one should also consider such popes and such kingdom an anathema and accursed being; as Paul clearly says [Gal. 1, 8.]: "If an angel come down from heaven, preaching another gospel, different from that which we have preached unto you, let him be accursed." And in Acts it is written [Cap. 5, 29]: "One should obey God more than men", as the spiritual rights themselves say: "One should not obey a pope who is a heretic.
The high priest in the Law of Moses had the office from the divine rights; however, no one was obliged to obey if they acted against God's word, as it is seen that Jeremiah and other prophets separated themselves from the priests. So the apostles separated themselves from Caipha, and owed him no obedience. Now it is a fact of the day that the popes and their followers want to maintain and practice ungodly doctrine and false worship. Thus all the vices prophesied in the Holy Scriptures about the Antichrist 1) rhyme with the kingdom of the pope and his members.
For Paul, when he paints the Antichrist [2 Thess. 2, 3], calls him "an adversary of Christ, who exalts himself above all that is called God or worship, so that he sets himself up in the temple of God as a god, and pretends that he is God" etc. Here Paul speaks of one who reigns in the church, and not of worldly kings; and calls him "an adversary of Christ," because he will devise another doctrine, and that he will presume all these things as if he did them by divine right.
39 Now first of all this is true, that the pope reigns in the church, and under the appearance of spiritual power has brought such dominion to himself. For he bases himself on these words, "I will give you the keys of the kingdom of heaven." Secondly, Pabst's teaching is contrary to the gospel in all ways. Thirdly, that he pretends to be God is to be noted in three parts.
1) Müller: "weisgesagt".
(40) First, that he presumes to change the doctrine of Christ and proper worship instituted by God Himself, and wants to have his doctrine and his own invented worship held as if God Himself had commanded it. Second, that he arrogates to himself the power to bind and release, not only in this temporal life here, but also in that life. Thirdly, that the pope does not want to suffer the church or anyone else to judge him, but that his power is to go over all concilia and the whole church. But this means to make oneself a god, if one does not want to suffer [the] church's or anyone's judgment. In the end, the pope defended such errors and ungodly beings with unjust violence and murders, so that he had all those killed who did not keep it all moderate with him.
(41) Since this is so, all Christians should be most careful not to participate in such ungodly doctrine, blasphemy, and unrighteous ravings, but should depart from the pope and his members or associates, as from the kingdom of Antichrist, and curse it, as Christ commanded (Matt. 7:15): "Beware of false prophets. And Paul commanded [Gal. 1:8.] that false preachers should be shunned, and cursed as an abomination. 2 Cor. 6,14. He says: "Do not pull on a strange yoke with the unbelievers. For what fellowship hath light with darkness" etc. It is difficult to separate from so many countries and people and to lead a special doctrine. But here is God's command that everyone should beware, and not be in agreement with those who lead unrighteous doctrine, or who intend to maintain it with desolation.
Therefore our consciences are well excused and assured. For we see before our eyes the great errors that go into Pabst's kingdom, and the Scriptures cry out with all their might that such errors are the doctrine of the devil and of the Antichrist. The idolatry in the abuse of the masses is evident, which, besides being good for nothing else, are abused for shameful enjoyment and profiteering. The doctrine of penance has been completely falsified and corrupted by the pope and his followers. For this is how they teach: sin is forgiven for the sake of our own works. And attach this to it, one should still doubt whether sins are forgiven. They do not teach that sin is forgiven without merit for Christ's sake, and that such forgiveness of sins is obtained through faith in Christ.
(43) With such teaching they deprive Christ of his glory, and deprive the consciences of right and certain consolation, and deprive them of the proper worship of God.
The most important thing is the exercise of faith, which struggles with unbelief and despair over the promise of the Gospel.
44 Likewise, they have also obscured the doctrine of sin and invented their own statutes about how all sin must be told and confessed, which has led to many errors and finally to despair.
45 Then they devised their own satisfaction, by which the good deeds and merit of Christ were also obscured. From this followed the indulgence, which is a lie, and was devised solely for the sake of money. What abuses and abominable idolatry have followed from the invocation of the saints! What shame and vice have come from the prohibition of marriage! How has the gospel been so darkened by the teaching of vows! It has been taught that such vows are righteousness in the sight of God, and merit forgiveness of sins, so that the merit of Christ is drawn to the ordinances of men, and the doctrine of faith is entirely obliterated.
46. and have praised their foolish and frivolous statutes for right worship and perfection, preferring them to the works which God requires and ordains of each one in his profession. Now it must not be considered that these are minor errors, for they take away Christ's glory and condemn souls; therefore they must not be allowed to go unpunished.
47 In addition to these errors, there are two great and terrible sins. The first is that the pope defends and wants to maintain such errors by force with unreasonable ferocity and cruel tyranny.
The other is that he takes away the judgment of the church and does not want to have such religious matters judged properly. Yes, he wants to be more than all conciliation, and to have the power to tear up and annul everything that has been decided in conciliation, as the canons sometimes impudently state, and the popes have done so even more impudently, as many examples testify.
49. 9. quaest. 3. The Canon says: "No one shall judge the supreme see, for neither emperor nor priests, neither king nor people judge the judge. Thus the pope acts like a tyrant on both sides, that he defends such errors with violence and despotism, and does not want to suffer any judges. And this other piece does more harm than all the madness. For, as soon as the church is deprived of the right judgment and knowledge
It is not possible to control false doctrine or unrighteous worship, and many souls must be lost because of it.
Therefore, God-fearing people should well consider such abominable errors of the pope and his tyranny, and first of all know that such errors are to be fled, and the right doctrine is to be accepted for the sake of God's glory and the souls' salvation. Then, that one should consider how a grave sin it is to support such unjust rage of the pope, since so many pious Christians are so miserably murdered, whose blood God will undoubtedly not leave unscented.
(51) Kings and princes, as the most prominent members of the church, should especially help and see that all kinds of error are removed, and that the consciences are taught rightly. As God especially admonishes the kings and princes for such an office in the 2nd Psalm, v. 10: "You kings, let yourselves be instructed, and you judges of the earth, let yourselves be chastened. For this should be the foremost concern of kings and great lords, that they diligently promote God's honor.
Therefore, it would be unreasonable for them to use their power and authority to preserve such abominable idolatry and other innumerable vices, and to murder the pious Christians so miserably.
And in case the pope wants to hold a concilium right away, how can the church be helped against such pieces, if the pope does not want to suffer that one concludes something against him, or others, who have previously been attached to him by terrible oaths, also without excluding God's word, are to judge in church matters?
Since the judgments in conciliar cases are judgments of the church, and not of the pope, it is due to kings and princes that they do not grant the pope such power, but ensure that the church is not deprived of the power to judge, and that everything is judged according to the holy Scriptures and the word of God. And just as Christians are obliged to punish all other errors of the pope, so they are also obliged to punish the pope himself, if he wants to flee or resist the right judgment and true knowledge of the church.
55 Therefore, although the pope has the primacy or supremacy by divine right, he is not to be obeyed, because he wants to maintain false worship and another doctrine contrary to the gospel; indeed, one is to set oneself against him as the right antichrist out of necessity. One sees in the day what the Pabst's errors are and how great they are.
(56) In this way, we also see the rampage that he carries out against the devout Christians. This is God's command and word that we should flee idolatry, false doctrine and unrighteous desolation. Therefore, every devout Christian has important, necessary and bright enough reasons for not obeying the pope. And such necessary causes are a great comfort to all Christians, against all kinds of shame and disgrace that they put on us, that we cause trouble, division and disunity.
But those who hold with the pope and defend his doctrine and false worship stain themselves with idolatry and blasphemous doctrine, and take upon themselves all the blood of the pious Christians whom the pope and his followers persecute; they also hinder God's glory and the church's blessedness, because they defend such errors and vices before the whole world and all descendants to their detriment.
Of the bishops' power and jurisdiction.
(58) In our Confession and Apologia, we have generally stated what was to be said about church authority. For the gospel gives those who are to preside over the churches that they are to preach the gospel, forgive sins, and administer the sacraments. And over this it gives them jurisdiction, that those who lie in public vices are to be banished, and those who want to amend are to be released and absolved.
59 Now everyone, even our adversaries, must confess that all who preside over the churches have this command at the same time; they are called pastores or presbyteri or bishops. Therefore Jerome also speaks with bright words: that episcopi and presbyteri are not distinguished, but that all pastors are at the same time bishops and priests, and allegorizes the text Pauli ad Titum, when he writes to Tito [Cap. 1, 5.]: "I left thee therefore at Creta, that thou shouldest appoint the cities to and fro with priests"; and calls such afterwards bishops: "There shall be a bishop of one wife's husband." Thus Peter and John call themselves presbyteros or priests.
60 After that Jerome says further: "That one alone is chosen, who has others under him, has happened, so that the separation is prevented, so that one does not pull a church here, the other there, and the church is thus torn apart. For in Alexandria (he says), from Marco the Evangelist to Heraclam and Dionysium, the presbyteri always had a
chosen from among them, and held higher, and called episcopum (a bishop); as a
The bishops elect one of their number as captain, just as the bishops elect one of their number who is competent to do so, and call him archidiacon. For, tell me, what does a bishop do more than any presbyter, without ordaining others to the church office? etc.
- (61) Here Jerome teaches that such a difference between bishops and pastors comes only from human order, as is also seen in the work. For the office and command are one and the same, and afterwards ordination alone made the difference between bishops and pastors. For this is how it was arranged that a bishop ordained people to the preaching ministry in other churches as well.
62 Since there is no difference between bishops and pastors or parish priests according to divine law, there is no doubt that if a parish priest ordains some competent persons to the church offices in his church, such ordination is valid and right according to divine law.
Therefore, since the ordained bishops persecute the gospel and refuse to ordain competent persons, any church has the right to ordain its own ministers in this case.
For where the church is, there is always the command to preach the gospel. Therefore, the churches must retain the authority to demand, elect and ordain church ministers; and such authority is a gift that is actually given to the church by God and cannot be taken away from the church by any human authority. As St. Paul testifies in Eph. 4, 8, where he says: "He ascended on high, and gave gifts to men." And among such gifts, which are proper to the church, he counts pastors and teachers, and depends on them to be given for the edification of the body of Christ. Therefore it follows that where there is a true church, there is also the power to elect and ordain church ministers, just as in case of need even a bad layman can absolve another and become his pastor. As St. Augustine writes in a history, that two Christians were together in a ship, one baptized the other, and then was absolved by him.
Here belong the sayings of Christ, which testify that the keys are given to the whole church, and not to some special persons, as the text says: "Where two or three are gathered together in my name, there am I in the midst of them" etc.
66 Lastly, this is also confirmed by the saying of Peter when he says [1 Cap. 2:9]: "You are the royal priesthood. These words actually refer to the true church, which, because it is the
If the church has only the priesthood, it must also have the power to elect and ordain church servants.
67 The common custom of the church also testifies to this. For in former times, the people elected parish priests and bishops; the bishop, sitting in the same place or in the vicinity, came and confirmed the elected bishop by laying on his hands, and at that time the ordinatio was nothing other than such confirmation.
After that, other ceremonies were added, as Dionysius recounts several of them. But the same book Dionysii is a new poem under a false title, as also the book Clementis has a false title, and long after elements is made by a bad boy.
69 After that, this was also added to the last, that the bishop said to those whom he consecrated, "I give you power to sacrifice for the living and the dead," but this is not written in Dionysius either.
From this it can be seen that the church has the power to elect and ordain ministers. Therefore, if the bishops are either heretics or do not want to ordain capable persons, the churches are obligated before God by divine right to ordain pastors and church servants for themselves.
Whether this be called disorder or division, it is to be known that the ungodly doctrine and tyranny of the bishops is to blame. For thus Paul gives Gal. 1, 7, that all bishops who either teach unrighteously themselves or defend unrighteous doctrine and false worship are to be considered criminal.
Until now we have spoken of ordination, which alone made a distinction between bishops and priests, as Jerome says. Therefore, it is not necessary to discuss other episcopal offices much, but one could speak of confirmation, baptism with bells, and other such games, which are used almost exclusively by bishops. But the jurisdiction is still to be dealt with.
This is certain, that all parish lords should have the common jurisdiction to banish those who lie in public vices, and that the bishops, as tyrants, have drawn them to themselves and disgracefully abused them for their own enjoyment. For the bishops have done so with unpleasant willfulness and, either out of avarice or other willfulness, have plagued the people and banished them without any prior legal recognition. But what kind of tyranny is this, that an official in a city should have the power to plague and force the people with the ban in such a way, solely according to his own will, without legal knowledge? etc.
Now they have used such coercion in all kinds of things, and not only have they not punished the right vices with it, since the ban should follow, but also in other minor matters, where one has not fasted or celebrated properly; so that they have sometimes punished adultery, and then also often reviled and defamed innocent people. For since such accusation is very important and serious, no one should ever be condemned without legal and proper judgment in the case.
Because the bishops have taken such jurisdiction as tyrants and have shamefully abused it, and because there are other good reasons for disobeying them, it is right that this stolen jurisdiction be taken from them again and given to the parish priests to whom it belongs by Christ's command, and that it be used properly for the betterment of the people and for the increase of the glory of God.
76 After that, there is a jurisdiction in the matters that belong to the forum ecclesiasticum or ecclesiastical court according to papal law, as especially the matrimonial matters are. The bishops have brought such jurisdiction to themselves only by human order, which is nevertheless not very old, as one sees ex codice and novellis Justiniani that the matrimonial matters were at that time handled by secular authority, and secular authority is obliged to judge the matrimonial matters, especially where the bishops judge unjustly or are negligent, as the canons also testify.
For this reason, no obedience is owed to the bishops on account of such jurisdiction; and because they have made some unjust statutes in matrimonial matters, and need them in courts which they possess, secular authorities are also obliged for this reason to appoint such courts differently.
For if the prohibition of marriage between spouses is unjust, it is also unjust that where two are divorced, the innocent party should not marry again. Item, that in general all marriages, which take place secretly and by fraud, without the parents' knowledge and consent, shall be valid and valid. The prohibition of priestly marriages is also unlawful.
79 There are other such things in their statutes, so that the consciences have been confused and troubled, which it is not necessary to tell here, and it is enough that it is known that in matrimonial matters many unjust and unfair things have been commanded by the pope, from which secular authorities have reason enough to order such courts differently for themselves.
80 Because the bishops who are devoted to the pope teach ungodly doctrine and false divine teachings, they have no authority.
They defended the ministries by force, and did not want to ordain pious preachers, but helped the pope to murder them, and took away the jurisdiction from the parish priests, and used them only like tyrants for their own benefit.
81) Lastly: Because they also act so inequitably and unjustly in matrimonial matters, the churches have great and necessary reason enough that they should not recognize them as bishops. But they, the bishops, should consider that their goods and incomes are endowed as alms, so that they may serve the church and carry out their office the more nobly, as the regula says: Beneficium datur propter officium.
Therefore, they cannot use such alms with a clear conscience, and thus deprive the church, which needs such goods for the maintenance of the church servants, and to raise learned people, and to provide for some poor people, and especially for the appointment of the marriage courts. For there are so many different and strange cases that a separate court would be needed. But such a court cannot be appointed without the help of the same goods. St. Peter says [2 Ep. 2, 13]: "The false bishops of the churches will need goods and alms for their pleasures, and will leave the office. Because the Holy Spirit is terribly threatening them, the bishops should know that they must also give account to God for this robbery.
List of doctors and preachers who have signed the Confession and Apologia. Anno 1337.
De mandato illustrissimorum Principum, et Ordinum, ac Civitatum evangelii doctrinam profitentium, relegimus articulos Confessionis exhibitae Imperatori in conventu Augustano, et Dei beneficio omnes Concionatores, qui in hoc Smalcaldensi conventu interfuerunt, consentientes profitentur, se juxta articulos Confessionis et Apologiae sentire, et docere in'suis ecclesiis, profitentur etiam, se articulum de primatu Papae et ejus potestate, et de potestate et jurisdictione episcoporum, qui hic Principibus in hoc conventu exhibitus est Smalcaldiae, approbare. Ideo nomina sua subscribunt.
Ego Johannes Bugenhagius Pomeranus D. subscribo articulis Confessionis Augustanae, Apologiae et articulo de papatu Smalcaldiae Principibus oblato.
Et ego Urbanus Regius D. Ecclesiarum, in Ducatu Luneburgensi Superintendens, subscribo.
Nicolaus Ambsdorff Magdeburg ensis subscripsit.
Georgius Spalatinus Aldenburgensis subscripsit.
Andreas Osiander subscribo.
M. Vitus Dietrich Noribergensis subscripsit.
Stephanus Agricola Ecclesiastes Curiensis manu propria subscripsit.
Johannes Draconites Marburgensis subscripsit.
Conradus Figenbotz subscripsit per omnia.
Martinus Bucerus.
Erhardus Schnepfius subscribo.
Paulus Rhodius Condonator in Szczecin.
Gerardus Oeniken Ecclesiae Mindensis Minister.
Brixius Northanus Susatiensis Condonator.
Simon Schneeweis Parochus Crailsheim.
Rursum ego Pomeranus subscribo nomine magistri' Johannis Brentii, quemadmodum mihi mandavit.
Philippus Melanthon subscribit manu propria.
Antonius Corvinus subscribit tam suo, quam Adami a Fulda nomine manu propria.
Johannes Schlainhauffen subscribit manu propria.
M. Georgius Heltus Forchemius.
Michael Caelius Condonator Mansfeldensis.
Petrus Geltnerus Condonator Ecclesiae Fran- kenfurdensis.
Dionysius Melander subscripsit.
Paulus Fagius Argentinensis.
Wendalinus Faber Parochus Seburgae in Mansfeldia.
Conradus Oettingerus Phorcensis, Udalrici Ducis Wirt. Condonator.
Bonifadus Wolfart verbi Minister Ecclesiae Augustanae.
Johannes Aepinus Hamburgensis Superintendens subscripsit propria manu.
Id ipsum facit Johannes Amsterdamus Bre- mensis.
Johannes Fontanus, inferioris Hassiae Superintendens subscripsit.
Fridericus Myconius pro se et Justo Menio subscripsit.
Ambrosius Blaurerus.
Legi, et iterum atque iterum relegi Confessionem et Apologiam ab illustrissimo Principe Electore Saxoniae et aliis Principibus ac Statibus Romani Imperii Caesareae Majestati Augustae oblatam. Legi item Formulam Concordiae in re Sacramentaria, Wittebergae cum D. Bucero et aliis institutam. Legi etiam
articulos a D. Martino Luthero, Praeceptore nostro observandissimo, in Smalcaldensi conventu Germanica lingua conscriptos, et libellum de papatu, et de potestate ac jurisdictione episcoporum. Ac pro mediocritate mea judico, haec omnia convenire cum sacra Scriptura, et cum sententia verae χαϊ γνησίης catholicae ecclesiae. Quanquam autem in tanto numero doctissimorum virorum, qui nunc Smalcaldiae convenerunt, minimum omnium me agnoscam, tamen quia mihi non licet exitum hujus conventus expectare, obsecro te, clarissime vir, D. Johannes Bugenhagi, Pater in Christo observande, ut humanitas tua nomen meum, si opus fuerit, omnibus illis, quae supra commemoravi, adseribat. Me enim ita sentire, confiteri et perpetuo docturum esse per JEsum Christum, Dominum nostrum, hoc meo chirographo testor. Actum Smalcaldiae, 23. Februarii, Anno 1537.
Johannes Brentius, Ecclesiastes Hallensis.
1228: The preachers' petition to the Protestant estates assembled in Schmalkalden. February 24, 1537.
This writing is found in the Eisleben edition, vol. II, p. 369, in the Altenburger, vol. VI, p. III6, in the Leipziger, vol. XXI, p. 194 and in the Oorp. Rsk., vol. ill, 288.
To the most illustrious, noble, highborn princes and rulers, and their kinsmen of the Christian understanding, assembled at Schmalkalden, our most gracious and gracious lords.
1. grace of God through our Lord Jesus Christ before. Most Serene, Most Illustrious, Most Highly Reverend Prince and Elector, Most Gracious and Most Merciful Lords! Since it is public what costs, work and great peril your churonic and princely graces, together with their kinsmen, are bearing for the preservation of the Holy Gospel, from which it may well be inferred that your churonic and princely graces and other estates seek nothing else in this highly important matter than to promote and spread God's glory, we hope that your churonic and princely graces, together with their kinsmen, will support our subordinate cause. G. will graciously pass our submissive reminder (which also concerns the order of the churches and God's honor), as I then ask in submission that your chur- and F. G. graciously accept this document of ours, which is based on a faithful and simple opinion. For although we know to some extent that in some princes
The ecclesiastical servants in the towns and cities are provided for to a certain extent, and it is seriously observed that they are provided for, that the parish priests and schools are appointed from church and monastery properties, and that the hospitals are improved, so that men must confess that such properties are not used for the help of the church in any other way than in a Christian way: Nevertheless, we find that in many places there is a great deficiency in this, namely that the ecclesiastics and schools are very poorly provided for, or are not appointed at all and are desolate, and yet not only the authorities, but also private individuals, take possession of monastery and church properties of their liking. Now, Your Royal and Princely Grace sees that especially at this time, the utmost need is to provide for the churches and schools in such a way that one can have capable persons. In addition, the common people do little by themselves, and such gifts must be and remain princely eleemosyna. As also the holy scripture praises Josaphat and Ezechiam and several other kings because of such provision. And the text clearly says that it should be done for this reason, so that the priests can wait for the teaching.
2 Now your electors and princes will find, as we have learned in several places. Now your electors and princes will find in the works, as we have experienced in several places, that for such an order something proper is needed, that this stock of church and monastery goods is well required for it. Thus, these goods, gifts and donations are assigned to the church for the preservation of religion, even though many are misused out of error. Therefore, even though the authorities are responsible for these goods and may use them with moderation, they should first of all provide the church offices with the necessary funds. For God has commanded the princes and rulers, above all, to manage, protect and promote proper church services, and also to order the provision of the church servants.
3. it is also easy to understand how difficult it will be to gather new goods after the dispersal of these present goods, and what damage must be done before one can again come to another supply.
4 Therefore, we humbly request that your electoral and princely authorities take heed of the great need in this case. For God's sake, we want to heed the great need in this case, and admonish the estates that the church and monastery properties be used and preserved primarily for the order of the churches and schools, for the praise of God, for the benefit of the land and the people, and to prevent dispersion (which is not only very harmful to the church, but also to the authorities and the lands).
5 God has granted His electoral and princely graces to you. Grace in
the highest honor that the secular government should have, namely to promote the right doctrine and to protect the right churches, thereby serving many pious Christians throughout the world. This honor and calling is to be considered by Your Electoral and Princely Grace. Grace, and preserve the doctrine and churches all the more diligently. We also ask in submission that you graciously understand this simple writing of ours, which we consider necessary for the sake of our conscience. God preserve your sovereign and princely graces at all times. God always graciously for His praise and for their blessedness, and for the protection and comfort of poor Christianity. Date Schmalkalden, on the day of St. Matthew [24 Feb], Anno 1537.
Ew. chur- und prinstl. Grace.
servants and willing servants prebendaries gathered here.
1229: Joh. Aurifaber's news of the convent in Schmalkalden.
This document is found in the Eisleben edition, vol. II, p. 378; in the Altenburg edition, vol. VI, p. 1226 and in the Leipzig edition, vol. XXI, p. 77.
On the 15th day of Februari, a meeting was held at Schmalkalden, where the protesting states were all described for the sake of the Council, and the princes and princes, as well as the cities, brought their most distinguished theologians with them, as D. Mart. Luthern, Philippum Melanchthonem, D. Pomeranum, Martinum Bucerum, Andream Osiandrum, and others in large numbers. On this day, Emperor Carln sent Matthias Held, Vice-Chancellor, to the protesting Estates, who had taken great action with the Estates on behalf of the Imperial Majesty; so the Pope also sent his legation there for the sake of the Concilii.
2. on this day were in own person: Duke John Frederick, Elector, Landgrave Philip of Hesse, Duke Ernst and Francis, Princes of Lüneburg, Duke Ulrich of Würtemberg, Duke Philip of Pomerania, Prince Wolf, George and Joachim of Anhalt, Count Gebhard and Count Albrecht of Mansfeld, and the envoys of the imperial cities in large numbers, and on the 6th day of March the electors and princes, as well as the envoys of the imperial cities, departed from this day.
The theologians also discussed with the utmost seriousness and diligence what they finally wanted to base the Concilio on and persevere with, and several articles were written by Martin Luther as a summary of Christian doctrine,
and approved by all the theologians assembled there, and signed with their own hand; which booklet subsequently went out in public print in the 38th year, and was called the Schmalkaldic Articles.
4 The theologians were also ordered by the sovereigns and princes on this day to read through the Augsburg Confession and Apology (delivered by Emperor Carln at the Imperial Diet in Augsburg in 1530) again with diligence, and if anything was found in it that was not in accordance with the holy divine Scriptures, or if they did not teach such things in their churches, to change it, and they, the theologians, signed the Confession and Apology again with their own hand. This signature was done on the 24th day of Februarii. And especially Martinus Bucerus signed the Augsburg Confession and Apology on behalf of the preaching ministry and churches in Strasbourg.
1230. council of the church of a committee of several cardinals, written and delivered to Pope Paul the Third by his command. With a preface and glosses by Martin Luther. 1538.
The concilium announced by Pope Paul III for Mantua did not take place, because the Duke of Mantua considered a military garrison in the city necessary for the concilium and demanded a contribution from the pope for its maintenance, which the pope refused. Now the pope moved the council to Vicenza, and it was to begin there in May 1538. In order to avert the suspicion that he was not serious about the reformation of the church, he issued an order to the cardinals, who had signed the final document, in 1537 to draw up a council on the improvements to be introduced in the church. In the same year, this writing came into the hands of Johannes Sturm of Strasbourg, who published it (1537) in Latin with notes; a German translation of it had also appeared before Luther began to publish it (Luther's letter to Hausmann of 23 Feb. 1538). In Rome this writing was printed in 1538 under the title: 6onsüium cko srusncknnckn seelssin nu8pieÜ8 l>nuU III. 6on86riptum, but in 1559 it was placed in the incksx libroruru proüiditoruln. It is reprinted in 1s ?1nt, ruonuin. Irick, torn. II, p. 596. Luther translated the same in February 1538 and provided it with his preface and glosses. The first edition is entitled: "Ratschlag eins ausschus etlicher Cardinel, Bapst Paulo des namens dem dritten, auff seinen befelh geschrieben vnd überantwortet. With a preface by D. Mart. Luth." Below a woodcut: three cardinals sweeping the church with foxtails. Then follow the words: 8ox>Ui8rna 6Ur^8ippi. 8i ruentiri8, vtiuru yuock usrurn <11618, ru6ntiri8. At the end: "Printed at Wittemberg by Hans Lufft. M.D.XXXVIII." 4Z sheets in quarto.
1972 Erl. (2.) 25,251-253. sec. 2 Convente zu Schmalkalden. No. 1230. W. XVI, 2364-2396. 1973
Jir the same year another edition by the same, in which some printing errors of the first are improved, and from the title added "of the churches". Only the preface is found in the Jena edition (1568), vol.VI, p. 533d and in the Altenburg, vol.VI, p. 1253. The whole writing in the Wittenberg (1553),vol.I V, p.431d; in the Hallischen Theile, p. 443 with the woodcut; in the Leipziger, vol. XXI, p. 229; in the Erlanger (1st), vol.25, p. l48, and in the second edition, vol. 25, p. 251. Also the former papal nuncio Peter Paul Vergerius, having converted to the Gospel, organized an edition in 1555.
Preface D. Mart. Luth.
I. The pope drags himself along with the poor Concilio like a cat with its kittens. In Germany he does not want to keep it, in Mantua he cannot keep it (as he pretends); now it is to become Vincent, since it cannot be, and they do not mean it either. I think he wants to become a Marcolfus, who could not find a tree anywhere to hang on. So the pope cannot find a place where he would like to have a concilium. If my advice were valid, I would almost advise that the holy people be satisfied with the concilium; they cannot suffer one, and will not make one, unless they can do what they want inside. What are they being accused of? They cannot allow themselves to be reformed, nor do they want to, that is known for certain. And yet, if it came to the Concilio, they would have to give feather or let hair, even their own patron, as emperor, kings, princes, etc., as they burned themselves in the Costnitz Concilio, and were well aware of it.
(2) For if they should be found, even in the smallest part, to have erred, the pope would perish with the crown and keys, and this terrible cry would go forth over them, that the pope and the Roman church had erred and were in the wrong. That would be death and hell for such a high majesty, which until then has stood by such an article that the pope and his chair or church cannot err, but what he does and says is an article of faith, to be believed by all Christians at the loss of blessedness. If he should now be punished erroneously in one piece, he would already be suspected in all pieces, as his own rights say: Qui semel malus, semper praesumitur malus, who
once a rogue is invented, it remains suspicious in everything. So it would fall everything afterwards.
(3) Therefore the necessity of their majesty requires that they hold no concilium in which it may be questioned or disputed whether the Roman see has erred or is in the wrong, or may err, but must, as Marcolfus did, find no city in which they wish to hold a concilium or reformation. And they must not hold a concilium, or hold one that they are powerful enough to hold, and in which nothing is done except what pleases them; as was the Lateranense at Rome, under Popes Julio and Leone, in which Pope Julius was highly praised, and nothing else was done.
4 For it is written of the Antichrist, Dau. 11, 16, that he should be such a king, who does what he wants, that is, he should be God, not subject to any right, but a lord and master of all rights, as his flatterers sing to him in their writings: Sic jubeo, sic volo, sit pro ratione voluntas. Et: Omnia jura sunt in scrinio pectoris ejus; that is: This is how I want it, this is how I call it; my will shall be the right; and: All rights are in the treasury of his heart. As we see, then, that the pope's rule is such that 1) he does what he wills, without right, against right, above right, strictly according to his will. So that he also in his decree Cuncta per mundum cries out that the holy scripture is under his chair, and he is not under the holy scripture.
5. Since he now fetches with such majesty in the guarantee 2) and is an old usage and custom, how should he then let himself be reformed and put under the law, or let himself be instructed by someone who until then has been above all? and has neither been able nor willing to suffer anyone to be judge or master, but has made himself judge of all the world, even of the angels, as the Bulla Clementis testifies, when he commanded the angels of Paradise, as a governor of Christ, that they should lead the pilgrims who die on the journey to Rome into Paradise. Speaks to this: Nolumus, we do not want such pilgrims to be led to hell by themselves etc.
1) Thus the Wittenbergers and the Jenaers. Erlanger: "da".
2) "Warranty" - possession.
6 He was not satisfied with this, but always seized the other part of power, that is, the earthly or imperial authority, persecuted emperors and kings, cursed them, deposed and installed them, beheaded and expelled some of them, according to all his will, against God and right. And now also his learned flatterers saw to call the pope no longer pope, nor summum pontificem (as before times), but prince and pontificem maximum, which names before times the pagan Roman emperors, as Julius, Nero etc., had. For now they no longer speak thus: The pope is at Rome, but: Princeps est ad Urbem, the prince or emperor is in his imperial city Rome. Thus, after they have long been emperors by deed, they now also begin to use the names and titles of the pagan emperors. For they want to be it all and only, God in heaven, emperor on earth. And their cardinals will no longer be called cardinals, but consuls. For they have become legates in the provinces, just like the pagan consuls.
7 If all this filth should be shaken in a free concilio, what a stench should arise there? They are afraid of this, and seek the most wondrous plots, and yet hope that it will not be noticed. For they have now upset the Concilium three times. They have let the Roman court's reformation go out, so that the Council (if it had to leave without their will) would not find anything to reform in Rome, because they have spoken such good words (impudent lies!) about the reformation, as they want to reform themselves, just as if it were still the previous time, when people willingly believed their letters and words, before they knew their larvae. But because such a time is over, and they are recognized before all the world as impudent liars, it is almost ridiculous, and a fine carnival play, that they still continue to ride along in the same guise, and think that one does not know them, but that one will (as before) always believe what they lie. No, it is said: It is over that one roasts bacon on coals; it does not help, brother, that you are painted, one knows you nevertheless.
8 But now they have devised a rank of the whole church reformation, as this booklet fuchsfchwänzelt, so that, if one believes such a lie, henceforth no concilium.
is necessary. For as the papal court was reformed before by that reformation, so now with this booklet the whole church is reformed. And even if the concilium had to be held (of which they are so dreadfully afraid), it would have nothing more to reform in the church, because the pope has already begun to do so. Accordingly, the concilium and meeting would be nothing else than one saying bonum mane to the other, and then they would go home again, because everything has happened that a concilium might desire.
But look at the desperate boys, how they reform the church with fox tails; where it hits the pope and cardinals, they give everything to the pope, and neither pope nor cardinal has never done anything wrong, are all pious, shall have what they have, and even more, remain as they are etc. Who then will be reformed? The great prankster no one. For if the pope and cardinals are pious, their servants are also pious; for who will have done it, if the pope and cardinals have done nothing? So then all misfortune has been done by the wretched nobody, and this reformation is nothing but nobody's reformation. Well, one should not curse (that is true), but one must pray that God's name be hallowed and honored, the pope's name be profaned and cursed, together with his god, the devil, that God's kingdom come, the kingdom of the last Christ perish. Such a paternosteric curse may well be prayed, and every Christian should pray it, because the last arch-villains at the end of the world, pope, cardinals and bishops, so shamefully, maliciously, wantonly blaspheme and mock our dear Lord and God. Exsurge Domine, quare obdormis? etc. Sed veniens venit, and should they become nonsensical!
Advice of a committee of some Cardinals, Pope Paulo of the name of the Third from his command written and delivered.
Holy Father, we are so far lacking that we cannot express how great thanksgiving the whole of Christendom owes to the Almighty God for thisa ) that He has ordained you to be a pope and shepherd of His flock at this time, and has also given you such a mind and spirit.
1976 Erl. (2.) 28, S55-SS7. Section 2: Convente zu Schmalkalden. No. 1230. W. XVI, 2399-2401. 1977
We are not able to obtain the gratitude that Christianity owes to God for this, not even with a thought.
a) What a seriousness is here the holy chair! is always a pity that one can believe nothing more to such husks and liars, if someone could lament it.
For the Spirit of God, by whom the powers of the heavens were created, as the prophet says, has determined through you to lay a hand under the church of Christ, which is now not only tottering, but even close to disintegration, and, as we see, to raise it to its former majesty 1) and restore it to its former respectable and glorious state. And of this divine counsel and decree we can have actual notice, since your Holiness requested us to it, and commanded that we (neither your own, nor ours, nor anyone's own benefit considered) should report to you the grave, great pestilences and abuses with which the Church of God has all along been burdened, and especially this Court of Rome. It has happened that the great, dangerous, pestilential plague has quietly and singularly broken in and taken over, and brought the great fall and decline to Rome, as we see.
b) Show them) Because they are so subtle, secret and invisible, that the Pope could not see them, where these holy Cardinals did not show them, yet the geese and ducks scream about it in all the world.
3) And after thy holiness, taught by the Spirit of God, which, as Augustine writes, in the hearts of men, without sound and tumult of words, well knoweth and hath known the beginning of this calamity and great harm, that certain popes, having itched ears, as St. Paul saith, they themselves, not that they learned of them 2) what they should do, but that by their deceit and guile they devised a way to do what they would. And so it happened, that with all great lords there are hypocrites, like the shadow with the body, and the truth hardly comes to their ears, that immediately doctors came forth, who taught that the pope of all fiefdoms is a lord. And since every lord has the power to sell his own, it follows from this that the pope cannot be guilty of some simony. Thus, that the mere will of the pope is a rulec ) and guide of all his superiors.
I) Here the Wittenberg edition has the gloss that is missing in the first edition: "Ja stinckt euch dz maul darnach."
2) Instead of "them" in the editions, it should probably read "him" (the Spirit of God).
3) from which it follows that he may do what he wants without hesitation, as the Latin saying goes: Quod libet, licet, what one pleases, that he may also do.
c) Rule) Fire here, these cardinals have become heretics, who condemn such an old article of faith, on which the papacy stands. Oh that you boys etc.
(4) From this well, most holy Father, have sprung all the abuses in the Church of God, like the heroes from the Trojan horse, and so many serious epidemics, from which, as can be seen, they lie quite ill to the point of death, and these rumors have also spread among the pagans and the Turks. And your holiness should certainly believe us, that they also laugh at our Christian faith and religion for the sake of the cause, so that for our sake, for our sake (we say) the name of Christ is blasphemed among the pagans.
5 But to you, most holy Father, and truly, most holy Father, after you have been taught by the Spirit of God, after you have turned all diligence beyond your former ordinary high wisdom to heal the disease of Christ's church, which is under your care, and to bring it back to health, you have well seen that it is necessary to lift up the medicine,d ) from which the disease has sprung in the first place.
d) For God's sake, say an Our Father for these Cardinals, so that they do not think differently, because people do not understand such Welsh and false Wallitzschier 4) but firmly hope that one does not know their larvae, and believe what they say, as they have been used to until now,
6. have followed the teaching of St. Paul, and will be a servant and steward, and not a lord, and will be found faithful and diligent of the Lord.
007 Hast also followed the servant in the gospel, whom his lord hath set over his servants, to give them their hire in due season.
(8) And for this cause thou hast determined with thyself to abstain from that which is not proper for thee, neither wilt thou do that which is not proper for thee. e) Therefore you have called us to you, who are inexperienced and unfit for such great things, but not a little unskilled 5) and eager for the praise and honor of your holiness, and especially for reformation and reconstruction.
3) Thus the Wittenbergers. Erlanger: "which one".
4) "Wallitzschier" Bellitschier, good reputation, good appearance. Cf. St. Louis edition, vol. XXII, 298.1677.
5) Instead of: "uninclined" should probably read "inclined".
of the Church of Christ, and so you have commanded us with all earnest speeches to gather up all abuses and report them to you.
e) not due) What then is this "not", if the pope is nevertheless a lord over emperor and everything? C. Cuncta etc.
(9) You have also reminded us very highly and faithfully that we would have to give an account of this matter to God Almighty if we acted unfaithfully or diligently in this matter. And that all things among us might be done the more freely, and be reported to thee, thou hast counted us exempt from the oath, that we might be committed to thy holiness, and hast bound us, under penalty of excommunication, that we should not or would not tell any one else of these things.
(10) Thus we have obeyed thy commandment, and have gathered together in the shortest possible time the diseases and pestilences, and the remedies which we of our little understanding have devised. But you, according to your goodness and wisdom, will make up for and carry out all that we, with our little understanding, have devised. But that we may compose all things within a certain limit, because thy holiness is a prince of these lands, subject to the jurisdiction and subjection of the Roman church, and also a bishop of the whole common Christian church, and also a bishop of Rome: so that we have not refrained from speaking something of the things which belong to the principality and supremacy of the Roman church, which principality we see to be best governed and made manifest by thy prudence and wisdom. Therefore we want to attack only these things, which concern the office of the bishopf ) of the whole common Christian church; also some things, which belong to the bishop of Rome.
f) Just as the Court of Rome was recently reformed, this reformation is also serious.
(11) Now, most holy Father, we must put this before all things and decree it, as Aristotle says in Politicis, that just as in every police and commune, so also in this spiritual administration of Christ's Church, we have this law and right before all, that, as much as possible, the laws and common rights and
be held. And that we hold it for thisg ) and respect that it is not due nor proper to us in legibus, and contrary to the decree of the
The right to dispense otherwise than for urgent and necessary cause. For no more dangerous nor more harmful habit can be introduced in every police force than that
not to keep the rights and laws, and to let them come into contempt and dishonor, and not to consider that our ancestors wanted to keep the I^sZs8 and rights sacred and unbreakable, and to call their power venerandam et divinam, venerable and divine.
g) If I did not know you (said the lion to the wolf), I would be afraid of you myself.
You know all this, most pious pope, and have read it long ago among the philosophersh ) and theologians.
h) Philosophers) For the Scriptures are of no use in the matter.
(13) But this we consider not only the closest to the article next mentioned, but also much more important, greater and more, than the article mentioned, that the pope and Christ's vicars and governors, in the use of the power of the keys, we say of the power, given to the pope by Christ, are by no means to seek the enjoyment of money,i , profit and benefit. For this is Christ's command: You have received it freely, you shall also give it freely.
i) Money) Hold this, and see where pope, cardinals, bishops, priest and monk remain with their splendor. But one must speak thus, so that the Reformation is taken seriously. That you boys etc.
(14) When all these things have been first ordained and establishedk ), then let your Holiness take care of the Church of Christ in such a way that it may have many ministers through whom it may provide such pastoral care. These servants are all clerics and clergy who are commanded to worship, especially the priests, and most of all the parish priests, and above all the bishops. Therefore, if this administration is to have a proper course, one must first be diligent that these servants are capable and skilled for the office they are to preside over').
(k) erected) That is when the devil goes to heaven.
l) proficient) That is, to be curtisans, legates and roman scaffolding.
(15) The first abuse in this part, action and commerce, is the ordination and consecration, and before the priests, in which there is no care nor diligence, that at many ends the most unlearned and inexperienced, who are of the least origin and arrival, who are of evil manners and young men, are admitted to the ordination, and most of all to the priesthood, and I say, to the character and mark, which most properly signifies, signifies, signifies, and is similar to Christm ); hence
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countless troubles, hence contempt for the clergy; for this reason the reverence for the divine service has not only diminished, but has almost completely disappeared. Therefore, we consider it best that Your Holiness first ordain in this city of Rome two or three prelates, learned and pious, honest men, who have the command to ordain and consecrate clerics.
m) similar) Here let it be taught, O man, that character makes priests like Christ, similar and images; other Christians may be like the devil because they do not have the priestly character.
16) That your Holiness also command all bishops, with censure and ban, to be well aware of this in their diocese.
17 Also, that your Holiness not permit anyone to be ordained and consecrated except by his bishop, or with the permission of the deputies at Rome or his bishop.
That each bishop also keep a magister, by whom the young clerics, according to the laws, are both instructed and taught in arts and manners.
(19) There is also another abuse, which is more than necessary, namely, the granting of ecclesiastical fiefs.
(20) And especially of the pastorates, and above all others of the dioceses, in which this custom has broken down and gained the upper hand, that [one] thereby helps and serves the persons to whom such spiritual fiefs are conferred, 1) but not the host and church of Christ.
21 Therefore, if one wants to confer such pastorates, but especially the bishoprics, one should be diligent and take care that they are lent to pious, honest and learned people; and for this very reason, that they can administer and care for such office by themselves and their own persons, to which they are obligated.
22) That one also lend and confer such pastorates to those to whom it can be assumed that they will have their residence and essentialn ) maintenance with their parishioners. For this reason, no ecclesiastical fief in Hispania or Britain, or again, shall be lent to a whale. And this is to be kept, both to lend the fiefs, which have been disposed of by mortal departure, and by renunciation, in which case one acts now only to the good and advantage of the one who renounces and cedes such fiefs, and no one else at all. If
1) To give sense, we inserted "one" and put "lent" instead of: "lend".
If one or two pious men of integrity were appointed to such things, to pardon the ecclesiastical fiefs in a useful way, 2) we consider that they would have done well.
n) Essential) How is this to be done? Should the cardinals and prelates return the stolen parishes? That would be terrible' But what is the harm in saying so, even if one does not mean it.
(23) There is another abuse when ecclesiastical fiefs are granted, or when they are given to others through renunciation and cession. For this abuse has crept in secretly, that those who have renounced such fiefs reserve their use, enjoyment and interest, and sometimes even all fruits and income. o)
o) They, the popes and cardinals, have invented such 3) romance themselves, and will probably remain unreformed.
(24) And in this case one must be careful that for no other reason, and with no other right, pension and interest can be reserved and made, except for alms,p ) for godly exercises, and for poor, needy people. For the pensions and incomes are as much attached to the ecclesiastical fiefs as the body of the soul,q ) for which reason the ecclesiastical fiefs are by their nature due to him who holds the ecclesiastical fief, so that he may honestly have his maintenance from the ecclesiastical fiefs according to his standing; so that he may also endure and bear the expenses for worship, and to maintain the churches and houses of God in structural essence,r ). And what remains over all this, he should put on ad pios usus, that is, to godly custom. For this is the nature and inherent type of the same pension and income.
p) Alms) Cardinal and Curtisans to fatten; is that reformed, if one suffers such reservations and does not even abhor them? O Cardinals, how you disgrace yourselves!
q) Soul) To such bodies, the pope is the soul to which they are all attached.
r) How the cardinals in Rome maintain the churches so that not a mouse dwells inside.
(25) But just as in natural things some things occur and become contrary to common course and manner, as, men and other animals with two heads, and other monsters more: so also the pope, the universalis dispensator, that is, a common steward of the church goods, when he sees that the part of the goods, which is to be turned into godly custom, is better into one
2) Maybe: "lend"?
3) Erlanger: "Solchs".
If the pope wants to turn to another godly custom, he may do so without doubt. For this reason, a pope may justly set a pension and interest on an ecclesiastical fief to help a poor person,s ) before clerics and clergymen, so that he may maintain himself the more honestly according to his status. Therefore, it is a great abuse to reserve and reserve all use of ecclesiastical fiefs, and to take away everything that should be given and given for the worship and entertainment of the owner of the ecclesiastical fief.
s) Yes, I thought the pope wanted to be the soul of the pensions and remain unreformed. Now reform, that God may punish you, you healed boys!
Item 26: The giving of pensions and interest to rich clerics, who can otherwise maintain themselves usefully and honestly from the pensions they have, is truly a great abuse. tFor this reason, both of the abuses mentioned should be abolished.
t) Except when the pope does it, who is justly angry when someone else does it and does not let him do it alone.
27 There is also another abuse with the confusion and exchange of ecclesiastical fiefs, which is done with such things, contracts and agreements, which are all simoneous, and directed to nothing else, but only to the shameful profit").
u) Gain) For the pope who was supposed to do it alone with his cardinals is leaving.
28 In all cases, one must also put an end to the abuse that has now become rampant at this Roman court due to the cunning of some experienced people. For although it is provided and forbidden in law that no one may bequeath and bequeath spiritual fiefs to another in his will and last will, in view of the fact that the spiritual fiefs are not of the testator and testament maker, but of the churchx ). And in order that such goods may be kept for the common good of all the pious, and not for the special and private use of one alone, human, but not Christian, modesty and discretion have nevertheless invented many wonderful ways and means by which this 1) right is acted against, and thereby mocked and despised. For they hand over the bishoprics and other ecclesiastical fiefs, first cum regressu, that is,y ) that they again have access to them.
1) Thus the Wittenbergers; Erlanger: "these".
They are able to reserve and reserve to them also the fruits and use; so they also heap upon them the reservation and reservation of administration and management, and by this means make that he must be a bishop who can have neither episcopal power nor right at all; in turn, give episcopal power and right to him who is not a bishop. Therefore, let your Holiness see how far this flattery has been broken down, and that it will finally come about that everyone does what he only desires and wants. Now what is all this but to make him an heir to spiritual fiefs?
x) Church) This is the pope, he alone shall have it, so the church is reformed.
y) that is) They sell and barter with the bisthumens, like the rogues with dice.
29. over and above this, they have invented another deceit, namely, that when one gives and decrees to the bishops, at their request, more unfitz ) coadjutores, neither they themselves are; that one (unless one will close his eyes) clearly sees that by this way one makes heirs to ecclesiastical fiefs.
(z) more inefficient) For efficient ones are indeed good, but who wants to find inefficient ones?
Item, Pope Clementa ) has again denied the old right that the priests' children of their fathers should not possess spiritual fiefs, so that the common goods of the church would not become own and private by this way. But nevertheless,b ) is also dispensed and imposed in these honest rights.
a) Clement) Ah, the pious pope! Why does one not follow such a pope, who has reformed the church so finely?
b) dispensirt) That is, one reforms how and what one wants. It is said that clipping is part of the trade.
We do not want to conceal the fact that, if anyone with understanding can recognize for himself the truth, no other thing has made this disgrace and apostasy of the clergy more, from which so much rebellion and indignation have arisen, and still others arise and follow, because of this misappropriation of the ecclesiastical and church goods, pensions and income for their own benefit. Before, all people hoped that these abuses would be corrected. But now they have despaired of it. c) and speak almost evil of this chair.
c) despairing) There it will probably remain, because such cardinal reformation strengthens such despairing with such Roman, shameful, false words.
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32) After this, there is another abuse in the expectations and expectations, also in the reservation and reservation of the ecclesiastical fiefs, so that one also gives cause to desire other people's deaths and to hear them gladly. For by this rank 1) they close the way to those who are more worthy of such ecclesiastical fiefs, if they are transferred, and give cause for dispute and right, and [we] consider that all these abuses should be abolished.
(33) Another abuse has also been invented and fabricated through the above-mentioned trickery (d ). For some ecclesiastical fiefs are called by right, and are also incompatibilia, which do not like each other. Now our ancestors wanted to warn us by and with the interpretation of the name incompatibilia that these should not be granted to one alone. Now, however, this is also dispensed with, and not only in two or more other ecclesiastical fiefs, but also, which is worse, in many bishoprics. Because this custom has become so prevalent for the sake of avarice, it is rightly abolished, first of all, that one should not lend a lot of bishoprics (e ) to only one.
d) List) Neither the pope nor the cardinal did it, nor do they do it yet; therefore such reformation does not concern them; the king of Callicut did it, and the cuckoo of Taprabona, they are reformed here.
e) Bisthume) because to the pope alone they should remain com- patibilia.
(34) What shall we say of the unionibus and uniting to one person all their life, that they pretend that it should not hinder, though the spiritual fiefs are given much to one alone, from that two or more fiefs are joined together; shall not this be a vain deceit of right?
35 Another abuse has also become rampant, that the most reverend cardinalsf ) are lent or commendated and given bishoprics, not only one, but many. And because of this abuse, most blessed Father, methinks there is much that is wonderful in God's Church: first of all, that the office of cardinal and the office of bishop are incompatibilia, and do not suffer from each other. For the cardinal's office is to assist your holiness, and to keep its essence with it, to govern the whole common Christian church. g) But the bishop's office is to feed his flock and sheep, which he does not do rightly or well,
1) Wittenberger: ranck; Erlanger and Walch: "rank". We have followed the former reading.
nor how he is obliged to do so, for he has his being with his sheep, as a shepherd with his flock.
f) Ah, the poor cardinals, where do they want to go before this reformation? Help, infernal 2) Cardinal of Mainz, that it does not become serious here, along with your peers unpleasant.
g) Hui, brother! don't deny yourself to death, you can still feed yourself well.
Moreover, holy father, this abuse harms most with the example. h) For how can this Holy See judge and correct other people's abuses, if the abuses in its most noble members are tolerated? We also consider that because they are cardinals, they should not be allowed to act contrary to common rights, ordinances, and statutes even more, but even less for the sake of such causes. For the life of the cardinals should be a law for the others (i ) and a rule to be followed.
h) I can see in your eyes how serious you are.
(i) law) be stinginess rule.
(37) Neither should we follow the Pharisees and hypocrites, who speak and do not, but the Lord Christ, who began to do, and to speak after that. Furthermore, this custom also does harm in the counsel of the church. For this liberty is a nourishment and abstention of avarice. Above this, the cardinals are stingy with kings and princes for bishoprics, to which they are so attached that they are not allowed to speak their mind and opinion freely in councils; indeed, even if they could do it well, and would like tok ), they would still let themselves be deceived by their weakness to speak right. Therefore, God wished that this custom be abolished and that the Cardinals be so provided for that they might live honestly to their station, and that one might have as much income as the other. Which we think would easily happen if we wanted to leave the service of mammon for the service of Christ alone. m)
k) gladly) for that the great Satan strictly guards them. I) honestly) that one would have four kingdoms.
m) Yes, there it is, "if we wanted to"; but the cardinals and popes say: We do not want to do it, as he said at Salzburg, and they all say. What then is this Reformation? A Roman larva, which has been badly belarvetted, and shamefully betrays itself.
2) In the Wittenberg: "hellischer"; in the Erlangen: "höllischer". The latter is meant, however, written: "hellischer" == hällischer, that is, to Halle.
If then the abuses mentioned were corrected, which belong to and serve to ordain the servants, through whom, as instruments, both worship may be well directed and the Christian people may be honestly instructed, governed and guided in Christian life, then one would have to take hold of the pieces which belong to govern the Christian people.
In which part, most blessed Father, this abuse must first be abolished before all others, that first the bishops before all others, and then the pastors do not live away from their churches and parishes; before the bishops, as they have said to me: for they are the bridegroomn ) of the churches that are commanded to them. For, dear eternal God, what sight can be more wretched and more miserable to a Christian man who is wandering the countryside, than that the churches become so desolate. For almost all shepherds have departed from their flocks, and the parishioners are all ordered to the hirelings. Therefore, a great punishment should be imposed on the bishops before all others, and after that on the parish priests who have departed from their flocks. And this punishment should not only be done by censure and banishment, but also that the absentee bishops and parish priests should not be allowed to receive the rent and interest, the bishops would then receive permission from your holiness, and the parish priests from the bishops for a short time. o) Read the common laws and some conciliar decrees and treaties, in which this provision was made, that the bishop should not be allowed to be away from his church for longer than three Sundays or weeks.
n) Bridegroom) This is what the devil wanted, that bishops should be the bridegroom of the churches, which is Christ alone. Behold, how instructed is the pope"! in the Scriptures!
o) Permission) Yes, if the hole is open, then the reformation is very well shitty.
40 This is also an abuse, that so many most dignified cardinals do not have their being at this Roman court, and the officesp ) do none at all, which are due to the cardinals. For this reason, though perhaps not all, for we consider it good that some Cardinals have their being in their countries, for through them, as through some roots, interwoven and distributed through the whole of Christendom, the peoples, rations, and regions are preserved under and at this Roman See; yet it would be good that at the least the greater number of Cardinals be required by your Holiness at the Roman Court to have their being all there. For by this means, beyond that that the Cardinals directed their office, so
The honor of the Roman court would also be promoted. And thus would be fulfilled and repaid what had been broken off and withdrawn from the Roman court by the withdrawalq ) of many bishops who had turned to their churches.
p) Offices) How can they all do their office in Rome? There is no monastery left to eat, but they have to seek their office in other countries, which is to eat monasteries. Therefore, it is right that cardinals should take root in all Christendom and keep it under the pope.
q) Behold, behold, the desperate jacks want everything gen rom!
41 There is also a great abuse, and in no way to suffer and tolerate, in which the whole of Christendom is annoyed, from which prevention [in the matters],1 ) which occur to the bishops in the government of their flocks, comes, most of all, to punish, correct and atone for the wrongdoers. r) For first of all, evil men, before the clerics and clergy, make themselves free and exempt from their bishop's and ordinaries' judicial constraint by many ways. After that, if they are not exempt and freed, they soon have recourse to the office of penitentiaries or dataries, at which ends they soon find an opening to remain unpunished, and, which is worst of all, for this very reason, if they only give money. For, most holy Father, this affliction grieves the Christian people so much that words cannot reach them.
r) Who does this other than the pope and cardinals who do not want to be reformed?
(42) We beseech thy holiness, by the blood of Christ,s ) that he hath redeemed, washed, and cleansed his church and congregation, let such abuses cease; let the shame and vice cease. For if this were given some access in some commune, country and kingdom, it would soon fall off its neck and go to the ground, and no longer be able to stand in any way. And we should let even this seem right and good to us, if we drive such abominations into Christendom?
s) So you shall smear the mouth of the barbarians. Run strase you God again, you blasphemous liars. For whoever hears such words and does not know you, should believe that you are serious. But you have done such lies and oaths many hundred years too much; one believes you no longer.
43 Another abuse in monastic orders must also be changed, corrected, and remedied, because so many of them have come into such disrepair and disorder that they greatly annoy the seculars by it, and with the example
1) Inserted by us to give meaning. In the first single issue: "aus den Verhinderung". Erlanger: "from the prevention".
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do a great deal of harm. Therefore we consider that all conventual orders should be abolished, not by doing violence to anyone, but by forbidding the taking in of new monks; for in this form they would soon be destroyed and leave, and pious monks and clergymen would be appointed in their place. Now, however, we consider that all the boys who have not yet taken profession and monastic vows should be driven out of their monasteries.
44. in our opinion, this should also be improved, and a diligent eye should be kept on the appointment of preachers and confessors from the brethren, so that, first of all, their superiors should have good diligence, that they be capable and skilled for this. Then they should also be presented to the bishops, who are charged with the care of souls and the church before anyone else, to be interrogated and examined by the bishops themselves or by skilled men; they would then be admitted to such matters with their willt ).
t) Will) But once reformed, yet do what they want. There will always be "reservations" that they will be reformed, and yet remain unreformed.')
(45) Most holy Father, we have said that it is not fitting in any way to suffer in the use of the keys, and in matters of confession and penance to seek some profit from the confessor; in which we have the firm word of Christ, "Ye have received freely, ye shall give freely. Now this concerns not only your holiness, but all who are partakers of your power. Therefore we would like it to be observed by the papal legates and nuncios. For just as the custom, which has now gained the upper hand, does dishonor to this See, and makes the common people mislead and grieve, so also, if it were directed to correction, it would be honest to this See, and the common people would be wonderfully improved thereby.
46 Another custom also grieves Christendom in the nuns and nuns' maidens who are cared for by the conventual brothers, since in many monasteries public disgrace of Godu ) happens with all male annoyance. Therefore, your Holiness wants to take the same care of all the monks and order either the ordinaries,v ) or others, as it is considered most convenient.
u) God's shame) This is bad to interpret. But he means so much that many nunneries are public whorehouses, when they should be God's own brides; as they well know how things are in Rome, etc., but do not intend to improve anything seriously.
v) Ordinaries) AIS that can better disgrace, neither the monk".
1) This gloss is missing from the Wittenberg edition.
47 It is also a great and pernicious abuse before the most ungodly and unchristian disputations take place in Italy and in the French lands, where many teachers and philosophers teach the ungodly naturew ). Even if some of them are godly and Christian, they are still very evil and dishonest, and act with no reverence for the common people. Therefore, we thought it advisable that the bishops in the places where universities and high schools are located should be ordered to admonish the lecturers and reading masters who read, so that they do not teach and instruct the young people in an ungodly manner, but that they show them (x ) in questions concerning God, the creation or eternity of the world, or the like, how weak and small the natural light is, and instruct them in godliness, religion, and the fear of God.
w) Thanks be to you, you confess, that you have so ruled, until epicuri preachers have become, whom you yourselves prefer to hear rather than the gospel.
x) Lt ut <io"-rvnt, unimao" essv ilnmortalew, se- vniulnu" IX'vrvtum I^onis Oociwi, in Concilio I^t "raiwusi etc.
48 Likewise, they did not allow public disputation of such questions, not even of such theological matters, which are truly held in great contempt by the common people, but that one of such matters secretly, but non 2) pkvmvis guaskitinnibus and natural questions and matters publicly disputire. This should also be ordered in all other cities, especially in the most noble cities, where such disputations are held.
49 The same diligence should be applied to the printing of books, and all princes should be asked to ensure that not all books are printed in their lands and dominions from time to time. And the ordinaries should be ordered to keep an eye on this. Because children in schools are now taught the Colloquia Erasmi,y ) in which there is much that instructs the young and unrepentant minds about godlessness, it should be forbidden to read this book and others like it in schools.
y) Erasmi) Yes, he must have done it. Would to God that he should live, and pay you shameful knaves, and show how godly you have improved young and old with words and works.
50 Thereafter, as far as instructing your servants is concerned, whom you need for the care of the whole common Christian church, also to administer them, you must keep an eye on the gratuities of your servants.
2) We suppose that instead of "noo" should be read: "of".
and pardon writings of Your Holiness, that over the previous abuses other abuses have also been introduced and torn down.
The first abuse is in the apostate friars or clergy, who, after 1) their vows, leave their order, and find that they are not obliged to wear the clothing of their order, nor even the least indication of the order's garb, but only an honest clerical garb. We will now remain silent about the profit. For we have already said in the beginning that it is by no means proper to seek profit in matters concerning confession and penance, and the power given by Christ. But one should abstain from such graces and gratuities and not give them. For the clothing is a sign of the monastic vow made. For this reason it cannot be remitted by the bishop, to which bishops such apostates and apostates are subject. Therefore, this grace and indulgence should not be given to the apostatesz ), even if they abandoned their monastic vows in order to commit themselves to God; thus, they should not be allowed and indulged to have spiritual fiefdoms and administration, and to govern churches.
z) Apostates) Here he does not mean the Lutherans, whom he does not call so honestly, but whom the pope has shorn off for the sake of money and let go in priestly garments etc.
52 In addition to this, there is also an abuse in the stationaries of the Holy Spirit, St. Anthony, and others like them, which deceive the peasants and the simple, and confuse them with countless superstitions and misbeliefs. In our opinion, the same stationers should also be discouraged. a)
a) abthun) Go on beautifully, holy pope, the chair at Rome has confirmed it, which has never erred.
(53) It is also another abuse to dispense with ordained persons and allow them to take wives. Now this dispensation should not be given to anyone except for the entertainment of a people or nation, in great and most important matters,b ) before these times, when the Lutherans insist on this article to the utmost.
b) Things) He nevertheless wants to keep the power to sell the marriage; that is reformirt!
54 Furthermore, it is an abuse in marriages between blood friends or brothers-in-law to dispense with them. For we hold it there-
1) Instead of: "after" in the editions, "the after" should be read.
for that one should not give such dispensation in the other degree and member exceptc ) for the sake of public, important causes. In other degrees and members, however, only for the sake of some causes, and, as we said, without money. They would then already have been given together and enclosed. For in such a case, for the absolution for the sin committed, one would impose a fined ) or penance on them, and apply it to the expenses that your holiness does for godly custom and to honor God. For just as there is no sin in the custom of the keys, no money may be demanded, so also, where one asks for absolution from sin, a fine may be imposed, and applied in Christian godly custom.
c) except) Dear lords, reform with confidence! But do not hand over anything that is too close to your tyranny.
d) Fine) It would not be a big wonder if God with lightning, thunder and infernal fire turned pope, cardinals and reformers to ashes like Sodom etc. How shamefully they mock the wretched Christians. Oh, dear God, look at them for once!
55) It is also another abuse, that one absolves the Simoniacos and spiritual usurers. For, unfortunately, this poisonous vice now rules and reigns in God's church so strongly and violently that even some are not at all ashamed to practice simoneie ) and spiritual usury. From that time on, they ask for absolution from the chastisement; indeed, they buy the absolution and also keep the purchased spiritual usury.
e) Simonei) Yes, what is Simonei of this time? All monasteries, popes and cardinals would have to become desolate, where Simonei would be, which has existed before times.
(56) We do not say that your holiness does not have the powerf ) to relieve simoniacis and spiritual usurers of the penalties imposed on them by human law and de jure positivo, but that your holiness should in no way resist such great evil, considering that there is no more harmful nor more annoying vice than the spiritual usury, simoniacis, and haggling for spiritual fiefs mentioned.
f) Yes, the pope may reserve everything to do.
Nor should the clergy and ecclesiastics be permitted to grant and testify to anyone of the church's property, except for urgentg and great reasons, so that the poor's property would not be used for special pleasure and to build large houses.
g) urgent) That is where and if they wanted, it is called urgent.
58. confessional also, or confessional letters, also portatel, altar stone to need, should not be easy-
1992 Erl. (2.) 25, 275-277. sec. 2. Convente zu Schmalkalden. No. 1230. W. XVI, 2420-2423. 1993
and corruptly. For in this way spiritual and church things are held in contempt, and especially the most important sacrament.
59) Also, the indulgenceh should not be given more often than once a year in every excellent city.
h) Indulgences) This has already been reformed by Luther.
(60) Neither should the confusion and alteration of vows be done so unkindly, nor should the vows be changed and confused with other works, for they would be equal in value to the vows. i)
i) Value) Such value shall stand in the will of the pope, according to which the penny rings.
61) It is also customary to change the last wills of the testatorum, who for godly things donate a sum of money, which they, by authority of your holiness, use 1) on the heirs or legatees, to whom something has been decided and bequeathed, because of supposed and pretended poverty, etc. and this for the sake of profit and their own use and enjoyment. A great change would have occurred in the food and housekeeping of the heir through the death of the testator, so that the testator, where he should have lived longer, would probably have changed his will against the heir. For it is unchristian that one changes the last will of the testators. k)
k) But since the hands of the pope are not closed, the reformation does not harm the bad guys.
(62) We have often spoken of gain and selfishness and usefulness; therefore we hold that one should abstain from touching change in all ways.
63) Now that we have summarized and briefly recounted everythingl ) that concerns the entire common Christian church, as much as we know how to remember, we still have to say about some articles that concern the pope or bishop of Rome.
l) Everything) Yes, indeed, the splinters are stirred a little, the hideous beams are confirmed; the mosquitoes are set, and the cameos are devoured.
This city and church of Rome is a mother and mistress of other churches; therefore, both worship and respectability of morals should be at their best. Therefore, most holy
1) This "they" is deleted in the Wittenberg edition; nevertheless, this sentence remains incomprehensible to us. Perhaps after "use" etc. "pretend" should be added and the second "they" should be omitted.
Father, all foreigners and foreigners who go to the most holy St. Peter's Cathedral are angry, because some uninformed, unlearned, incompetent priests are dressed in such a chasuble, parament and clothes (m ), which they could not use even in despised, uninformed, lowly houses with honor, and hold mass there. This is a great annoyance for everyone. For this reason, the most venerable archpriest or the most venerable penitentiary should be ordered to keep an eye on it, and to put an end to this nuisance here in Rome, and thus also in other churches.
m) Behold, is it because of garments? but where remain the fairs and terrible fair, and many other abominable, blasphemous abominations and principal things at Rome and in all the world? Such beams must remain.
65 In this city of Rome, the women go as matrons, or ride on mules, and they are followed, even in broad daylight,n ) by the noblest of the cardinals and clerics. We have not seen the same fornication in any other city, although Rome should be a mirror and model for all cities. Also, the same bimbos live and sit in splendid large houses. This shameful abuse should also be abolished.
n) Here they confess right; but it is not a sin to Rom, but great honor against the Welsh and Roman chastity.
66 In addition, in this city of Rome there are also some particular and private disputes, discord and enmity between the citizens. Now the bishop of Rome has the primary responsibility to tolerate, judge and put down such enmity. Therefore, such enmity should be reconciled by some cardinals, before by those who are most capable of doing so,o ) and the citizens should be made one with each other again.
o) ad, Calendas Graecas.
67 There are hospitals, widows and orphans in this city; the care of these is primarily for the bishop and the prince;p ) for this reason, Your Holiness could also arrange this through pious cardinals.
p) Princes) That is, the pope, as a pagan emperor at Rome.
(68) These are the articles, most holy Father, the articles that we have gathered together from this time, according to our little understanding, and what we think needs to be improved and changed. Now you will judge and do all this according to your goodness and wisdom. q)
q) so that nothing is reformed.
(69) And though we are too weak and small in these great matters and dealings, and this trade is far beyond our ability, yet we have done with it our consciences, and have a wondrous hope that under you, Princes, we shall see the Christian church purified and beautiful, and as a peaceful dove living with the whole body in the highest unity, with eternal remembrance of your name, praise and glory.
You have taken the name of Paul; therefore we hope that you will follow his love and show love for the church as he did. St. Paul is mentioned as preaching the name and merit of Christ among the Gentiles.
71 Now we hope that you will be chosen to restore the name of Christ, both darkened by the Gentiles and by us clerics,r) and bring it back, and heal the sickness in our hearts and works, bring the sheep of Christ back into one fold, and turn away from us God's wrath and vengeance, well deserved, which we see ready and pressing upon our necks.
r) Even without God's word and right doctrine etc., of which nothing is necessary to reform nor to remember.
Caspar, Cardinal Contarenus.
John Peter, Cardinal Theatrinus.
Jacobus, Cardinal Sadoletus.
Reginaldus, Cardinal Anglicus.
Friedericus, Archbishop Salernitanus. Jerome, Archbishop Brundusinus. John Matthew, Bishop Veronensis. Gregorius, abbot [at] St. Georgen, Venetus. Brother Thomas, Magister sacri Palatii. 1)
1) We give here some more detailed news about the members of the Committee of Cardinals: Caspar Contarini was later legate at the Imperial Diet of Regensburg in 1541. John Peter Caraffa became pope in 1555. under the name of Paul IV. James Sadoletus, bishop of Carpentras, is known for his Commentary on the Epistle to the Romans. Reginald Polus (kools), formerly Archbishop of Canterbury, had fled England because of the innovations of Henry VIII. Frederick Fregoso, Archbishop of Salerno, published our writing in Rome in 1538 under the above title; later, in 1539, he became a Cardinal. Jerome Aleander, Archbishop of Brindisi and Cardinal, is the well-known Papal Nuncio at the Diet of Worms in 1521. John Matthew Gibertus was Bishop of Verona. Gregorius Cortes was abbot of St. George in Venice. Thomas Badia, papal high chamberlain, the theologian of the Dominican Order; in 1542 he too became a cardinal.
1231: Roman King Ferdinand's (alleged) letter to Luther. The 1st(?) Feb.1537.
This letter was first published by D. Polykarp Leyser in 1607 in his streun uff ilneodum Gretserum, x. 43, stating that he found it inserted in an old volume (eoäiees, which formerly belonged to Luthern. After this, Goldast included it in the Ooustitut. ilux. toru. Ill, p. 561; furthermore, Gerhard included it in the eonkoss. entü., lib. I, xnrt. I., enp. 4, x. 43 and Matthias Hoe in his I,utü. tünurunturA. With good reason Gerhard already doubted the authenticity of this letter a "and so did Seckendorf, llist. I^utü., op. Ill, x. 162, Vää. I. The latter gives even more locations there.
Ferdinandus, by the Grace of God, Roman, Hungarian and Bohemian King etc.
Honorable, learned, devout one! Although before the time when we arrived in Germany in our youth, and first went into princely, and then, by the gracious grant of the Almighty, royal government, we did not like your writings and teachings that went out then and thereafter, but, according to the report of some of our preachers and confessors, considered them heretical, seductive, and repugnant and inappropriate to the holy Roman Church's statutes and commandments: Nevertheless, for the past two years, as much as our excellent duties, in which we have at times taken little time, may suffer, we have been reading in some of your books, and especially in psalms, which are mostly directed to royal and princely regiment.
2. In addition, it also occurred to me that one of our confessors, of the Order of the Barefoot, whom we brought with us from Hispania, recently departed from God, who, shortly before his departure, called us to him and confessed how he had deceived us until now and had not shown us the right path to salvation; with the highest request to graciously forgive him for God's sake, and now to immediately accept, with our kingdoms, principalities and lands granted by God, the beatific gospel, which is diligently and faithfully taught and propagated by you, and also to guide and bring our most beloved Lord brother, the Roman Emperor, so that such a thing may also be done by his majesty and love, if he would die all the happier and more willingly.
3 In addition, we have been informed by the noble and well-born, our rulers and the kingdom's faithful, Hans Offling, Chancellor of Bohemia, and Andreas Ungnad, both barons, who listened to your sermon last autumn in Torgau, and who also had verbal conversation and sub-conversation with you, how you had at that time a Christian and a Christian friend.
1996 Erl. 55,168 f. Section 2: Convents at Schmalkalden. No. 1231 f. W. LVI, 2425-2427. 1997
You have made a good distinction between your sermon and especially your works, and you have also given them reasonable information about your doctrine, on which it is based.
4. From these and other Christian motives, before because we feel the pope and his scholars, whom you, for the sake of their order, doctrine and life, as we have partly found out from your writings, in manifold ways seriously and arduously, against you so faintheartedly, and (as we may well report) uncomposed and unpublished, our royal mind, which was ungracious to you before, has mellowed, and (thanks be to God in eternity) has turned to such an extent that we may now well suffer and tolerate your doctrine, insofar as you remain steadfast in divine and biblical Scripture, and do not do anything rebellious or contrary to Christ. For we have now unfortunately found that the pope and his followers have hitherto sought their own, and have divided and sold us chaff for grain.
5. Therefore, in a few days, we intend to deliver to the Emperor's Majesty, our dearest lord and brother, a considerable embassy in Hispania, which is favorable to the Gospel, and to diligently act on the things mentioned in our confessor's blessed report, request, and also on our understanding, which we have inquired and comprehended from your books, with his majesty and love, We will diligently act with his majesty and love, according to our confessor's blessed report, request, and also according to our understanding inquired and comprehended from your books, and exhortation, whether we would also move his love, which does not doubt us at all, to that end. And in case it is irrelevant to his majesty and love, then, notwithstanding the Pope's intended council, as Roman king, we shall call a general imperial diet in a convenient place, and unanimously and finally unite and compare ourselves with the estates of the Holy Roman Empire cities, your and other scribes' council, according to divine and reasonable discretion, for the sake of the faith of the Christian 1) religion.
In our gracious opinion, we do not want to save you from this, in order to work and carry out the truth in a more stately manner. Given in our Tyrolean county, in our city of Insbruck, the first Monday of Februarii, 2) Anno 1537, our
1) "Christian" put by us instead of: "spiritual".
2) This time determination also makes the letter suspicious. If one takes it like this: Monday, February 1, it is wrong, because in 1537 the first of February was a Thursday. But if one takes it as "the first Monday in February" (5. Febr.s, so the time determination would have been without doubt so: Monday after Mary's Purification (or kuriüeutiouis), Seckendorf and Walch take February 1.
Ferdinandus -- Ad Mandatum.
To the honorable and learned, to our and the empire's dear faithful, Martin Luther, the Holy Scripture teacher at Wittenberg.
1232 D. Martin Luther's Concilii halben, zu Schmalkalden gestellt im Februar 1537.
This concern is found in the Eisleben edition, vol. II, p. 379; in the Altenburger, vol. VI, p. 1074; in the Leipziger, vol. XXI, p. 149, in De Wette, vol. V, p. 51, and in the Erlanger, vol. 55, p. 168. According to Seckendorf, Ilist. Imtü., lik. Ill, p. 145 it is placed before the arrival of the Papal Nuncio Borst, that is, before February 24.
1. I see well and fear that it will come to a scuffle at last; one must not be afraid of it, although God is almighty and is called, who has so far sent many things differently, neither we meant.
2 There is no doubt in my mind that the pope or his people are afraid and want to see the council prevented, but that they could boast that they were not lacking because they had announced it. They have sent messengers and summoned the estates to see how they would organize it.
For this reason they have presented us with a devil's head, so that we should only be frightened and flee back, namely, that they have proclaimed such a council, in which they report nothing of church matters, nothing of interrogation, nothing of other matters, but only the extirpation or eradication of the poisonous Lutheran heresy, as they interpret themselves in the Bulla, de Reformatione Curiae, 3).
4 Hereby we have not only already our judgment, which is to pass over us in the Concilio, but the appeal with interrogation, answer and action of all things is added, also all pious, honorable people, who one would like to choose perhaps as mediators, are struck away; but the cursed boys of the devil want to make their pleasure, not only condemn (because they want to be sure of it from the previous bull, issued against us), but to start the execution and extermination and to occupy us.
3) No. 1225, § 2 in this volume.
We are not yet interrogated (as all rights demand), nor have they, the Cardinals, ever read our Scriptures, nor recognized the doctrine, because our books are forbidden everywhere, but only the false writers and liars have heard, and we, on the other hand, are not heard, although in German lands both bishops and princes know, even in their part, that [it is] lying books and boys, whom the Pope, Welsh and other nations believe.
For we heard at Wittenberg from the Pope's orator, Petro Paulo Vergerio, 1) that he did not mean, and reported much differently, neither he found it with us, in many pieces. Also the King of France's embassy, Doctor Gervasius, publicly confessed before us that his king was thus persuaded, and certainly believed that with us Lutherans there was no marriage, no authority, no church, nor anything. Where the king, pope and other nations got that from is easy to calculate. The villain of Halle and his peers have brought in books, perhaps also writings, in order to defend our books. But God is not caught.
6) That the pope and his own are in some respects far too eager to believe such disgraceful and impudent lies, therefore they are guilty of interrogating us. Without what else their part will bring up against them than that the pope and cardinals tear apart and devastate the monasteries and convents, the bishop of Halle has three bishoprics and his like canons have many benefices, and countless things, which even without Luther's things might well be subject to a concilii. But the Bulla keeps all this quiet, fearing that it might be stirred up in the Concilio.
007 Therefore they would gladly dissuade us, that we should refuse; and they would be sure, and say that we had hindered it. And
1) Pierre Paolo Vergerio, Bishop of Capo d'Jstria, who has appeared several times in this chapter as papal orator and legate (No. 1218 ff.), had become acquainted with the Protestant doctrine in Germany, and after his return to Italy in 1541, since he endeavored to refute it, had been converted to the truth by reading Lutheran writings. He left his bishopric and first worked for the gospel in northern Italy. In 1548 he left Italy, preached the gospel in Graubünden and Würtemberg, and died in Tübingen in 1565.
2) De Wette: "Klöster-Stift".
So we would not be alone in our displeasure, and we would have to hear that with our refusal we could have helped all such abominations of the pope, which otherwise might have been corrected.
8 For behold the devil in his wicked children, that they will not condemn, but exterminate; which is this: they have hitherto diligently practiced the Canonem Si Papa, etc., and in our time have shed much innocent blood, inflicted all plagues on many pious, honest people, chased them away, afflicted them, and dealt miserably with them, solely because they took the Sacrament, knowing full well that it was right.
9th Now they want to judge such bloodshed and persecution in the Council, and not only that, but also first of all start and confirm such devilish rages, forcing us to consider it right and to be their masters, so that their bloodshed, persecution, blasphemy, and the destruction of Christianity, which they committed before, still commit, and eternally intend to commit, are loaded onto our conscience, and knowingly drag into hell with them. Let the devil do this, as he does through them.
10 All this would be sufficient cause that they would have been attacked and torn apart long ago. But because we have the advantage that (as is the case at this time) it will become a lousy despised concilium, in which there will be few potentates; moreover, that the ban (where they wanted to make it) has long been dead, also now the concilium will come into such clamor that it may err, and has often erred, so that it has lost its power and prestige, that they must even show a high apparent justice, so that it may again come to honor. For if this Bulla 3) should come to an end and be struck out, what a mocking, ridiculous concilium it should be held by all pious, honest people, and give a delicious example to the others, as Costnitz Concilium etc., which foolishness has now also been revealed by God's word:
11. so I did not want to be afraid of such hemp plasters, but let them go away.
3) This will refer to the previously indicated Bull No. 1225.
2000 Eri. 55, i7i f. Sect. 2. Convente zu Schmalkalden. No. 1232 f. W. xvi, 2429-2431. 2001
and pour out their fools and bells completely, and do not give a negative answer to the legate (who would desire his safekeeping), but also do not entrap me; for they will (whether God wills it) also pour out the great fool after the small one. So here, too, there is no need to hurry, and we should learn God's way, which is not to hurry, but to draw out with patience, until he puts a peg in front of the tongue, so that they cannot pull it back into their mouths.
(12) For if we should hasten so without need, and fish for God's glory, we would labor in vain. For we must have his help with us, as we are far too weak for the devil's reason.
(13) This would also cause great annoyance, and perhaps even apostasy among many good people, if we were to refuse the concilium at this time, when the Turk is present and the emperor is at work. Although I believe it to be the case, the Roman boys (because they knew that this would be the case with the Turks and the French) have placed the Concilium in this very year, so that whether the Lutherans would not prevent it, it would be prevented by the Turks and the French. Although they would prefer that it be called hindered by the Lutherans. For that would then have to be called will of courage; that would have been forced by necessity, so that it could not have been held before the Turk. Summa: They cannot suffer a concilium, not even of their own part, where they should not do it as they wish.
1233 The first request of the orator and vice-chancellor of the emperor, as far as the scheduled concilium is concerned. February 15, 1537.
This document, along with the following three, are from a print that came out in 1537 in quarto in Wittenberg under the title: "Wahrhaftiger Unterricht etlicher Handlungen, die sich Pabst Pauli des Nahmens des III. Concilii halben, das er den nechstkünftigen 23. This is what happened between the Roman Chancellor and Vice-Chancellor, Doctor Matthias Held, and the Electors, Princes, Counts, Lords, and also the cities that are related to the true Protestant confession and confection, at the Imperial Diet held in Schmalkalden on the 23rd day of the mowing.
1) Here we have erased "they".
have. And so that everyone may read, see, and examine that the answers given to the above-mentioned confession relatives, with respect to all the actions on which they are based, are well-founded and true, the same actions as those given one after the other are indicated at the end of this print. According to this, in the Eisleben edition, vol. II, p. 379; in the Altenburg edition, vol. VI, p. 1076 and in the Leipzig edition, vol. XXI, p. 151, also in Hortleder, vol. I, lib. I, oax. 25, p. 98. The acts themselves, "as they passed one after another," are found in Hortleder, vol. I, lid, VII, 6nx. I. 8^., P. 1231.
1. Your High and Princely Grace undoubtedly have good knowledge that the Imperial Majesty in her own person, and in her absence through her envoys, has had the religious matters considered and discussed at many imperial congresses, as to how they should be settled peacefully; but after manifold deliberations, it was finally concluded that a common general council should be held. Now Her Majesty has truly spared no serious diligence, effort or labor on her part, and has endeavored so long that she has brought such a concilium to tender, and Her Majesty has been of the final mind, after Her Majesty has come from Africa, to remain in the realm so long until such a concilium would be held, and the disputed religious matters would be settled. And it is not the least trouble that her Majesty had to go to her Hispanic hereditary kingdoms this winter. However, in order that Your Royal and Princely Grace should not think that the Concilium should be prevented due to Her Majesty's absence, Her Majesty has commanded me to announce that she intends to return to Italy this spring and to attend the Concilium in person. That also her Majesty shall not prevent anything, but only the force of war, which they do not want to resist. Just as Her Majesty has sent herself in all other ways with her court servants and otherwise to appear again in Italy at the time in question.
(2) And even if there should be any great matters of war which would prevent Her Majesty from appearing in person at the Concilio, in that case Her Imperial Majesty will take such precautions that, for Her Majesty's sake, there will again be no lack at the Concilio. It will also not be acceptable to His Imperial Majesty. No equity will be found with Her Imperial Majesty for the war between Her Majesty and the King of France to be settled, for the Frenchman has wilfully compelled Her Imperial Majesty to do so through all his promises, treaties, oaths, letters and seals.
3. and therefore the imperial majesty understands that your royal and princely grace is all-
The Emperor has shown himself inclined to have the disputed religious matters settled peacefully, and this cannot be done better than by a general council, to which Your Royal and Princely Grace also invokes that Your Royal and Princely Grace and those who are turned towards you will faithfully promote such a council with all diligence. And thereupon, Their Imperial Majesty requests a full report as to what Your Royal and Princely Grace and the same favored ones think of the Concilium, to have it visited personally or by their envoys, and to conduct themselves therein like other Christian members, especially since the Concilium alone is the right way by which such discord of religion may be settled, and other nations are also inclined to do so, that Your Royal and Princely Grace has shown itself to be as Christian, peaceful and benevolent as hitherto, and that Your Imperial Majesty has provided and graciously consoled Yourself, and has faithfully promoted such a General Council, and will not now be moved or persuaded to do otherwise, and will not give cause for such a General Council to be delayed, or for a schism to be practiced therein. And the Imperial Majesty hopes that the Almighty will grant his grace that the discord will not only be settled, but also that the Christian Church will be brought into a good reformation, to the praise and honor of God the Almighty, for which Her Imperial Majesty will not spare any diligence, effort or work, but will, as before, hold and show himself as a praiseworthy Christian Emperor.
4. consider also your imperial majesty, where your sovereign and princely grace would seek delay or excuse therein, that not only thereby such good conduct might perhaps be prevented, but would also give other nations cause to think, as if one were more inclined to unrest than to peaceful unity.
5 Your Imperial Majesty graciously gives notice of all this, so that Your Royal and Princely Grace may decide all the more wisely and not give cause for hindrance. For Her Imperial Majesty seeks nothing else than that God the Almighty may be praised and honored, and that common Christianity may also benefit from it. And we graciously entreat Your Royal and Princely Grace that these things be done not only for Her Majesty's honor and subservience, but also for the benefit of the common Christians: but also for the comfort, welfare and good of common Christendom. Majesty's gracious confidence. His Majesty will in turn owe this in all graces.
6. Majesty has imposed this point on him in particular, because it is highly important, where he has
If he finds himself in a blockade or exodus, that he should reject it with diligence to the best of his ability, which he recognizes himself guilty of doing, and he will show himself to be subservient to the cause in everything that is possible for him. Where some explanation is needed in his application, he will also let himself be heard and offered to do so according to Imperial Majesty's command.
This advertisement was made by Doctor Matthias Held, Imperial Majesty's Counselor, Vice Chancellor and Embassy to the Elector of Saxony, and Landgrave Philippe of Hesse, and their Electoral and Princely Graces in matters of religion and faith, who are in the Nuremberg stalemate, at Schmalkalden, Thursday after Esto mihi [Feb. 15], Anno 1537.
1234 The Christian confessionals' answer to the imperial orator and bicchancellor's request as far as the Concilium is concerned. February 24, 1537.
See the previous number.
When the Roman Imperial Majesty finally graciously gave us notice of an indicated and scheduled concilium, with most gracious request. Maj. has graciously given us notice of an indicated and scheduled concilium, with most gracious request, since such a concilium would be the way by which the occurred discord in religion could be settled, that we want to visit or attend the same and have our will and mind humbly heard.
2. thereupon we may not leave her imperial majesty unsubmissive. We will not let it go unreported to Her Imperial Majesty that it has not long since reached us before this time how the present Pope Paul, of the name of the Third, is supposed to have scheduled and indicated in the past Pentecost at Rome a General Council against Mantua, to be held in the near future on May 23, by means of a bulla 1). Which bull and its contents, because we have received copies of it, we have been moved to the necessity of gathering here primarily for this reason; however, we find that the aforementioned Pabst's statements do not compare at all with the most gracious and Christian opinions of the Emperor's Majesty, as the same has been felt and found with some of his ancestors in this most important trade.
3 For Imperial Majesty has in most gracious remembrance, although Pope Adrianus, of the name
1) No. 1224 in this volume.
the Sixth, had his legate at the Imperial Diet in Nuremberg in the second and twentieth year of the few number, and there made the following statement 1) before their Imperial Majesty the Governor, also the Electors, Princes and Estates of the Empire. They had the following denunciation 1) made and presented before their imperial majesty, governors, princes, and estates of the empire, namely, that for some years there had been many abominations in the see of Rome, abuses in the clergy, overreaching in commandments 2) and statutes, and finally all things had been changed into the wrong, therefore no wonder that the addiction had struck and come from the head into the limbs, from popes into the subprelates. That also pope, prelates and clergy had deviated, each in his own way, and now for a long time there was no one who did good, not one, with further appendix, that the said pope's legate should promise the German princes that he would turn all diligence to it, so that first the Roman court, from which such evil all comes, would be reformed etc.
4 So such a request has almost changed soon after the death of said Pope Adriani, when Clement the Seventh became Pope, as that of his legate 3) Advertisement and action, which he had at Imperial Majesty's other and next following Imperial Diet at Nuremberg. Majesty's other and next following Imperial Diet at Nuremberg. And has Her Imperial Majesty Majesty, through her Majesty's Governor and Orator, as well as the Princes, Princes and Estates of the Empire, for excellent reasons, causes and motions, had a resolution made and established there to hold a general universal and free concilio in the German nation. 4)
5. so that such a concilium, and no other, may be meant, nor can be meant, than that which, according to a right, free, Christian concilium, might be useful for the reform of all errors and abuses in the heads and members of the church, and not according to the manner and form in which it has been carried out and held for some time by the popes.
(6) Such Nuremberg Imperial Decree of a free, universal and Christian Council has been issued by Her Imperial Majesty against us, the protesting Estates. Majesty has, upon the negotiation of our lords Ohm, cousins and most gracious lords, the two Electors, Mainz and Palatinate, in her Majesty's established and prescribed assurance of peace and
1) See Document No. 718 in the 15th volume of this Annual Report.
2) The preceding reads with Walch thus: "much abominable been, abuses in the spiritual make over, in commandments" etc.
3) Campegius. See No. 738 ff. of the 15th volume.
4) See in Vol. 15, No. 747, § 5, Col. 2292.
The first year of the second and thirtieth year of the reduced number is graciously confirmed and ratified. 5)
(7) However, contrary to all the opinions determined and approved by Her Majesty Most Gracious, and also by the Empire of the German Nation, the aforementioned Pope Clement, in the third and thirtieth year of the few number, had us, the protesting Estates, hold a concilium through his Nuncium sent, with Imperial Majesty their Orator. Majesty's Oratorem, the contents of several articles submitted, 6) and propose it. Thereupon, we are pleased with all the answers 7) sent to Her Imperial Majesty's Oratori. Majesty's Oratori, with sufficient explanation, why we do not wish to consider such a Concilium as a common, free, Christian Concilium, and that the Imperial Majesty's Governors and Orators, as well as the Princes, Princes and Estates concerned, conform to the agreements, obligations and actions made. To this he has also proposed the Malstatt in Italy, which is why we do not know how to consent to the same. But for the sake of a righteous, free council, we have made Christian, honorable, and reasonable requests, as all of Nunci's advertising and actions, as well as our given answer, sufficiently demonstrate, to which we wish to refer.
(8) We have also given the same answer when the present Pope Paul, in the fifth and thirtieth year, next to some of ours, had a concilium held in Italy, indicated by his nuncium, and not to let us be led out of the kingdom's farewells, as the copy, which is enclosed here, clearly and sufficiently shows.
9) But about this we find from the said Pope Paul's alleged bulls, so that he proclaims the Concilium at Rome, that he has not only written to conceal the most gracious intention of the Emperor's Majesty, and her Majesty's established and confirmed decrees in the empire, also contrary to and inappropriate to our given answers, but also such a dangerous and fraudulent 9) Concilium, as Pope Clement has publicly given to understand by his articles.
10 For from the same bull it is noted that he is not only not inclined to let speak and act Christianly, even with earnestness and truth, from errors, unchristian complaints and abuses, but irrefutably admits
5) See the documents No. 1197 ff. in this volume.
6) No. 1212 in this volume.
7) No. 1216 in this volume.
8) No. 1223 in this volume.
9) "fraudulent" put by us instead of: "unfraudulent".
understand that our Christian confession and our teacher's doctrine, founded in God's words, shall be condemned and condemned with his bull rather than his supposed concilium is begun.
11) Which is clear from the fact that, among other things, he mentions 1) this cause, namely: "The new heresies and errors that have arisen" etc. Item, that he does not report anything further or different about any just Christian act of faith, but only that 2) the eradication of all heresies is to be dealt with in such his intended Concilio.
12. Now it is easy to remember that he does not mean his and the churches of Rome's doctrine and customs, but he wants to condemn our Christian confession (as his leader, Pope Leo the Tenth, did by his bulls, and the following popes by the bull Coenae Domini), with the bull of his supposed Concilii 3) the eternal truth of God and his one Son, Our Lord Jesus Christ's Gospel, condemned and ungodly, and remain in his ancestral footsteps, and let nothing concerning doctrine, error and abuses act in the Concilio, for how such doctrine should be eradicated as a heresy.
13) And that this is his opinion is further confirmed and clearly shown by his bulla, which he had published almost three months later, when the alleged jndiction of the Concilii took place in Rome, for the pretense of reforming his Roman court, in which he publicly and with expressed words declares, 4) that he was moved by the eradication of half the poisonous Lutherans (so that he may mean nothing but our Christian confession), as well as other heresies, to institute the Concilium as a cause.
14) Above this, he clearly shows his condemnation of our confession, and proves it in fact by the fact that he kills, murders, slaughters, chases away, and also has others kill, murder, chase away, and slaughter the confessors and followers of our [doctrine] 5) and the same of our confession, before such a supposed council has ever been written out, or before some Christian, proper action with divine Scripture has taken place or been performed in it, and procures, approves, and sanctions such.
1) No. 1224, § 1 in this volume.
2) Here we have deleted "us". See No. 1224, § 5.
3) In the old edition, only here is the parenthesis closed.
4) No. 1225, § 2 in this volume.
5) Added by us.
15 May His Imperial Majesty, as a most praiseworthy, virtuous Emperor and the whole world, consider it dangerous for him, as if it were his opinion and mind, to reform his and his bishops' [and] clergymen's unchristian abominations, errors and abuses (of which many excellent, God-fearing and learned people have long complained, and have cried and screamed about) in a Christian way and to have them acted upon.
16 Cunningly moves the Catholic Majesty. Majesty, who considers his mind and earnestness to be there, as reported, that her Majesty graciously admonishes us and other estates to such concilio, since undoubtedly her Majesty would not have allowed herself to be moved to promote Pabst's Pauli Concilium at all, if her Majesty had knowledge of such danger and fraud.
17. To this end, he sends his messengers to other Christian kings and potentates, and also to us, this part of the Estates, on pretense, and yet with concealed deceit, to induce the reported kings and potentates and us to such a concilio by trickery, and to make them and us subject to it, to execute and enforce his unjust and ungodly actions, and to hold our confession condemned and condemned before the concilio, and to help ratify his void Damnation. However, the high imperial, royal, princely and noble souls, as those inclined to virtuous and honest actions, will undoubtedly not participate in any fraud, nor will they allow themselves to be moved into it etc.
18 But, which is even more dangerous, he thinks by such requests of his nuncii to obtain and bring about unnoticed that we, as Emperor Julianus Apostata did against the Christian men of war, should condemn our Christian confession by approval of the Concilii itself, and like him, and help to conclude its extinction against us and our doctrine, without all action of truth. This, however, is such a wicked deception and abuse that it cannot be excused either by divine commandments or by the world's respectability through Pope Paul.
19) In addition, although the above-mentioned pope and his ecclesiastical followers (because our confession, including our doctrine, is most opposed to the abominable errors and abuses of papal and episcopal authority and statutes), are the most prominent opponents, he nevertheless wants to reject the same confession and doctrine (in spite of natural equity and the fact that it is not due to him as a part).
and to condemn them. In this, his clergy have never been repugnant to him, and this dispute affects them as well as the pope, moreover, they are bound to him with hard oaths to preserve his statutes or his status, and otherwise.
20 Such actions, plans and undertakings will undoubtedly be regarded by the Imperial Majesty, as well as by other Christian kings, potentates and estates, not as Christian or just, but as contrary to God's and natural rights, that the pope and his clergy should have jus definiendi ober concludendi in such matters, in which they find the highest, most and noblest opponents, and also be judges and arbiters themselves.
21. For that the pope publicly introduces, upholds and defends false doctrine, abuses and idolatries (which are not only contrary to the clear words of God, but also to the proven holy councils and the old Christian teachers, that the popes have also made traditions and statutes contrary to God's commandment, thereby certainly and without any doubt obscuring and suppressing true and truthful knowledge), has been proven superfluous by our teachers by the grace of God up to this point. For this reason, together with them and others, we intend to accuse the pope and his attached clergy of this in a proper, free, Christian, common assembly and concilium by means of divine help, and to refer it to the public in case of need. That they also simoniace without proper profession, by evil practices, also violent and dangerous means, subjugate themselves to their estates against God and their own statutes, lead an unchristian, dishonorable and annoying life, being and conduct, of the ecclesiastical, The fact that the people of the Catholic Church do not wait for the most noble spiritual offices, as they owe to God, do not care for the poor and needy in a proper and fair manner, and practice other innumerable abuses, annoyances and scandals, is not known to the whole of Christendom, and there is no need to make a wide-ranging report of it. Therefore, the pope, by virtue of his own rights, cannot declare a legitimate Christian council, much less consider himself head and president of such a council.
22 Because it is in the form of the pope himself, much less may his clergy, who are related to him in all the above-mentioned errors and abominations, and who are bound by duties as mentioned above, be in such a council as co-judges, judges, and discerners, nor may they be given the opportunity to be part of the council.
The Roman Emperor's Majesty and all Christian kings, princes and potentates are aware of this and have undoubtedly sufficient evidence of it. All Christian kings, princes and potentates know this and have undoubtedly sufficient report of it.
Finally, we have also noted that he wants the concilium in Italy to be held against Mantua, since Imperial Majesty and her orators and commanders in their place have decided that it is convenient to hold it in the German nation. Majesty and, in his stead, his orators and commanders, as well as the Electors, Princes and Estates, have considered and decided that it would be fair and convenient to hold it in the German nation. And the pope thinks to change and overturn the decision of the empire, not without contempt of the imperial majesty and the empire of the German nation. Moreover, we are not yet sure that all other kings and potentates are willing or willing to hold a concilium in Mantua, but in Italy they have their most distinguished parties and followers, so that it would be dangerous and dangerous for us to come to the concilium in person and by means of messages sent by us, and it would also be unsafe.
24 For although sufficient and constant assecuration would be set up for us, the protesting states, the Pope's followers and party in Italy are unbalanced, hostile and contrary to us and our teachers, especially because of our Christian confession, so that we and our embassies would not be safe from secret harassment, nor from practices that the places have to deal with more than elsewhere.
25. In addition, because this is the most important trade that is under the sun at this time, concerning salvation and eternal damnation, it is necessary for us to have a large and good number, together with a considerable number of our teachers, preachers and pastors (who confessed with us at the Imperial Diet held at Augsburg before the Imperial Majesty, and who, like us, also meet each of the estates), to be of our own person, and not to place such matters on embassies or procurators alone, it would be quite burdensome and worrisome for us to dispose of ourselves outside the Empire of the German Nation in Italy, together with our professing preachers and teachers, and to leave our lands and people among our opponents in the Empire for these matters, as well as the people and subjects without preachers and teachers for a long time.
From these necessary concerns and causes, as well as others of this kind, may His Imperial Roman Majesty graciously consider and consider what reasonable, brave and powerful difficulties we may face. Your Majesty will graciously consider and consider what reasonable, brave and mighty difficulties we have to face in order to
The Holy Father Pauli has dangerously proclaimed a concilium, which he should be willing to request and provide for outside the Empire of the German Nation in Italy. We also ask Imperial Majesty. Most humbly, as a noble, virtuous Emperor, that we consider the indicated causes and grievances in this matter, not to blame us in disgrace, and as the temporal supreme head, set and decreed by God primarily for the protection and protection of true and Christian worship, to graciously promote these most important matters and actions, so that the eternal, imperishable truth of God may advance, and Christian constant unity may be planted, established, and carried out in the German nation on the right foundation, which is Christ, our Lord and Savior, and His holy Gospel, to His praise and glory, in a common, free, Christian concilio, without all dangerous, partial, suspicious, and unjust actions.
For we may testify from the bottom of our hearts that we want to stand, live and die with God's help in the faith that the true Christian church believes and holds, and that we do not think of ourselves as apart from the unity of the true Christian church, and in this matter seek nothing but the honor and glory of God the Almighty and of His dear Son Jesus Christ, and besides this, the blessedness of all men, so that they may be instructed by God's Word and brought to the right worship of God.
We wish to report this to the Imperial Majesty's Oratori and Vice-Chancellor for an urgent report and answer; we also graciously request and kindly ask him to promote this most humble answer of ours to the Imperial Majesty in the most humble and best way. We also offer ourselves to Imperial Majesty for all obedience that is owed and possible according to God, and we want to earn it for Her Imperial Majesty, as our most gracious Lord and Emperor, in all subservience always willingly, subserviently and gladly, and also graciously and favorably instruct and kindly earn it for the Imperial Orator. Date Schmalkalden, on Saturday on the day of St. Matthew [24 Feb], Anno Domini 1537.
Johannes Friederich, Duke of Saxony and Elector etc.
Philip, Landgrave of Hesse. For ourselves and other our fellow relatives.
1235: The Imperial Orator and Vice-Chancellor's Rejoinder and Further Indication of the Answer Given to the Christian Confession, 1537.
See No. 1233.
(1) As far as the final answer of the indicated Concilium is concerned, Her Royal and Princely Graces and those who are attached to them, Their Imperial Majesties have clearly heard the Christian mind and intention of faithfully promoting and personally visiting the same Concilium as before. Majesty's Christian mind and intention to faithfully promote and personally attend the same Concilium, as hitherto, have clearly and loudly heard, and no doubt felt and found beforehand too many times that Her Imperial Majesty's mind cannot be otherwise. Majesty's mind is no other than to promote and attend the Concilium, so that in the same Concilio the discord in religion may be peacefully and Christianly settled, and Christianity brought into a good reformation and being, primarily to the glory and praise of Almighty God, and to the blessedness of all pious Christians. To this end, Her Imperial Majesty, as a Christian Her Majesty, as a Christian head and authority, will not allow anything to be done to her in the future, and would have liked to see a General Council, as this Council has been considered at all Imperial Diets and elsewhere for the right, peaceful and unified Christian way, and Her Imperial Majesty does not know of a more suitable or better means at this time. Therefore Her Imperial Majesty Majesty has taken upon himself to promote such a council, at the request of the common estates of the Empire, and, as her Imperial Majesty has promised to God, he will do so. Majesty had hoped to God, as far as the tender is concerned, has now faithfully fulfilled her promise. Since such a General Council is thus consoling and still in existence, and should be beneficial, Her Imperial Majesty would certainly not have had to make a request. In this case, Her Imperial Majesty would certainly not have had to complain to Her Electoral and Princely Grace and their relatives. Her Imperial Majesty, if the answer given should remain the same, would not bear a little painful pity for this, considering what misfortune might follow from it. Since this article is important and great, and much good may come from it for common Christianity, especially as far as the souls' salvation is concerned, Their Imperial Majesties have not displeased me. Majesty has not unreasonably enjoined me to deal with such an article before Her Electoral and Princely Graces and those who are turned towards them, and to receive a final, clear, compliant answer to it, which I then partly agree with.
I will gladly perform this task with all due diligence and faithfulness, as much as is in me.
(2) Accordingly, I humbly, diligently, and kindly ask and request of your Supreme and Federal Governments and their allies that they compare themselves differently in this article, and especially with the Imperial Majesty's mind and opinion, and that they do not want her Majesty and other Christian potentates and members to do so. And in order that their sovereign and imperial Majesty's mind and Christian opinion may be compared with that of the Emperor. Majesty's mind and Christian opinion even more truly, I hereby further indicate to your Majesty and the same that Imperial Majesty's mind and Christian opinion have never been the same. Majesty's mind has never been, and still is not, to defend or handle anything in the Concilio that would be unchristian and contrary to the word of God, and much less to protect and denigrate the abuses, vexatious life and scandala, they are found equal in heads and limbs, but want their Imperial Majesty to be in all things completely Christian. Majesty to be completely impartial in all this, and to faithfully promote the same in other Christian heads and members. And since it is divine and proper that in the General Council no partisan and sacrilegious action should take place, but only equity and especially the Word of God and proven Scripture, and that all partisanship and practices should be cut off, as their Imperial Majesty fully respects that the opinion of the other Christian heads and members is also like this, their Imperial Majesty cannot think of what their chur- and F.G. and those who are related to them might do. G. and those associated with them may indicate as a sufficient complaint not to attend or have attended the same council. For if partisanship, advantage, and the like sought-after unfair practices should not nor can take place in the General Council, it follows irrefutably that such a General Council must be considered no other than Christian, free, and unsuspicious, and that for this reason their chur- and F. G. and their relatives should not be allowed to attend the same Council. G. and those associated with them do not sufficiently excuse themselves from the indicated concilium by their given answer; such an excuse might also be regarded as somewhat suspicious not only by the Imperial Majesty, but also by other many nations.
3. and, as their sovereign and imperial majesty, and their relatives, papal sanctity, interpret something sharply in such a way that, if it were so, it would not be praised by any Christian, honor-loving person, nor would it bring benefit and promotion to the disputed religious matters for a Christian settlement. But the imperial majesty has such a
They have no knowledge of the papal holiness, nor can they assume it, but rather of the contradiction that the pope, as the most distinguished spiritual head before others, would keep himself Christian and unreprovable, as befits his rank and office. If, however, their chur- and F. G. and those associated with them ever want to find fault with the pope and other clergy, and consider them biased and suspicious, they may, as is proper, bring this before the Concilio, and act on it with Christian discipline, without envy and enmity.
(4) Likewise, whether they have a defect or deficiency in form (how and in what manner things and actions are to be performed, acted upon, and decided at the concilium in question) or in other matters, they may with good reason bring up and discuss all this before the concilium in question. For, that their Supreme and Supreme G. and those associated with them should, for themselves, outside of the Council, want to presume to set a form and measure for all the other nations of Christendom, as to how and what should be acted upon and decided at the Council, would not be fair, and would also have to be considered more partisan than Christian. Her Imperial Majesty would also have no authority or power to do so for herself and with all the estates of the Holy Roman Empire, but the matters concerning the General Council would have to be dealt with not by a few heads, but by the general assembly of the Council, where innumerable Christian, God-fearing, learned, and pious men should appear, who are well versed in and grounded in the holy divine Scriptures, and who are of an honorable way of life and conduct. And let their C. and F. Gn. and those who are related to them by no means think that the experience of the holy Scriptures and the Holy Spirit are only with their scholars, but also with many more learned, God-fearing, righteous people in Christendom.
For as far as the venue of the Concilium at Mantua is concerned, it is not without reason that the imperial estates, and in particular their sovereign and imperial representatives, would have liked to have the General Concilium in German lands, which their imperial majesty has not prevented. However, their sovereign and imperial representatives and their relatives must consider that the other Christian nations should have been considered. And therefore perhaps the Papal Holiness has chosen such a place as is most convenient, which is nearest to the German nation, with sufficient lodgings, and to the
Provisions on water and land well provided and skilful. Moreover, it lies in the Holy Roman Empire and in quite good air, and is the property of the same Empire without means, since also the pope and the clergy will neither seek nor find any advantage, since the city of Mantua has its own duke, the feudal lord of the Holy Roman Empire. And in sum, according to the occasion, the place may not be considered inconvenient. And if their sovereign and imperial sovereigns and their relatives should have any doubts, the imperial majesty, as a peaceful, gracious emperor, who would like to see such a work of the general concilii promoted, will for himself duly see to it and give assurance, and will procure and maintain the same with others, that their sovereign and imperial sovereigns shall come to the concilio in question, and from there again to their custody, peacefully, safely and unoffended. For this reason, their electoral and princely graces and their relatives, insofar as they deem it necessary, may make and request reasonable proposals, whereupon they will also decide that nothing reasonable should be done to the Imperial Majesty, and that their Imperial Majesty should not allow their electoral and princely graces to come to the Concilio in question in peace. Majesty does not intend in any way to mislead her Highness and F. G. and their relatives.
(6) After all of this, their electoral and princely graces and their relatives will finally discuss this further report and decide on an explicit, clear, compliant answer to the Emperor's Majesty's request, as equity and great necessity require, and thus show themselves here, as their Emperor's Majesty graciously consoled their electoral and princely graces and their relatives. Therefore, their electoral and princely graces and their relatives will receive the eternal reward from the Almighty God and special favor from their Majesty.
1236 The Augsburg Confession relatives' rebuttal of the imperial orator and vice-chancellor's other claims. Date Schmalkalden, February 28, 1537.
See No. 1233.
1) As far as the last Pope Pauli indicated Concilium is concerned, we have heard from the Emperor's Majesty's orator that the Emperor's Majesty has no other intention than to promote and attend it, so that the discord in religion may be peaceful. Majesty's mind to promote and attend the same is no other than that in it the discord in religion may be peacefully resolved.
Christianity be brought into good reformation and character, and first of all to the praise of the Almighty and to the blessedness of all pious Christians. It is also not in the opinion of Her Imperial Majesty to uphold or administer anything in the Concilio that would be unchristian and contrary to the word of God, and much less to protect and glorify the abuses, annoying life and scandala. Also, that Her Majesty considers it divine and proper that in the General Council no partisan and sacrilegious action, but only equity, and especially the Word of God and proven Scripture take place, and all partisanship and practices be cut off etc.
2. We were pleased to hear that Your Majesty's mind on the above-mentioned Concilii half stands as touched, especially that Her Majesty herself considers it divine and right that in a Concilio no partisan and beneficial actions, but only equity, and especially the Word of God and the Holy Scriptures, should take place. Just as such matters concern the Most High and His eternal, everlasting Word, and the glory and honor of the same.
(3) However, that Her Imperial Majesty Pope Pauli does not have knowledge. Maj. Pabst Pauli's mind does not have knowledge, as we truly and thoroughly indicated in our next answer after the length, we (in moderation, as indicated by Her Maj. Orator) consider this to be true, nor do we have any doubt where Her Maj. would have noted such and would have had knowledge that Her Maj. would not have ordered the same Orator to promote Pabst Pauli's Concilium with us or other estates.
4. we also humbly leave in its value what imperial maj. to the pope provides cheap and good about this.
5 Because his dangerous plan is publicly inappropriate to Imperial Majesty's gracious and Christian opinion. Maj.'s most gracious and Christian opinion is publicly inappropriate and unequal, and with his Bulla of the Indicted Concilii it is clear that his opinion and will is quite repugnant, and directed to danger, also partisan and beneficial actions, that Imperial Maj. Maj. Orator himself does not know how to approve it; nor does he intend anything else with his indication of the Concilii than to introduce us and other estates of the German nation, which are not of our confession and of this time, to his advantage and opinion (where we should consent to such a Concilium), so we respect that Imperial Majesty will not blame us. Majesty will not blame us for not having placed our minds on any uncertain delusion in this regard.
We do not want to be a part of it, but we want to find out our unavoidable need for it, which is clear and visible through Pabst's Pauli Bull and other certain truthful circumstances.
(6) That is, that he has already condemned and wants to condemn our and our Confession's and other Christian doctrines by reported and other bulls before the beginning of the Council with words and deeds; nor can we think that he would contradict this if he were personally present. And even if he would subject himself to it, or someone, the contradiction is so bright and public in the day that he had to be found untrue with adverse reports before the world.
(7) Thus it is also known how he and his clergy have for some time (even though many acts in matters of faith and religion in conciliis have been done with kindness, but he and his clergy have not been subjected to their will, even though they have had God's Word and all Scripture against them), nevertheless, finally, in such matters of religion and faith, as spiritual matters, to judge and have reserved jus definiendi. Therefore we cannot think nor may we think, whether we have the whole holy scripture and the holy gospel of our Lord Christ for us, if we did not want to give way to the pope and his clergy on such and such sophistry, as was compiled at Augsburg against our Christian confession founded in God's word, and yet was not allowed to be given to the light by the masters in writing: the said pope and his clergy, as the most distinguished adversary (whom we intend to accuse with the said clergy in a righteous, common, free, Christian concilio about false doctrine, heresy, anti-Christianity, idolatry, un-Christian abominations, abuses and other things, by means of divine help, and to overcome with the truth), would finally want to recognize, be the judge and arbiter in the matters together with the same clergy.
8 For that such is his opinion, his supposed bull of indication brings along in itself, may also according to his rights not be understood differently, nor another understanding be taken from it.
(9) If we should now consent to attend or attend such a concilium on the understanding that its bull gives and clearly brings, we might well consider and accept, if we had once consented to it according to the reported bull's understanding, that after that we would have little of service or fruitfulness of form, measure, and
For the sake of the Church, we need to know how these great matters can be handled impartially, without suspicion, in a Christian and uniform manner, and how they can be obtained or maintained by the Pope and his clergy, as well as by their followers, who are themselves opponents. Especially because we have already granted them (if we should save our need for it) all their unjust advantage and will with the approval of the Concilii.
(10) Whether such a council (in which the pope and his clergy have already condemned our and ours' Christian confession and doctrine before the matters have ever been spoken or acted upon, and since the pope and his clergy, as the highest opponents, finally want to be judges and adjudicators) can or may be created for such a common, free, Christian council, on which Imperial Majesty, through her Majesty's governors and orators, also the princes, princes and estates of the German Empire, decided beforehand, and her Majesty, in the Peace of Nuremberg, has given us the right to a council. Her Majesty, through Her Majesty's governors and orators, as well as princes, princes and estates of the Empire of the German Nation, have decided beforehand, and Her Majesty has graciously promised us in the Nuremberg Peace and Standstill Assurance, Her Majesty, as well as the orators and men, shall graciously and sufficiently hear from this, also what shall be given in case of necessity in the course of time.
11. For although we note that the Emperor's Majesty's Orator may not approve nor praise such a threat of the Pope, we nevertheless believe that he knows and understands why in the reported and other decrees and acts of the Empire, also in our Appeal and Protestation, and especially in the answers which we have given to the papal nuncios, the words "general, free, Christian concilium" are used, and that with them and the like of the popes and ecclesiastics, dangerous and unreasonable opinions and actions should be cut off and occur. As is undoubtedly due according to all rights, such words and the like are to be interpreted in such a way that they are not set in vain, and stand on paper in vain, but are to have an effect and indicate something further.
For what else would it have been to use the word "free" so often in imperial acts and decrees, if only it had been understood that every state should be allowed and free to express its opinion and need in the Council? For freedom has been granted before to the estates of Christendom, and also at times to private individuals; it would not be otherwise, first of all for the sake of those who are called upon to come to the Council. But in order for the word "free" to have its effect, it is
and must undoubtedly be meant to the effect that the pope and his clergy, who are bound to oaths against each other in their matters, should not, nor must they, as they were previously subject to in some conciliis, themselves be judges and arbiters in such their matters, but that other, impartial means and ways should and must be used therein. Likewise, the word "Christian" must also have a broader meaning, for that alone should be meant that Turks, unbaptized and unbelievers should not be in such a council. For such a thing, without further addition of the word "Christian", would have brought along the word Concilium in itself, since it is supposed to mean an assembly of Christians; but it must bathe the mind, and bring along irrefutably that it is supposed to be such a Concilium, in which procedures are carried out without entanglement, without suspicion, and in a Christian manner, and only the Word of God is to be acted upon, and the doctrines are to be tried. Otherwise, the words mentioned would be completely in vain and in vain in the decisions and actions, without any effect, which may not be, nor should it be.
13 We also know well about the graces of God, and faith tells us that the true, right Christians who have God's Spirit are not scattered in one place, nor in one country alone, but in the whole world. This pleases us not a little that we hope to God and have no doubt that if only the Pope and his spiritual followers have their beneficial ways and opinions broken, so that they do not have the game in their hands and power, the Almighty God will grant grace that not only our scholars, but many more pious, God-fearing, learned people from all nations will be scattered, scholarly people from all nations (who undoubtedly would like nothing better than to see the papal and spiritual abominations, according to the judgment of God's word, changed into a Christian state, and Christianity united) come together, but who have now been conscripted, and some of whom are still not allowed to confess the divine truth for the time being out of human fear.
(14) Why even the Pope's letter and indicative concilium do not compare with the Imperial Majesty, the Princes and the Estates' previous imperial and approving opinions, has been heard by Her Majesty's Orator from our next answer with excellent reasons and circumstances. Orator from our next answer with excellent causes and circumstances. Nor can we once again judge that a common, free, Christian council would be cheaper and more convenient in some nations.
and be held, by virtue of the above-mentioned imperial and imperial treaties, in the German nation. For although other nations are also concerned with such a council, no nation is so important as the German nation, and especially us, and other many in the German nation who belong to our confession, whose unavoidable need requires that they be present and present in their own person, together with our and their preachers and teachers in large numbers, since other kings and potentates, princes and states can decay their place through their embassies, oratores and procuratores; as also the common use has been for some time in conciliis.
(15) And how it is with the city of Mantua, for its convenience, we leave to its value; but it is ever true that now and then there is war in Jtalia. And although the same cause does not hinder us so much, the same city of Mantua is suspicious to us for the indicated reasons, and, which misleads us more, the duke of Mantua is not particularly known. In addition, we are credibly informed that his biological brother is one of the most distinguished cardinals. Therefore, it is not our place to trust in this; we also hope to God that if other nations hear these complaints and concerns of ours because of the place and the way in which we desire Christian actions, they will not blame us for it at all, but may well bring much more consideration because of our part in another Christian nation that we grant such things.
16 Thus the Imperial Majesty also knows that there are many cities in the German nation that are no less comfortable than Mantua. Maj. knows that there are many cities in the German nation that are no less comfortable than Mantua, that have their own authorities high and low, and where security, honor, loyalty and faith are found. And praise God! So far, the secret practices of killing people have been heard little in our German nation, which one hears and hears at times in others.
17 Their Imperial Majesty shall also accept our request. Majesty should not take such a request from us that we stand so hard on the imperial decrees and not let ourselves be led out of them, since such a thing was previously considered fair and right at imperial congresses. Moreover, this is not new at this time, but we find that in the same case Liberius, the bishop of Rome, as a Christian supporter and patron of Athanasius, requested the same from the Emperor Constantine, to place Athanasius a concilium in Alexandria, where the defendant and the plaintiff and the promisor would be. And although such a place is far removed from the Occidental ones, the
Constantine said that the whole world condemned Athanasius, and decided that whoever had fellowship with him should be deprived of Christian fellowship, but Liberius was the only one who supported breaking the peace of the whole world (to this, (For what had long been in one being should not be abandoned, and the very arguments now used against us were needed by the emperor, his bishops and chamberlains against Liberium), Liberius nevertheless stood by his opinion, and considered it just; And because Emperor Constantine rejected it, the world was kept in such error for a long time. But after that, it finally turned out that Athanasii's opinion was just before God, and will also remain God's truth forever. How many have nevertheless had to die and suffer innocently because of it! Thus, our well-known doctrine shall and will (whether God wills it) also be invented, whether we are allowed the comfortable place or not. For the same reason, the entire Concilium Basiliense refused to hold the Concilium in the city of Ferrara.
18 Item, in this case there are many more reasons why the place of Mantua is suspicious to us; because Pope Clement the Fifth has had against Emperor Henry, because of the place of Pisa, and yet considered it unreasonable that Robertus, King of Sicily, would have been cited there.
(19) Since we do not wish to consent to or attend the much-reported council of Pope Paul at his request, and to the extent that he has done so, and his opinion and intentions are as they are, and since we have not expressly consented to it for the sake of our consciences, we hope that Your Imperial Majesty will blame us and not the Pope. Maj. will assign the blame and cause to the pope, and not to us. Since nothing else has ever been understood or heard by us, as often as we have drawn on a council, than that we expressly and clearly want a common, free, Christian council, by virtue of Imperial Majesty, Elector. Majesty, Princes, Princes and Estates of the Empire. For we have always considered that if the Popes were to prescribe a concilium of their own liking, they would not refrain from instituting it for their own benefit, so that God's word would subsequently, just as before, have to remain condemned for the preservation of the Pope and his errors, abominations and abuses, and would have to yield to them.
20 It may also be the Pope Imperial Majesty. Maj. nor us, that we do not have such a written concilium.
We do not wish to impose anything on you, since we have not only informed his ancestor, Pope Clementis Nuncio, Petro Paulo Vergerio, but also his messengers of our opinion in writing beforehand in this form: Although we desire a concilium as highly as anyone else, for the sake of unity of the Church, we would not consent to anything else, except that a common, free, Christian concilium be held in the German nation, in which, according to God's Word, the divisions that have occurred are to be dealt with, compared, and the errors eradicated. However, this is not found in the aforementioned Pabst's bulls and supposed indication of his concilium, that he is willing to put down his and his clergy's introduced errors, abominations and abuses by God's word and to have them recognized, as yet Imperial Majesty the Holy Roman Emperor has done. Majest. Orator state that Imperial Maj. Maj.'s opinion and mind are to that effect.
21 For if the Pope's will and intention were also to this end, he should not have condemned our and ours' true Christian confession and God's Word, which is to judge, judge and strike down his errors, abominations and abuses in the Concilium, as Christ, the mouth of truth, Himself says that "the Word will judge" etc. The pope wants to take away our arms and weapons, even the true judge, God's word, with such an unchristian damnation, before we ever come to his concilium and the matters are heard there. What good and Christian, righteous and impartial action would we have to provide for ourselves in his concilium with him and his clergy and other of his followers, if we had submitted to his will and judgment by approving his concilii?
22 For this reason, although we, the Imperial Majesty, take little precaution or doubt that Her Majesty's mind is quite sincere and Christian in this matter. Majesty take little precaution or doubt, for that Her Majesty's mind, as touched upon above, is quite sincere, right, and Christian in this, therefore we are the more grieved that we have not heard from Her Imperial Majesty. Majesty's Majesty's will, so let us nevertheless with Imperial Majesty's will. Majesty. Majesty's good opinion against such dangers of the pope. For as much as His Majesty himself would be at the concilio, no one is concealed from what authority and power they allow their Majesty and other Christian kings, princes, potentates and secular states in religious and spiritual matters, as they give them names, in their conciliis. Namely, if the pope and his clergy do so much as to grant them
They may allow the imperial majesty and the secular estates to consult voces consultativas, but they reserve decisivas for them alone, if the imperial majesty and the secular estates want to go too far with their advice against them. Majesty and the secular estates want to go too far against them with their council proposals, that they nevertheless have the reins in their hands, and may finally conclude and decide as they please. Therefore, His Imperial Majesty will not blame us. Majesty will not blame us for not consenting to such public endangerment of Pabst Pauli. For nature shows in unreasonable creatures that they avoid the set and recognized pitfalls. It is more convenient for us, as Christians, who have been commanded by God to be cautious in the matters of His divine Word, to shun and avoid the obvious danger of Pabst Paul.
23 Thus it is also evident how the Concilium at Constance acted with Emperor Siegmund, this time in Roman dignities: which pious emperor (as is said) is supposed to have given escort and security to Johann Hussen; but the Concilium weakened his imperial majesty in this, and declared to him to great injustice that in cases of emperors, kings and others given escort, he would not be obliged to keep it. Majesty, and declared to him, to his great displeasure, that the clergy would not be obliged to keep escort in the cases of emperors, kings and others. And that therefore the pious king has had to endure his escort being broken, which has undoubtedly been a hearty burden to him.
24 However, this did not help the complainant. From which act of the Constance Concilii it can be deduced what the Imperial Majesty is able to do in such a case, even if she would like to. Majesty would be able to do in such a case, even if she would like to, against the implementation of the papal concilii. Therefore, it behooves us to be cautious in this, as God's honor requires it most of all.
(25) But so that there is no lack of us in this, which is due before God and the world, we do not only want to offer ourselves once again for a righteous, impartial, Christian and reasonable action, but also have asked and reminded the Imperial Majesty most humbly. Her Majesty will graciously consider this most excellent matter and the occasion thereof, and will undertake and promote a true, right, common, Christian concilium in the German nation, in which the Pope and his clergy are not judges over and against God and His Word and us. For we may not help to take away the honor and power that God Himself gives to His Word by the desired, our approval of the Papal Concilii, as we would otherwise do with the deed, nor would we be able to answer for it in God's judgment.
26 But if Pope Paul the Emperor's Majesty will be involved in such an imperial work, he will not be able to do so. Majesty want to be involved in such an imperial work.
If we are unable to prevent the holding of a common, free, Christian council in the German nation, or if we oppose it, we hereby testify before God and all of Christendom that we have not failed to do, promote, and approve everything that faith and love require for Christian unity. Whatever disruptions, unrest, and temporal and eternal harm will occur and result from this, we will be excused, and let Pope Paul and his spiritual followers bear the blame and cause, which the Almighty will not leave unsmelled in his time.
27 And have not wished to leave all this undisclosed to Imperial Majesty Oratori and Vice-Chancellor. Majesty's Oratori and Vice-Chancellor, upon other submissions he has made, for a true counter-report; we also graciously request, and kindly and obligingly ask him, that he may favorably forward the same to our further report to the Imperial Majesty, our most gracious Lord, in accordance with his request. Majesty, our most gracious Lord, in accordance with his wishes, and to promote our most humble report to Her Majesty to the best of our ability, and to inform us Imperial Majesty as our most gracious Lord. Majesty, as our most gracious Lord, in all subservience, with the offer of our most humble services. This we are graciously inclined to recognize and kindly and willingly earn for the sake of her Majesty's reported orators. Date Schmalkalden, Wednesday after Reminiscere [28 Feb], Anno Domini 1537.
1237 Philipp Melanchthon's letter to Joachim Camerarius about the deliberations at Schmalkalden concerning the Concilii. March 1, 1537.
In Melanchthon's epist. lib. IV, No. 196 and in the Oorx.
Rec, vol. ill, 291.
Translated from Latin.
To the distinguished and excellent, learned man, Joachim Camerarius in Tübingen, his highly esteemed friend, (Philipp Melanchthon) sends his greetings!
When I learned that the meeting had been announced so that the princes could consult about a concilii and we could discuss doctrine together, I came here with an extraordinarily troubled mind. For I saw beforehand what the princes would have to say, and that if a heated dispute arose among the theologians, more frightening things would happen.
Discord would have to arise from it. For I know what the mind of certain people is set on, and whom each one intends to please with his game.
2 Luther, Pomeranus, Spalatin, Osiander, Veit, Urban Regius, Amsdorf came here. For to name the others is not necessary. Of those who are not supposed to be of the same opinion as ours, as one thinks, none was there but Blarer and Bucer.
(3) There are two reasons why a theological meeting was called: the first, that there might not be a vain but an exact comparison of doctrines, so that the disagreement might be removed and a right unanimous and clear doctrine might exist in our churches. The other, that it should be decided which articles should be held fast, and such should be asserted to the utmost, with restraint of common peace and all human things, and which, on the other hand, should be left to the pope and church police, in order to restore the peace and common harmony of the church, if the matter should be put to the point that anything should be yielded.
Now this was a very good advice, that a disputation should be set up on both sides, and that on our frequent complaining and talking about it. But it has not gone on with any piece; for as for the things in which one should give way, none of the unlearned and fierce heads has been of a mind to think of it. They say that it will not be good for us, since the game is about to begin, to be considered unstable, not only by foreigners but also by our own. They say that the emperor, too, will want more and more once we give way. All kinds of worrying thoughts come to the mind of the pious and the pious. After that, it was expressly demanded that the doctrine not be dealt with harshly, so that no dispute would increase the disunity and tear the covenant apart. Before we came here, I saw that these dangers were hanging over us, and I warned our people in advance, but they still had good hope.
In order that we do not lie here completely silent and, as it were, be mute images, we have been commanded to write something about the primacy of Peter or the Roman pope, and about the power and jurisdiction of the bishops. This I have written and handed over in some measure. 1)
1) From this it follows on the one hand that Melanchthon is the author of the writing "von der Gewalt und Obrigkeit des Pabsts" (No. 1227), on the other hand the time of writing, namely before March 1, 1537.
We have also been ordered to go through the articles of the confession a little and to hear whoever disagrees with an article or rejects something of it. And the princes expressly assured us that they wanted to stick to the formula of the Concord. The conversation was very short. Bucer spoke clearly about the Holy Sacrament and affirmed the presence of Christ, with which all of us, even those who were otherwise somewhat hard, were satisfied. Blarer taught in a rather general way: Christ is present. Afterwards, however, he added some ambiguous things. Osiander went after him a bit fiercely. But because we did not want to excite too heated a quarrel, I intervened in his speech. We got along so well that, since the others were all in agreement, this one didn't seem to contradict much either. I know well that this is not yet quite certain, but more could not be done at that time, especially in the absence of Luther, who was plagued with terrible stone pains. This is what happened with the conversation of the clergy.
The princes have taken this into consultation: whether one should refuse the Concilii altogether, or promise that we want to let our delegation go there, but under the reservation that the papal part would not be left the judgment at all, but would be asked that on the part of the kings and monarchs, by their command, capable people would be chosen who would recognize these disputes. This was a great and difficult deliberation.
Our opinion has always been not to refuse the concilii altogether, because the pope, although he cannot be a judge, nevertheless has the power to declare a concilium. After that, the concilium has to appoint judges.
9 But astute minds insisted that these reasons of mine were well thought out and right, but in vain, for the tyranny of the pope would be so great that if we had once consented to come to the Concilium, they would accept it for that, as if the pope also had power from us to speak as judges. I have seen that my opinion, though honestly meant and fair, would be somewhat dangerous. But the other opinion has prevailed, after having been violently argued now and then, so that it seems to me questionable. I see that the danger of an exceedingly great unrest is there, if God does not avert it, although I have often said that they would be justified in this refusal alone, if they did not do anything.
nor to give in to the church police. I am most saddened to see that such discord will continue to our descendants and perhaps cause a terrible barbarism and devastation of all arts and secular offices among our people. Behold, how even now some have such an appetite for this barbarism, who ought to defend themselves against it the most! We can finally console ourselves with the good cause. So the emperor's envoy was answered: the concilium scheduled in Mantua would be rejected, and he asked that the emperor have a free concilium announced. The imperial envoy answered much against it: the emperor would provide that at the same concilium a right court would be appointed. But such speeches, which are so common, do not move ours.
There you have everything that has happened here so far. Veit left here quickly because of my suspicions. I will write accordingly if anything further happens. Luther has hardly been able to pass urine, either because of the stone in the urinary tract, or otherwise because of obstruction by viscous and stagnant mucus. Since he had been sick for eight whole days and had given up life, he wanted to leave here, even though he was very weak. Nevertheless, we let him have his way, and the very next night, when he left, he was able, praise God, to urinate well and abundantly again. There had been a lot of rough handling here in the Cur, the consequences of which one still has to be afraid of. Now, however, he has a skilled and understanding physician, Sturtiades; if he had had him from the beginning, he would probably not have gotten into such danger. Farewell. Schmalkalden, March 1, 1537, Philipp.
1238 Causes, so the princes and sovereigns, also estates and cities of the confession of true, divine and evangelical doctrine to all kings, sovereignties and potentates of Christendom by their letter to make known, why they Pabst Pauli, the name of the third, advertised Concilium, which on the 23rd day of May, next scheduled, in Mantua, justly suspicious, also to common Christian unity do not respect and hold serviceable.
March 5, 1537.
This manuscript was published in 1537 in Wittenberg by Georg Rau (Rhaw) in quarto under the above title. It was subsequently printed by Hortleder, toru. I, lib. I, enx. 29,
S. 29 in German, but Latin Lünig in spleil. 6661., tom. I, x. 445 and in the Oorp. reads. Vol. ill, 314. seckendorf, list. I.utü., lib. Ill, x. 147, ^ck. II, says that the writing is published in German as well as in Latin, afterwards also translated into French and Italian.
1 The Pope of Rome, Paul the Third, has recently issued a bull in which he has announced a common council to be held in Italy at Mantua, and to begin next spring, on the 23rd day of May; he also reports some of the reasons for his approval in the reported Roman bull, why and for what reasons such a common council is to be held. In addition, the reported pope has dispatched his orators and messages to the Christian kings, princes, princes and potentates in Germany and other nations and kingdoms, who are to further inform them of the appointed, announced 1) concilium, and to request them everywhere in the name of the pope, remind and admonish them to attend such a council in person, or to send their authorized attorneys, commanders and orators to the place and time indicated, with sufficient mandates and orders to appear at such a council. When the recently reported message of the Pope, with the above-mentioned order of his Lord, also requested and similarly admonished us to appear at the Concilio, or to send our lawyers or commanders then, as then also the Most Sublime and Great Prince and Lord, Mr. Carolus the Fifth, Roman Emperor, our most gracious Lord, Our necessity requires that we indicate and remind manly what danger, trouble and harm, not only for us, but also for common Christianity and divine truth, would be caused if the Concilium of this form, as the Pope of Rome, Paul the Third, has proclaimed and intends to hold it, should be consented to.
(2) And although we give this answer of ours, after having considered and considered it with the greatest diligence, ultimately for our own and the common Christianity's need, faithful and Christian good opinion with a clear conscience, we can nevertheless be aware that the adversaries (as we know them) make a great clamor about it to disparage us, and interpret and interpret all of this to us in no other way than to the worst and most unpleasant.
1) So put by us instead of: "exposed inscribed". In Latin: Ooneilii inäletionein.
will be. They can make no greater pretense than this, to the detriment of our whole cause and known doctrine, and to the bitterness of the potentates, if they interpret our answer as if we did not want to suffer an interrogation, a judge and a council. And they will merely pretend that we despise all Christian nations, which have often done great deeds for the preservation of the Christian religion, and have had many famous teachers of the Christian church, and there are still praiseworthy schools among them, in which great diligence is devoted to the Christian religion. This time, too, they will make a fuss about it, as if it were unchristian and contrary to all Christian orders, and refuse to recognize the common conciliar law, since conciliar laws are the highest and most proper courts in the Christian church, and should be considered as such by all Christians.
They will further invent that we are ashamed of this doctrine and flee and shun the light. Or else: as if we had a desire for unnecessary separation and division, and could not bear that these things should be dealt with, and that Christianity should be brought to unity, thus wilfully hindering the common peace and unity of Christianity.
(4) If this were to be reported or presented by us with reason and consistency (as, whether God wills it, should never happen), it would not only be burdensome, but also quite terrible for Christians to hear. Therefore, our need and that of all Christendom, for the preservation of pure, divine truth, requires that such blasphemies and complaints be countered in time with this public notice to all Christian estates, and therein to all Christian kings, princes, rulers and potentates, Princes and potentates our concern, opinion and mind of the Concilio, the comforting hope, if the above mentioned Christian kings, princes and potentates, also all learned, God-fearing, honest, honor-loving people, and German or other foreign nations in all the world, They will not only know and have us completely innocent of all fictitious charges, but will also seek and encourage such things themselves, as is primarily due to the high estates, so that in these most important matters of the most holy religion they will be able to be in harmony with us, and finally against so innumerable abuses, and that the Pope and his followers are not permitted, under the fraudulent, colored and fabricated appearance of a concilii, to violate the public divine truth by force and typhism.
to dampen and suppress rancor. For with God's help we want to show and make true that not only our teaching is right and Christian, but also that we ourselves in this matter seek nothing but God's honor and the salvation of common Christianity, so that no wilful stubbornness or contempt may be justly attributed to us.
First of all, that we do not despise the judgment of other and foreign nations, and of the common Christian church, is to be inferred from the fact that we work to ensure that the pope and his followers do not make themselves the judge, but that this matter is considered and examined by competent, impartial people, as no doubt all God-fearing people in all countries and kingdoms desire and ask of God with heartfelt sighs.
(6) For since there are some ancient writings written in foreign nations long before this time of false doctrine, abuses and other false worship and idolatry, so torn down, we hope that there are still to this day in those same nations some such learned God-fearing people who rightly understand the Christian doctrine, even though they are oppressed by the tyranny of the pope and must remain silent. These should also be admitted to a council, so that they may safely and unabashedly present their opinions, if necessary, for the salvation of divine truth.
(7) For we Christian Concilium do not shun or shun at all, but, as is right, just and necessary, encourage and ask for a free, common, Christian Concilium, in which impartial, God-fearing, learned people may distinguish false doctrine from the right, and eradicate it from the church, and instead plant and preserve right doctrine and the Word of God.
8 On the other hand, this is not called a true Christian council, in which the pope and his followers, who forcefully protect and handle false doctrine and idolatry in the church, want to be judges themselves, and conclude and judge against God's word out of habit or self-confessed human statutes. For when our Lord Christ, the Supreme Judge of the Church, ordains and determines who is to be the judge of infirmities that occur in doctrine and conduct or life, he says Matt. 18:17: "Tell it to the church. With these words he closes the hands of the tyrant and wants the church, that is the Christian assembly, to be the judge, so that reasonable, God-fearing members are not excluded from it, and especially that they judge according to God's word, not by their own human power or discretion.
(9) Therefore we ask all Christian kings, princes, and potentates of all nations not to let them imagine that we hold in low esteem other scholars and godly minds who are in foreign nations, or that we hold the Christian concilia in contempt, and not to give credence to our adversaries, who with such fictitious speeches dare to dampen Christian doctrine, and to embitter and incite princes and rulers against us.
(10) Much less can we be charged with shunning the light and being ashamed to bring our doctrine before people of understanding. For we have publicly read and presented our confession to the Roman Imperial Majesty, our most gracious Lord, and to other sovereigns and princes etc. in the Imperial Diet at Augsburg.
(11) Thus the well-known doctrine of the gospel is publicly preached in our lands and diligently practiced daily, that men may hear it and learn it for the glory of God and the salvation of souls; also the scriptures and books of ours are in the day.
(12) And many of those who are intelligent among the adversaries confess that many high and necessary articles of Christian doctrine have been brought to light again, which before had been very darkened for a long time with all kinds of darkness, namely with false worship and idolatry, with monasticism, with sophistry, with all kinds of human statutes and cords of conscience, as can be seen in the theologians and canonists.
13. Therefore, if at this time God the Lord, out of great mercy, gives grace to poor Christianity for correction, so that pure Christian doctrine again shines in the world, it is public that abuses and errors reported by our known doctrine are punished, and against them right doctrine is planted, namely of right repentance, of faith in our Lord Jesus Christ, how to instruct and comfort the conscience, of the grace of Christ, how to obtain forgiveness of sins, how man becomes righteous and pleasing to God, what good works and right worship are, of the right use of the sacraments, of the authority of the church and keys, of worldly authority and difference and custom of human statutes, and of other many necessary articles. Of these and such things, concerning God's glory and the salvation of Christians, we are not at all shy to speak before all the world, and to report at length. And as St. Paul says: he is not ashamed of the Gospel, so we must not be ashamed of the Gospel either, and wish that we may speak in a free and open manner.
The first is that the Christian Council, before all kings, princes, potentates and nations, may present this doctrine, which is of the greatest need to all Christendom, and speak of it according to necessity. Nor do we doubt that, because it is such an important and useful article, all intelligent and God-fearing people, if they were sufficiently informed, would take great pleasure in it.
For this reason, we heartily desire and request such a council, in which we and other God-fearers are free to speak and conclude about these matters according to God's Word.
(15) For that ours also are charged with having revived old, damned heresies, therefore it should not be necessary to dispute our doctrine, or to have it interrogated: this is a public falsehood, and is soon answered for by all those who read our Confession and Apologiam. For the doctrine which we have accepted and preached is not new, but is actually and certainly the right unanimous doctrine and opinion of the Christian Catholic Church, as can be clearly proved by the old pure church testimony and the holy fathers' writings.
(16) And may say with truth that we do not accept or hold any heretical doctrine, nor any opinion, which disputes with the unanimous Catholic old church doctrine, but in many articles the old Conciliar and Fathers' doctrine is again negated by ours, which had been exterminated by the pope and monks, and in its place other, new, unchristian opinions and services are introduced, in which they unashamedly despise the old Conciliar and Fathers.
(17) Finally, that it should be said in bitterness against us, as if we had a desire for separation and discord; this is laid upon us quite unreasonably. For God is our witness that we are heartily sorry that the nations of the Christian name should be torn apart and separated from one another. Therefore, by the grace of God, we never want to be separated from the true unity of the Christian Catholic Church, and for this reason we desire a righteous council, so that a common, Christian and constant unity may be established and made according to God's Word.
But if the Pope and his followers condemn the true, Christian and necessary doctrine, and for the sake of the Gospel persecute devout, learned people, and give authority to persecute and kill them in all kingdoms and lands, God's commandment compels us and all God-fearers not to consent to such unchristian condemnation. For it is God's commandment and the supreme God-
The Lord Christ says: "Whoever confesses me before men, him will I also confess before my heavenly Father; but whoever denies me before men, him will I also deny before my heavenly Father. Thus it is also against God that anyone should make himself a party to the tyranny and blood which the pope, in order to extinguish right doctrine, cruelly sheds and gives to others to shed.
19 In addition, it is public that we have always compared ourselves with other princes, rulers and states in the Roman Empire and in common matters of the Empire, and that we have helped to maintain peace; from this it is to be assumed that in religion, if it is possible with God, we also prefer to see and keep unity.
20 Thus we understand well what great burden and danger we have to expect on account of these things. For the popes have often let themselves be heard now for many years that they are practicing and working to the utmost to arouse the kings against us and to exterminate us. We would not burden ourselves and our countries and people with such great danger if we did not recognize our guilt as Christians to be obedient to God's commandments and to put and dare everything in danger for the sake of the Gospel, for the salvation of divine truth. God is also our witness that we do not protect and handle this religious trade with such great daily danger and expense out of any other request, but only out of recognition of our Christian duty before God; therefore, we ask all kings, princes, rulers and potentates not to let our adversaries imagine otherwise.
Now that we have rejected this unfounded suspicion, so that the adversaries would like to accuse us, we hope that all those to whom this writing comes will listen all the more willingly and take note of what we will report from the written Concilio, through Pope Paul the Third.
22 Perhaps some in foreign nations, who have not sufficiently reported these trades, remember that we have contested some minor defects out of presumption, which one might have concealed and tolerated in order to prevent discord, especially because one finds that this human nature and life is still so weak everywhere that abuses and defects always remain in regiments and otherwise, so that one must have patience for the sake of peace.
(23) But these things are much different; therefore we pray that no one may mislead us in this way.
think. For first, we must not be silent about false doctrine and error, as our Lord Christ earnestly commanded, "Beware of false prophets." Secondly, this controversy is not of little abuse. For in this section the doctrine of faith and right knowledge of Christ is dealt with, which is the main part of a Christian being and right worship. Therefore, this article cannot be concealed, but it is most necessary that it be kept pure in the church and preached with earnestness. Now it is undeniable that this article has been completely eradicated in the papal monastic doctrine, and false doctrine has been introduced against it to the shame of Christ. We also punish others for much error and idolatry. For this reason, long before this time, many learned, God-fearing, Christian people cried out for a common, free, Christian concilio, in which to consider and advise all, as to help the whole of Christendom, and at the same time to do away with error and idolatry, so that unity and uniformity would nevertheless be preserved among the nation.
24 Now, in our time, a free, Christian council is much more necessary, because the same old afflictions still remain for and for in foreign lands, and at the same time a discord has occurred, because of which in many places many devout, God-fearing people are tyrannically persecuted and executed solely for the sake of Christian doctrine.
25. For these highly important reasons, not only we, but also Imperial Majesty, our most gracious Lord, princes, princes, and also bishops in the German nation, have considered and decided, after much deliberation at many imperial congresses held, that the church's highest, unavoidable need requires that a common, free, Christian council be assembled, in which the pure Christian doctrine of God's Word should be preserved, and on the other hand, false doctrine, abuses, and idolatry should be done away with. For the Imperial Majesty and the Estates have well considered that a concilium would bring more discord and disruption if it were not conducted in this manner and form, namely, that it should be free and Christian, that is, in which one should speak according to God's Word, and not according to custom or human statutes that are contrary to God's Word; since also the pope and his followers should not be judges, but the matters in dispute should be considered and examined by impartial, competent people.
26. such a concilium we have desired, and
We have appealed to such a common, free, Christian council. And if we are in need of such a council, the pope recently issued a call for a council which is quite inappropriate to the aforementioned imperial and imperial concerns and decisions, and has no form of free, Christian council.
27. Now that this matter of religion concerns the whole of common Christendom, and not only to indicate what danger we, but rather common Christendom, have to fear on account of the aforementioned announced Concilii, we have deemed it necessary to send this letter to all kings, princes and potentates, indicating why we do not consider this Concilium, which the pope has announced and intends to hold with this measure and form, to be equal, nor useful to Christendom, and therefore ask that all Christian kings and potentates, in order to promote God's glory and the salvation and blessedness of Christendom, take pains to ensure that a free, Christian concilium is held, in which the pope and his followers are not judges, but in which learned, God-fearing people may be heard according to need and confess God's word without hindrance, and the matters in dispute are ordered to be examined by impartial, competent people. For where the matters in dispute are not heard and held in a right and Christian manner, Christianity is not helped, and the concilium will bring about more disruption than peace.
The highest judgment in the Christian Church does not belong to the pope and bishops alone, but to the Christian Church. That is, not only to the bishops, but also to all kings, princes and estates, which are all members of the Christian Church. Therefore, even if the pope were not so publicly involved in this present religious matter, he is not to be allowed to be the sole judge with his own, and to deprive the other members of the Christian church and estates of their right, but the whole church should justly use and retain its power.
(29) Much less should the pope and his followers be allowed to be judges in this religious matter, in which he and his followers are publicly involved. For not only written rights, but much more the immutable divine and natural rights, so also formed by God in all men's hearts and reason, teach that no one should be allowed to be judge in his own matters. Now we accuse the pope and his own, and the dispute is not of small matters. For we do not dispute only about his splendor and glory, or about temporal
We punish his doctrine, statutes, false worship, which he invents, handles and protects by force against the Word of God, that is as much as accusing the pope of idolatry and heresy. In these most important cases, the ancient canons themselves state that not the pope, but the common Christian church should be the judge.
(30) Moreover, the pope is not only a part, but has made himself completely suspect by having previously condemned our doctrine in many ways. For the pope Leo decimus has issued a bull in which the doctrine, as we know it, is also condemned, and is condemned annually in the bulla Coenae. So the pope also gives the order to consider all those as heretics and to exterminate them who accept our known doctrine. Since the pope has condemned us and our doctrine so many times before the concilium was announced, it is not probable that such a papal concilium should speak differently or less harshly against its own bulls.
31 There is no way to hope that the pope will allow anyone else to speak and have vocem decisivam, except according to his custom. For the pope, in his proclamation, has no other understanding of the concilium than that these alone have the concilium, and to conclude and vocem decisivam, namely the pope, cardinals and bishops, and that no one else shall have a voice. Therefore the Concilium is written in such a way that it requires only those who are attached to it.
For this reason, we consider this advertised concilium to be suspicious, because the pope does not let himself be heard of the trial in the advertisements, and does not dare to have this most important matter interrogated by unsuspected, impartial persons, but demands such a concilium with clear, expressed words only from his own and from those who are bound to him with terrible oaths and curses. From this it is easy to see what he intends to hold for trial, and that he, even if he is a party, wants to be judge in his own cause.
33 If we now consented to his concilium thus appointed, the pope wanted to interpret this as if we had consented to him as judge and president of the concilium and granted him and his appendix that they should order the processes of their liking, also judge and conclude them.
34 Thirdly, the bulla, in which the concilium is written, gives sufficient cause to refuse and recuse the concilium. For in the same letter we are immediately condemned. For since the pope has shown cause why he should refuse the
If the pope has called for a concilium, there is no request to have the disputed matters heard by impartial, competent people according to necessity, but it is only reported that he is causing this concilium to be assembled in order to eradicate the heresy that has recently arisen. And even though these are common words, set up for the sake of appearances, there is no doubt that the Pope's opinion touches our known doctrine. For it is to be taken into account that he does not want to call his abuses and errors heresy, that he will also not offer to eradicate the same in a public proclamation.
35 And so that there should be no doubt as to who is meant, he issued another bulla on the reformation of the court after the announcement of the concilii, in which the cause of the announced concilii was explained. In the same Bulla, the Pope states our doctrine in clear words, and says: the Concilium was set up to eradicate the poisonous Lutheran doctrine: Ad exstirpationem pestiferae Lutheranae haeresis. Thus, the pope cunningly concealed the name in the previous bulla, so that the writing would nevertheless have quite a semblance, and yet he gave his mind and prejudice to be understood, and expressed this afterwards in the other bulla. Therefore, without a doubt, this is the final opinion of the pope, that he appointed this council not to allow some disputation of the doctrine, or to hear anyone, but to act alone, as to eradicate our known doctrine as a heresy, previously condemned by him. Therefore, we would have to be completely out of our minds if we consented to such a dangerous proclamation. For we thereby confirmed this falsehood to the pope, and confessed that the Christian doctrine, which we accepted, should be heresy, and committed ourselves to eradicate and exterminate the same. For this is what the Bulla basically means, which is quite dangerously put.
First, it is the opinion of the Pope that all those who accept the Bulla confess with such acceptance that our known doctrine is heresy, as the Bulla basically means and indicates.
37 The pope also wants to oblige the kings, princes and potentates with such acceptance that they want to help to eradicate such doctrine. If one wants to speak the truth freely and without all sophistry, then one must confess that this, and not otherwise, is the bulla of thorough opinion and right understanding. Therefore, if we were to agree to this expulsion, we would be condemning our own doctrine before we could enter into it.
would come to the interrogation. Since these matters concern the whole of Christendom, we ask all kings, princes and potentates to take good note of the pope's cunning and dangerous practices.
38 It is also reasonable to wonder why the form of the Bull is not the same, but rather dangerously so, whether it is perhaps meant to deter us from the Concilio, or to secretly see that we might be reproached for having confessed with the acceptance of the Bull that our doctrine is unjust and heretical. However, we believe that the pope has primarily sought this by obliging and entrapping the Christian kings, princes, potentates and nations, so that they should have confessed with the acceptance of the bull that our doctrine is heretical, and [they] have agreed to destroy it.
There is no doubt in our minds that the Emperor's Majesty, our most gracious Lord, is of serious opinion and mind, that she would like in these great matters that God's glory be praised and common Christendom be blessedly and rightly helped, and that constant peace and unity be established. Therefore, we take care that His Imperial Majesty has no pleasure in this. Therefore, we take care that His Imperial Majesty has no pleasure in this unequal and dangerous form of the written Concilii, in which the Pope previously condemned us and cunningly undertook to ensnare us.
40 Fourthly, in this bull there is no thought at all as to how the trials are to be conducted. If one should proceed in such a way that those who come to the council should take the verdict from the writ, namely, that this doctrine is heretical, and should not speak of it further according to necessity, but one should conclude immediately that one wants to eradicate and exterminate all of this doctrine of ours by force, then it is public, that we have just and necessary reasons not to consent to such a tyrannical concilium, which is quite unlike an ecclesiastical court and proper concilium, in which one should hear the doctrine and judge according to God's Word, not according to custom or the laws of men, as we have always desired such a hearing in a free, Christian concilium.
41 And because we fully believe that His Imperial Majesty, our most gracious Lord, will be pleased to help and advise Christianity. Majesty, our most gracious Lord, that Christianity be rightly and constantly helped and advised, and that these important matters be explained and right salutary doctrine be planted, Her Imperial Majesty will undoubtedly take no pleasure in this unequal and inequitable form of the Concilii that has been written out.
have. For the pope, as far as we are concerned, has not proclaimed a concilium, but rather has issued a judgment against us, in which he condemns and terribly condemns us. After that, he also issued the other bull about the reformation of the court, in which he condemned our known doctrine by name, so that the opinion of his previous bull could be thoroughly understood. For this reason, he asks us to agree to this letter of his. If we did so, we would have condemned ourselves with our own consent. However, we do not want to talk any further about these weak lists used by the pope, but ask all kings and potentates, and all those who have an understanding, to move how unequal, deceitful and dangerous this letter is.
Fifth, it is also certain that the pope does not want these disputed religious matters to be judged according to God's word and the writings of the apostles, but will judge them from papal statutes, custom, the doctrine of men and some recent conciliarities, and will not allow him to dispute the papal statutes in any way. Now the main point in this dispute is that human statutes that are contrary to God's commandment are to be rejected as erroneous and ungodly and are not valid. We also accept and faithfully uphold the unanimous teaching of the Christian Catholic Church, but the Pabst's error and tyranny should not be adorned with the holy church's name. The common Christian Church of the Holy Fathers did not accept the statutes that are contrary to the Word of God, nor did it give the Pope such inordinate power as he himself ascribes to him. In addition, the crowd that condemns the pure doctrine of the Gospel and cruelly persecutes and murders innocent people on account of Christian doctrine is not called the Catholic Church of Christ, but is the bloodthirsty and accursed Cain's crowd and descendants.
Thus, we have not introduced a new doctrine into the church, but we have renewed and brought to light the old unanimous doctrine of the common Christian church by God's grace. On the other hand, the Pope and the monks have invented and introduced new doctrines and new worship contrary to God's Word and the common doctrine of the old, common Christian Church. For this reason, Christianity needs a concilii, so that one does not judge from custom or human statutes, but from God's Word, which is light and transfigured by the united confession of the common Christian church.
44 Such things have also often happened in the church before, that pious and Christian bishops have not wanted to attend the concilia, which were ordinarily and properly appointed, if they noted that these concilia were not intended to save the truth, but to strengthen unchristian doctrine or the tyranny of the bishops. As namely:
45 The emperor Constantius assembled a large, stately council at Antioch; Maximus, the bishop of Jerusalem, did not want to come, even though Antioch was not far from Jerusalem. For he knew where the emperor's mind was inclined, indeed what some bishops, Arii's companions, practiced, who had brought the benevolent emperor to their side.
46 Athanasius, although he came to Tyro to the Concilium, soon departed from it again to the emperor, because he saw that the nobles in the Concilio wanted to be judges and accusers, and had themselves secretly appointed people who were to accuse him, Athanasius, falsely.
47 At Sirmio in Hungary a great council was held against Photinum, because the matter was important. Although the emperor commanded the bishops to come there, the bishops in the Occident stayed away when they noticed that the Arian crowd had arrived there strong and large, and they suspected that they would want to conclude something to the detriment of the right doctrine. Now there was a bishop in Hispania, Osius Cordubensis, who had a great reputation, so the Arians worked so that the emperor required him in particular. So Osius came, even though he intended to remain outside, and this did not turn out well. For he also consented to the fraudulent Symbolum Sirmiense, from which much disruption followed, and for this reason Osius was severely scolded by Hilario, who was not there.
48. Cyril, a bishop of Jerusalem, also did not want to come into the Concilia of those who contested the όμοοόσων, and is said to have been the first.
who appealed in writing from Concilien.
In Medio lan a concilium was also started, and the bishops were required by the emperor. Nevertheless, since Paulinus, the bishop of Trier, noticed with a few others that Auxentius, bishop of Mediolan, and his companions were not holding out anything good, they soon broke out, and gave cause to bring the council apart. So these high people fled suspicious concilia, so that they would not be held responsible if something had been done against God's honor.
50 Therefore, we ask all those who understand that we are not to be blamed for shying away from the suspicious papal concilium, since the pope clearly states that such a concilium should be held to strengthen his power and his abuses.
51) Sixth, the time when the concilium is scheduled is also difficult for us for many important reasons.
For it is appointed in Italy, where the pope can easily gather many of his followers, to overrule or deter the others, that they may not freely speak their minds. If the Concilium were held in Germany, all nations would have more freedom and security to speak and confess the truth.
Moreover, our adversaries have blasphemed us atrociously in foreign nations, and have forbidden the reading of our Scriptures, so that many people in foreign nations have drawn much evil suspicion of us from such poison poured in by the adversaries, as if all religion and discipline had been done away with in our country. Now such suspicion brings no small danger in interrogation and action, therefore it would also be very useful for this reason that the Concilium be held in Germany, that the foreigners themselves see our church order, regiment and order in churches and cities, so that they do not show themselves more violently against the truth and right doctrine through false suspicion.
54. So it is with these great affairs, which concern God's honor and the souls' salvation, that the high necessity demands that we, the sovereigns and princes of a good part, as well as some of our kinsmen, counts and lords, be in person at the concilio, if proper interrogation or action were to be taken: If we were to go so far from our lands and principalities, and thus leave them in danger and open to the adversaries, it would be extremely burdensome for us.
Finally, for many great and important reasons, it has been considered in the Empire for the best and most useful improvement and peace of common Christianity that a free Christian concilium should be established and held in the German land. Now we do not yet know the reason why such a concilium should have been requested by Imperial Maj. Maj. and the common misgivings of the churals and princes.
(56) We have shown cause why we consider this concilium, as the pope has written it out, to be reasonably suspect; for although the pope is partisan, and has often condemned us before the matter came up for interrogation, he nevertheless wants to make a statement with his
He will be judge in his own cause in the Concilio. Moreover, he does not let it be known with a word that he wants to let the matters come to a Christian, proper hearing, but has already now condemned us in his writ of unheard and unrecognized matter; therefore we cannot consent to such his writ of concilium.
For this reason, we ask all kings, princes, and potentates of all nations not to believe our adversaries, if they interpret and interpret our answer given by the Council in an evil and hateful way, but to consider and assess the causes we have now explained, because we fully hope that they will sufficiently conclude that our answer is just and Christian.
For it is public that we cannot concede to the pope and his followers that they want to be part and judge at the same time. Thus, we cannot agree to a concilium before we understand how the proceedings are to be held, whether they are to be judged according to human statutes and customs, which are contrary to God's word, or whether God's word is to be preferred.
(59) For if we were to consent carelessly to this concilium, which the pope has written out in this form, we would subsequently have to suffer the pope and his family to be our judges. For he would take this against us, that we had consented to this concilium, when our appeal has been made to a common, free, Christian concilium. And this is not a sought or colored cause, but a well-founded, Christian and most necessary concern. For the reason is that we need to know beforehand how the interrogations are to be held, and whether God's word is to be preferred to human statutes and customs; we also hope that all God-fearing and intelligent people will approve of this reason of ours. In this respect, the form in which the Concilii are written is so unequal that if we had consented to it, we would already have condemned ourselves.
60. Since this high and most important matter concerns the salvation, blessedness and peace of the common Christianity, and God has seriously commanded the highest heads, kings, princes and potentates, to protect and handle it, we ask that they take up this matter for the praise of God and for the benefit of the common Christianity, will take up this matter, and use all their diligence and work to ensure that such a council is held, thereby helping Christendom, doing away with un-Christian doctrine and false worship, and establishing Christian unity, namely a common, free, Christian council, in which free, according to
God's word be concluded and spoken. This is the highest benefit that kings and princes can show to the common Christian church and all descendants. Moreover, it is the most sacred service that God has pleased him to perform.
61. For that the pope seeks and thinks to maintain and strengthen his unjust power, abuses and idolatry through the kings and potentates, and that the kings and potentates persecute and kill innocent and God-fearing people with unjust cruelty on account of Christian doctrine, All great lords should be justly afraid of this, because they have been raised by God to such majesty that they should praise the divine name and honor, and promote the holy gospel, and protect and save the innocent people, and especially those who are in danger because of Christian doctrine and right faith.
Where such a common, free, Christian concilium is held, and the doctrine according to God's Word is allowed to be examined by competent, impartial people, then, by God's grace, we want to give account of our known doctrine, as we are obliged to do, and show ourselves in all actions in such a way that it will be found that we seek nothing but God's glory and the common Christianity's salvation and lasting peace. To this end, may God grant His grace. Date Schmalkalden, on the 5th of March, in the year 1537.
1239 A question of the whole order of the card players of the Karnöffel 1) to the Concilium of Mantua. Anno 1537.
This writing is found in the Eisleben edition, vol. II, p. 374; in the Altenburg edition, vol. VI, p. 1087 and in the Leipzig edition, vol. XXI, p. 162. That it was not to be attributed to Luther was already indicated by Walch through the writing chosen for printing.
After we have learned, Most Holy Father, that Your Holiness has already settled all matters concerning the Concilium, reformed the Roman court (which is supposed to be impossible), made the whole of Rome pious (this is to be believed), well-staffed all churches everywhere (as is evident), and eradicated all heresies, especially the Lutheran one, and thus made vain saints among the people of Rome.
1) "Karnöffel" (or Carnöffel). This was the name of the "jack" in the card game. See St. Louis edition, vol. XIX, 774, amn. 4.
We have considered, so that Your Holiness would have something to do in the Council, and would not come together in vain, to present an important, excellent and highly important question, since the whole world is in need of power. For many a great evil, murder, blood, violence and injustice could be avoided in this, if one were to take a serious look at it. And this is the question:
Why does the spoon sting the emperor and the pope, if he is a bad lansquenet according to the interpretation of many highly competent people, and the head man a traveler, the emperor an emperor, the pope a pope?
3) Further: Why the pope is called Sees 2) or Sixes, and also stabs the emperor with all the travelers and lansquenets, except for the spoon, that is, the chosen lansquenet?
4. further: why the devil is devil-free, that neither emperor, pope nor carnival spoon can sting him, when the pope is God's governor, a lord in hell?
5) Further: Why the chosen Taus, the least and poorest piece on the map, is called the emperor.
Many think that the pope has robbed and stolen too much from him, that he must be a beggar, and yet he is called the emperor, because a chosen six has three times as much as a thousand; therefore it is no wonder that the threefold crown overthrows the simple crown of the emperor.
(7) Further: How is it possible that the pope, who is the most holy and an earthly god (where the jurists do not lie), is so close to the devil and much more than to the emperor. For if the Sees (the pope) still had an Ees, he would be the evil Seven, the wicked devil himself, very far from the Taus, which is the emperor.
8 Here strange opinions are raised among the doctors of our church. Some think that the pope would like to be the devil himself. Others say that he was. The third (with whom more agree) believe that he is without means under the devil, that he rides him and rules according to his will. The fourth (and there are not many of them) say that everything is true, that the pope has been the devil, wants to become or remain the devil, and still lets himself be ridden by the devil, who sits over him like an egg over a tree.
2) Compare the saying: "Taus Eß hat nicht" etc. St. Louis Edition, Vol. VIII, 1905 and the note to it.
2044 Erl. (2.) 25,206 f. Section 2: Convente zu Schmalkalden. No. 1239 f. W. XVI, 2484-2486. 2045
Lake. The Lutherans hold such, but they are now exterminated in Mantua before the Concilio. Therefore, their thing is nothing, are also not from our church.
9 Further: And why the lazy fritter stabs the ten or the paneer, about that many heresies and errors have arisen in the holy church of card players (where the glasses are washed and the dead men's legs run over the tables) 1).
10. some think that the lazy fry are the lazy monks who eat the rich citizens and farmers their goods.
11 Others say that it is the useless, damned canons who shamefully consume and squander the goods of kings, princes and lords.
There are also great errors in the other leaves. For example, why the third stings the upper man, the fourth the lower man. This doctor holds this, that one that. And the little ship of our church is in great danger under such tides and waves that it would almost sink. For some hold that the third means the high cardinals and bishops, who like to hover over kings and princes. The fourth are the abbots and monastery saints, who like to ride above the other travelers, as counts, knights and nobles. Nevertheless, none of them can get above the Taus, the emperor. They are not sorry about that, they know that well. Others interpret it differently, we have to suffer.
(13) And there are many such dangerous questions in the aforementioned holy church of the brethren, called card players, from which many an error, discord, and great trouble arises, up to and including brawling and fighting. And there is no other remedy here than that a holy council at Mantua (because there is nothing else to be done) should take the matter seriously and see to it that such errors are settled and put into certain main articles.
Given at Rome Ala Campana, at the Campflor, behind the Turre de nona, between the other tabernacles, Bullae Coenae Domini, hard before the Eclypsi of the Concilii, by the German Pasquill, called Proteum. Anno 1537. indictione nulla, Anno Pontificatus Pauli III. etc..
The whole holy order of card players.
1) That is, with the dice players.
1240: Luther's "Articles of the Most Holy Papal Faith from the Donatio Constantini, to the Deferred Concilium at Mantua," published in German with his glosses. 1537.
The first edition of this writing appeared under the title: "One of the high articles of the Most Holy Episcopal Faith, called, Donatio Constantini, By D.. Marti. Luther Verdeudscht, jnn das auffgeschobene Concilium von Mantua. Wittemberg 1537." At the end: "Printed at Wittemberg by Hans Lufft. M.D.XXXVII." 6 quarto sheets. Another edition with the same title, but without indication of the place of printing. Furthermore, in 1540, an edition by Heinrich Steyner at Augsburg. In the collective editions: in the Wittenberg (1553), vol. IV, p. 439; in the Jena (l568), vol. VI, p. 4815; in the Altenburg, vol. VI, p. 1088; in the Leipzig, vol. XXI, p. 164; in the Erlangen (I.), vol. 25, p. 176 and in the second edition, vol. 25, p. 207.
Doctor Martinus Luther.
If I were not so inclined and had not the desire to do what is annoying to the devil and his papacy, before where God's glory can come from it, I would not have undertaken to translate this piece from the holy spiritual law, so disgraceful, desperate, evil Latin it is. But it should have been so, that the shameful, desperate, evil lie would be described with no other than with such shameful, desperate, evil Latin. And it would also be fair to interpret it with shameful, desperate, evil German, as I might have done. But because it is useful for us Germans to know what shameful, desperate, evil abomination under the shameful, desperate, evil papacy we have worshipped and believed to be truth, I must do the best I can and translate the shameful, desperate, evil Latin and lies with good, understandable and clear German, intelligible and clear German, so that we may be all the more certain that we are not acting against God, nor against his holy church, where we attack the papal church with lies and abominations, but against the devil himself, and his damned school of jacks, to defend the truth.
He who has ears to hear, let him hear a female, fat, thick, well-fed, a real papal lie. For so it stands in the ecclesiastical law, Dist. 96. c. Constantinus.
The Emperor Constantinus has given to the Apostolica ) the imperial crown and all imperial glory at Rome and in the French lands, and everything that is against the evening of the Emperor. For in St. Sylvestri Legendis (which the holy pope Gelastusb ) reports in the Concilio, where 70 bishops were in attendance, that it is read by the right Christians, and many other churches, according to old custom, also read it) it says thus:
a) Apostolic) So he calls himself, just as if the other churches were not apostolic, nor other bishops also apostolic; he alone is apostolic.
b) Gelasius) means a ridiculous one, whose name belongs here.
The emperor Constantinus, on the fourth day after his baptism, gave this liberty to the bishop of the Roman church, that all bishops and priests in the whole Roman empire should hold him for the headc ), like the judges hold a king etc. In the same liberty, among others, one reads thus:
c) Main) as Christ teaches: You shall be brothers, and none shall be called the greatest, Matth. 18, 3.
We consider it good, together with our princes and all our council, lords and all the people who are subject to the Empire of the Roman Church, that, just as St. Peter is considered to have been set up on earth as a governor of the Son of God, so also the following bishops of the Prince of the Apostles should have higher authority and rule on earth than our imperial gracious Majesty is considered to have, and should have this from us and our Empire. -
Choose us also the same prince of the apostles, or his governorsd ) to be certaine ) patrons before God.
d) Governor) As one finds described in the smoke hole, at Babylon, under the fifth brick.
e) certain) How can it be uncertain, because Christ does not want to be a patron!
And just as our earthly, imperial power, so we want to honor his holy Roman church gloriously, and to elevate the most holy chair of St. Peter higher than our emperorship and earthly throne with all glory. Give him imperial power, honor, authority and dignity, and have commanded that he be the supreme prince, not only over the four sees of Alexandria, Antioch, Jerusalem and Constantinople, but also over all the churches of God in the whole world on earth. And that the holy Roman Church bishop, who will be at all times, shall be supreme 1) and prince over all the bishops of the whole world, and that all the
1) In the old editions: "high".
The court shall decide on matters concerning the worship and faith of Christians, whether to provide for them or to confirm them.
f) Chairs) Which were not yet at that time. Also, who would have commanded the emperor to do this, and could still command?
And further on:
We have given to the churches of the holy apostles Peter and Paul goods and outworks 2) to maintain the lights, and have gifted them abundantly with various goods for that purpose. For we have provided by our imperial holy order, both in the morning and in the evening, also from midnight and from noon, namely in Judea, Graecia, Asia, Thrace, Africa, Italia and all kinds of islands, that our gifts shall be given to them benevolently,g ) and in such a way that by the will of our most holy father Sylvestri, the highest bishop, and his descendants [will] 3) everything shall be orderedh ).
g) Also to sell indulgences, bulls, butter letters, and plunder all monasteries and fiefdoms.
h) ordered) To be warped, pillaged and most disgracefully wronged, by the worst of the earth's boys.
And further on:
To St. Sylvestro and all his descendants we now present Lateran, our imperial palace, 4)i ) then the imperial hat, namely the crown of our head, plus the beautiful white hood and the tunic that an emperor is accustomed to wear on his neck, also the purple cloak and rosin-colored skirt, and all imperial clothes. Also, that he may have around him, like the emperor, nobility and travelled stuff; give him also imperial scepters, with all kinds of flags and paniers, and all kinds of imperial splendor, that he may ride and go in all our imperial height, power and honors.
i) Also, the golden rupture, made of pure Arabian gold at the back, Jewish gold at the front, with two rubies at the back, as large as the vinegar jars, and two emeralds at the front, like the ostrich eggs, to be used for the holy of holies in the bath.
Also to the most venerable priests of all ranks, who serve the holy Roman church,k ) we command that they shall have such height, special power and glory,l ) as our noble council is adorned and honored, that they may be the noblest Romans and councilors.
2) In the old editions: "Vorwerg".
3) So put by us instead of: "that he by ... all things shall be ordered".
4) "Palatz" == palutium, palace.
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And we command that they also be adorned with all other imperial dignities. And just as the imperial majesty is adorned with men of war, we also want the clergy of the Holy Roman Church to be adorned. Also, imperial majesty must have appointed various offices, such as chamberlains, priests, and all kinds of assistants; thus we also want to have adorned the Holy Roman Church.
k) serve) Such lies help strengthen.
I) Here the Cardinals are conceived and born.
And in order that the beauty of the Roman supreme bishop may shine forth in the most refined manner, we command that the clergy of the same Roman church ride horses adorned with the beautiful white cloths and deuces.
And as our council wears white fennels on their boots, so shall they also shine in white color, so that the heavenly being may become like the earthly, to the praise of God.
Above all, we allow St. Sylvestro and his descendants by our commandment that whomever he wishes to consecrate to the spiritual state, or to have ordered among the monks in monasteries, this shall be at his pleasure, according to his own discretionm ), and no one everywhere shall presume to set himself proudly against it.
m) discretion) Perhaps he means that no bishop, abbot, provost, or any other person of spiritual status should be elected or appointed by anyone, but that the pope should be God and creator alone. Or thus: Where he would like to have a kingdom or large estates, he may depose kings and rich people, consecrate them as priests, and thrust them into the monasteries; against this no one shall complain.
We also command that he and his descendants, in honor of the Most Holy St. Peter, wear the imperial hat, which we gave him from our head, made of pure gold and precious stones. Although he, the most holy pope, does not want to use the golden crown over the priestly crown, which he wears in honor of the most holy St. Peter.
n) crown) plate St. Peter.
But the white hood, which glitters with great whiteness and signifies the resurrection of the Lord, we have placed on his most holy head with our own hands, and in honor of St. Peter we have kept the bridle of his horse and given him the office of a groom. And we order that all his descendants especially need such white hoods when they ride out, as the emperors are wont to do, so that the height of the papal
The kingdom of God shall not be held in low esteem, but shall be adorned with higher power and glory, neither of which is the dignity of the earthly emperor.
Now then, we give and leave to the most holy bishop and pope over all our palace, and the city of Rome, and all the countries, cities, and towns in the country, and what is toward the west; and command with these, that they be governed by him and his descendants. And want that it shall remain all the holy Roman church so.
Therefore, we considered it right to turn our emperorship and the image of the empire toward the east, and to build a city in the country near Byzantium, in the best place, according to our name, and to establish our emperorship there. For it is not right that an earthly emperor should have power in the place where the supreme bishopric and the head of Christendom, founded by the heavenly emperor, is.
All these things, which we have commanded and confirmed by our holy imperial authority and other holy commandments, we want to keep unchanged and unchanged until the end of the world.
Therefore we testify before the living God,o ) who has commanded us to rule, and before His terrible judgment all our succeeding emperors, all princes and lords, also our noble council and all the people in the whole world, from now on until eternity, that no one shall dare to commit or disturb such a thing.
o) That is sanctifying God's name!
But if anyone here (which we do not believe) would be a sacrilegious or despicable person, he shall be bound and subjected to eternalp ) damnation, and shall have both here and there the saints of God, St. Peter and Paul, the princes of the apostles, as enemies, and shall burn and perish with the devil and all the ungodly in the lowest hell).
p) eternal) Behold, can the emperors also cast souls into hell?
Here stands (praise God!) no Amen.
We have confirmed this imperial commandment with our own hand and placed it on the venerable body of St. Peter. Given at Rome, on the thirtieth day of March. r)
r) Martii) That is fifteen miles after St. Christopher's Day, just in the fifth year after the Last Day.
1) Erlanger and Jenaer: "higher"; Wittenberger: "higher".
(1) This sacred article of the sacred ecclesiastical law has been practiced by the following popes until now in such a way that whoever did not want to believe or doubt such impudent devilish lies and blasphemies, had to be one of the worst heretics. And whoever is still under the Pabst's power, must worship such obvious devils, or be burned to ashes, or must at least keep silent, and not speak anything against it; for the most holy father Pabst is concerned, because he has always sought to become emperor and God, until he finally fulfilled it, and brought this article into pregnancy. Some jurists of imperial law, called Doctores Iegum, have said that such Donatio Constantini has no power, because it is detrimental to the successive emperors. But the donkey lawyers or lawyers of the papal law, who are called "Doctors" äscrstorum, must dance like the pope whistles.
(2) A learned, excellent man, called Laurentius Valla, a Roman, who still lived almost in man's time, opposed it and challenged it in writing, even though he did almost neatly with the bride on the stone path and did not attack the red, murderous, damned whore of Rome as unwashed as Luther did. Nor did the Roman devil and idol set his hellhounds on him, the preacher monks, who are called heretics, and would have burned him if he had not escaped and fled to King Alfonso in Naples, even though he was of a great, high lineage in Rome. For this holy papal lie (like all other lies of the devil) is too tender, does not want to be touched nor touched. For it is gladly worshipped as a god, and now accustomed to sitting in God's place, and to eating feet, it cannot suffer to be called lies, and to be given its proper name.
3 In St. Sylvester's Lying, which was invented by a lying master, it says, among other things, how the emperor Constantine was plagued with an unusual leprosy called Elephantia, which cannot be cured with any medicine but human blood; so he had undertaken to gather children from all the countries and kill them, so that a bath of Elephantia could be prepared.
human blood. But he went back, but was baptized by Sylvestro, the bishop of Rome, where he was healed, and therefore he gave such a donation to the church of Rome, as the text of the holy law says. You may read this further in the same lie; for it is very good, and is probably a papal lie.
The Historia Tripartita says that Constantine, out of special devotion, had intended to be baptized in the Jordan, since Christ himself had baptized him; for this reason, he also postponed the baptism. But the business of the empire and wars prevented him from doing so, so that he finally fell ill, sailed from Constantinople across the sea, and was baptized and died at Nicomedia in the suburbs or village. Which part is right here, I let judge who can. For the two bishops, Rome and Constantinople, have always vied for authority, and each has wanted Constantine for himself, and through him to become emperor of the world and God.
(5) But because the Pope and his followers, such impudent liars, lie otherwise and without all this, I believe them in this much less than the Tripartite Histories, which are otherwise considered true in all things. For whoever is a public liar, even if God sometimes gives him a true word, it is not believed, as the Greek proverb or Chrysippi Sophisma testifies: Si mentiris, etiam quod verum dicis, mentiris: If you deny, it is also a lie, even if you tell the truth. For the devil also often tells the truth, and nevertheless lies in his soothsaying. Again, whoever is a truthful man, even if he speaks something false, it is not considered a lie, because he did not speak it as a liar.
Therefore, since Sylvester's lie is a certain lie, and the whales themselves say that such leprosy did not exist in the French lands at that time, it is reasonable to assume that Constantine was not baptized in Rome, nor was he delivered from such leprosy by baptism, and perhaps Sylvester never saw or heard of it; and therefore everything that the Pope's hypocrites write about Constantine's baptism is false.
(7) Now then, to the lies of the sacred text, first of all, is it true that Constantinus
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gave to the pope the whole Occident, or the best half part of the Roman Empire; why did he not publicly demand and possess it in so many hundred, namely twelve hundred years? (For it is almost so long that Constantinus lived.) Why does he not even today issue letters that he is king in Guelph, France, Hispania, England, Hungary, Bohemia, Poland, Denmark, and across the sea in Africa, Numidia, and in German lands, for such lands belong to the ancient Roman Empire or Occidental Empire? Aren't these tangible lies enough, which have been proven with twelve hundred years, and still with the work in front of one's eyes?
8. In addition, our German emperors, when the dukes of Saxony, Ottones and Henrici, held Rome and Welsh five hundred years ago, deposed and installed popes, and conferred all bishoprics, as all histories testify, until the twofold archbishops, Pope Bonifacius Octavus, and afterwards John the Twenty-second, and Benedictus the Twelfth, came, and began to take the city of Rome, and deposed the council, and made it Rome, as their brother now does in Halle, the infernal 1) Cardinal.
9. For it is this Bonifacius, a chief mischief-maker above all mischief-makers, and a cunning knave above all knaves, who first began the golden year at Rome, and set up the indulgences, the shameful, cursed idolatry, so that until now the true indulgence or forgiveness of sins, acquired for us by Christ's blood, has been so miserably obscured and despised; and yet all subsequent popes have held fast to such lies and idolatry until this day, and will not yet let it be a lie and idolatry. For it has carried money without measure; they do not like to lose it. It has also strengthened papal power, which they do not like to leave, and are all good Bonifacist to this day, remaining even where God would not resist.
(10) This Boniface is the one who deposed King Philip of France and issued a decree because the king was not obedient to him against the Columnes, the most holy of the Churches.
1) Wittenberg and Jena: "infernal"; Walch and the Erlangen: "infernal".
If he had expelled Father Bonifacius out of great courage, but kept and maintained them in disobedience to his holiness, he had to be under ban; and not only under ban, but his whole kingdom would have fallen home to the Roman Church and to the most holy Bonifacio. So he wanted to be hereditary king of France through the ban. Just as if the bishop of Brandenburg would wantonly banish the Elector of Saxony and thereby become hereditary Elector of Saxony. Or the bishop of Meissen banished the Elector of Brandenburg, or Duke George of Saxony, out of pure malice, and thus wanted to become Elector of Brandenburg, and Duke of Saxony. And the priest of Wittenberg would also like to play such a game with the most daring 2) citizens or peasants who were rich or powerful. Truly, one could easily become lord and god of the world!
But King Philip was nevertheless quite a Lutheran in his time; he pursued the most holy father Bonifacio through the expelled Columnesians, until he caught him in his own father's house, in the chamber where he was born, and threw him, in 3) the devil's name, into a dungeon, where he died of suffering in thirty days: so that God showed that he should not go higher than his birth could, and left behind this title, which is written of him: Intravit ut vulpes, regnavit ut leo, mortuus est ut canis, he became pope like a fox, ruled like a lion, died like a dog.
12 This Bonifacius is the one who, in the same golden year that he first lied about and founded, when all the world was running to Rome, so that the city was too narrow and many people were crushed, sat one day in his papal splendor, crown and robe, and let himself be seen as a pope. The next day he sat in imperial splendor, crown and robe. On the other day he sat in imperial splendor, crown and robe, and let himself be seen as an emperor, and before him he showed two bare swords and proclaimed: Ecce duo gladii hic, behold here are the two swords! For this is certainly what Christ meant when he answered the disciples about their two swords.
2) In the old editions: "gewegenesten".
3) "in" is missing in the Erlanger.
This Bonifacius is the one who gathered the previous popes, and also his dirt (Sext Decretal I want to say), in order to raise the papal throne above God's word, worldly rule, body, soul and goods of all people on earth, where it could be possible; and many other praiseworthy papal virtues he left behind him for his descendants as an example, about which they hold quite fiercely. For it is an article of faith among them: What a pope at Rome does or does, the holy Christian church and God Himself did. Cause, a pope cannot err.
14. From this and similar histories (oh would God that an idle and learned historian would compile such examples of how often the popes have grabbed the imperial and royal crowns) one sees and grasps that nevertheless the most holy fathers at Rome considered this Donation of Constantine, the most diabolical lie of all, for the most important article of the Christian faith, and always thought how they could get it on its feet, God granting that the other articles and all of Christendom would have it their way, if they could only become God and lords of the world through such manifest idolatry. And they have truly gone far, and further, than he meant who first lied about such lies.
15 For he has nevertheless brought it about that he has robbed the emperors and kings and all the world of the investiture or the feudal right of the bishoprics, and also of the benefices, if he has not endowed them nor given them, and has shed countless blood over them, and has inflicted all plagues on emperors and kings. For it was the time of divine wrath, who wanted to punish the world through the pope. Otherwise it would not be right even today that one should take and thus give of his own pleasure, which is not his. For emperors and kings have not given it to the pope, but to the churches, to maintain preachers' chairs and schools; which the pope has snatched for himself, and under the name of the church is most shamefully killing, even to war and rage against the founders.
Item 16: He has brought it about that even emperors and kings and all the world worship him, kiss his feet, the emperor gives him the impromptu
The Count Palatine had to carry the tail of his mule, and such outrageous reverence much, which should be kept by the Christians for the right true God alone. And the right God, on the other hand, gives good and honor. This devil's head lets him do such honors and gives nothing, but robs, steals, takes, and seizes everything that everyone has, in body, soul, goods, honor and power. That is why in Rome they consider the whole world to be nothing but geese and ducks. They laugh that they can so finely mock and fool us under God's name, of which they otherwise think less than of a cleaner.
Item 17: He has managed to write and boast about the kingdom of England, the hereditary lord and feudal lord. I have seen such writing with my eyes, which the pious man (God forgive me) Peter Paul Vergerius brought out to the Roman king Ferdinand and other German princes to incite them against the king of England. And as a sign he took annually from the whole kingdom the St. Peter's penny (that's what it is called) from each head, which carried an incredible amount of money. For the St. Peter's penny is with us a half a coin or a marker: that I have had people from England tell me with truth that the pope had nine tons of gold annually from England. Some say more. Truly, the greeks may make Constantine's heirs in Rome fat.
(18) Should we not be astonished here, and ask: How did St. Peter, the poor fisherman of Bethsaida, come to be hereditary king of England, with his successive popes? They did not buy it; that is certain. They did not fight for it with the sword; that is certain. Nor did they give it as a gift from God or man; that is certain. Although they write that King Adolphus put such St. Peter's penny on his kingdom out of devotion. Those who do not believe are not condemned.
(19) And how often did he banish and depose the emperors, whether he might have become emperor thereby? And where he could not depose them by banishment, he nevertheless caused such division and discord among the princes.
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that they had to depose one and choose another of his liking, so that he would take over the rule of the princes and emperors, and he succeeded several times, failed several times, as the histories testify, but not without a great deal of bloodshed. For this Donatio Constantini first made them drunk, like a sweet wine, and then mad, foolish, furious and insane, until they became emperors and gods over the whole world, unable to digest such poison.
Item 20: He has made it so that whoever holds the kingdom of Neapolis and Sicily must annually present the most holy father with a beautiful white horse, with a silver bridle and the most beautifully polished clothes, which he accepts as a feudal right to such kingdoms. However, it is said that those who give it require that it be a bad gift and not a feudal right. Every pope collects such horses as many years as he lives, and has them led before him alone, when he wants to be resplendent, with a special, splendid splendor, as a sign that he has sunk his claws into such kingdoms, and where fortune would suffer, even such kingdoms, by virtue of this Donatiou Constantiui, would like to capture and take, because he lacks seals and letters. As Pope Leo Decimus, my first Caiphas, did, who installed his cousin at Neapolis as king; But those at Neapolis were unfortunately also anti-Papal at that time, but much more violently and sharply than Luther, and gave the new papal king such strong poison that his body became grass-green, and so hard that one could not pierce the body with a spear, as a sign that they could not believe, and perhaps did not want to believe, the article of the papal faith, of the Donation of Constantine, because of the great weakness of their conscience.
21 Item, he brought it with his roguishness that he got much more money from the countries than the emperors ever had in former times. What the emperors took from the lands, they had to use to cultivate the lands and to keep peace. This wicked man took it and squandered it, leaving kings and lands to themselves to cultivate and keep the peace. Daniel says in the eighth chapter of the end of Christ: "Dolus prosperabitur in manu".
ejus, it will succeed the Schalke all its Schalkheit. Otherwise it would not have been possible, where God's wrath would not have wanted to punish the sin of the world in such a way, that he should succeed.
First of all, he devised the pallium over the archbishops, from which immeasurable money fell to the Roman robber. For Mainz alone must give twenty thousand guilders to Schalke for the pallium. Some say that, with the expenses, it amounts to thirty thousand. Other bishoprics give less, up and down. Yes, what devil has given him the power to plunder the foreign monasteries in such a way and to sell his four bailiwicks at such a high price? But it is all to become Constantine's heir and to bring the world under him.
Item 23: After that, he devised the annals, with an impudent public lie, but under such a pretense (as he boasts), that he wanted to collect a treasure, to get against the Turk; that he never had a right thought, as the work on the day proves. But everything was directed so that he would first bring the world's goods under him, then become their lord and god through their own money and goods, and be called Emperor Constantine's heir. As it was said long ago that the end Christ would raise the treasures of the earth. And Daniel saith, He shall divide the lands unto his Mahusites in vain, 1) For he hath gained it all in vain, like a thief, and by all manner of lies and deceitfulness.
24 He also invented the indulgence for the sake of money against the Turk. He was just as serious about this as he was about reforming the Roman court and city and holding a concilium; nevertheless, it cost him an unspeakable amount of money, and all the world was cheated with it, without him having strengthened his divinity and Constantinity a bit. Now, of such robberies, stealing, lying and deceiving, I have written quite a bit in the beginning, to the German nobility. Whoever wants to, may read it further, because it is not necessary to repeat everything here. I have told this, however, as they have done it up to our time.
1) "Mahusite" follower of his god Mausim (Dan. 11, 39.). From this we can see that Luther wanted the word Mausim to be spoken in three syllables.
2) In 1520. Walch, St. Louis Edition, vol.X, 266 ff.
that one might see how the papacy was founded on vain lies and idolatry, born and grown out of it, and is a true, real devil's empire, not only to destroy the holy Christian Church (of which I will speak further in the following writings, and paint you devil, if I can, with God's help, as you have painted me), but also the worldly empire, so that he might become a much greater Constantine than the same great Constantine ever was.
(25) What is he doing in our time? Because he will not succeed in all things, even though he has succeeded all too well, as Daniel says [Cap. 8:24], he cannot rest nor celebrate, nor suffer any offense. In former times the cardinals in Rome were under the pope, like canons under a bishop, and stayed in the city. But that was too spiritual, and not imperial splendor. For the emperor of old sent consules or praesides into the countries, so the pope invented legates from his cardinals, so that he would become similar to the imperial regiment in deed, but would not have the name consulum or praesidum, but would be called legates, until he cunningly obtained the Donation Constantini, and overcame powerfully.
26 Well, this has begun and has been accepted by all the world. The legates have brought to the countries letters of butter, seals, indulgences, liberty, graces, and such a fair that has almost sucked the countries dry.
27 After that, in countries, like the bishop of Salzburg, and now also Mainz, he makes legates nothos, natos I should say; these are hereditary legates, or, as they stammer, born legates, who sit to hold the bishoprics of the rat king of Rome, and yet are canons of the church of Rome, so that finally all bishoprics and cathedrals come to Rome. As he has eaten up all the rich monasteries and convents in Welsh-speaking countries, especially in Rome, by such a rat's mess of cardinals, so that finally all the clerical estates in the whole of Christendom will come home to the pope's canons. In time, he will certainly send a cardinal to Cologne, Trier, Bamberg, Würzburg, and whatever other good monasteries there are, which will then also become Legatz natz, the
is rats, who help their rat-king in Rome to take over and eat up the monasteries. Just as the present Legatz natz of Mainz has eaten up, drunk up and sucked up his monasteries, especially Magdeburg, so that he may hold his Roman canonry in honor.
Item 28: What did Pope Clemens Septimus, my third Caiphas, support himself for: he had stolen all the money that Julius Secundus left behind him under his cousin Leo Decima, whose chamberlain he was; he is said to have known about the fifty tons of gold, as they say, and poisoned many cardinals whom he suspected of big money. And when he became pope, he did such evil in Welsh land that [it] was unpleasant, and was again afflicted with poison for the seventh time. For six times he overcame it; but in such a way that all teeth, 1) nails and hair of the whole body came off, that he was to be regarded as a bad lump of meat. For it is said that he was the highest, most skilful master of giving poison and driving it out at that time on earth, without anyone being so evil at the end (as they say), a more evil one came over him, was also dug up after his death by some, and nose, ears and privates cut off, found lying early in the morning before his grave, with the title: Perduellio maximus, the greatest villain.
29 This Clement, while he was still Leonis' court master, intended to satisfy his avarice (which was impossible), and issued a bull that one should take the tenth penny from the clergy, the twentieth from the secular, high and rich, and the fiftieth from the common man, as a treasury against the Turk. O great earnestness was there against the Turk! that is, to scoop out all the world purely. For there were people at that time who reckoned with him and concluded: Where such an estimate should have stood for three years, not a penny would have remained in German lands. But the donkey started his song too high and thought that the Germans would not notice. But it was struck down at the Imperial Diet in Augsburg, under Maximilian in 1518.
1) In the old editions: "zeen". Whether this is to be resolved by "teeth", as Walch has done, or by "toes" (with the Erlanger), we leave undecided.
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(30) But he did not cease after he became pope; he devised another little fund to exhaust the world's goods. Then came the bulla, which he called Mons fidei, in which he offered all kings to sell the interest of his own papal chamber, so that he could raise a great deal of money against the Turk. The Holy Father was very serious about raising money against the Turk, that is, about raising money from the kings. But it did not work out, because he could not be lucky enough to redeem the world from its money because of his great mischievousness and malice, even though he was a notorious son of a whore, his own sister's natural son, and the proverb says that the children of whores are blessed. It is also said in Jtalia that he has never been baptized in his life. That is why he is most worthy of being pope at this time, because no pious man should be pope or cardinal, but the worst boys on earth now belong to such ranks. As they themselves confess, that in Rome is the basic soup of the very worst boys on earth.
Summa: There have always been enough learned, wise people, as the histories show, both in the secular and ecclesiastical classes, especially those who have appreciated the pope's mischievousness and tyranny, and have spoken and acted against it. But Pabst's hour has not come, therefore they have done nothing, but the saying of Daniel must be fulfilled, when he says [Cap. 8,24. 25.]: "The truth will be struck down in the streets (that is, publicly)." And again, "The shalke shall succeed until the wrath be out." And Christ says [Matth. 24, 22.]: "These days will be cut short, otherwise no one would be saved." Such an hour will be here now, if God wills it; but that they should not believe it, if they felt it so hard that their hearts would fall into their shoes and even deeper. For they try a variety of strange plots and schemes, and yet nothing helps; they do not lack people, but the little hour wants to overthrow this Troy.
32 Therefore, since all that has existed under God has endured and resisted, the pope must be emperor, and through his god, the devil, bring this false Donatio Constantini into being. For he is
Certainly the Most High, above emperors and kings and all temporal rulers (I am not talking now about how he became the final Christian in the Church, soon, God wills it), also has greater goods than all emperors, greater honor, greater power, and everything that is high in the world. He is, next to God, completely. As they also pretend to him: he is king of kings, lord of lords and an earthly god, and more of the horrible names that are painted on the forehead of the red, insolent whore Revelation 17:5. But nevertheless he preaches nothing, does no apostolic nor episcopal office to comfort the souls, is nevertheless Servus servorum Dei, and is true when Dei here is called deus mundi. For he is the right and highest servant of the devil, and destroys everything, as Daniel says: Mirabiliter omnia vastabit, he will destroy everything horribly.
33 Now, in the Donation Constantini, there is this beautiful, delicate lie, which has subsequently given rise to many other decrees and great books, namely, that the four patriarchs, Constantinople, Alexandria, Antioch, and Jerusalem, are to be under the pope of Rome. Such a lie is also an article of the Holy Papal Church, and we do not want to let the text be seen here as the Donatio Constantini hits itself in the cheeks. For, count it on your fingers, it says: Constantinus gave such a donation on the fourth day after his baptism in Rome; at which time Constantinople was not yet built, much less a patriarch might have been there; likewise in Alexandria, Antioch and Jerusalem there were still bad bishops, as the parish priests are now, and the patriarch's name was invented long after. It is also obvious that these four bishops, together with all the other bishops in all of Greece or in the morning, have never been under the pope, and still are not. And thus also the work on him himself makes such lies enormously disgraceful.
34 And what is more, neither Cyprian nor Augustine, the most famous bishops, along with other bishops in Africa, were under the bishop of Rome; Cyprian, bishop of Carthage, in particular, is like the bishop Cornelio of Rome, and calls him brother. And the Christians at that time
The bishops were all called Papa, as is found in St. Cyprian, and St. Jerome also calls St. Augustine in his letters, until the devil then took such a name for the end-Christ in Rome alone. Just as he stole the power, property and honor of all bishops and churches and took them to him. And St. Ambrose of Milan, along with many other bishops in the French lands, has not been under the pope. And as a sign, the same diocese of Milan still keeps the ecclesiastical laws or ways of singing and reading masses, as St. Ambrose kept them, much differently than Gregory at Rome and the Roman Church kept them afterwards.
35 And what may it be much words? St. Jerome, one of the four teachers, whom they made a cardinal even after his death, writes that the Roman bishop is nothing more than the bishop of another city, but all are equal, and says: Si quaeritur autoritas, major est orbis urbe. For the whole world held it at that time (as the truth is) that all bishops are equal. And further, the same man may say that at Alexandria there was first no bishop, but the priests (which are now called the preachers and caplains) ruled the churches in unity and equally with each other. But afterwards, to prevent sectarianism, lest any one should seize the churches and divide the people, one was drawn from among the priests and called a bishop. Therefore, he also writes about the epistle of St. Paul that priests and bishops are one thing, and proves it clearly from the text, as everyone can read for himself in the epistles of St. Paul, especially in Titum.
Now St. Jerome lived around the same time, and after Constantine lived with ten emperors, as the histories testify, that he would have known about such a donation of Constantine and the bishop of Rome, especially because he was a priest of the church in Rome, and the pope's Damascus scribe, as he himself says. And it is a wonder that such arch-heretic is not still in the present day.
Burn the bishop of Rome, who speaks so dryly and freshly of the bishop of Rome, how he is equal to all other bishops and above none, so that he makes this Donation of Constantine such a shameful and tangible lie. And show how desperate, mendacious, disgraceful boys and villains the following popes and papists have been, who not only invented such cursed lies (which would be a human folly), but also imposed them on the whole of Christendom as an article of faith, thereby robbing and stealing all the world's goods, honor and power; so that they also dare to kill, burn and damn into the abyss of hell those people who do not worship such devil's filth for God. This is the devil himself with his mother.
What do you think? If St. Jerome had lived to see such a time, that the Roman bishop wanted to exalt himself not only above all bishops and clergy in Christendom, but also above the emperor and all the secular class, just as if he were God himself, oh, how he should have washed the pope! For if he would not let it be right that the Roman bishop should be higher than another bishop, how should he let him be God and Lord over all Christendom and over all the world? Yes, the pope should have let him. As he should have done at the time when the true bishops and fathers lived, as Cyprian, Martin, Hilarius, Ambrose, Jerome, Augustine and their like, who were different people than the Roman bishops.
38 For we read in the Ecclesiastica historia that Pope Victor wanted to banish the whole of Christendom on the morrow, with all the bishops in Greece, because they did not keep the Easter feast on the same day with him and with the Roman Church (this is how the bishops of Rome seized the high authority over the churches). For this happened two hundred years after the birth of Christ, when the pagan emperors still ruled in Rome): then a priest of Lyons in France, called Irenaeus, also one of the oldest teachers, came to Rome, and punished the same Victor for wanting to cause such misery and confusion in the
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Christianity for the sake of the Easter Day, and also prevented the pope from his harmful presumption.
39 Seeing that this Irenaeus is not a bishop, nor a priest of Rome, but of another church in another country, he nevertheless punished the bishop of Rome, and refrained from his foolish banishment and iniquity. Whereas he would have considered the pope to be the highest bishop by divine word, and emperor, to whom no one should say, "What are you doing? He would certainly have spared such majesty, and would not have interfered with his office against the papal authority. But since the time that such Jrenaei and Hieronymi no longer existed, the devil has exalted his rat king and hemp cleaner so high that he does not want to hear any father or teacher, neither old nor new, nor any council nor church, but wants to be above council and above everything, and one should hear him alone. He also wants to hear neither emperor nor imperial law, neither reason nor reality, but all rights shall be in the shrine of his heart, and spring forth, as he roars in his books, also shouting vehemently, as that all thrones and the highest judges shall be judged by him, and no one shall judge him, perhaps not even God Himself. For how can God judge him, since he has all rights sitting in his heart's shrine, and cannot do wrong, even if he would like to, since everything he does flows from his heart's shrine, in which all rights must be, and all right, since it is the shrine of all right.
40 And this is still more: He also wants to be undirected by the holy Scriptures, the Word of God (which is God Himself); but here again he roars in his book: that not the Roman See has its power from the holy Scriptures, but the holy Scriptures from the Roman See. This means to exalt oneself above God and against God. God must disgrace you, you shameful, cursed liar and blasphemer! How insolently you lead up to the heights! But so it was written by the end of Christ through St. Paul, so it had to be fulfilled, for the plague and punishment of the unbelieving world, which always preferred to believe lies and did not accept the love of truth.
Now this is the holy article of the papal faith, of the Donation of Constantine, that is, of the desperate, impudent lie; which I have wanted to set in the light, so that all pious Christians may see how the desolate abomination of the papacy is based on vain lies, and that his church is the church of the devil. Whoever wants to read further about this, may read the pope's law, especially in c. Cuncta, item c. Solite, item c. Pastoralis; then in the beginning, middle and end of all and every decree. For in the beginning he always boasts that he is the supreme of God's providence. In the middle he judges and gives, what and how he wants, as a God. In the end, he threatens the disobedient with God's wrath. So that all his writing, speaking and doing is said: "Look, all of you, I alone am emperor, lord and god, I cannot do wrong, but without me everyone is wrong. For the devil has poured these lies into him, when he became so full and mad that he köcke and spit so horribly in his rights that his God, the devil, might even be afraid of it. But we have had to be his swine, and eat everything that the devil has swarmed through him above and below.
However, the most holy father and mother of all churches humbles himself and calls himself Servus servorum Dei, after St. Gregory, who used such a title for the first time and never thought that it should be a hereditary title or titulus natus. Just as every Christian, the emperor himself, should have such a title, or rather fulfill it. For Christ himself also calls himself a servant of all servants of God, and the least in the kingdom of heaven, according to which all Christians are to wash one another's feet and be servants, and through humility to hold one another higher than themselves, as St. Paul teaches everywhere, that one should precede the other with reverence. This is called Servus Servorum Dei. And this is how Gregory meant and held it.
But St. Pabstus wears such sheep's clothing and covers himself with such a title that his wolfishness should not be noticed. For as he is a servant of the servants of God, his works prove that he wants to be
everyone must have served him even against and above God, or whoever does not, must be eternally damned. It has never been heard that the pope has kissed the feet of an emperor, king or prince, as he has his feet kissed by emperors, even though the emperors were Christians and servants of God. And even if they were sometimes evil, and thus not servants of God, the pope has never been pious, and yet remained a famous servant of God, and nevertheless let himself be kissed. Therefore, as he allows himself to be kissed, the holiest servant of all servants of God, so he should also kiss the feet of all servants of God, at least his chamber servants, if he considers them to be Christians, or should not suffer his feet to be kissed by anyone, since he wants to be the holiest among Christians.
44. such things, and such other articles of the holy papal church, would be necessary to act in a Christian free concilio, if we were worthy before God, and if they deserved that God would give this grace, so that they would recognize themselves, and would have to atone for and amend such unspeakable evil: then they would, like me, judge of themselves that they should all, pope, cardinals, bishops, 2c, should be hanged on the gallows, drowned, beheaded and burned, as the arch-thieves, robbers, seducers, traitors, murderers, bloodhounds, and beginners, mediators and executors of all wickedness. For I, too, have unfortunately been among the blasphemous mob of the papal church (I must confess, as St. Paul does, and do it cheerfully and gladly), helping to blaspheme and profane the holy blood of Christ and his power, through our own holiness and wisdom. But I did not know better, thought it was so right and well done; but now they know it, and nevertheless remain in such a nature, defending it with all power and persecution.
45 Therefore they will not be worthy of the merciful punishment of being hanged, drowned, beheaded, burned; which would be desirable for them, and I would like to see God's wrath turned away or alleviated, which they must otherwise bear eternally in hell. For St. Paul says [2 Thess. 2, 8]: that our Lord Christ Himself will judge the end-Christ; first killing with the Spirit of His
That is, by his word, destroy it with his bright future. Therefore neither church nor concilium, neither emperor nor human power will punish the papacy and pay it according to its merits. They have it too high, too low, too thick, too coarse, too long, too far overpowering, with all mischievousness, superstition, lies and blasphemies, that it cannot reach human punishment and wrath, but their judgment is [Matth. 25,41.]: "Go, you cursed, into the eternal fire, which is prepared for the devil and his angels." For the devil's angels are called not only the spirits or other devils, but also the popes, bishops and cardinals, as the Revelation of John testifies, just as Christ's angels are not only the heavenly spirits, but also the pious, holy bishops, pastors and preachers on earth in Christendom, as he himself says that St. John the Baptist is his angel.
46 But it is a fine thing how it should be with such people, that they should not believe it, but also laugh at it and mock it, as they did before the flood, and afterward the oaths of Lot. How ridiculous it was to them that Sodoma should perish! But soon after, the laughter became an eternal howl, and they had to sing the jester's song: Non putassem, I would not have meant that! So now the papists also laugh when they hear God's wrath, of which they know themselves guilty in their conscience, convinced by their own shameful, blasphemous, damned life. But they will also have to sing with weeping and gnashing of teeth: Non putassem. But unfortunately too slowly. The world wants it that way, no Enoch, no Noah, no Abraham, no David, no Elijah, 1) no prophet, no Christ, no apostle helps. So go on; it is valid, whom the game repents.
47 Since the papal abomination shall not receive its punishment here on earth, but is reserved for Christ Himself at the Last Judgment, just as the devils are all kept in chains of darkness for the same judgment, as St. Peter says: "We must let it go as it goes, and let it go as it goes, and let it go as it goes, and let it go as it goes.
1) The words: "no Elijah" are missing in the Erlanger, but are in the Wittenberger and in the Jenaer.
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They will also be brought home to the same judgment, since there is no hearing and no crying of their own conscience will help against them. But that we nevertheless always continue, hard against hard, and expose the abomination's butt and shame (as the prophets use to speak), so that all the world, and they themselves, have to see their own shame, so that we serve God at least in the part where he kills his adversary by the spirit (or breath) of his mouth. For such breath and the spirit of his mouth is powerful, and it is necessary for the holy church to recognize such an abomination, so that it may know how to guard against it and pray against it, amen.
1241. D. Martin Luther's writing: "The Lying of St. Chrysostom, to the Fathers of the Concilium at Mantua." Before May 20, 1537.
The first edition of this writing appeared under the title: "The Lie of S. Johanne Chrysostomo, to the Holy Prayers in the supposed Concilio of Mantua, by D. Marti. Marti. Luther. Wittemberg. M.D.XXXVII." At the end: "Printed at Wittemberg by Hans Lufft. M.D.XXXVII." Thereafter in the collections: in the Wittenberg (1553), vol. IV, p. 438; in the Jena (1568), vol. VI, p. 499d; in the Altenburg, vol. VI, p. 1103; in the Leipzig, vol. XXI, p. 187; in the Erlanger (1st), vol. 25, p. 202, and in the second edition, vol. 25, p. 233. The closer time determination results from the words of the inscription: "now on future Pentecost". - The legend itself is found in "Der Heiligen Leben," Nuremberg, 1488, col. 326; in the Strasbourg edition of 1517, toi. 158 and from a manuscript in des Vulpius "Curiositäten," vol. ill, p. 161.
To the holy and ecclesiastical lords, Pope Paul the Third, the cardinals, archbishops, along with other prelates of the church (to speak with Laube), who now suspect to come to the Concilium at Mantua on future Pentecosts and are suspected of Martinus Luther, unworthy preacher and doctor etc.
1. my friendly greeting before! Let not your holiness and spirituality's ears or noses be surprised that I, a damned, cursed, unclean, stinking heretic, should dare to come before your holy purity with such a foul, stinking writing of mine. For your holiness know that
St. Paul says: "To the pure all things are pure", just as no impurity harms the shine of the sun. And even if my stinking uncleanness were so great that your pure holiness could not suffer it, but would have to hold its nose, think that you have necessitas legem non, and in German: Nothes break iron etc. As one must otherwise suffer an accidental stink.
For the bulla has also come before me, in which you, through your most holy head, the pope, have announced a concilium to Mantua, truly (as no one else can easily think) with great earnestness and zeal to advise and help the poor consciences, as you have always done until now. And almost nineteen years ago I appealed from Pabst Leonis, infelicis memoriae, freventlichem, devilish ban and Sentence to a common Concilium, such appeal also never yet deserters, but the same always and always, as the right principal, adhäriret, and to prosequirir willing been and still am. For this reason, I have had to accept such a written out Concilii, out of necessity, as is the case today. I had also planned to appear personally and bodily myself, and to make you bonum vultum, as I promised Petro Paulo Vergerio, Papal Holiness Oratori, here in Wittenberg orally; regardless of the fact that your God is the consuming fire by which you are used to overcome the heretics.
But if I have fallen into great weakness this year, so that it is not possible for me to make such a journey to the Council in my body, nor do I have the money and property to be able to order my needy procuration or legation. For of course there will be no one among you who would and could lead my cause and word before your terrible, fiery God as well as I do, so I must come as I can; if not on foot, horse or carriage, then on paper and ink. But I have managed to get this John Chrysostom (whom you undoubtedly know well) sent to your Holiness as a precentor and credence, because he is called Chrysostom, that is, Golden Mouth; for your Holiness likes to hear beautiful, sweet, golden words and prefaces.
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Besides you 1) may also taste and smell what great things I have to do against the popes, cardinals, bishops and other prelates of the church in the Concilio.
(4) For they have not only taught such unspoken, desperate lies and idolatry, but have also confirmed them with grace and indulgence, and filled the whole world with them, so that now, praise God, the whole world takes hold, and you yourselves also understand and know that these are true lies, conceited, devilish lies, and vain seductive idolatry. They not only tore and devoured the sheep of Christ like wolves, but like the apostles and prophets of the infernal Satan, they destroyed and devastated the holy church, made a horrible, infernal pit of murder out of it, for which they took, robbed and stole, as the most desperate evil-doers, all the world's goods, in which they, and you also now, are resplendent and triumphant, as I will further indicate hereafter. For after this my preaching I will come, I will show God, and the golden mouth by the silver mouth, and what your golden and silver men have preached and earned; for it is not for nothing that the great Saint Chrysostom is called by such poets. Meanwhile, be in command of your dear God.
From St. Johanne Chrysostom.
1) There was a pope in Rome, who rodea ) one day, and many rode with him. Now the pope had a tit that he often united 2) and said his prayer; but he did so, 3) and when he was at the unification, he heard a voice cry out piteously. Thenb ) he thought to him: O woe, what is this?
is the mournful voice? and rode for bass, but there it cried 3) mournfully. Then thought he unto him, I must know what it is: and he turned back against the voice which he heard, until he was nigh unto it: and seeing nothing, he said against himself, How is it that I hear, and see nothing? And he said, I command thee by GLT, that thou tell me what thou art. Then said the voice most pitiful: I am a poor soul, O woe is me always! for I am as a
1) "their" is missing in the Erlanger.
2) "united" retreated into solitude. Immediately following. "Unification" solitude (Dietz).
3) but again, again.
I have never been without pain for a long time, when one eyebrow wants to come after the other. So great is my purgatory. c)
a) rode) into the land of sleeping monkeys.
b) And who could conceive of such a thing if it were not true?
c) Purgatory) You must believe that, or the devil will cheat you.
002 And when the pope heard it, he wept greatly, and said, Tell me, poor soul, if I may not help thee? The soul said, No. Then he said, "I am heartily sorry for this. Now God has given me much power, that I may bindd and release sinners; tell me, if anyone may help thee? Then the soul said, "Something has been made known to me today that I have hope for; for there is a blessed man in Rome who has a good wife, who today became pregnant with a child, who will be blessed, and will be called John, and will become a priest, and when the priest has his sixteenth mass, I poor soul will be done with my torment. And he told him by what street the man and the woman were sitting, and what their names were. With that the priest departed from her; then the soul cried out as before.
d) tie) Also in hell, and four weeks under hell.
003 After this the pope came to the servants, and durst not ask him where he had been. Then he rode sadly back to Rome, and sent for the same man and for his wives, and received them amicably, and said to the women: Dear wife, you must be blessed; I have been told by you that today you have conceived a child, who will be called John, and the child will be holy. Then the woman said, "I cannot know this; may God's will be done for me. Then the pope said, "I beg you both, when the child is born, to let me know, and I will baptize him, and I will submit myself to the child, and I will be his fathere for ever. They both thanked him, and he gave them his blessing, and they departed from him. And when the child was born, they delivered it to the pope, and he was very glad, and commanded his chaplain to ride with him to the baptism, and they baptized him, and called his name John, and took the nurse and the child.
to his court, and often visited the child. And when he was seven years old, he was sent to school, where he learned very badly; the others often mocked him; he was very ashamed of this, and every day he went to a church in front of Our Lady's image, and earnestly begged her to help him so that he would learn well.
e) Father) The mother may have been beautiful.
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4.f ) One day, St. John was praying before the image with devotion, so that he could learn well, when Our Lady called to him and said: "Kiss me on my mouth, and you will learn all the arts and be taught better than anyone on earth. Then he was very afraid and could not do it. But Our Lady said, "Go safely to me with my escort. So he went and kissed Our Lady at her mouth, and sucked from it all the heavenly arts, so that he interceded for God, and spoke of all things, and all things well, as no teacher. And when he went out of the church, and came into the synagogue, and wished to learn, he could do more than all the rest together. Then they all laughed and said: How did it happen to you that you were so well taught, and that they could not teach you with hard blows, and now you can do more than all of us? Then they looked at him and saw that he had a golden rice around his mouth, and the gold shone like a bright star of true clarity. Then they asked him, "What happened to him? Where did the gold ring that was around his mouth come from? Then he told them what had happened to him. And they learned from him, for no one knew his art, and so they called him John the Baptist with the golden mouth, and said: Thou art called thus, because thou speakest golden words, which proceed out of thy mouth. Sog ) he wore the ring all the time he lived, and the name remained for him.
f) it wants to become, there the lie goes pastidlich therefore.
(g)) Before he kissed the emperor's daughter afterwards, he was bent.
Now the pope was very fond of St. John, and where a benefice was vacant, he gave it to him. Then he became very rich, and lived virtuously and holy. After that, the pope ordained him priest by the will of the poor soul, so that it would be comforted by it.) And when he was sixteen years old, he was ordained priest, and the priest told him to prepare for the first mass, saying: "You should not pray any longer," because he was sorry for the poor soul. Then St. John sang the first mass with great devotion, and thought to him during the mass: Oh Lord, I am still too young, and it is very contrary to God that I should be a priest now, and should deal with God; and he said: Lord, I am sorry that they have consecrated me to the priesthood. For I am not worthy that I should deal with thee with my childish hands,
1) beiten wait.
that must always repent me. And he said: I know well that temporal goods harm the soul,k ) therefore I will be poor through God. What good is that which is against God to me? As soon as we have eaten, I will go into the forest and be there as long as I live. And while he was singing the mass, he thought to himself, Oh, if the mass were over, and the mass seemed so long to him. And when the mass was over, they went with joy to the table, and received the young priest beautifully, and had all that they should have.
h) See, were there already benefices at that time, when there was no pope?
i) Ei nun, taunt you God once again, you sorry devil, with your Pabst.
k) harms! The pope doesn't believe that, if he knew it right away.
6th Now when they had eaten, Saint John did as he had thought, and stole away from them secretly, and put on evil garments, that he should not be known, and took bread with him, and went into the woods, where he was many a day, that he might have a good rest. And when the pope was inside, and the other lords, that they had lost him, they were very sorry, and looked for him everywhere, and wondered greatly where he had come. Then Saint John walked for a long time in the forest, and asked God to be with him with his graces, and to see him. Then he saw a little spring, and went by the water, and was very glad, and came to a hollow stone, and under the stone the water went; and he thought to him, Here shall thy dwelling be. And the little water was very merry. And he took grass and bark, and covered his cell therewith, and made a doorm thereon for the beasts. And when he had eaten the bread, he sought herbs and roots, and fed himself therewith, and ate also the leaves and the grass, and looked up to God often, and lived very poorly, until he found out which root was good. He served God day and night with prayer, fasting, vigilance, and many other good practices.
I) Brod) This was a bread roll as big as Mount Sinai.
m) Thür) of nettle seed.
In those days there was an emperor,") who loved God, who had a beautiful castle, in which was his wife and his servants, and the castle was in front of the forest, in which was Saint John. And one day the emperor's daughter went before the
2) "lützel" - little. See St. Louis edition, vol. XX, 639, § 9. col. 685, § 86.
Hag, in the summer, with many beautiful maidens, through Kurzweil, and wanted to look at the flowers and the green clover. Then a great wind came among all the maidens, and they were very afraid; and the wind was so great that it took the emperor's daughter, and carried her up from the maidens into the air, that they knew not whither she was come. o) Then they were sorry, and said: What shall we give unto Caesar for an answer? And when they were come home, the emperor asked them, where his daughter was? Then they told him that a wind bride had taken her away. Then he was very sorry.
n) Emperor) who had no name, just like the Pope above.
o) Ever that must be true, who could conceive it?
(8) Then the wind made the virgin lie down by the hollow stone, by St. John's cell, so that no harm would come to her. There she stood before the stone, well dressed, with a crown and a robe, and did not know where to go, and looked around everywhere to see if anyone saw her. Then she saw St. John's cell, and she looked in; then she saw him lying on the ground at his prayer, as he often did. Then she was glad, and cried with a loud voice, saying, Lord, let me in by God. Then St. John was frightened and got up and looked around. Then she called to him, and besought him diligently to let her in; and he held his peace. And she looked in, and besought him the third time to let her in, and said: I see that thou art a Christian, therefore thou shalt help me. If I were to lose my life here, it would be your fault, and if the beasts were to eat me, I would complain about you at the last day, and you would have to repent before God at the last day.
9th After the virgin had cried out for a long time, he went to the door, and when he saw her, he opened it and asked her who she was and how she was dressed. Then she said, "It is God's will, and I will tell you no more. Then he thought to him, If she loses her life here, then I am guilty of it before God, and let her go into the cell, and made a linep ) into the cell with his staff, and said to her, If thou art in that part, then I will be in the other part, and come not over the circle unto me, and pray with diligence. Then she said: This I will gladly do. And she slept very little, and had no chamber. When day came, she thought to herself, "What shall I eat today? Now my dear host has nothing to give me; I must suffer grief here. Then St. John got up and prayed with great devotion. q) Then the dear virgin also got up, and learned his
good custom. Then he said, "We should go with each other for food. So they did. But their food was nothing but cabbage, which they ate many a day for hunger, with great humility, praying and watching, and serving our Lord with great diligence. The enemy envied the exercises, and bore them both hatred, and advised them, and gave them evil counsel, and made St. John go over the circle to the virgins, into their half part, and embraced them sweetly, and won great lover ) for her, and made the virgin fall into great sin by his will. After that they both felt great remorse for their sin, and were sorry that they had sinned against God. St. John said against himself, "All the good I have ever done through God is now lost. Then said the virgin, Alas, I have lost my honor, O Lord, that I have ever committed the sin, and have offended God my Lord with it, I am sorry with all my heart. s)
p) Stroke) So that no fly could have crawled over it, not to mention a young moth.
q) Devotion) That is believable that one thought of the other in such proximity.
r) Love) That makes the great devotion, so they had in prayer.
s) sorry) Yes, why do you eat cabbage and grass? that made you so horny.
010 One day after, St. John thought to him, If the woman should be longer with me, I would sin more with her; and he led her up to a high stone, and thrust her down, and went back into his cell, saying, Alas, I wretched man! Now I have committed murder against the good women. Now she would never have thought of sin if I had not brought it upon her, and now I have taken her life. The unfaithfulness and the sin God will avenge on me forever. And he went out of the forest, thinking that he would never serve God, that all would be lost, and he said, O Lord God, you have forgotten me. But he gained hope in God, and thought: I will confess. And he came to the pope to Rome, who was his dodt ), and said to him, Dear father, I am a great sinner, and confessed all his sin with great contrition. Then the pope did not recognize him, and said to him angrily, "Get out of my sight; you have done evil to women, and yet it is all your fault. Then he was sorry, and thought to himself, "I will not despair of God. And he went again into the forest into his cell, and repented him, and thought unto him, God's mercy is greater than my sin. And he said, Lord, receive repentance graciously from me. For I will
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walk on hands and feet until I earn your grace,u ) and when I have atoned for my sin, let me be inside by your grace. He crawled on all fours like a beast in the forest, and when he wanted to rest, he crawled into his cell, and crawled many a year after his body food, so that he never rose up, and his robe almost rotted away from him, and became rough all over his body, so that no one could recognize him.
t) Dod) his pathe.
u) Fie your time on. 2)
011 And when he had been fifteen years in the forest, the empress obtained a child, to whom the wind had given a daughter; and when it was desired to baptize the same child, the emperor sent for the pope, and for many bishops: and when the pope and the bishops, and a great company, were come to baptize the child, the pope took the child out of his hand, and the child said, I will not be baptized of thee. Then said the priest, Tell me thy will, whether I baptize thee? And the child said, I will not be baptized of thee. Then the priest was very much afraid, and said, "Hear, all of you; the child promises himself. What do these things mean? And said unto the third time, Child, wilt thou receive baptism of me? And he said, I will not be baptized of thee; I will be baptized of St. John the Holy; God will send him forth out of his misery. Then the priest gave the child back to the nurse, and came back to the women, and asked, "Who is the John who should baptize the child? No one knew anything about it.
Twelfth Then the emperor commanded the hunters to ride into the forest, that they might catch him game for the christening and for the court. When the hunter had gone about a mile, he heard the dogs almost barking, so he rode up to them and saw a hideous animal before them, which he did not know. Then he thought to him, "Now you are so hideously shaped that I am not allowed to punish you, you could easily tear me apart; I want to go home empty. Then he thought to him, "If I come home to my master empty, he will be very angry." So he took God as his helper and found the beast alone, which lay still before him, so he threw his coat over it and tied all its fours together, and was very happy when the beast was tame.
1) at hand - immediately.
2) For this idiom, compare St. Louis Edition, Vol. XX, 2397 8. v. "mal an".
(13) Then many people came and wanted to see the strange, horrible beast, so it crawled under the bench. Then the emperor's nurse came with the little child and said, "Show me the beast. There were also many knights and women who wanted to see it. Then one came with a pole and pushed it in front of the bench, and it ran down again. Then he pushed it forward, and it ran down again. Then he pushed it down a third time, and it stopped. Then the newborn child said, "John, my dear Lord, I am to receive baptism from you. Then said he, If it be the will of God, and if thy words be true, speak it once more. And the child said, My dear Lord, what doest thou? 3) I will be baptized of thee.
014 Then St. John called upon our Lord with devotion, and said, Lord, tell me out of the mouth of the child, whether I have repented of my sin? Then said the child, John, thou shalt be glad, for God hath forgiven thee thy sin. Therefore arise, and baptize me in the name of God. Then he arose from the earth, and at once the herb and the moss 4) that had grown on his body fell from him, and his body became as beautiful as that of a young child. Then they brought him clothes, which St. John put on. Then the pope and all the lords received him. He baptized the child with great devotion. Then the priest asked him to sit down with him. Then said St. John: Dear father, knowest thou me not? Then said the priest, No. Then said St. John, I am thy doddle,x whom thou baptizedst, and didst make me go to school, and gavest me many benefices, and didst ordain me to the priesthood very young; and when I sang my first mass, then thought I to myself, it were not fair that I should deal with God in my childish hands. And when I had sung the mass and had eaten, I went into the forest, where I suffered many mischiefs. And told him all the things that had happened to him, and how he had fared with the virgins, when he had confessed to him before.
x) Dodt) Your 5) Pathe.
015 And when the emperor heard it, his heart was heavy, and he thought, It may have been my daughter: and he said, If any man will direct me to the stone where the woman lost her life, that we may find her bones, and commit them to the ground. Then said St. John:
3) "betten" == to wait, to forgive.
4) In the Erlanger: "Müeß"; in the Wittenberger and in the Jenaer: "myess".
5) Erlanger: "Mine".
If the hunter could come to the place where he found me, I would show him the stone. Then the hunter said, "Yes, indeed. Then they rode together into the forest, and St. John rode first to the stone, where they all saw the woman alive and well with their eyes. Then he said to her, "Why are you sitting here alone in the stone? And she said, Know ye me not? And he said, No. And she said: I am the woman that came to thy cell, and whom thou didst cast out of the stone. Then said he, Who helped thee that thou livest yet? Then she said: Then God of his goodness kept me safe, that no harm came to me. And the woman was so beautiful when she was before, and her garments also. He was astonished at this, and he sent her away with him, and brought her to her father and mother, to whom she was well known, and they received her joyfully, and thanked God that they had found their daughter.
016 Then the emperor asked the daughter, saying, Had she lived? Then she said, "No thing is impossible for God to do. I was not hurt by wind, rain, snow, heat, frost, or thirst, nor was I hungry. I will tell you no more. After that the pope rode home again and said to him, "Dear Dodt, I want to tell your father and mother that you are well. And he sent his servant to them: I tell you good tidings that your son John is well. And they were glad, and went unto him, and received him with great joy. Then the priest said to him, "Dear Dodt, how many masses have you said? He said, "Only one. The priest said, "Alas for the poor soul who suffers so much pain for so long! Then he said, "Father, what do you mean by this speech? Then the priest told him how miserably he had heard the soul crying in the forest, and how it had said, "Today a woman became pregnant with a child to be named John, and when the child reaches sixteen masses, I, the poor soul, will be done with the torment. I am comforted, dear Dodt, that God has made it known to me. Therefore, I immediately called you to the priesthood, so that the poor soul would be helped. Therefore, come to her aid. Then said he, Father, I will do what thou wilt.
017 And he said, Thou shalt say mass every day until they be sixteen, and the soul shall be saved. This he did with earnestness for the soul. Then she was delivered from all her torment. Then the pope made him a bishop and sent him to his diocese. There he was humble, and served God with diligence, and preached such sweet words, that he was called John, with
the golden mouth. After that he was expelled from his bishopric and came into a wild wilderness; there he wrote much about God, and when the ink ran out of his mouth, it became like golden letters. That is why he was called John with the golden mouth. And when God wanted to take him from this world, he became infirm and died blessedly. y) Now we pray to the dear saint that he may grant us eternal life, amen.
y) And praise God that the lies have an end here. One lie after another is a lie. But one has to believe it.
End of the Lying St. John Chrysostom.
D. Martinus Luther.
There are two kinds of lies on earth (although St. Augustine makes three: officiosum, jocosum, perniciosum). Some lie jokingly to make people happy, and do it so crudely that it should be noticed and laughed at. These liars (shall mau call them so cruel) do not desire that the people be deceived or damaged, but their final opinion is shame and jest. The others are real liars, who lie in earnest, and knowingly want to deceive and damage people. Let there be no one (who has come to his years) who has not experienced such liars and become aware of their harm, especially those who live in high places and offices. For they also, where they are burning, cry out and complain how the world is false and full of unfaithfulness, that even (as the prophet Micah says) married people, parents and children, landlords and servants, are unfaithful and false to one another. What then is one to think of neighbors and strangers?
2 Now such lies are not to be complained about so highly, because they do only physical harm, and the harm finally reveals and exposes the lies. But where it gets into the spiritual things, there would be well to complain who could come to it. These lies may be twofold: one is a human lie, which lies for the sake of temporal good; the other is a devilish lie, which lies in spiritual matters. For the latter remains covered and unrecognized (without God's word enlightening the hearts) until it reaches the eternal and unconquerable...
2080 Erl. (2.) 25, 246-24S. Section 3: Convente zu Schmalkalden. No. 1241 W. XVI, 2S30-2533. 2081
The people who have done this terrible harm have no consolation or help for ever.
Now the holy papacy or papal church is full of all human lies, as they themselves confess at Rome, and is also publicly in the open, so that no one can deny it. But that would not be the pity yet; but this is the lie that does the harm, that such a church and holy papacy is founded and established on devilish lies, which no one knows, nor notices its harm, until it brings all the world into the eternal hellish fire, since there is no salvation nor return, and no one can atone for the harm, but that the pope with his indulgences, purgatory, holy service has so shamefully deceived, lied to and cheated the world out of its goods and money; that could be overcome, because money and goods are restored by God every day; but that he has deceived the souls by such lies, and has drawn them away from Christ to his and their own works, that is the devil, devilish lies, and the hellish fire with eternal death.
4 One of such lies is this lying John Chrysostom, which was invented by a desperate devil's head to pretend to the pope and to confirm his devil's church (as well as many others), and everything in it was directed so that the masses and purgatory (on which the papacy stands) would be held high, and all goods would be given to it; as it happened and has happened. And even though they now know and realize that these are such shameful lies, they not only do not want to improve anything, but knowingly defend the recognized lies, force people by force to believe and worship such obvious lies, and kill, chase away and burn them. With such lies they also do the harm that reasonable people, who notice such obvious lies, begin to doubt even the right main articles of the true Christian faith, and think: One is like the other; if this is a lie, then that is also not true. And become epicurean. Such miserable, unspeakable damage is done by the devilish, cursed, lying papacy in the church with such sorry liars. But God knows how to preserve His own.
5 Now people laugh at such lies, and no one wants to believe them. But farewell to you, dear
You young people who now have the light and have not been under the empire of lies of the pope, like me and my peers. If, twenty years ago, someone had thought that some part of this lying Chrysostom was a lie, he would have been burned to ashes without any mercy. Neither emperor, king, prince, doctor, etc. art nor force could have helped. So severely did the scoundrels, preacher monks, inquisitores haereticae pravitatis deal with the matter; so earnestly did we have to believe the lies, and fear and worship their father, the devil, and celebrate his scoundrels and platitudes. Laugh now and mock confidently at these lies that have been uncovered (for you do right and well in them); be glad also that you now recognize them. But also be thankful for the grace of God, and pray that you will not again fall into temptation and be deceived.
(6) For of this you must be sure, when a council is held, nothing happens in it except that such lies are confirmed in all letters, and all those are condemned to death and hell who will not believe them. For they do not want to have erred, the holy fathers; of this only be sure. And how should they revoke or change such small lies, which nevertheless have a little appearance, if they praise the very greatest, largest, most impudent lie, which is so tangible without any appearance, even in their own conscience, an impudent lie, in all their writings, and throb the whole world with it, namely, that the pope at Rome is the bishop over the whole Christian church in the whole world. Which they know well that it is a lie, never has been, never will be, and never can be. And such a name belongs to no man, but only to the one man, who is called Jesus Christ.
Now they do not only lie against their conscience, but also lead the scripture falsely to it, Matth. 16,18: "You are Peter" etc. This is the greatest deception that has come upon the earth, and should and must be the last time before the last day. I want to talk about it further in writing (if God gives me time and strength) with the holy fathers at Mantua, where they also did not lie about the Concilium. For the plate
rich came from lies, built on lies; it must do nothing but lie with words, works and all its strength. Christ our Lord, the blessed dear truth, keep us in his faith and knowledge, amen.
1242 D. Martin Luther's preface to the writing: "Ein alt christlich Concilium zu Gangra in Paphlagonia, vor 1200 Jahren gehalten", published by Joh. Kymeus in German in 1537.
The text to which Luther wrote this preface is entitled: "An Old Christian Concilium, Held for Twelve Hundred Years in Gangra in Paphlagonia, Against the Highly Eminent Holiness of the Monks and the Resisters. Item an old miraculous history and recollection of those who wanted to revenge Christ on the Jews and the Gentiles. And of many other things, most recently recorded. By M. Johannem Kymeum, parish priest at Homberg jnn Hessen, verdescht vnd ausgelegt. With a preface by D. Mart. Lutheri." At the end: "Printed at Wittemberg by Joseph Klug. M.D.XXXVII." 9z sheets in quarto. In the editions: in the Wittenberger l 1559), vol.XII, p.364; in the Jenaer (1568), vol. VI, p. 495; in the Altenburger, vol. VI, p. 1098; in the Leipziger, vol. XXI, p. 174 and in the Erlanger, vol. 65, p. 56.
Preface by D. Mart. Luther.
Because I must now be a prefatory writer, I make this preface to this fine booklet: that I almost like to see it, and it is also useful and helpful to our Gospel, as harmful and unpleasant to the shameful papacy, as a proper Concilium, that one may draw forth the right old Concilia, and the right Fathers' Scriptures. For this Gangrense Concilium is the best of all. Although it was not a general, but a small, national concilium, it is nevertheless better in every respect than all the concilia that the pope has ever held. For here you see how these right-minded bishops reach for the right things. But in the pope's conciliis, the most necessary trade is which cardinal should be above the other, which bishop should be the highest, and of the jugglery without number and measure.
Yes, should these holy bishops want to act or conclude such things in the Pope's Conciliis, which they act in this Concilio of theirs, when devils, how thin ashes they should become through the fire! But praise be to God,
Honor and thanks, who through such and their like holy bishops so long ago condemned the shameful pope with his false holiness, in food, clothing, celibate unchastity, etc. In it one sees how the papacy has accepted almost all the heresy that raged against Christ, and has gathered a basic soup from it to deceive all the world, since those alone have deceived some parts in countries.
(3) But I praise the most holy papists that they can rage so firmly and constantly against the Spirit of God, when such testimonies of the true councils and fathers are led, that they do not ask anything about it, but rather leave their strong insistence that the pope is above all councils and cannot err, and also above all holy Christianity in the whole world. And so that nothing remains equal to him, but also passes over God, he roars in his decrees, c. Cuncta, that is: All Christianity in the world knows that the Holy Scriptures have their authority or power from the Roman See. Yes, yes, says Luther, all Christianity in the world knows the hellish fire on your head, chair and idol, the devil. This little holy council at Ganga bears ample witness to this. And I would, if I had time, also bring more to light. For what shall I now say of the secular state, which is the pope's footstool and stable boys, and the pope's mules must wipe the back of their mouths? as it is in the daytime.
4 This Concilium Gangrä is also referred to several times in the sacred spiritual law, as are several more fine sayings of the fathers, but in such a way that the pope's mouth always retains the supremacy. For the most holy father does not want to rule according to such conciliarities and sayings of his, but he sets and commands: one should keep the Roman bishops' laws and letters equal to and more than the holy scriptures, all conciliarities, and all sayings of the fathers. And if this is not done, then no one can be saved, even if three Christ died for us again. For the pope is the right savior of all bets; Christ is nothing, except the cap. Cuncta and his like. Of it once further. May Christ, our dear Lord, accomplish the work he has begun, amen.
2084 Erl. 85,59f. Sect. 2. Convente zu Schmalkalden. No. 1243. W. XVI, 2535-2537. 2085
1243 D. Martin Luther's Preface and Postscript to Several Letters of John Hus, Written from the Prison at Costnitz to the Bohemians Anno 1415. Beginning of 1537.
A single print of this manuscript appeared under the title: "Etliche Brieue Johannis Huß des Heiligen Merterers, aus dem gefengnis zu Costentz, An die Behemen geschrieben. With a preface by Doct. Mart. Luther." At the end: "Printed at Wittemberg by Joseph klug. Anno. M.D.LXLVij." 5^ quarto sheets. In the editions: in the Wittenberg (1559), vol. XII, p. 277; in the Jena (1566), vol.VI, p. 496; in the Altenburg, vol. VI, p. 1099; in the Leipzig, vol. XXI, p. 175; and in the Erlangen, vol. 65, p. 59. - It should also be noted that in the Jena and Altenburg editions, only Luther's preface and postscript are printed, with omission of everything in between. In the Wittenberg and Erlangen editions, Hussen's letters are included in a different translation than in the Leipzig edition and Walch. In the latter two editions, a "description of the last action taken with Hus" is inserted after Hussen's letters. - In the heading of the editions the year 1416 is wrong. Hus was burned on July 6, 1415.
These letters of M. I had them written in Latin from the Bohemian language so that I could have them printed, especially in this year, when the Concilium has been announced by our dear Lord, Emperor Carol; not so much that I aroused hostility and enmity against the Costenzer Concilio (which I otherwise gladly did, and from now on I am ready to do with all my heart's desire, for the sake of his shameful, damned deed, also out of my and the whole holy church's need and right), but that I admonished, who should let themselves be reproached, if God wanted the said Concilium to proceed, to beware and beware of the example of the Costenzer Concilii, in which the truth was disputed and contested with great violence, and afterwards for a very long time. But now it has the victory, and carries its head high, and leads the same Rottenconcilium to the spectacle publicly by itself, and has taken from it its power and tyranny with all joy.
In the same Council, the most important thing, especially among the cardinals and the high estates, was to stop the division of the church, and in the meantime let the things of faith be commanded to the desperate and shameful people, which we call the monks.
and Sophists. From them, as the elders, came forth (as the prophet says) the wickedness of Babylon, which was followed in Germany and Bohemia by misery, war, battle, bloodshed, and such hatred as can never be quenched.
Nevertheless, the papacy, then supplemented by the schism, did not celebrate, and filled all churches in the whole world with enormous lies, indulgences, purchase fairs, and all kinds of fair of good works, which priests and monks offered and had for sale. Such was the fruit of the Most Holy Conciliar.
Therefore, it will certainly not do to order such devil-heads to do the things of faith, but the kings, princes and bishops must see to it themselves, so that nothing similar or troublesome will result from this Concilio. God has indeed shown at the Costenzer Concilio how he resists the trustworthy, and scatters all those who are of a trustworthy mind, and asks no one how great he is and who he is.
This is the reason why I let these letters go out, namely this admonition: Whoever does not want to be burned so many times, let him always go to the devil, he corrupts without my fault. Our dear Lord Jesus Christ give us his spirit to pray, and to those who are to govern the Concilium, to seek what is God's, and to forget or despise what is their own, amen. 1)
1) This preface by Luther is found in Latin according to the "Fortgesetzte Sammlung von alten und neuen Theologischen Sachen, 1732," p. 997 f., in the Erlangen edition, opp. vur. urZ., torn. VII, x. 536, where the title of the book from which it is taken is thus given: Dros Lpistolae 8nn6ti88iini umrt^ris Ic>lmnrÜ8 IIussü 6 enrosre Oou8tariti6N86 ucl Loernos 86riptu6. Ourn xruolutione Älurt. lmtüsri. ViiisniderMo 1536. at the end: vitexenciodut loMpüus HuZ. 1536. octav. (Ok. Schütze, Ungedruckte Briefe Luthers, III, p. 364.) It is noted that, although the title says only of three letters of Hussein, four letters of Hussein are included, along with the letters of 57 nobles of Bohemia and Moravia addressed to the Concil at Constance on Sept. 2, 1416. Luther's postscript was missing in this booklet. - That this is not an edition organized by Luther himself (for Luther had the Bohemian letters of Husfen translated into Latin in order to be able to publish them in German), can be assumed: partly from the false title of the booklet, partly from the absence of Luther's postscript. The printer Klug, who printed the German copy, will, while Luther had the postscript
M. Johann Hussen's letters.
Copy of the first letter from Joh. Hussen. 1)
I, Magister Johann Hus, in the hope that I am God's servant, wish the grace of God to all faithful Bohemians who love God with all their hearts.
(2) I have thought, my dear brethren in Christ, that it is necessary to exhort you to consider how my books, which I have written in Bohemian, are condemned as heretical books in the Concilio of Costence, which is full of pride, avarice, and all kinds of abominations, which have neither been seen nor read, and even if they had been read, no one understood them. For at this Concilio there are all whales, Frenchmen, Englishmen, Spaniards, Germans, and people of other languages; unless Bishop John Litomistius 2) had understood it, who was in the same assembly, together with some other Bohemians and priests of Prague, who at the first desecrated and accused both God's truth and our Bohemian land; which I respect and trust in God that it is full of pious Christians, since they hold God's word and all honorableness dear and valuable in it. If you yourselves had been present at Costenz, you would have seen such a concilii (which is called holy, and wants to be considered as such, as if it could not be mistaken) abomination and shameful being. For even the Swabians themselves, as I have heard from them, say that their city of Costenz will not be able to atone for all the sins that were shamefully committed in this concilio in thirty years; in sum, everyone is angry about such a concilio, and it hurts the people that everything is done so shamefully.
(3) When I first stood in such a council to answer against my adversaries, and saw that it was so completely without any
The German manuscript of the Schmalkaldic Articles was published in a hurry, before the subsequent speech had come into his hands. From this we can see that the German copy went out at the beginning of 1537, probably immediately after the production of the Schmalkaldic Articles.
1) The Erlangen edition has this Brie in the first place, but with the note to the second letter: "The date shows that this was the first letter and the first was the other one. The Wittenberg edition has accordingly rearranged the two letters. In fact, the third letter of June 10 is the first, the second of June 24 the second, the first of June 26 the third, the fourth of June 27 the fourth.
2) Instead of "Litomistius" the Wittenberg and Erlangen editions say: "zu Lytomiß".
I said, "I was wrong, it should have been more honest, better and more orderly in this council. Then the highest Cardinal attacked me and said: "Do you let yourself be heard here? in the castle you spoke more modestly. But I said to him, "In the castle there was no such shouting about me, but now you are all shouting at once.
(4) Since there is no order at all in this Council, and more evil than good has been done in it, do not be alarmed, my dear Christians and brethren, by the judgment that has been pronounced against my books. You will see and learn that they will be scattered like moths, and their doctrine and judgment will endure like cobwebs. They tried to deter me from the truth of Christ, but they could not overcome God's strength in me. Thus, they never dared to contend with me in the Holy Scriptures, as many well-born gentlemen will testify, who were willing to suffer all disgrace for the sake of God's truth and stood by me; especially the well-born Lord Wenceslas of Duben and Lord John of Chlum 3); for Emperor Sigmund allowed these two into the Council. Afterwards, when I said: I wanted to be expelled, if I had erred, the aforementioned gentlemen heard that the highest Cardinal had answered and said: If you want to be expelled, then you must first recant all your teachings, as fifty Doctores Theologiä (they were great sophists) will tell you. What do you think of him? Doesn't that mean finely taught? In the same way we read about the holy virgin Catharina, that she should deny the truth and the faith in Christ, because fifty masters stood against her; but the pious virgin did not want to, but held on to the faith of Christ until death, and still converted the same fifty masters to the faith; but I could not convert them.
(5) I have written all this to you, brethren, so that you may know that it was not with holy scripture, nor in any other proper way, but with terror and dread alone, that I was put to the task of recanting. But the merciful God, whose word I have considered glorious and great, has been with me, and still is, and will continue to be with me, as I have confidence in Him, and keep me in His grace even unto death. Amen.
3) Wittenberger and Erlanger: "Clüm".
2088 Erl. 65, 63-65, Sect. 3, Convente zu Schmalkalden. No. 1243, W. XVI, 2539-2541. 2089.
Given on Wednesday after St. John the Baptist [June 26, 1415], in prison, as I await death, although God keeps His judgment so secretly that I must not say that this is my last letter, for Almighty God can still well save me. Amen.
Copy of the other letter.
I, Master John Hus, in the hope that I am God's servant, wish all believers who love God and His Word knowledge of the truth and the grace of God.
(2) Dear brethren, I have admonished you not to be dismayed or alarmed at the fact that my adversaries have decided to burn my books, but to think how the prophet Jeremiah was also met by his people, and yet his sermons were not suppressed with it, for when they had burned it, God commanded that it should be written again, and more completely, as has happened. For when the prophet Jeremiah was in prison, he had his scribe Baruch with him, who recorded such sermons again from his own mouth; as can be seen in the prophecy of Jeremiah, either in the 35th or 45th chapter. It is also written in the Book of the Maccabees how the Bible was burned and those who were found strangled.
3 The same is found in the histories, that the tyrants, after the birth of Christ, burned the saints together with the books. Some cardinals burned many books of St. Gregory, and would not have left any if God had not prevented it through Peter, Gregory's servant. Item, two Concilia have condemned the holy teacher Chrysostom as a heretic, and nevertheless their wrong judgment has come to light after the death of the holy man.
4 Let such histories be a warning to you, that you either do not read my books out of fear, or give them to my adversaries to burn, but remember the word of our Savior, and strengthen yourselves with him, when he says Matt. 24: "Before the last day there shall be a great tribulation, such as never was since the beginning of the world: neither shall there be, that, if it were possible, even the elect should be deceived into error; but for the same those days shall be shortened." Remember this admonition, dear brethren, and be
1) It is Jer. 36, 28.
undaunted; for I trust in God that the school of the Antichrist will fear you and leave you well satisfied, and the Concilium at Costenz will hardly come as far as Bohemia; and I am sure there are many of them who will die before they take my books from you. Yes, they will be scared away from this Concilio now and then, like storks, and in winter they will learn what they have done this summer.
Behold, they have condemned their head, the pope, to death for some heinous sin. Where then are the pope's preachers? Let them answer to this, who cry out from the pulpit that the pope is a god on earth, that he should not sell what is holy; as the lawyers say: he is the head of the holy Christian church, for he governs it, he is the heart of the Christian church, for he makes it live spiritually, he is the fountain from which all virtue and all good springs, he is the sun of the holy Christian church, he is the treasure to which all Christians should have a refuge. Behold, this head is cut off by the sword. The earthly God is bound, and his sins are manifest in the day. This fountain is dried up, this sun is extinguished, the heart is torn out of the body and thrown away, so that no one shall have recourse to him.
They also condemned the pope in the Concilio for selling indulgences, bishoprics, benefices and the like for money; but many have sat in such judgment, who themselves bought such things from the pope and sold them to others. For Bishop John Litomistius (who was also present) twice wanted to buy the bishopric of Prague, but others beat him to it. Are these not naughty boys? They do not pull the beam out of their eyes, but their own rights say: Whoever buys a prelature with money, it shall be taken from him. Now buy, or sell, or act in between, whoever wants to, they shall be publicly condemned. In this way Peter condemned and banished Simon, because he wanted to buy the Holy Spirit for money.
That is why it happened here in this council that the pope was condemned and banished for having done such business; but they, who bought it from him and let such action happen, go free. Yes, just in the Concilio, they have gone around with such cruelty; 3) for here in Costence there are two of them, one has sold the bishopric, another one has sold the bishopric, and another one has sold the bishopric.
2) In the other relation: "desperate".
3) Gremplerei == Krämerei.
bought it, but the pope took money from both of them and confirmed such a purchase. You know that this also happens in Bohemia. But if God wanted that in such a concilio God would have said: He who is without sin among you, let him pronounce judgment against Pope John; without a doubt, one after the other would have turned away. Why did they bow down to him before that time, kiss his feet, and call him Most Holy, because they knew and saw that he was a heretic, a murderer, and a damned sinner, as they brought all this upon him publicly? Yes, why did the Cardinals choose such a one, knowing that he had killed the previous pope? Why did they allow him, since he was already pope, to make and do such a business with the saint? For this reason they are his advisors, that they should tell him the best and keep to it; but since they do not do so, are they not just as guilty as he is, especially since they themselves have helped him to many things? Why was no one allowed to reproach him with this before the concilium began, but feared him as the holy of holies? But now, because the secular regime, by God's providence and decree, has imprisoned him, they all help each other to kill him. I ever think that one can see in the Pope and others at this Concilio that the abominable, shameful nature of the Antichrist has come to light, and the devout Christians will undoubtedly now understand what Christ meant by this, since he says: "When you shall see the abomination of desolation; for Daniel said of" etc. Matth. 24: "Whoever ran this, let him take notice of it." I mean ever, the overbearing hopefulness, avarice and simony is the right abomination in the desert, that is, among the prelates, since one can feel neither piety, humility or other virtue at.
8. I would have a good mind, if I had time enough, to write to you about all the mischievousness and wickedness that I have now experienced among the people, so that the pious Christians would be the more careful; But I trust in God, that he will raise up others after me, who will do more nobly, as there are already some of them, and bring the evil of the Antichrist clearly to light, and will gladly give their lives to death for the sake of the truth of our Lord Christ, which Lord Christ will give me and you eternal life, amen. Given on the day of St. John the Baptist [June 24, 1415], in prison and in chains, with the thought that St. John was beheaded in prison for the sake of the word of God.
Copy of the third dispatch letter.
I, Magister Johann Hus, in the hope that I am God's servant, wish all faithful Bohemians who love God that they may live and die in the grace of God, and finally be eternally blessed, amen.
(2) Ye mighty, rich, and poor, I beseech and exhort you to be obedient to God, to magnify His word, and to live according to it.
3. I ask you to abide in the truth of God, which I have preached and written to you from His Word and the holy teachers.
4 I also ask that if anyone among you has heard anything from me in public preaching or otherwise, or has read anything in my books that is contrary to the truth of God, that he not accept it, even though I am not aware that I have written or spoken anything of the kind.
5. I also ask that if anyone has ever noticed any levity in my words or behavior, that he not indulge me in such, but ask God for me, that He may hold such levity against me.
6. I pray that you will hold the priests, who are well kept in their profession, dear and valuable above others, but especially those who labor in the Word of God.
(7) I beseech you, beware of the wicked, and especially of the ungodly priests, for the Lord hath said of them that they walk in sheep's clothing, but within they are ravening wolves.
8 Gentlemen, I beg you, take good care of your subjects and keep a good regiment.
(9) Citizens, I beseech you that each one may live in his state in such a way that he may have a good conscience.
(10) Ye craftsmen, I beseech you, work faithfully, and gain your sustenance with godliness.
(11) Servants, I beseech you, serve your masters faithfully.
(12) Schoolmasters, I beseech you, let the youth be commanded to you, that you lead an honorable life, and teach them diligently and faithfully: first, that they fear God and have Him before their eyes; then, that they study with all diligence, not for the sake of avarice or temporal honor, but for the honor of God, for the common good, and for their own salvation.
(13) Students in the university, and all other students, I ask you to be obedient to your masters in everything that is honest and praiseworthy, and follow their good conduct, and study diligently, so that God's glory may be increased through you, and you and other people may be improved by it.
2092 Erl. 65, 68-70, Sect. 2, Convente zu Schmalkalden. No. 1243, W. XVI, 2544-2546. 2093
14. Finally, I ask you all to diligently thank the well-born gentlemen, Mr. Bohuslaw of Duben, Mr. Johann of Chlum, 1) Mr. Heinrich Plumlau, Mr. Wilhelm Zagetz, 2) Mr. Niclasen, and other gentlemen from Bohemia, Moravia, and Poland, and to put up with their diligence, for they have repeatedly set themselves against the whole Council, and have defended the truth manfully, and with all their might have set upon them to set me free; Especially Mr. Wenceslas of Duben and Mr. John of Chlum, whom you may well believe in all the report they will make of this action, for they have been present many days while I have been answering before the council, and know who the Bohemians are who have so unreasonably and grievously accused me, and how the whole assembly has cried out against me, and I have answered everything that has been asked.
15 I also ask you to earnestly pray to God for the Roman king and your king, together with his spouse, your queen, that the merciful God may be with them and you here and there forever, amen.
(16) I have written this letter in prison and on the chains, and I await the verdict of the Concilio tomorrow that I should be burned. But I have complete trust in God, that He will not abandon me, nor admit that I deny His truth, or confess the errors by conspiring, which have been attributed to me with falsehood by false witnesses. But how kindly God, my Lord, deals with me, and stands by me in wondrous temptations, you will know then, when we shall see each other again in the joy of the life to come, through the help of Christ.
(17) I hear nothing from my dear companion, Magistro Hieronymo, except that he lies imprisoned and awaits death, as I do, for the sake of the faith that he has shown honestly against the Bohemians; but they, the Bohemians, our worst enemies, have given us into other enemies' custody and prison; I ask you to pray [to] God for them.
18) About this I ask you in Prague especially to love the churches of Bethlehem 3) and to be diligent, as long as God gives grace for the Word of God to be preached in them; for the devil is especially hostile to the same church, and has against it the priests and the bishops.
1) Here also the Wittenberg and Erlangen editions: "Chlum".
2) In the external redaction: "von Zatz".
3) This is the name of the church where John Hus preached.
because he realizes that his kingdom is very much broken by it. But I hope to God that He will keep the same church as long as He wants, and let His word increase in it through others more than has happened through me, a poor man.
19 I also ask you to have love for one another, and do not deny the truth to anyone, and take care that the pious are not oppressed. Given on Monday at night, before Saint Vitus' Day [June 10, 1415], 4) by a righteous messenger.
Copy of the fourth missive.
God be with you, my dearest in God! I had much cause to think that the letter I wrote next would be the last, because the goal of death was so close to me. But now, because I hear that it has passed, it is a joy to me that I should write you more, and now I write once more, so that I may show myself to you as a grateful one. As much, however, concerns my death, God knows well what the cause is that I and my dear brother, Magister Jerome, are not yet judged; who, as I hope, will die holy and innocent, and knows that he is now much more willing to suffer and die than I poor sinner. God has therefore kept us in prison so long that we might the more carefully consider the sin we have committed and the more confidently repent of it, and has given us time enough for the long and difficult trial to eradicate the great sins, and for the consolation to become all the richer. For this reason he has also given us time enough, so that we might better consider the shameful weaknesses and the horrible death of our dear King, the Lord Christ, and so that we might become more confident in suffering, and so learn that one cannot come to eternal joy through the joy of this world, but that the saints have entered the kingdom of heaven through much tribulation and anguish. For some of them were cut in pieces, some were speared, some were boiled, some were roasted, some were maltreated alive, some were buried alive, some were stoned, some were crucified, some were ground between millstones and dragged to and fro until they died. Some have been drowned, burned, hanged, torn apart, and before they were
4) The time of the other relation reads: "Monday on St. Vitus' evening". This is incorrect, because in 1415 St. Vitus (June 15) fell on a Saturday; the vigil therefore on Friday. - The words: "by a righteous messenger" are given in the other redaction: "by a good angel".
died shamefully and miserably in prison. But who would dare to recount all the tortures and torments that were inflicted on the saints in the Old Testament and afterward, especially those that were inflicted on the clergy and revealed their wickedness? Therefore, it would be a miracle if not all misfortunes were inflicted on those who punish evil, but especially on the clergy who want to go unpunished. I am glad that they have had to read my books, in which I have fairly painted their wickedness, and I know that they have read it much more diligently than the holy gospel, but that they have found something to blame. Given on Thursday before St. Peter's evening 1) [June 27, 1415].
True description of the last action, so with the holy man Johann Hus is made, recorded a hundred years ago by one who has been with and has seen everything himself.
When the verdict against Johann Hussen was read, he contradicted several points and answered them, although he had been forbidden to answer before, and especially when it was read to him that he was stiff-necked in his error and heresy, he answered with a loud voice and said: I have never been stiff-necked, but I have always desired, and still desire to this day, better instruction from the holy Scriptures, yes, I say to this day, if I could destroy and overcome all error with one word, I would most gladly do so. And when all his books, both in Bohemian, Latin or German language, were condemned as suspicious of heresy, and were recognized by the verdict to be burned, which then also some were burned afterwards, as the booklet of the church, and against the Paletz, 2) also against the Stanilaum: then Johann Hus answered their verdict and said: Why do you condemn my books? I have always desired and asked that you show me better writing than I have put in mine, and I still desire this to this day, but
1) Here we have been forced to accept the time of the other redaction. Walch offers: "Thursday before St. Peter's chain celebration", that is, July 29, 1415. But already on July 6 Hus had been burned. Therefore "St. Peter's evening" is to be taken as the vigil of St. Peter's and St. Paul's day; the day before it was a Thursday.
2) "Paletz" is the former friend and college of Husen, Stephan von Palecz. He had resigned from Hus out of fear.
You have never brought up any righteous writing against him, nor have you shown me any of my words to be erroneous; but my books, written in the common Bohemian language or in other languages, how can you condemn them when you have never seen them? But they would not hear his word, but continued to proceed against him with the verdict. And when they read this sentence against him, he lay on his knees and looked up to heaven and prayed, and especially he prayed for his enemies, saying, "O Lord Jesus Christ, I beseech thee, forgive all my enemies their iniquity for thy great mercy's sake, for thou knowest that they have falsely accused me, brought false witnesses against me, and fabricated false articles against me; these things thou wilt forgive them for thy immense mercy's sake. When John Hus had said this, the bishops and the others in the Concilio looked at him quite angrily and ridiculed him. After that, the seven bishops had the measuring device brought and dressed him as if he were to say mass. And when he had put on the alb, he said thus with a loud voice: "My Lord Jesus Christ, when he was led from Herod to Pilate, he was mocked in a white garment. etc. When he was dressed, the seven bishops who were to desecrate him stood with him and admonished him that he should still recant and abjure. Then Master John Hus got up and stood on the table that had been prepared before him, and with great pain he turned against the people and all those who stood by him: Behold, these bishops exhort me to recant and abjure, but I fear to do so, lest I be false in the sight of God, and lest I violate my conscience and God's truth, because I have never kept these articles, which falsely testify against me, but rather have kept, taught, written and preached the opposite in those which are false. Also, lest I give offense to such a multitude as I have preached, and also to others who faithfully preach the word of God. And when he had said this, the bishops, and the rest, their fellow members of the Concilii, said, "There we see and still hear how obdurate he is in his wickedness and heresy, and commanded him to depart again. And as soon as he came down from the table, the said bishops began to profane him, and first took the cup from his hands, saying thus, "This is a curse; O cursed Judah, why hast thou forsaken the counsel of peace, and hast contended with the Jews? we, the bishops, have not heard of him.
take from you this cup of salvation. John Hus answered with a loud voice and said: I believe in God the Almighty, for the sake of His name I will bear this shame patiently, so I know that He will never take the cup of His eternal redemption from me, but I hope constantly that I will drink it today in His kingdom. After that they took from him also all the other chasubles, as Casel, Stol etc. And to each of them they spoke the words of the curse, as reported above, according to their way. And John Hus always answered that he would willingly suffer such blasphemy and shame for the name of our Lord Jesus Christ. When they had taken all the chasuble from him, as I said, they wanted to take the plate from him as well: then they quarreled among themselves, some wanted it to be cut off with a shearing knife; the others said it would be enough to make a scab for him with a pair of scissors. When they could not agree on the matter, John Hus turned to the king who was sitting on his chair and said to the king, "Behold, most gracious lord, what is happening here, but these poor people cannot agree on this blasphemy against me. Finally they took a pair of scissors and cut off his hair completely, behind and in front, and said: Now the holy church has taken away all her right from you, and the church has henceforth nothing more to do with you, therefore we will now hand you over to the secular hand. And they put a paper hat on his head, and said to him in other words, "We now commit your soul to the devil. But John Hus, with fallen hands and open eyes, said to heaven, "I commend it to the most gracious Lord, Jesus Christ. And when they put on him the crown of blasphemy, he said, "My Lord Jesus Christ has worn for me a much, much harder, heavier crown of thorns innocently to his death, therefore I, a poor sinner, will willingly wear this crown of blasphemy for the sake of his name, even though it is lighter. But there was a round paper hat, close to an elbow high, and on it were painted three horrible devils, and the title, which concerned his cause, was written on it in Latin: Hic est Haeresiarcha. This is interpreted: This is the arch-heretic. And when they had done this, they cried out loudly and said: This holy assembly at Costenz, considering that it has nothing more to do with John Hussein in the Church of God, hands him over to the secular court, and has recognized that such a secular court is henceforth.
The king said to Duke Ludwig of Bavaria, who stood before him, holding the golden apple with the cross in his hands. Then the king spoke to Duke Ludwig of Bavaria, who stood before him holding the golden apple with the cross in his hands: Go, accept it. And he went and received it, and delivered it into the hands of the officers, and accompanied him also unto death. And when John Hus, thus crowned, was led out of that church, at that very hour they burned his books in the churchyard. When John Hus saw this and was led past, he smiled at their foolishness. And when he was thus led, he admonished all bystanders that he had been guilty of death because of the errors that had been falsely attributed to him, and because of false witnesses who were also his mortal enemies. Almost the entire townspeople living there were in armor and escorted him to his death. And when he came to the place of torture, he fell on his knees, and lifted up his hands and his eyes to heaven, and began to pray devoutly some psalms, as Miserere mei, Deus etc. and In te Domine speravi. In the same prayers he said especially heartily and with a joyful countenance, so that it was heard by many bystanders: O Lord, today into your hands I commend my spirit. The place of his torture was on a meadow in front of the city, between the gardens, as one goes from Costenz to Gottlieben 1). Some laymen, however, who were standing around, said: This man may have done what he will, we do not know, but yet we now hear holy words from him, which he speaks and prays here. Some said, "It would be good for him to have a confessor. But a cowardly priest was sitting on a horse, dressed in green and lined with red silk, and he said to them: He is not to be heard, nor is a confessor to be admitted, for he is a heretic. But he had previously confessed to a doctor and monk, who had also heard him kindly and absolved him, as he himself confessed in a note that he sent to his friends from prison. And as he lay on his knees praying, the blasphemous hat fell from his head, on which, as mentioned above, three devils were painted; and when he saw the hat lying before him, he smiled. Some of the mercenaries said to the others who were working around: Put the crown back on him, so that it may be burned here with his lords whom he served. After that the executioner called him like-
1) In the old edition: "Gottleben". Hus was imprisoned there in the castle from March 24 to June 5, 1515. On the same day, the deposed Pope John XXIII captured his dungeon.
who got up from prayer. And when he arose, he said with a loud voice, so that everyone who was around could hear, "O Lord Jesus, I will patiently suffer this shameful, horrible death with your help, for your name's sake and for the testimony of your saving word. Immediately he was led around to the bystanders; he asked them and admonished them that they should not think and believe that he had taught or preached such articles, which were put on him by false witnesses. When the executioner had stripped him of his clothes, they tied him with their hands behind them to a pillar which the beadles had previously dug into the ground and firmly set in place. This was done by the executioner and his followers. Then they put rusty chains around his neck. And when he saw them, he smiled and said to the executioners, "My Lord Jesus Christ, our Savior and Redeemer, was also bound with a hard, heavy chain; therefore I, poor, meager, sinful man, will not be ashamed to wear these chains for His name's sake. And they had put under his feet several bundles of straw and wood; and when he was thus bound to the pillar, he still had his shoes on, and an iron fetter on his feet; and they put straw and wood of the lowest kind about him, even unto his knees. And before the executioner lit the fire, the emperor's marshal, called Pappenheim, and Duke Ludwig of Bavaria came to him and admonished him that he should spare his life and recant what he had preached and taught and renounce it. But Master John Hus looked up to heaven and answered with a loud voice, saying, "O God, you are my witness that I have never taught or preached the things that are laid to my charge by false witnesses; but the most important thing in my preaching and in my mind has been that I alone might save men from sin. But in the truth of the gospel, which I have written, taught and preached from the sayings and interpretations of the holy teachers, I will die happily today. When they heard this, the marshal and the duke of Bavaria clasped their hands together and rode away. Then the executioners lit the fire, and Johann Hus said with a loud voice
once: Christ, Son of the living God, have mercy on us. And once more, Christ, thou Son of the living God, have mercy on me. And when he began to sing the third time, the wind struck him in the face. So he prayed within himself, and moved his head as if he were praying three Our Fathers, and so he passed away. When the wood and straw had burned completely, the body still hung by the neck on the pillar; then the executioners cut the body down with the pillar, and stirred up the fire so that the body should burn so much before; and when they found the head, they smashed it to pieces 1) with a club, and threw it back into the fire. They also found his heart under the entrails; then they sharpened a rod and stuck it on like a roast, and roasted it, and smashed it, and burned it. Finally, when they had burned the whole body to ashes, they took the ashes with all the fires and put them on a cart and led it into the Rhine River that was flowing by.
Public writing of several gentlemen from Bohemia and Moravia, addressed to the Concilium at Costenz, after the innocent death of the holy martyr John Hus.
September 2, 1415.
To the worthy Fathers in Christ, Cardinals, Patriarchs, Archbishops, Bishops, Embassies, Magistrates and Doctors, and to the whole Concilio of Costence, the noble Lords of the Christian Kingdom of Bohemia and Margraviate of Moravia wish grace and observance of the commandments of our Lord Jesus Christ.
2. Since not only the Word of God, but also the natural law, commands all men to do to others as each one would have them do to him, and since it is against the commandment of God and nature to do to others what each one would gladly do to himself (for Christ says: "Do to others as you would have them do to you; this is the law and all the prophets," and Paul says: "Love fulfills the law," and again: "The whole law depends on loving your neighbor as yourself: "Love fulfills the law," and again: "The whole law depends on your loving your neighbor as yourself"), we take our neighbor and dear brother, Magister Johann Hussen, of holy memory, who was a Christian preacher of the holy gospel, in all justness,
1) "on pieces" put by us instead of: "on sticks". For the idiom, compare No. 1247, § 81: "they tore the notes on pieces.
2100 Erl. 65,71-74. sec. 2. Convente zu Schmalkalden. No. 1243, W. XVI, 2554-2556. 2101.
and was sentenced to death by you a few days ago 1) in your Concilio (from what spirit, we do not know) as a stiff-necked heretic, and after the verdict with a cruel and ignominious death, our Kingdom of Bohemia and Margraviate of Moravia to eternal disgrace, because he did not want to confess to the errors, which were falsely laid on him, but yet could not be brought on him. For his and our kingdom's and margraviate Moravia's enemies and traitors, with all untruth, have led nothing but vainly fabricated and wantonly false complaints and accusations against him. Therefore we were caused to write from the aforementioned innocent man, Johann Hussen, and your ungodly judgment to Costence to our most noble prince and lord, Lord Siegmund, Roman and Hungarian king, our hereditary and future lord, which writing was publicly read and recited in your assembly, and then burned to our shame and disgrace, as we credibly report.
3. For this reason, we have also now wished to send to your Highness in general this public writing by the aforementioned magistro, Johann Hussen, in which we confess and testify with heart and mouth before you and everyone that he, Johann Hus, was a pious, just and Christian man, and has kept himself honest and well in our kingdom, and with all diligence has faithfully taught the Old and New Testaments to us and our subjects, and besides has preached with all seriousness against all heresies and heresies, and has warned us that we (as is due to all Christians) should flee and hate them. Item, to unity and Christian love he has directed everyone with all diligence by preaching, writings and his own walk and being, so also that we cannot have noticed anything else about him (because we had great respect for it), but that he is Christian and right, He taught and lived among us in a Christian and righteous way, without any offense, and by his godly and quiet conduct he encouraged everyone to keep God's commandment and to follow the holy life of the holy fathers, so that the Christian church would be increased and the people improved, by preaching and by his own examples.
4th Now you have not been content with this, that you have so unjustly condemned and miserably judged the same magistrate, Johann Hussen, to the shame of us and our kingdom and margraviate, but have also condemned the honorable Hiero-
1) This passage proves the time determination assumed by us.
nymum of Prague, a particularly well-learned man, a magistrate of the seven liberal arts, and a skilled philosopher, before you have seen him with your eyes or interrogated him, or convicted him of some error, solely because of unfounded false accusations of his and all our enemies and traitors, captured, bound and miserably tortured without any mercy, and perhaps 2) now also, like Johann Hussen, cruelly strangled.
5. About all this we are also informed, as we can well assume from your writings, and cannot write without pain, that some hostile people, enemies and traitors of our kingdom and margraviate, have grievously accused before you and the whole Concilio of our kingdom and margraviate, and have carried them within you, although without all truth, that in said kingdom and margraviate many errors and sects arise, and grow daily, thereby poisoning many pious hearts; Therefore, if severe punishments are not taken against them in time, it is to be feared that in this kingdom and margraviate irreparable harm will come to souls. We cannot suffer such cruel and burdensome injustices, which are imposed on our kingdom and margraviate unreasonably and without truth, especially because by the grace of God, from the time our people first came to the Christian faith, we have kept ourselves so well and unrepentantly in our kingdom and margraviate, that the holy mother, the Christian church, has never had any complaint against us, and we have always diligently adhered to her through cheap obedience, since this has otherwise often happened in other kingdoms, that they have wavered in the faith, and have adhered to the parties of the unbelievers and the godless pope 3). We hope that the effort and expense we have put into it, and the honor and adornment we have bestowed on our Holy Mother, the Christian Church, and her shepherds and pastors, together with our princes and subjects, will be as clear in the day as the dear sun, and that you yourselves, if you wish otherwise, will have to help bear witness to this.
(6) In order that we may keep our honor before God and man, not for our own sake alone, but for the sake of the aforementioned highly praised kingdom and margraviate, as we are obliged to do toward our neighbor, we have, out of Christian, right trust in our
2) Jerome of Prague was therefore not yet executed at the time of this letter.
3) In the other relation: "the godless popes".
Dear Lord Jehovah Christ, and of pure good conscience and heart, with this writing we wish to denounce our opinion and mind to Your Highness and to all believers in Christ, and speak freely to testify our innocence: that all and only men, whatever their rank, power and dignity, who say and claim for a truth that in the former kingdom and margraviate some kind of heresy or error has arisen, and that we or others have been tainted with it, that such lying and disloyal boys are traitors and enemies of our kingdom and margraviate, yes, that they themselves are such heretics, for which they accuse us, full of all evil, and children of the devil, who has been a liar from the beginning and is still a father of lies. And we do not want to exclude anyone from such accusation, except for the most noble prince and lord, Lord Siegmund, Roman and Hungarian king, our hereditary and future lord, to whom we are sure that he will think much differently of us, than to make out such boys on us. But we want to stick to ourselves and complain about such unfortunate disgrace to our righteous God, who has reserved all punishment for him and can well pay for all pride and hopefulness. We also want to let this reach the future pope, whom God will decree to be the unanimous and right shepherd of His Church, and for God's sake, as it is the duty of pious children, honor and obey him in everything that is just, honest and divine, with humble request that he help our kingdom and margraviate in everything we will report in our letter, according to the gospel of our dear Lord JEsu Christ, and according to the statutes of the holy fathers, where necessity will require it; But in this way, so that nothing may be broken off from what we have now confessed and have already committed ourselves to. For we do not only want to lay down our goods, but also life and limb for our preachers, who faithfully proclaim the testament of our Lord Jesus Christ, and are godly, quiet and constant, regardless of all suspicions or other human statutes and rules that are not in accordance with the Holy Scriptures. By God's command. Date at Prague, in the year after Christ's birth 1415, 1) on the second of September, from a whole council of well-born lords.
1) In all editions: "1416". On May 30, 1416, Jerome of Prague was burned. At the time of writing this letter, this had not yet happened. Moreover, in 8 2 it says that Hus was put to death "a few days ago". Therefore, this letter will have to be shredded into the year 1415.
of the Crown of Bohemia and the Margraviate of Moravia, with attached ours of each own seal.
The gentlemen who have signed themselves with names, have sealed together, have been 54, and has always been written at each seal the name, although one has not been able to read some names, because that the writing was even faded. 2)
The first sigil. Alsio kabat by Wyskowitz.
2. Ulricus of Lhota.
3. John of Kzymicz.
4. Joßko von Sczitowicz.
5. perdus of Zwiranowicz.
6. John of Ziwla.
7. John of Reychenberg.
8. wldko Skitzynye.
9. drliko from biela.
10th Kus of Doloplatz.
11. John of Simusin.
12. dobeßius of Tyssa.
13. Drazko of Hradeck.
14. Stephen of Hmodorkat.
15. Johan. Dern from Gabonecz.
16 Barso, dictus Hloderde Zeinicz.
17. john hmrsdorfar.
18. psateska of vikleck.
19. Peter Mg. of Sczitowicz.
20. n. Studenika.
21 N. Brischell.
22. n. of Cromassona.
23rd Arannsick Donant of Polonie.
24. John Donant of Polonie.
25. John of Cziczow.
26 Wenceslaus of N.
27. n. v. n. (deest Sigillum.)
28. N.
29. josseck from n.
30 Henricus of N.
31. waczlals of Kuckh.
32 Henricus of Zrenanowicz.
33. bacsko from Conuald.
34. Peter, dictus Nienizck of Zaltoroldeck.
35. czenko from mossnow.
36. N.
37. Zibilutz from Kleczam.
38. Johann von Peterswald.
39. Parsifal by Namyescz.
40. zodoni from zwietzick.
41 Raczeck Zawskalp.
42nd Jon von Tossawicz.
2) In the Wittenberg edition the list of names is missing, but to the previous letter the marginal note is set: "The interpreter writes to me that the names are 57 who have signed and sealed themselves, but have willingly omitted them in Latin."
2104 Erl. 65, 77-7S. Section 2: Convente zu Schmalkalden. No. 1243, W. XVI, 2559-2561. 2105
43. diwa from spissnia.
44. steffko from draczdw.
45. jessko from draczdw.
46 Odich of Hlud.
47. wosfart von paulowitz.
48. pirebbor of Tirczenicz.
49. Rynad from Ticzewicz.
50. Bohunko from Vratisov.
51. Vlricus of Racdaw.
52. deslaw from Nakli.
53. bonesb by Frabenicz.
54. Eybl by Roissowan.
Follow-up speech by D. Martin Luther to Johannis Hussen's letters above.
To the clergy, who would like to come together at the announced Concilio, to beware of the example of the Costenzer Concilii.
Mart. Luther.
1. There is no doubt in my mind that whoever reads or hears these letters, if he is otherwise in his right mind or has a conscience before God, must say that there was an excellent, great spirit in this man, John Hus, who writes and teaches so Christianly, who fights so chivalrously against the temptations of death, so patiently and humbly suffers everything, and finally so manfully accepts the most shameful death for the sake of truth, gathered among such mighty, great, many, high people from all over the world, and he stands alone among them, like a little sheep among many lions and wolves. If he is a heretic, then certainly no true Christian has ever come to earth. For by what fruits can one recognize a true Christian, if these fruits of John Hus are not to be?
(2) He has done nothing wrong except that he has taught: If the pope is not pious, he is not a head of the holy church. He lets him be a head of the church, but not of the holy church. Just as a wicked pastor is a pastor, but not a member of the right saints in his parish. John Hus also said: "If the pope is a prankster, he is not pious, even though he is the head of the church. As if you or I would say: If Judas is a thief and a traitor, he is not pious, even if he is an apostle. But he should have said thus:
If the pope is a prankster and a villain, he is still holy, cannot err, and everything he does and says is holy, vain articles of faith and right. This is what the gentlemen in the Costenzer Concilio wanted to hear. Regardless of the fact that they themselves condemned and deposed three popes for husks, no one had to burn them yet. But since John Hus had said it, he had to suffer.
For there was a game about it: The pope had given indulgences to the world, and a golden year to Rome to build the church of St. Peter etc. And among other Roman and papal covenants, the pope had promised in his bull to all those who died on the way to Rome that they would be led to heaven by their mouths, and he had also commanded the angels (as an earthly god and God's governor) to lead the souls of the dead to heaven without delay. Just as Tetzel, who led the Cardinal's indulgence in Mainz, also taught: When the penny is in the box, lead the soul out of purgatory to heaven. Which whistle they drew in at that time, and still draw in, until they can whistle such a dance again.
Because no donkey or sow could suffer such an abominable sermon if they were human beings (let alone Christians), John Hus sat down in Prague (since he was a preacher in the little church of Bethlehem) and punished them as if the pope had no power to do so, and did wrong in this and other things. And since he had gone so far as to preach that the pope could do wrong (which at that time must have been much worse heresy than if you had denied Christ), he had to go away and defend this saying: If the pope is a prankster, he is not pious. Then all the swine cried out against him, bristled on their backs, sharpened their trunks, and ran together until they burned him treacherously and maliciously. For this was the highest article of one: the pope cannot err. As also the Jurisperditi from the smoke hole at Rome say: Non praesumitur tantae celsitudinis apex errare, one does not understand oneself that such high head errs. Unfortunately, such non-understanding is all too common.
5. but you have made him so bold and
They were so clumsy in their handling of the matter that they did him violence and injustice in such a crude, tangible and insolent way. For a heart that knows itself innocent of a deed before God and the world gives a man courage. But if it happens for God's sake, the Holy Spirit, the Comforter of the wicked, is there to help against all the world and the devil, as the Lord Christ promises in Matth. 10, 20: "It is not you who speak, but the Spirit of your Father who speaks in you. And Luc. 21, 15.: "I will give you a mouth and wisdom, which all your adversaries shall not withstand."
(6) I have heard from credible people that Emperor Maximilian used to say about Hus: Hey, hey, they have wronged the pious man. And Erasmus Roterodamus in the first treatise, which I still have, publicly writes in print: John Hus is exustas, non convictus, that is: John Hus is burned, and never overcome. And there has always been talk among honest people that violence and injustice had been done to him. But I must tell you here that I heard from Doctor Staupitz himself how his ancestor, Andreas Proles, an excellent, famous man in his time, once talked with him about the rose of Doctor Johann Zachariä. (Because the same rose they painted now and then in our monasteries to Zachariä on his parret,*) in honor of the order, and to the disgrace of Johannis Hus). Now that Proles had looked at the picture: I would not like to wear the rose with such honors. Doctor Staupitz said: How so? Proles gave him this answer:
7 In the Costence Concilium, when they acted against the Hus, that no one should nor could punish the pope, Zechariah recited the saying Ezek. 34,10: Ecce, ego ipse super Pastores, et non populus, Behold, I will myself over the shepherds, and not the people. But John Hus denied that such a word "non populus" was in the place; then Zacharias referred to Hus' own Biblia, which he had brought with him from Bohemia. For Zacharias had come to him before (as many others had done to persuade him), and had read about the same
1) "Parret" -- beret.
Biblia read with him in the place. When such a Bible came, it was found to be as Zachariah had said. Here Johann Hussen did not help that he said: This Biblia is wrong, others have not so, but was overwritten, and must have lost. But Zacharias brought the rose of honor from it, which gave him the Concilium to the eternal memory. Proles continued: "Now it is true that even today such a word is not found in any proper Biblia, neither in printed nor written ones, but they all testify against Zacharias. Haec Proles.
8 And it is true; it is found no other way than as Hus said, in all the bibles, they are German, Latin, Greek or Hebrew. But at Costenz they did not want to look at any of the other bibles, otherwise they would not have given the rose to Zacharias, nor would he have carried it, but John Hus would have kept the victory. Although this would not have helped him, because he did not want to keep an evil pope pious, which they themselves did not keep; as John Hus testifies in these letters. But it can be seen from this that Psater Andreas Proles nevertheless also believed that John Hus had done wrong, and that Zacharias, if he had not atoned, had gone to the devil, even though he stood for a great saint; as D. Staupitz also believed, and I also.
9 However, it is evident everywhere that even his opponents have confessed (whom I myself heard 30 years ago, of great standing in theology) that he was very highly learned, and more learned than all the doctors in the Concilio, which is also well proven by his books de Ecclesia and Sermones. And I once in Erfurt, a young thevlogus, fell in the monastery on the library into a book, where Johannis Hus' Sermones were excellent and written in it, out of curiosity lusted to see what the arch-heretic had taught, because the book was kept unburned in the public library, then I truly found so much that I was horrified, why such a man was burned, who could lead the Scriptures so Christian and mighty. But because his name was so horribly condemned that I thought at that time that the walls would turn black and the sun would lose its glow, who of the
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I closed the book and went away with a wounded heart. But I consoled myself with these thoughts: Perhaps he wrote this before he became a heretic, because I did not yet know the history of the Costenzer Concilii.
The last is the best: They themselves, his adversaries, testify quite splendidly, although very carelessly, that they should be ashamed of themselves, if it were possible that they could see with blind eyes. For the scribe who wrote the German Acta of the Concilii with the many shields, who would have liked to make it evil against Hus, says: that John Hus smiled undauntedly when he was degraded; and when he was led to the fire, he always had in his mouth: O JEsu, thou Son of God, have mercy on me. But when he saw the tree on which he was to be burned, he fell on his knees and cried out: O JEsu, thou Son of God, who hast suffered for us, have mercy on me. He also saw a poor peasant carrying wood, and with a gentle smile he spoke the word of St. Jerome: Sancta simplicitas, O holy simplicity. And a priest approached him and asked if he wanted to confess. Yes, said Hus, I would like to confess. But the priest: "You
but must recant first. No, said Hus, so I know that I am not guilty of any mortal sin.
11) But now that he has been burned, the island, 1) made of paper, which was put on him for shame, on both sides devils painted with the name Haeresiarcha, still remained; the executioner had to take them especially, and push them into the fire. They write this themselves, and anyone who wants to may still read it; the book recently went out of print again. They interpret it to mean that John Hus was such a poisonous heretic that the devil received the jnfel in the fire; just as the Jews attributed Christ's miraculous signs to Beelzebub.
(12) But whosoever therefore shall earnestly suffer in death the Lord Jesus, the Son of God, for us, can call upon such things, and go into the fire with such faith and confession, if he be not a great martyr of Christ, no man shall be saved. For he says:
1) "Island", inculs, headgear.
"Whoever confesses me before the world, him will I confess." Summa: the pope makes many saints, who knows if they are in hell? This one he has cast into hell, that one must surely be in heaven. Be the devil your saint, and you the devil's saint, dear pope.
(13) I have said this once again as a reminder to our spiritless lords who may be in the concilium. For if they commit a Costenzer Concilium, it will also happen to them that afterwards it will be said what they have done and forbidden to say.
14 For those in Costence were also certain that no one could ever speak or write against them, much less canonize or praise John Hus, or condemn them, as they have also so horribly forbidden. But John Hus prophesied otherwise, as many others have done, and I have done in part. But if they think: There is no need, we are the heads: well, this is true in the name of God, as it was true in the time of John Hus. He still sits who sat at that time; but they will have to get up and vacate the chair. This is not lacking, amen.
1244 (Of Urban Rhegius), writing why and how a Christian concilium should be free, to which some oath formulas of the papists are attached with annotations. 1537.
This writing first appeared in Latin under the title: Onr et; yuowoäo Obristianum Oonsilium (lebest 6886 liberum. Item äs soniurations kapistarum. Huss in tenebris äixistis, in lumine auäisntur, st yuoä in sursm losuti estis in oondsvibus, prasäisabitur in teetis. b-uo. 12. at the end: lxsurxs, vomine, iuäisa ssussm tusm, Vinäiss sanZuinsm ssrvorum tuo rnm, hui eKusus est. ^.men. Imprint Vitebergae per losepbnw LIu^. 1537. octav. Darnach in the Latin Jena edition (1570), tom. IV, col. 580b and in the Erlanger, opp. vsr. sr^., tom. VII, p. 434. German in the Leipziger, vol. XXI, p. 196 and in Walch. In all these editions this writing is attributed to Luther, and only the Erlanger notes that in its copy by old hand is remarked: Ilujus libslli sustor est Urbanus Ns^ius. Köstlin, Martin Luther(3.), vol. II, p. 671 sä p. 407, *), says: One has no right to attribute this writing to Luther; it might rather be written by Urb. Rhegius, cf. Knaake a. a. O." sin der Zeitschrift für lutherische Theologie, 18761. Also we hold that this otherwise excellent writing does not have Luther's kind in itself.
Translated from Latin by bl. I. I. Greis.
(1) Since St. Paul, of this name the third, Roman pope, has appointed a general council to be held at Mantua in this year, which is the 1537th from the birth of our Lord Christ, I perceive that some simple-minded people have great hopes for a church reformation and restoration of the pure doctrine. However, I do not doubt in the least that these, according to their simplicity and insincerity, are miserably mistaken and dangerously deceived. For almost all of them everywhere, teachers of law as well as of the Holy Scriptures, likewise notaries, abbots, vicars general, servants and superiors of the orders, bishops, archbishops, primates, patriarchs and all cardinals are so utterly devoted to the Roman pope, and to his obedience and slavery with illicit and the most appalling, even obviously ungodly oaths, They are so completely forced and firmly bound to his obedience and slavery with unauthorized and the most horrible, even obviously ungodly oaths that there is no hope at all that one of them will make an effort with seriousness and zeal for Christ's honor, for the truth of the Gospel, for the purity of the Church, and for the salvation of souls; and that because of the infinite danger they have to fear, if only a suspicion can be brought upon them that they have broken their oath or have not kept it right.
(2) Since they are afraid of such things for fear of papal tyranny (before which even the mightiest kings tremble), they pay more attention to what the pope shouts than to what is right in the sight of God, with the exception of a very few who have recently returned to Christ as if from error and from a foreign land, and have truly and sincerely repented of their errors and ungodly oaths. However, since their hearts are weak in and of themselves, they are even more depressed by the shame of those who are of the same rank, order and dignity with them; they reproach them for having broken the common oath, and thus force them so that, although they are safe in their conscience before God, they are nevertheless shamed before the world, turn pale, and must fear the stain of infidelity and perjury. The rest, however, who are learned, honest and pious men, who could judge and judge correctly and according to God's word, if a statement is to be made about controversial matters and doctrine in the Christian religion, are by no means admitted to any concilio, since they alone would be worthy and skilled to be entrusted with such important matters.
3) Therefore, where the Concilium will not be free, and therefore truly and purely free, that is, where such illicit, ungodly, and unethical practices will not be used.
and horrible oaths publicly, abhors them from the bottom of his heart, and abolishes them completely, and admits several honest and pious men, who are not tainted and infected with such godless and abominable oaths, to judge and pass sentence: it is impossible that the truth should prevail, and the Church of God be advised and its best promoted. For who does not understand that a group of such people is not a Christian concilium, but an open nest of robbers of the most wicked servants of the pope, who have conspired together against Christ and his church? And this is clearly testified by the most shameful death penalty, which was quite innocently inflicted on Johann Hussen and Hieronymo of Prague, and since the public peace was broken on him, to the highest shame of all descendants.
But so that you, my dear Christian reader, may understand that what I have said so far is true, and may be able to judge the matter from a sample, just as one recognizes a lion by its claws: behold, I hereby present to you several formulas of such abominable oaths. The first formula is that oath which the school teachers of almost all public, or, to be correct, papal schools, who wish to accept the title of doctor, must swear before they become licentiates, as they call it, that is, before they are permitted to accept the title of doctor. The other formula is the oath which all those who become notarii publici by papal power and authority take. The third formula is the oath which all elected bishops must not only swear, but also make in writing and send to Rome before they are consecrated; and this oath is changed and made more difficult now and then, at the discretion and tyranny of the pope. If one goes through these and considers them diligently, one will easily be able to judge why the doctors, although they are the most unlearned, and the notaries, although they are nothing but clods and pure stupid asses, likewise the bishops, although they are useful to the church neither with their life nor with their doctrine, nevertheless in the kingdom of the pope they are preferred to all other learned, honest, honorable, respected and pious men for such a long time and are worshipped as gods. For they have learned the art in the short time of a single hour, which brings them a great deal of profit, and is highly pleasing to the Roman court, but highly unpleasant to the poor, oppressed and suppressed church.
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harmful and detrimental to the whole common being, namely, to serve the pope, to flatter, to do divine honor, to pervert justice and equity for his sake, and to betray all the secrets of all men when the pope's benefit requires it. I am not talking about the honest and upright men who are still left among such people.
5. From this we can also understand why only a few unlearned and washy doctors and sophists, of whom there are many, who are the stains of the present learned world, so brazenly defend the abuses, errors, lies, superstitions, heresies and idolatries of the papal realm, and nonsensical (though in vain), or, to put it more correctly, they quarrel about it more than they argue and wage war, while otherwise so many learned and eloquent men either keep silent altogether, or at least act more sensibly and milder. For who can doubt that the violence of some jurists against the Word of God and its servants, together with the bishops, who are otherwise the most cowardly sissies, flows from the very source of barbaric tyranny? But it is now time for us to pull the formulas of the most heinous oaths, which have been diligently concealed out of deceit enough, out of the darkness, just as Hercules pulled Cacus out of his cave, into the light of day. If, then, Christian reader, you find these oaths detestable and cursed (as they are), pray to Christ our Savior that He Himself will take care of the best of His Church. For nothing good can be hoped from this harmful conspiratorial group if it is not abolished.
Now follows the ordinary oath which those who wish to become Doctores of Laws or of Sacred Scripture in the Pontifical Schools must swear before they are given the liberty to accept the title of Doctor, with annotations.
I, N., scholar at Ingolstadt, Eichstadt diocese, will from this hour hencefortha ) be faithful and obedient to St. Peter,b ) the holy apostolicc ) Roman Church, and to our Lord,d ) Mr. Paulo III, as well as to his canonically elected successors. I will not be found in any such counsel, applause, action or deed, by which they might lose their lifee ) or a member, or what might be done against any of them, or their
Church,f ) or the authority of the apostolic see, honor, privileges or apostolic statutes,g ) orders, reservations, institutions or commands to harm, advance, practices, or gatherings. h) And when or as often as I shall know,l ) that something of the kind is being done, I will prevent it to the best of my ability, 1) and, if it can be done, I will report it to the named our Lord, or to another, through whom it can come before him. I will not reveal to anyone to their detrimentk ) the advice they will entrust to me myself or through messengers or letters: For the protection and preservation of the Roman papacyl ) and the regalia of St. Peter I will be helpful against all menm )n ) The authority, privileges and rights, as much as is in me, I will rather increaseo ) and promote, such statutes, ordinances, reservations, decrees and orders to holdp ) and be willing to give attention to it. I will honor the envoysq ) of the apostolic see and help them in their needs. The hereticsr ) and schismaticos, and those who oppose one of our lords or their said successors/) I will pursue and fight against to the best of my ability. So help me Godu ) and this his holy gospel.
Notes.
I have placed this oath at the top because it is clearer and more explicit than all the others, since in it the pope unashamedly recounts all his atrocities with the greatest diligence and insists that they be approved, promoted and defended. And it is, as it were, a picture in which the entire papal realm is artificially depicted, in which one can recognize the character and deviousness of the Romans. For since there are far more doctors than bishops, and they have the upper hand in the public schools, in the churches and parishes, and the bishops are officials and vicars of princes and councillors in free cities, they easily saw that if they had made themselves subservient to them, they would easily suppress the entire Roman Empire by their assistance. Which has also happened. Therefore, in former times, the title of doctor was so hated that if a nobleman became a doctor, nothing was thought of him, just as if he were a nobleman.
1) Also from the ear confession. For the seal of confession, since everything that is confessed is to be kept secret, is a pure fraud, so that the mouth is greased for the laity. - This remark is written in the margin in Latin.
The first question was whether he had lost his nobility, and even today no doctor is taken into the council in most cities.
a) The pope suspects him of having been faithful to Christ and obedient to his word before; since this is flatly repugnant to the pope, he is forced to abjure it covertly and by circumlocution, and to conspire with the Roman beast.
b) He does not understand this of the apostle Peter, who left everything for the sake of Christ, but of the fictitious Pxtrus, or, that I say correctly, of Simon, of whom it is said that he had a very large and important inheritance in Rome, which was brought together by lies, frauds, perjuries, murders, poison soups and robberies, and is said to consist of nothing but theft, robbery and theft from the church.
c) How the beast endeavors to make the Roman church out of the apostolic church, since the apostolic church is scattered throughout the world and is not attached to any particular place!
d) O you slaves, who are more shameful than your most shameful master! If you were Christians, you would not recognize any lord in the spiritual kingdom except Christ, and everything would be yours, also Paul and Cephas, but you would be Christ's. But now, what nonsense is this, that you yourselves of your own free will give yourselves over to the Antichrist into his slavery, which is harder than death! By serving him, you make yourselves guilty of all the abominations that are committed in Rome.
e) Here you see how the Roman beast of the Pabst loves and cares not only for himself but also for the least part of his being, namely his flesh, more than for Christ, the gospel and the church. That is why he despises it, tramples it underfoot and suppresses it, and is first concerned with his own stomach.
f) Mark this well: the pope invents and roars that the church is his, and not Christ's. O about the beautiful shepherd, yes rather the thief and murderer! The church says of Christ, her head, and not of the pope, her persecutor and oppressor, in the Song of Songs: "My friend is mine, and I am his."
g) On the other hand, he is intent on how to make money and sets up nets and traps for this purpose. For therein lies the strength of his tyranny, from which the means of indulgence are presented to the tender and feminine welfare of the papists.
h) You wretched man, you will probably prevent everything that will be done against the pope. You say: I will prevent it to the best of my ability. But, dear journeyman, tell me, will you also prevent it if something is done against the pope with the best of reason and according to divine right? even if it should be for the good of the whole church and Christianity? even if those who do such things are your superiors? and if you have sworn an oath of loyalty to them? and if you receive an honest salary from them under this title? God have mercy, I hear that none of this is exempt. Now, now, let yourselves be instructed, you kings, and chastised, you judges on earth, and let it be known what loyalty you can give to such rulers, who have received the title of doctor from the pope, and whom the pope has committed and trained to your ruin with such ungodly and frightening oaths.
i) O poisonous betrayers and accomplices of the betrayers, you are far more wicked than Judas the betrayer. For Judah may have done as he pleased, but he betrayed Christ openly and openly; but you betrayed him most secretly, and concealed it very deeply. He repented of his treachery and immediately brought back the money, the reward for his treachery, and threw it into the temple. But you act as if you had done your cause good; you rejoice in yourselves about it, and the reward of your treachery, namely the high offices, prebends and prelatures, you hold on to, and boast with it, and live from it in all pleasures. You would be worthy to be hanged like Judas.
k) Thirdly, he is preparing his clandestine and cunning plots. It should be noted, however, that if a papal doctor takes an oath of allegiance to a prince or a republic that has something against the pope, then he will either betray his master or break this oath. What a "freak" is a papal doctor who cannot be faithful without malice, nor an honest man without perjury!
I) Fourthly, he endeavors to fortify and establish his tyranny, for the preservation of which he fights only for life and limb, for house and court, and mixes, blends and perverts all divine and human things at the same time. He rightly calls it the Roman papacy, because in fact and truth it is nothing else than a papacy, not an apostleship. And that is why he calls it only the Roman, but not also the Christian papacy. The regalia of Peter are to be taken in the same way, since they are not given by Christ, but the popes have taken them from the kings either by trickery or by force.
m) Is it also against Christ himself? For he too, as he is true God, so he is also true man. But why do we doubt this, since he excludes no one at all, and Christ has forbidden the papacy by name, saying: "The worldly kings rule, but you do not so rule. So now the papacy would be defended in vain, if it should not also be defended against the man Christ. O abominable abominations! O wickedness! O infernal furies!
n) With lies, deceit and fraud, with conspiracies, treacheries and riots, with poisoning, murders, robberies, unjust wars? What do you ask for a long time? Since the papacy is against Christ's word, it cannot be defended in a lawful way. Therefore it is necessary that all unlawful and evil ways of help from his helpers and defenders are understood by it. Oh, this is a conspiracy that has unfolded with the help of the infernal furies, in which Christ is not only denied, but also a public war is announced against him.
o) Fifthly, he thinks about the growth of his tyranny. And notice that no doctor can really and emphatically increase the authority, privilegia and rights of the pope. For no one can do this except by gifts or the granting of new rights. Only kings and emperors can do this, but the doctors, because they are too weak and too small, are not in the habit of doing it. Therefore, all that is left is that they cannot accomplish this point in any other way than by perverting the laws and the holy scriptures, and
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that they pronounce unjust judgments in courts and conciliis to please the pope.
p) Sixth, he was concerned with the tranquility and security of his tyranny. But since the statutes, ordinances, decrees and commands of the pope are in part contrary to the word of God, it is certain that whoever walks according to them renounces the word of God. For no one can serve two masters.
q) To the seventh he is provided for his satellites, as companions of his tyranny. And in the past, as for the envoy, he prescribed it thus: That messenger of whom I shall know for certain that he is a messenger of the apostolic see etc. But now, when the licentiousness has increased infinitely, he forces that all envoys without exception should be helped. For he would rather help the wrong ones than leave the certain ones in distress.
r) Finally, he also pretends to his human statutes, lies and seductions. For he does not respect the heretics who are truly heretics, if only they do no harm to his tyranny. But he alone persecutes as heretics those who undertake to confront his vices and errors, idolatries and blasphemies and to deny them with the word of God. Just as he calls only those schismaticos who pay nothing and do not submit to his tyranny. But the others, who are truly schismatic, who say: I hold with Paul, I with Apollo, I with Cephas, I with Benedictus, I with Dominicas, I with Franciscus, I with Bernhardus etc., and moreover wretchedly disrupt the church with their dissensions and divisions, as the wretched so-called Dominicans of Bern have done, he accepts them as his beloved sons with great love, and encourages them all.
s) He calls those rebels who defend Christian freedom in spiritual matters against the papal ordinances, and in worldly matters seek to protect their right, although lawfully, against his tyranny. For those who truly oppose Christ and the church, that is, who trample on his commands with knowledge and will, are held in high esteem by him.
t) As far as I hear, the papal doctors are not to overcome the heretics, schismatics and rebels with disputes, not with explanations of the law, not with instruction from holy scripture, not with the pronouncement of just verdicts in courts and conciliis and bring them to better thoughts. For none of these things can be done against those whom the pope mendaciously scolds for heretics, in that they have divine right and the Word of God for themselves, but rather he holds that they must be persecuted and disputed by force, as you hear, by force, I say. But since such teachers are not permitted to wage a public and lawful war, I do not see how they can persecute anyone according to ability, unless they either put him out of the way with poison, or kill him by a secret and deceitful assassination. What wonder is it, then, that there is such a large number of poisoners, assassins and bandits in the Papal realm, since even the Papal teachers are nothing but poisoners, assassins, bandits and highwaymen conspiring together (so much is clear from this oath)?
u) O thou threefold and fourfold wretched and desperate wicked one, who thus swears. O wretched are thy
Parents who have spent their fortune and expenses on you: End to you, that you should swear and curse your soul's salvation in such an ungodly way. For if thou wilt keep this oath, thou shalt contend against Christ for the Antichrist, and become a betrayer of the sacrament by which thou wast brought and joined to Christ in holy baptism. But if you do not want to keep the oath, then you admit that you neither want God for your support, nor his gospel for the means of your salvation. Therefore, wake up once, and see what great danger you are in; repent, and ask God to set you free again by his power, and to annul such an ungodly oath and bring it to eternal oblivion, so that you will not be eternally damned, amen.
End of notes.
Here I want to remind you, first of all, not only those doctores who have received their doctorate at those schools where such oaths are not required (as at this time in Germany the universities of Wittenberg and Tübingen, in England all of them, and in Italy, if the rumor is otherwise true, one and the other are free of them, and are therefore truly blessed), but also those who, although they have been deceived and ensnared by the cunning and deceit of the papists, and have sworn this oath either unwillingly or without deliberation, yet now heartily detest and abandon it as something ungodly and accursed, and publicly display this in words and deeds. All these, I say, I will have reminded that all this that is said here is none of their business.
I would like to ask all other honest and pious men to despise none of such people because of the title of doctor or that he has taken such an oath in the past, but rather to love him or at least to forgive him his mistake. For those are worthy of praise and love who have combined useful and necessary scholarship with public authority, if they use it only for the glory of God and the common good, and contribute nothing to the consolidation of the tyranny of the pope. Rather, they should direct all the disfavor and the entire curse of this frightful and abominable conspiracy only on those doctors who, as they have sworn with good forethought and deliberation, thus also persist in the resolution to maintain such an abominable oath, and pour out all their venom against the rising Gospel for their Roman idol.
Moreover, if anyone afterwards, having already been reminded of this abomination and made sure of it, swears with knowledge and deliberation
He will not be able to invent a reason that he should not be considered a most harmful, horrible and cursed man by all honest and pious people. Therefore, beware, for you do not know if it will not change before evening.
Now follows the formula of the oath, which the public notaries created by the pope must take, and which is mostly the same as the preceding oath formula.
I, N., will henceforth be faithful to St. Peter and the Holy Roman Church, and to our Lord, Pope Julio the Other, as well as to his canonically elected successors. Nor will I allow myself to be found in any such counsel, aid, applause, action or deed, by which they may lose life or limb, or be maliciously imprisoned. I will not knowingly reveal to anyone to their detriment the advice they will reveal to me themselves or through letters or messengers. If, however, I should receive news or knowledge of something that would be a danger to the Roman Pontiff or the Roman Church, or cause it great harm, I will do my utmost to prevent it. And if I cannot prevent it, I will faithfully see to it that our Lord Pope receives news of it. I want to help that the Roman papacy and the regalia of St. Peter, and the rights of his church, especially, 1) if it has such in the church, in the city, or in the country from which I am born, are defended, maintained, and regained against all men. I will faithfully exercise the office of notary, the contracts, for which the consent of the contracting parties is required, I will faithfully draw up, do nothing in addition nor of it, the
1) Marginal note of the Latin edition: In addition to the other abominations that it has in common with the previous one, this oath contains two new ones that are peculiar to it. The first is that he must swear in particular against his fatherland, which is a great impiety. The other is that, when the papacy or other papal void things have been lost, he mentions the restoration of them, which is an unbelievable obstinacy against Christ and his word. For he alone wants to put an end to the papacy by his word and spirit.
could change the essential parts of the contract. If, however, the will of one part alone should be required for the execution of an instrument, then I will execute the same; but such a contract, of which I know that something unlawful or fraudulent occurs therein, I will not execute. I will enter the contracts in the minutes, and when I have entered them, I will not maliciously delay, against the will of those who will be interested in setting up a public instrument about it, without prejudice to my ordinary fees. So help me God, and this his holy gospel.
It follows the old oath formula of the bishops, and is written in Decretalibus de jurejurando C. Ego.
I, N., bishop, from this hour on, will be faithful to St. Peter and the Holy Apostolic Roman Church, and to my Lord N., Pope, as well as to his canonically elected successors. I will not be found in any such counsel, action or deed, by which he may lose his life or limb, or be maliciously imprisoned. I will not reveal his advice, which he will make known to me either himself or by letter or by messenger, to anyone to his detriment. I want to help that the papacy of the Roman Church and the rules of the holy fathers are defended and maintained (but without harm to my order), against all men. If I am called to a synod, I will appear, if I am not prevented by a hindrance permitted by canon law. To the envoys of the apostolic see, if I know for certain that one is such, I will do all honor in their journeys back and forth, and help them in their needs. I will visit the borders of the apostles every year either in my own person or through a certain delegate, unless I receive a dispensation. So help me God, and this his holy gospel. 2)
2) Marginal note in the Latin edition: Also this oath formula agrees largely with the first one; and has a special clause of annual visitation of the borders of the apostles. Seek the understanding of it after the next oath formula.
2120 L. V. L. VII, 447-449, section 2: Convente zu Schmalkalden. No. 1244. W. XVI, 2582-2585. 2121
Seeing that the doctors were forced to take such a frightening oath, I began to doubt whether the pope was satisfied with the oath taken by the bishops at the present time. This doubt of mine became stronger as I read the gloss on the words: Singulis annis indicto, C. Ego, where it was written: or more rarely, according to his handwriting. Therefore, I looked into the Pontificiale and librum ceremoniarum, where I certainly perceived that they were swearing according to the Pope's prescription, but whose content was nevertheless not expressed in either of them. Therefore, I asked pious and learned friends, also from foreign nations, to provide me with a credible copy of such jurament. This was also done. But I have found it good to append this here from word to word.
The new oath of the bishops follows.
In the name of God, Amen. I, N., elected bishop N., will from this hour henceforth be faithful and obedient to St. Peter and the holy apostolic Roman Church, and to our Lord, Lord Hadriano the Sixth, pope, as well as to his canonically elected successors. I will not be found in any such counsel, applause, action, or deed, by which they may lose life or limb, or be imprisoned, or have any violent hand laid upon them in any manner whatsoever, or be subjected to any injustice whatsoever, under any pretense whatsoever. However, to their detriment, I will not reveal to anyone, with my knowledge, the advice and counsel that they will entrust to me, either myself or through messengers or letters. I will help them preserve and protect the Roman papacy and the regalia of St. Peter against all men. I will show all honor to the envoy of the apostolic see on his journey back and forth, and assist him in his needs. I will endeavor to preserve, defend, increase and promote the rights, honor, privileges and authority of the Roman Church, of our Lord the Pope, and of his aforementioned successors. I will not allow myself to be found in such a council, act or treatise, in which against our Lord Himself, or against the said Roman Church, something adverse, or detrimental to persons, to its
If I learn that such a thing is being done or instigated by anyone, I will prevent it to the best of my ability, and as soon as possible I will report it to our Lord, or to anyone else who can bring it to his attention. The rules of the holy fathers, decrees, ordinances, pronouncements, dispositions, reservations, events and apostolic commands I will observe to the best of my ability and urge others to observe them. The heretics, schismatics, and recalcitrants against our Lord or his aforementioned successors I will pursue to the best of my ability and fight against them. If I am called to the synod, I will come, unless I am prevented from doing so by an obstacle permitted by jure canonico. The borders of the apostles, if the Roman court is on this side of the Alpine mountains, I will visit every year; if it is on the other side of the Alpine mountains, once every three years, either in person or through my deputy; unless the apostolic see dispenses me from it. However, I will not sell, give away, or pledge the goods that belong to my table, nor will I give them to anyone else, nor will I dispose of them in any way, even with the approval of the chapter of my church, without the prior knowledge of the Roman Pontiff. So help me God, and this his holy gospel.
You see, Christian reader, that this oath of the bishops is even harder and more gruesome than the oath of the doctors. Therefore, it is no wonder that learned and prudent canons refuse a bishopric, even if it is offered to them of their own free will, or, if they accept it, after taking this oath, they become beasts altogether. For how much is still lacking in the sin against the Holy Spirit, if one is nevertheless not unaware of the papal abominations, and yet he has no hesitation in taking such an oath with knowledge and deliberation?
But this oath (especially) contains the incomparable article of visiting the borders of the apostles, which has its use first of all in the fact that if the bishops live too long, and thus prevent too long that the pallia are solved more often, one can grant them the dispensation from the bishops.
The people of the city could refuse to visit them, so that they would either die on the journey, or be poisoned out of the way in Rome, or, if they did not come, would then be deposed as perjurers.
First of all, they are given the freedom to refrain from such a journey in exchange for the annual payment of a sum of money, as long as it seems convenient to those at the Roman court. And so that they do not have to give something certain for this freedom once and for all, but have to pay a fine every year, they are allowed to visit the borders of the apostles through deputies. Afterwards, the boys at the court in Rome will find out everything they want to know, especially the best prebends, so that the pope, when they become open, can give them to his stable boys.
Finally, and most unfortunate of all, by this oath all bishops are deceived, trapped and entrapped, and under the Antichrist, the most despicable tyrant, they are dragged into the heaviest and such slavery that they cannot get out of it. For no bishop can fulfill this article by being held back either by important business, or weakness of body, or danger due to travel and wars. Therefore, a bishop is forced to seek remission of the oath from the pope. If he does so, he confesses not only in words but also in deed that the pope has the power to issue all oaths. This the Roman bishop eagerly seizes upon, when he has thought out this article to the end. And if afterwards a bishop contradicts the Roman tyranny by which he is oppressed, and wants to set its aim and measure, he is banished, deposed, and his subjects are absolved from the oath of their obedience.
Furthermore, if a bishop wants to assert that the subjects cannot justifiably be absolved from the oath of their obedience, he contradicts himself, and makes himself a perjurer, as he himself also believed that he could be absolved from the obligation of his oath by the pope, and also asked for it. And by relying on this acquittal, he has broken his oath with knowledge and good sense. But if he wanted to pretend his ignorance, it will follow that he is still obliged to visit the borders of the apostles annually. If he does so, he will meet his certain death.
From this it now follows that I repeat everything briefly together: Whoever invokes this Clausel is compelled to submit to the Papal tyranny and will of courage in all, even the most unjust and insufferable
If his subjects are disenrolled from obedience by the pope, he must lose his bishopric, or run the risk of committing perjury and thereby rendering himself unfit for the bishopric; or, if he keeps the oath, present himself to the cruelest tyrant for an ignominious death penalty. O, are these not more than diabolical frauds? O, are these not effeminate bishops who have suffered such a cruel tyranny for so many years, in such a slavish manner? They should rather have endured a thousandfold death than abandoned the Church so shamefully and left it to the Antichrist to destroy and oppress.
From this, the Christian reader should consider for himself what good one should hope from a papal concilium, in which such doctors will debate, in which such notaries will draw up public acts, such bishops and cardinals will write the final judgments. For apart from such people, no one is admitted to a concilio, as is clearly written in the Book of Papal Ceremonies with these words: "We do not read that anyone came to the conciliis, when something was to be concluded and agreed upon, except bishops and elders, and these alone signed the conclusions. Bishops, however, we also call the most distinguished among the bishops, for this is the highest office and authority in the Church of God. But the ecclesiastics of lower rank and the secular princes were present only because they gave good counsel and instruction, but not because they made a pronouncement, since they have, as the jurists say, at the conciliis vocem con- sultivam, not (definitivam, but deliberativam, that is, they only give good counsel, and help to consider the matter, but do not make a conclusion with their vote."
Accordingly, at the Conciliis, to make a conclusion, will appear: the Roman Pontiff, as the head and governor of the whole Church, the shepherd of the Lord's host and bishop over all the bishops, the holy College of Cardinals, the patriarchs, the primates, archbishops, bishops and abbots, to whom are also not unreasonably added the patres generales of the orders; Finally, all prelates, who are required to come to the Synod by virtue of the oath they must take when they are promoted to their offices. Others, however, as I have said, may be present to give their opinion. They may be present to give instruction and good counsel, but they will not be seated in the public sessions in holy garments, nor will they make any pronouncements.
1245 King Henry VIII's misgivings in England and France, and of the whole realm of England, about the Mantuan Concilio, which had been invented, written out, and then postponed.
Pauli, the Roman bishop. Anno 1538.
The two following documents first appeared separately in quarto in 1538 (von der Hardt, autoK. Dutü., Mrt. II, p. 213), then in Hortleder, torn. I, lib. I, eap. 30. 31, x>. 111.
Since all the world is well aware that we have lain in the fact that the Holy Scriptures alone have regained their honor and dignity, we take it for granted that it is not only proper and due to us to restore the Christian religion, to use all our diligence, but also to counter the cunning attempts of the bishops of Rome, who have not neglected any time to confuse the truth. We are driven to this by the love we bear for the truth and the protection of religion, which we have long since accepted for ourselves here.
2 Because the Roman bishop, Paul, in all places, for a great reward, is trying to suppress the truth among learned people, and is making everyone a cardinal from whom he thinks he will get comfort and help, we have been distressed and have often thought, what does such a preparation of all things and ordering of people mean? And what it is, we have guessed. Namely this: since we are well accustomed to the popes' deceit and warfare, we could easily assume that a concilium of those who are attached to the pope and are his friends (which they, however erroneously, call a general, common concilium) should exist in the future, before a concilium was thought of or mentioned.
3 And what shall I say much? At last, when all things were prepared for deceit, a concilium is proclaimed, to which no Christian king could come, or even a little (as Pope Paul actually knew well), because the time when it was to begin and the place where it was to be held made it certain and certain that no king would come there. The bull has come to all places, has demanded all kings, bold enough for the kings to take upon themselves all the causes of deceit, and to promote the fabricated Concilium. For who does not know that Paulo and his cardinals have never been serious about holding a general concilium? Who is less desirous of a public, common assembly of Christians than those who despair of their affairs, unless they be judges and pronounce judgment on their own behalf?
4 We cannot come to this council, nor send our message there for the sake of our affairs, because we are hardly required by our kingdom and regiment, and yet we do not want to be suspected of accusing ourselves. For who can accuse us of not appearing at the request of someone who has no authority or right to demand us? And we suppose that he has power and right, and admit that no one can admit him, except he who is unlearned in the Holy Scriptures: for what use is it to go to such a council, since no one has room and place, except he who condemns the truth and defends lies? Everyone can see with what respectability, faith and godliness they interpret the erroneous and contentious articles, which now in this dangerous time they have promised to discuss.
Because they have chosen Mantua for this council, it is obvious that Christianity may not expect any benefit or piety from it. For which Christian prince outside Italy, or even a whale himself, who does not immediately agree with the pope, may come there? because no one may go there who may give his voice to the suppressed truth, because that would be handing over his life. Thus it would be no wonder that the patrons of the pope (since the pope is the judge, since no one is allowed to strive or speak against him) would obtain that the pope's prestige and authority, which has long since fallen and almost disappeared, would be re-established and replaced in such a concilio. Does this mean to advise and help the afflicted hearts, the confused religion and the shattered truth? And you, Pope Paule, or any of your own, have you ever dreamed (if in this way it should befit you to pronounce judgment in the erroneous and controversial articles, without any plea of your opposition) of advising and helping the church error or the spiritual infirmities that have crept into the church, by other ways than by false concilia? It is truly believable, since you seek nothing but your own benefit, that you do not like to drop or make obsolete what your forefathers decreed and set against Christ and the holy Scriptures some hundred years ago, for the sake of your own benefit. For as often as one has wanted to act from their position, benefit, honor, authority and primacy, they have always wanted to advise and help by suppressing divine commandments, by wickedness of their honor, and that I say right, their unpleasant hope. Is it not yet certain that you are not naughty children, who follow in the footsteps of their fathers and make new friends?
What do we care about what you have set before, or what you will set hereafter, since England has given you leave and leave forever? But what is it to us, what you have set before, or what you will order and set hereafter, since England has long since given you leave and the last forever. The pope has nothing to do or to do with England; he shall certainly do nothing more to us, nor shall he shower us with his goods or merchandising. But what he shall command or forbid, that we will not accept at all, and truly nothing more than what any bishop sets or gives.
(6) And lest we be accounted by the orthodox as moved by the will and pleasure of our hearts, and not by reason with right understanding, we will bear witness before all the world that we confess and accept the right faith, the Christian doctrine, and all that may adorn or promote it, and will confess it forever. The whole Christian doctrine is so dear to our hearts that we would much rather put our kingdom in danger than let some article of the Christian faith suffer danger. We testify that we have not relinquished the Christian faith, nor do we ever want to relinquish it, and would rather die before an article of this Christian faith should fall or perish among the English. And we testify to ourselves, since we regard nothing but Christ's honor and the world's benefit and peace, that we can no longer suffer their deceitfulness, and have been moved for several reasons to refuse and reject the Pope's authority, Sentence, Decreta and Concilia.
Finally, we testify that we have not refused to appear in public, Christian assembly from now on. Even now we want to promise and pledge all our diligence, effort, faithfulness and belief that the disrupted religion may be restored to its dignity and status, and also that other discord, which for a time has made the world restless, may be changed; but we want to remind all Christians diligently that we can no longer suffer that they should be considered as wanting to purge out and abolish all errors, who are diligent to ensure that no one overthrows the errors at the loss of his neck.
(8) We want to hold a council, we desire it and ask for it, but such a council as is proper and fitting to be held among Christians. Namely, a free one, in which each one may fearlessly speak the truth. A
Christian, in which all take pains to restore Christian godliness, not to suppress the truth. A common one, in the place and time where anyone seeking Christ's honor may appear without danger and speak his mind freely. Then it may be considered a common concilium, if none of the Christians who disagree with the pope may remain outside, or if those present are not deterred from saying what they think right, freely and without all timidity. For who is it (the pope, cardinals and some papal bishops excepted) who would not gladly come to such a concilium? And again, who would be so foolish as to come there, who would see the pope's things acting almost alone, and in a concilio the pope ruling and reigning as a single judge? Yes, he who can defend his cause nowhere before any judge but himself? who much sooner executes ungodly errors than decides quarrels and disputes? What can you think of in Christianity that is more harmful than common concilia?
(9) And that I should say something of their iniquity: Whence hath the pope power and right to require the kings to a concilio? And since in the past all concilia were held by the consent and command of emperors, kings, and princes, would it not be fair that it should be done now? or that you should show cause why it should not be done? You probably say that it is more probable that the popes embrace the Christian religion more than the kings. But the world has seen, to the great detriment of Christianity, how faithfully and diligently the popes act in this matter. We all see how honestly Pope Paul takes cause to defend his tyranny. We ever see the time that the holy man has chosen for a concilio.
(10) Can it be believed that he seriously intended to re-establish the religion, because at the time when the Emperor and the King of France, the two most powerful princes, are so embittered with wars against each other that neither they nor any Christian king have room or place for a concilio? Now then, Pabst, the cause which you and yours so fervently desired many years ago has come. Now that it has come, suppress it, or use it for vice and deceit. Call to thee the cardinals, thy creatures, and show them that it has now come to pass in due time to ape and fool the princes and the Christian people. O fools! (which we hate to say) and you despairing ones
Peel! (You have long been suspected by the princes and Christian people that you can suffer nothing less, and would much rather give in to anything than a Christian concilium, even though you pretend to be much different and are hypocritical in all things. Shall you also be so foolish that you should publicly state that you have nothing in mind with your conciliabulum or Rotterei, but to cut off the Christians their hope, which they carry to a free, common, Christian concilium? Do you then have such a hatred against the truth that you do not cease from your presumption that it should be cast out into a little misery? God still lives, and because he lives, the truth shall never again come to such shame, scorn, disgrace and injustice.
(11) Who would not be grieved that people are so insolent and publicly hostile to Christ? Again, who would not rejoice greatly that they are at the same time so foolish in their ungodly nature? The world, Pabst Paule, does not have such a small suspicion now, as it did before. Yes, it sees your deceitfulness before its eyes, and it condemns your unquenchable hatred against truth. They all see well what tumult has been introduced into Christendom from your pretended appearance of harmony and unity. They can see that your efforts to make peace are nothing else than to cause turmoil against the common good of peace. They see well that you never storm more fiercely against the truth than when you pretend to defend it. It grieves them that such wise people have suffered your hidden deceit so long. It grieves them that reason has shown all its power to help wickedness, hope and idolatry. It grieves them that virtue has served vices, a holy life has served hypocrisy, prudence has served guile, and justice has served tyranny with such diligence. They rejoice that God now does not oppose God, that Christ does not oppose Christ. They rejoice that in former times guile did not do such great violence to truth as it now does, so that hereafter iniquity against religion may do no more than permanence for truth. You see that all concilia are held for the sake of common benefit, that you have sought your own benefit by suppressing the truth, and would much rather let the gospel perish than let something of your honor and dignity, that is, of your impudent outrage, fall.
12) And truly, Pope Paul does nothing different today, because he, as the princes with
If a more convenient time and city for dealing with religion should arise, and he did not want to come to it, he would consider it fair to repay him equally with equally, that he should not come to it, because the kings do not come to his concilio now.
13. May God grant that we do not forever quarrel and bicker among ourselves with such insults, nor, when we are most vehemently at odds, may each of us boast on his own side that he has the best cause. God grant that the immovable and confirmed truth may break the only pretensions of the deceivers. God grant that once there is peace in the world, there will be time and time to act on the Christian religion. Unless the kings are at one among themselves, drop the wars and strive for peace, we do not see what good it would do to set up a concilium, even if it is highly desired, because effort and work are lost. Indeed, since they are busy with wars and weapons, and think of nothing else but war, that the pope would not turn everything to his advantage and confirm all errors, if he were to hold a concilium in the absence of the kings; and no wonder, since they cannot be present, who would otherwise come to it, and do not yield so much of our rights to the pope: would not the pope, for his advantage and to handle the errors, arrange and set everything in order?
How could one of our people not refuse to go to Mantua if he were senseless? where one must travel with great danger, and it is convenient for us to do so, which is surrounded everywhere, O Paule, with your cousins, friends, brothers-in-law, who are related to you by fatherland, by nature, for profit, or elsewhere? Is he not worthy of death who throws himself into the fire alive and sighted? Since your enemy (that is, a heretic, as the heretics say) puts his life in danger at this time, who travels to Cremon, which is close to Mantua, could one of ours be safe in Mantua? How, if Mantua were not big enough to accommodate so many guests, if otherwise all those who belong to a Concilio come? How that the way from there to Mantua is full of danger? Do you not know that
of all laws is opinion that no one may travel by unsafe ways to a Concilio? How that he has not yet obtained for us a safe conduct to travel now and then from those under whose power the cities lie? And even if he had obtained it, we would be presumptuous if we ourselves (because we may and should be justly afraid) set out on such a dangerous way. For truly, as things now stand, he who travels from England to Mantua cannot be safe, for he would be foolish. It is obvious that the popes have never kept faith in such matters. How many times have the pope's cunning, deceitfulness and malice caused the death of those who were traveling with a safe escort to a concilium? It is not new that the popes are faithless and do not keep their promise, but against their oath have sullied their hands in innocent blood of pious people.
(15) But we insist too long on what is common to us with other nations; we will no longer speak of it, but only say more about it, which should especially move the king of England, all Englishmen. Is there anyone who does not know that Pope Paul is hostile to the king, and secretly seeks his life with all cunning, [because] he has expelled the tyrant? Likewise he seeks to destroy the bishops and the nobility, by whose diligence and counsel he was expelled. Who does not see that the pope is so completely inflamed with hatred, and that he can no longer contain his impetuous anger, nor his malice? He is a public enemy, do not hide it; he moves everyone against the king, and strengthens them to destroy the kingdom. All this year he has provoked the English to revolt with money and offered honors. We will not say how with greater diligence and equal malice he has managed to incite the Christian princes against us. Without a doubt, the governor of Christ proves by his life how he understands what Christ said. He thinks that he is a governor of Christ, because it behooves him to say: "I have not come to send peace, but the sword", not that Christ wants his Christians to be armed, but that the cruel murderers abuse the blood of their neighbor to the death. We are almost astonished that they often rage against others, because they show and prove us, who have received no small benefit from us, scorn and ridicule for gratitude, and violence for charity with all diligence. We have no desire here to recount how many benefits we have shown to the popes.
are lost. They may go, the ungrateful people, they are not worthy to be called or to be called men, and truly, such people that one does not know whether God or men should hate them more fiercely, when we would not have learned to grant good also to the enemies. What evil should we wish them that we would not be respected for it, that we would have wished too little for their wickedness shown to us? Only this we wish for them, that God may give them a better mind.
16. thanks be to god! we have put an end to their rebelliousness, but in such a way that we will be on guard against the enemies forever; indeed, because they are at enmity with us, we will not leave the herd, lest they tear the bloodthirsty wolves. Yea, all holy list, because they do not harm any but the deceivers themselves. Do harm, disappear, and indicate how they wish us harm, and with great eagerness would like to harm us. But the recognized enemy cannot harm anyone but a fool or a careless one. The judgment of Clem entis the Seventh and Paul the Third, which we have despised, remains and persists in our hearts. They are concerned that, if we escape without harm and punishment, the other princes of Christendom will no longer tolerate or suffer the Pope's power and authority, which is unjust. It grieves them that the way in England should be closed to their tyranny, pride and avarice. They can ill suffer that they are deprived of our ancestors' privilege, that is, of the power to charm and rob our citizens, even ourselves. They think it is unreasonable that we want to demand cheap things from them, who do not want to be subject to any law. They think we do them an injustice when we do not want to allow them to do injustice to other people. They can see that they have lost a large sum of gold because the indulgence fair has fallen. They cannot sell any more bulls. And no wonder, because England has come to understand. Everyone knows that those who give gold for lead are foolish, even though St. Peter's and St. Paul's faces are set on a fraud. It grieves everyone that they are so wicked and bold, and use the face of the saints for their own benefit. Truly, if God were to be ungracious to us and take away our reason and understanding, the pope in England would not only no longer have any authority or prestige, but would also no longer be remembered in a short time. Certainly he shall exercise his power against us and our citizens.
no longer use it. We want to get advice from him, if we want to be mistaken, deceived and betrayed; whether you can expect anything else from him (because one can assume from the fraudulently laid foundation that the whole building must be fraudulent), than that they will see the Christians, torture and burn them, and falsify the truth, even destroy it completely? If anything else is ordered in the Mantuan Assembly, remember with us that this is not a low praise of the popes, that they always misuse the appearance of respectability to exterminate respectability; if it pleases them, they want to be seen to have abated something to our liking, and yet they are never more to be feared than if they live to please us; they will allow themselves to be deceived, and will yield some of their doctrine, and will also moderate and drop some abuses, and just so, if they allow such things, they will demand much greater and heavier things of us. It cannot well happen that you can be sufficiently guarded against them. Truly, let whoever wants to go to the cunning and deceitful fair, we will not give in to our right, we will not come ourselves, nor will we send any of our people there.
So far we have spoken of this matter as if the Concilium at Mantua were going on. Now we want to say a little about the Bulla, which the Concilium has scattered on the first of November, unnamed some Malstatt.
18 It is to be believed that the Concilium will not be held anywhere, if the pope does not find a place where his relatives can go and attend, and that no decrees against the Christian religion will be made in it. It has happened as if God loves the Pope and his relatives, and it is well that the Mantuan Concilium is postponed to another time. Why then? For what reason, since there are now those in the city of Mantua who think that your will must be obeyed? Why, Paule, do you not keep your promise? Why don't you assemble a concilium?
19 The Bulla answers us well: We hear that Duke Frederick of Mantua, when he gave us an answer, made himself difficult about it, and said that there wanted to be a large army and money to pay it; and the same is nothing else than that he has denied his city to the Concilio to us. What should go to the heart of great lords, if this great disgrace does not move, embitter nor enrage all their minds? Do you not properly mock and despise the emperor and the other kings of the world, that you should make them angry with their great aftermath?
Do you call for a concilium in a city where you yourself are not allowed to hold a concilium? If kings have ever been mocked, you mock them by asking them to go where you cannot go, or by extending the concilium and not naming a place. If they had obeyed you and come to Mantua, where you had demanded them all, they would have had to return home with scorn and derision.
020 Thou hast cause why thou shouldest accuse the princes, when they shall not appear at thy bidding, seeing thou now demandest of them, and laughest at them so shamefully, and mockest them. Let it be that they all recognize you as their master to be obedient to you; would it not be to fear that they would depart from obedience, if you would so abuse your power against them? Now that they are not to obey thee in any way, and that thou art commanded to obey not only the king, as the chief, but all his captains in order and command; how canst thou wonder that the kings should hereafter be at thy will, whom thou so openly apeest and dissemble? Who has ever been so impudent, bold, and insolent as to require the kings to a concilio, and not to indicate a certain place there for counsel? But Pope Paul requires the kings to a concilio: Where to? Nowhere. Is it not that the kings ape and fool, what is ape and fool?
But at last he remembers "how much he has disgraced them all, or ridiculed and mocked them," and pretends to be sorry. Indeed, it is a great art to him to pretend to be sorry, who can pretend to all things. He says that he had hoped, but was deceived, that the Duke of Mantua would have willingly and gladly allowed his city of Mantua to have a concilio; now the Duke did not want to do it, because he would be sufficiently provided with footmen and pay to maintain them. Therefore, the pope is concerned that some might have set out on their journey to Mantua at his request, and that they will have to return home with their great loss. And so that all men may hear how the popes have nothing to fear, he says: such great injustices, done to all the world, because it is not his fault but someone else's, he must tolerate and bear all the more easily.
22 So, is it not enough that you mock and revile the absentees, you also trouble Duke Frederick of Mantua with your guilt? What wrong has he done, that he should have brought such a great multitude of people without an addition of men-of-war?
will not take him into his city? But thou banishest thy brethren and thy children, patriarchs, archbishops, abbots, and others, prelates of churches and monasteries, that they come not into the place where they cannot be. Will the arrows of thy thunderbolts, which are shot, be revoked [by thee] according to thy pleasure, as often as it pleaseth thee? But thou mayest excuse thyself, and easily discharge all blame, because thou sayest it is not fair, but a wicked example, to hold a concilium with men of war. Is that not his thing, quite good papal? If you do not order the duke's protection, he will not trust his city to you and yours; but if you order warriors there, no one will come there except those bound to you by oaths; with the lists you easily give day, so that all the world suspects you beforehand that you do not want to suffer a general concilium.
You want them all to be present with you on the first day of November, and you yourself do not yet know where you want to be. But what matters where you ask us to be, since it is the same: to be nowhere, and to be in the place where the council cannot be held. No city serves you as well as any city, since you have decided not to hold a council anywhere. Yes, it is more useful for you, because you do not want to be there, not to appoint a city, but to indicate a certain place, you can also easily free your faith, if you promise nothing. It is a great honor to the pope that he has not mocked and made fun of the princes more than once. And certainly, if he finally sets up a place, there is no doubt that he will give us one in his cities (although they are not his, but are only respected and considered to be his), which his ancestors brought to themselves by force and cunning, and which he owns and has with an evil conscience, against justice and all equity, (And if he should ask us to go there, he himself cannot go there, for he has an army with him.) Whether these are not great fools, but they are not the only ones who have the right to go there. Would these not be great fools, who once were mocked or driven about, and now at another time would be led about and deceived? Is it not believable that we are deceived when we believe him who promises us that he cannot keep us, even if he wants to? Now he would not, if he could.
24 But we insist on things for too long,
which do not concern us. If he chooses a city which he wants, which is safe, where everyone can come without fear and danger, we will never come to a council to which he calls us. Yes, we want to publicly declare to Pope Paulo and his followers, which we have often said before, that they have no right nor power in England; we do not give them any, nor do we want to grant them any, and everything that they have valued and demanded from us by force and trickery in the past, we want to demand again by right, and by good right. We have given you primacy in the past. If now your power over us has had a beginning with our consent, it shall now also have an end with our consent. Since we gave it, why should we not have taken it away again? In former times we wrote that we were less than the popes; and as long as we let ourselves think that we were less, we were obedient to them. But now we write much differently. Therefore, if we are not obedient to their decrees and commandments afterwards, they have no reason to be very astonished; worldly and divine rights are for us. A freeman does not abandon his freedom, and even if one writes himself a servant, he has not violated the cause of his freedom. If they want to impose the habit on us, they may answer Cypriano: Where truth is not in the habit, the habit is nothing but an old error. What is it that Christ says, "I am the way, the life, and the truth"; he never said, "I am the habit. Will you quarrel with us that you have custom for yourselves, and we have the Scriptures for ourselves? How often does Christ exhort you (if you are otherwise his disciples, who are wiser than your Doctor, Christ, that you reject his laws, and lift up your own traditions) that you should not be chief, nor exalt and exalt yourselves above the other etc. But in this public and bright matter we will no longer persist.
We desire and wish, by order of the Emperor and the Christian princes, a safe and free concilium, so that truth and religion may be advised, which are no longer suppressed by any other thing than the concilia of the Roman bishops, even Rotterianism. Now, recently, errors, abuses and idolatry have increased excessively. Therefore become wise at last, you princes who rule the world, so that you may find counsel and help against so many pestilences and errors of the sick church. For all wise men despair of a general council. We respect-
that it is best, however, because we rather desire a concilium than hope that each one will eradicate the errors in his realm by his orders. We have communicated our advice to all, and if we have given good advice, we consider that there is no need for an admonisher to demand it. I have a good hope that any king will help the kings' majesty, which has now been completed again, so that they will no longer raise wolves, and if they want to hear us, they will not subscribe to the popes' cunning suggestions. O princes, help the work begun! Your honor, dignity and majesty have returned to their rightful place; remember that this one thing is most proper and due to your office, that you help and assist the truth and the Christian religion. Beware that the enemy's cunning is no more powerful than your might; help us wage an eternal war against the vices of the popes.
26. so far be obedient to their decrees, where they now at Mantua, at this or [another] Concilio, set, order or command something that will help the Christian faith and declare the truth; this accept willingly, not for the sake of Pabst and his Cardinals, but that such honor will be given to the Christian faith and the truth cheaply forever. The truth and what is honest we gladly learn, even from a pagan; and in the same way, as we gladly want to allow everything that will be useful and conducive to the Christian faith, so again, if they will order, set or command something, to the detriment of the truth, to the advancement of its primacy and to confirm its power, or that the right, power and majesty of kings will be diminished, insulted, or weakened, so we hereby proclaim to the whole world that we have not accepted it, nor do we ever want to accept it.
So you believers in Christ of the whole world have heard what we wanted to write about the General Council; we also believe that it is known and obvious to you that the pope, bishop and cardinal do not desire a council for the sake of truth, but so that truth and Christ may be suppressed. You understand that it is not convenient to hold a concilium at this time, that even Mantua, the city, is not convenient, indeed no city anywhere; you see that there is even a small hope for a general concilio. You see how you are admonished in what way every prince should restore peace to the disrupted and divided religion. If anyone among you
If anyone knows better advice, we will gladly follow it, especially with regard to religion. We do not want to use our advice if someone better will advise us. May God Almighty increase the desire of our hearts to pour out the same advice that He has given us according to His goodness, or a better one, not only in us, but in all people. To him be glory and praise at all times, amen.
1246 Henry the Eighth, King of England and France 2c, writing to the Imperial Majesty, to all other Christian kings and potentates, in which the king shows cause why he will not come to Vicenza to the Concilio (which is called with a false title general), and how dangerous it is for all others who have accepted the Gospel of Christ to appear there. London, April 8, 1539.
See the previous number.
Translated from the Latin by Justus Jonas.
By the Grace of God, Henry the Eighth, King in England and France etc., the Roman Emperor, all kings, princes and all Christians etc.
(1) A book was recently written and published in our name and in the name of all our subjects, in which sufficient and superfluous reasons were given why we rejected the concilium which the Roman bishop, boasting and pretending to his stolen and usurped power (which is neither commanded to him by God nor to be suffered any longer by other rulers), invented: first, as if it were to be at Mantua; then, without expressing any place or certain place, he extended his favor to Calend. Novembris, as he has thereby sufficiently given to understand that all that would be decided in the same concilio and assembly of the people, who are all of one opinion and sworn into one sect, or also in any such synod, which the Roman bishop sets up by his false, arrogated, supposed power, may not bring harm or damage to our things.
2 And we have considered it unnecessary to protest so often anew with new work and to refuse the Concilium, as often as the Roman bishop, and those whose art and intellect he always needs to adorn his deceit, invent their own way to ape the people through Romanist pieces.
(3) However, if at this time, due to both change of place and location, and also for other reasons, some misgivings have occurred to us, which it may be useful for all the world to know and hear, we have considered that we have not acted inappropriately to the inclination and love that we bear toward the Christian religion and faith, if by this writing of ours, as by an addition, we have confirmed our previous opinion and refusal of the Concilii.
4. And we hereby wish to confirm the same, but nevertheless protest that we have let the reported book and its attached preface go out with the opinion that we are not as eager as any other Christian princes and potentates for a public common council, or that we do not want to appear willingly and gladly; For we hereby most diligently admonish and request all Christian princes and potentates, all cities of Christendom, that they will certainly consider that we desire nothing more than that such a council may finally be held, which may truly be called a common, general, free, Christian council, as we have in our previous protestation of the council at Mantua somewhat designed.
For truly, as our forefathers invented nothing more holy, more Christian, than that in important matters the Christian estates should thus come together, especially if the Concilia were so held, and finally directed, as it was meant at first: so also there is nothing that brings greater danger, more terrible harm to Christendom, to the faith, to religion, than the Concilia, if they are misused for avarice, vain honor, self-interest, and confirmation of all errors.
(6) Conciliation is called general and common from the beginning, and this word of his implies sufficiently that not only the bishops or the like, but all Christians who are in doubt about an article among themselves, may publicly, freely, and without all danger and timidity, express their doubts and opinions. For if what is decided in a common council concerns all those by whose consent it is done, it is also reasonable that everyone whom it concerns should speak his mind freely, without fear or hindrance.
7 There is no doubt that such a council cannot or may not be called general, since only those are heard who have decided among themselves to applaud the pope at all times and to hold publicly against the Holy Scriptures.
8 It cannot be a general council, nor can it be called one, since the Pope's part is both advocate and adversary, both plaintiff and judge. Yes, it is against all reason, against all natural rights, that we should suffer ourselves to be burdened with such an unjust law and burden; if we were deprived of all protection and salvation, there would be no refuge or consolation left for us to flee to, if we were highly offended and burdened by the pope. The pope and his followers are completely hostile to us, and would like to ruin us and our kingdom to the ground and turn back, of which we have much public evidence, and which is before the eyes of almost the whole world.
(9) Therefore we have acted contrary to all reason and nature, if we grant men power alone to judge us. His, the pope's, honor and glory are first sought through false worship, through unjust violence and tyranny and vain deceit, wicked trickery and deceitfulness; his sovereignty is introduced through the deceitful use of a spiritual appearance against God, against the old true religion, against the holy Scriptures, and thus established with the passage of time. His primacy, that he alone wants to be the supreme before all our bishops and churches, has come to the time when all the world was in ignorance, through ambition of bishops and church shepherds, through ignorance and misunderstanding of some necessary sayings of the holy scriptures. All this, when the mists and vapors of such errors are dispelled by the sun and light of the Gospel, has not only fallen in our country, but it is to be expected that it will soon fall everywhere.
(10) But would not all this be restored? Would not his majesty and honor be completely restored to him? Would not such papal Roman power, which has neither measure nor end, trouble great kings, all potentates? Wouldn't the primacy want to rule everywhere? if such a completely suspicious judge wanted to or should take such a well-founded, public honor, divine and good cause, of his own bad will and pleasure, out of our hands. There is truly no one without wit or completely blind who cannot soon realize here what this most important, most necessary religious matter, of which all high disputations are, would have for an outcome and end if such a bitter, harmful, public enemy of all truth were to pass judgment on it.
(11) Therefore, if it may be, and always is possible to obtain it, we want to and we do not want to....
We are holding such a council in the hope that the necessary things and articles may be reformed and made right, which are erroneous and perverted by the pope; without which reformation the whole Christian religion might finally perish.
12. As we heartily desire such a free, Christian council, and consider that everyone should seek and ask for it through diligent prayer: We therefore consider that it is proper and proper to our royal office to prevent and avoid with all diligence that such cunning and various frauds of the Roman popes may not be detrimental to any of our subjects, and also to diligently warn and admonish the other Christian princes and potentates, that the pope may not abuse the power of kings, princes and great lords to eradicate the blessed root of the implanted gospel, that he may not deprive the princes of their authority, the kings of their sovereignty and majesty, as he pleases.
We have no doubt that any God-fearing, reverent reader will easily like what he reads in the following book, which we have not only written and sent out on our account, but that all the world may hear of the great infidelity, cunning and deceit of the papists, and also understand how highly we desire and wish that the discord in the matter of religion may come to a good, blessed end. What was said about Mantua at the time when the local council was appointed, may well be written and said about Vicenza now, for everything rhymes with each other. And it is not believable that more suitable persons should come together in Vicenza to speak of the great things of the Christian faith than were in Mantua last year. He who has been deceived twice, and has been deceived out of unfaithfulness, and comes back the third time, is truly mocked and ridiculed. After some first hurried to Mantua, and only found out halfway that nothing would come of it, so that they had to turn back, we take care that they will not soon be so foolish again, once they have gone such a long way in vain, that they will set out again on the journey, or let themselves be laughed at again. So is such speed and all the burdensome occasion of the present time, and of all things, that the religious trade should be harmed, but that it should be done conveniently and easily.
14 For in all the world all sorts of swift dealings with wars, even driving the Turk.
If this is the case, it must be an enemy of religion who would consider this a convenient time to assemble concilia. For, truly, the high, great affairs and matters that we have with and against the pope or bishop at Rome are much, and much more important to be respected than that they can be carried out in these troubled times, or in our absence, even if it were quiet peace, without great difficulty and danger, be ordered to lawyers.
15 We do not really know what the other princes and potentates intend to do. We, for our part, do not know at this time how to leave our kingdom or to be absent, nor do we know our most important matters to anyone, except that we are in our own person to command and to trust; and unless other and more convenient judges are set down, also a more convenient place where our cause may be acted upon. If the other things were there, of which we complain, we do not intend to attend such a council; we do not want to make in any way the judge of these things of ours, who before, many years ago, in an unheard matter, had passed judgment against us. We desire and want that this doctrine, which we lead and confess, be heard according to all necessity and held against the holy Scriptures, as the right touchstone. What has not been discussed and considered we will not allow to be dismissed; we will not allow this matter to be suppressed unheard; we will not allow the truth to be trampled underfoot so publicly, and we will not admit it, suffer it, or tolerate it; and there shall not be one jot or one tittle of Christ's teaching, we will, with God's help, dare to preserve and protect it with our lives and kingdom, and all those who challenge or oppress this blessed teaching we will eternally consider as our enemies. Just as we have eternally eradicated and abolished in our kingdom all the traditions and statutes of the popes of old, which strengthened their tyranny, exalted and increased their splendor and court, so we, by the grace of Christ, will eternally watch and diligently guard that no new traditions be made by our consent, which might bind us or our kingdom. And is it ever true that where there are people who are not willingly blind themselves, there is no doubt that the Spirit of Christ teaches the godly. And even a heathen can judge by common natural reason how the sovereignty and power of the pope is not at all founded nor to be respected.
16 The noble Prince Frederick, Duke of Mantua, has also given a notable example of this;
and as he then had the good right to deny the pope the place and location for the concilium in Mantua, thus in a way he offered the pope checkmate 1). But if the pope was serious about holding a council in Mantua, and if he has jure äivino, or by God's command, right and authority, power and authority, to summon the princes wherever he pleases, why did he not use his high authority here to choose a place that he wants? The pope chose Mantua, but the duke would not allow him to do so. If Paul the Third has such authority as he claims, why did he not force Duke Frederick to grant the concilium in Mantua? The duke did not want to allow it, and, what is even more, he forbade to admit anyone to Mantua. Where are here the thunderbolts of the pope, and terrible commandments and bulls? Why did he not force the one from Mantua? How is it that plenitudo potestatis and sovereignty fail? Does not the pope summon the kings and princes in vain and in vain, if they will not be admitted to the place where he summoned them?
Would not the kings, princes and potentates also say that they have good reason and right not to come, if the Duke of Mantua refuses the place and location that the pope has chosen? If the other princes and potentates act in the same way with the pope, where will the pope finally find a place for his concilio? Again, if the princes grant the pope this power to assemble the council, they must necessarily also let him choose a place where he cannot use such his power; or shall he thus have power to assemble the council, and yet always be uncertain of the place?
Truly, the pope does not use his own cities much in place of the concilii. The pious man is so faithful and kind to others that he does not use much to host princes in his cities. And if he required us to have one in his cities, how could we be safe under such a great enemy's authority? We would not have much room or time to deal with religion; we would have to take care how to avoid all kinds of secret treacheries; we would not be able to deal much with articles of Christian doctrine; we would have to take care how to be safe of life.
19 Therefore, through this shows his own That,
1) In the old edition: "Schmachmatt".
The pope says enough that he has no sovereignty, power or authority in places subject to foreign sovereigns; and therefore, if he were to promise a concilium in such places in the future, he promises that which is to be held with other people, and will deceive us again. But if he asks us to come to him, we do not know how to trust the host and his table; we would rather stay hungry than eat at the host's table.
20 But if they say that a place has been found in Venice, they should not look for another one; as if the same thing could not happen in Venice as happened in Mantua; as if it were plausible that the Venetians, being wise, experienced, and highly knowledgeable people, would not spare and take care of the same thing that the duke took care of in Mantua. And if we consider the present situation of the Venetians, we cannot believe that they would entrust their city of Vicenza to so many foreign nations without a united army and a goodly garrison, or that they would provide it with warriors for such a long time at such great expense. And although the Venetians wanted to bear the expenses with provisions and other things, Paul the Third himself confesses that it is an annoyance and a bad example to hold such a concilium that it is similar to a military camp.
21. Be it as it may, we have requested, and all of you have asked, that you do not complain about reading and considering the letter that we made before the concilio that was to be assembled in Mantua: We have no doubt that you, as honorable and honest people, will easily applaud us against the adversaries' deceit and fraud, and will note here that in this matter we did not give in too much to our own feelings, did not seek anything self-serving, but for very important and urgent, frugal reasons, we suspiciously refused concilium, coercion and resolution.
But that this letter of ours may please everyone and all, we take care not to be too harsh to urge or request; if that which we have not unreasonably indicated here pleases those who understand. If what we have indicated here is not unreasonable, it is enough to please those who understand; evil and dangerous people's slander and false statements do not move us or move us only a little.
(23) And if anyone should think that we have written too harshly against the pope's cunning and deceit, let it be considered that we are hostile to great vices, and that we have not done this out of a bitter and evil spirit.
24. and so that the pope and his may ver-
2144 Erl. (2.) 25, S78-28I. Section 2: Conciliis and churches. No. 1246 f. W. XVI, 2614-2616. 2145
that we may not only fight against them, but against their great vice, we pray, and have exhorted all men to earnest prayer, to call upon God to open their eyes, to soften the great hardening and hardness of their hearts, that in the end they may also all join with us in promoting the praise and glory of the eternal true God, our Lord Jesus Christ, and forget their own vain glory.
We wish God's grace, salvation and all good to the Roman Emperor, to all Christian kings, princes and potentates, and to all people who desire to hear and spread the Gospel of Christ. Date at London in our palace, 6 Iäu8 Aprilis [8 April], of our empire in the 39th year.
1247 D. Mart. Luther's writing "von den Conciliis und Kirchen," in which he shows that the pope is only mocking Christianity with the concilio, which has been scheduled here and there and has been postponed so many times. Completed in the first half of March, published in April 1539.
This writing belongs to the most learned and most carefully elaborated writings of Luther. He worked on it as early as 1538 and, as we learn from a letter from Luther to Melanchthon dated March 14, 1539 (De Wette, Vol. V, p. 172), completed it in the first half of March 1539. On March 16, Spalatin, who was present in Wittenberg, wrote to Wenceslaus Link that the book was already in print and would go out at Easter Mass (in April). On May 7, Justus Jonas was already busy translating this book into Latin. The first edition appeared under the title: "Von den Concilijs vnd Kirchen. D. Mart. Luth. Wittemberg. 1539." At the end: "Gedruckt zu Wittemberg durch Hans Lufft. M.D.XXXIX." 33 sheets in octavo. In the same year, an edition in quarto appeared by the same; also a reprint in Strasbourg by "Crafft müller". In the collective editions: in the Wittenberg (1554), vol. VII, p. 501; in the Jena (1568), vol. VII, p. 218; in the Altenburg, vol. VII, p. 235; in the Leipzig, vol. XXI, p. 242; in the Erlanger (1st), vol. 25, p. 219 and in the second edition, vol. 25, p. 280. - We have left the headings, which Walch set according to the Wittenberg and Jena editions. - The third part of our writing appeared in a single edition under the title: "Von der Kirchen, Was, wer vnd wo sie sey, vn wo bey man sie erkennen sol. D. Mar. Luther. 1540." No place given, 4 quarto sheets. A writing published under a very similar title is not to be confused with this, a large section from Luther's writing "Wider Hans Wurst," which in the Wittenberg edition (1554), vol. VII, pp. 553 d to 565, has the title: "Von der alten rechten Kirchen, Was, wo und wer sie sey, vnd wo bey man sie erkennen sol." The entire writing is then reprinted in the Wittenberg (1559), vol. XII, pp. 310 ff.
D. Mart. Luther's Preface.
I. I have often laughed myself when I have seen dogs being offered a morsel of bread with a knife, and when they snatched at it, beaten on the snouts with the handle, so that the poor dogs had to suffer not only the damage, but also the pain; and it is a fine laugh. At that time, I did not think that the devil would also laugh at us humans and consider us to be such poor dogs, until I learned it from the most holy father, the pope, both in his bulls, books, and daily practices, since he also practices such a dog's joke with Christianity; but Lord God! how with great harm to souls, and mockery of the divine majesty. Just as he is doing now with the Concilio. All the world has cried out and waited for it, the good emperor and the whole empire have been working for it for twenty years, the pope has always been put off and put off, and the emperor, as a dog, has always been offered a morsel of bread until he sees his time, and then he beats him over the muzzle and mocks him as his fool and juggler.
For he is now writing out the Council for the third time, but first sends his apostles into the countries, and has kings and princes sworn in that they should remain with the Pope's teachings. The bishops and their clergy agree to this, and do not want to give in to anything or allow anything to be reformed. And so the concilium has already been decided before it begins. Namely, that nothing is to be reformed, but everything is to be kept as it has been customary until now. Is this not a fine concilium? It has not yet begun, and has already determined what it should accomplish when it begins. That is to say, it has beaten the Emperor to the punch, yes, it has overtaken the Holy Spirit and is far ahead of him. But I have worried about it and have often written and said that they would not and could not hold a council unless they had first captured the emperor, kings and princes and had them in their hands, so that they might be free to do whatever they wanted, to strengthen their tyranny and to press Christendom with a much heavier burden than ever before.
3. In the name of God, if you, lords, emperors, kings, princes, like it that such desperate, damned people trump you on the mouth and beat you on the snouts, then we must let it happen, and think, They have done worse before, when they deposed kings and emperors, cursed them, chased them away, betrayed them, murdered them, and played the devil's will with them, as the histories testify, and still intend to do so. Christ will nevertheless know how to find and preserve his Christianity, even against the infernal gates, even if emperors and kings could not and would not do anything about it. He can more easily get their help, nor can they get his help. How did he have to do before kings and emperors were born? And how would he have to do if there were no emperor or king now, even though the world was full of devils raging against him? He is not unaccustomed to eating sour food, and can cook much more sour food. Woe to those who have to eat it!
4. But we poor, weak Christians, who must be called heretics by such saints, should be cheerful and of good cheer, praise and thank God, the Father of all mercy, with all joy, that he takes care of us so warmly, and strikes our murderers and bloodhounds with such Egyptian blindness and Jewish madness, that they must reproach them for not giving way to anything bad in any pieces, and want to let Christianity perish before they want to reform the least idolatry (of which they are full and overflowing). They boast of this, and they do it. We should be happy (I say). For in this way they make our cause better than we ever desired, and their cause worse than they may now think. They know and confess that they are wrong in many things, and that the Scriptures and God are against them, and yet they want to go headlong against God, and knowingly defend wrong for right. Let a poor Christian go to the sacrament for such consolation, even without confession, and dare to touch a hundred necks where he would have them if he saw, or even had to grasp, that God reigns here and the devil there.
5 Thus we now have the final decision of the future Concilii on Vincent, and the
The strict judgment of the most recent Conciliar (which is to be considered as good) that all the world should despair of the reformation of the church, and that no interrogation can be permitted, but they want to let Christianity (as they boast) perish, that is, to have the devil himself as God and Lord, before they have Christ, and want to leave a small piece of their idolatry. Not enough of this, but they want to force us poor Christians with the sword, so that we should also knowingly worship the devil with them and blaspheme Christ. Such defiance has never been read or experienced in any history or time. Other tyrants have the poor honor of ignorantly crucifying the Lord of Majesty, such as the Turks, the Gentiles and the Jews; but here are they who, under Christ's name, and as Christians, even the highest Christians, boast and arm themselves, speaking against Christ: We know that Christ's word and deed is against us; nevertheless we will not suffer his word nor yield to it, but he shall yield to us and suffer our idolatry; nevertheless we will be and be called Christians.
Since the pope and his followers refuse to hold a council and do not reform the church, nor do they offer any advice or help, but rather defend his tyranny with iniquity and let the church perish, we can go no further and must, as the pope has so miserably abandoned us, look elsewhere for advice and help, and first seek and ask our Lord Christ for a reformation. For the sake of such desperate tyrants' wickedness, which force us to despair of a concilio and reformation, we must not also despair of Christ, or leave the church without counsel and help, but do what we can, and let them go to the devil as they will.
7 And herewith they testify and shout about their own neck that they are the right antichrists and autocatacrites, who want to condemn themselves and be condemned stubbornly. They thereby exclude themselves from the church and publicly boast that they want to be and remain the worst enemies of the church. For whoever says that he would let the church perish before he would let himself be reformed or give way in some measure, he confesses that he is a man who is not a man.
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He clearly and publicly declares that he not only does not want to be a Christian, nor does he want to be in the church (which he would rather let perish, so that he remains and does not perish with the church), but he also wants to do that the church should perish; as they also terribly prove all this, about such words, and let so many hundred parishes become desolate, and the churches perish without pastors, preaching and sacrament.
8. in former times the bishops, even every Christian (as well as still) let themselves be tortured, and they perished with thanksgiving and joy for the dear church, and Christ himself perished for his church, so that the same would remain and be preserved. But the pope and his followers now boast that the church should perish for them, so that they may remain in their tyranny, idolatry, evil, and all kinds of wickedness. What do you think of these fellows? They want to stay, the church shall perish. Where do we want to go in or out? But if the church is to perish, Christ must first perish, on whom it is built, as on a rock against the gates of hell. If Christ is to perish, then God Himself must perish first, who laid such a rock and foundation. Who could have imagined that such great power would be with such lords, that the church would have to perish so easily, together with Christ and God Himself? They must be far, far more powerful than the gates of hell and all the devils before whom the church has remained and must remain.
(9) They cry out against themselves that they do not want to be the church, nor in the church, but want to be the worst enemies of the church and help it to perish. They have plagued us so well up to now with the words: church, church! and there has been no end to the screaming and spouting that they should be taken for the church; and they have miserably heresied, cursed and murdered us, so that we do not want to hear them as the church. Now I think we are honestly and powerfully absolved that they no longer want to call us heretics, nor can they, because they no longer want to be called the church, but want to "let the church perish" as enemies, and also help to suppress it. For it
It does not add up that they could be the church at the same time, and yet let the church perish before they would perish, even let a hair's breadth of them perish. That is out, and is called: Ex ore tuo te judico, serve nequam.
(10) If the Day of Judgment were not near, it would not be surprising that heaven and earth would fall over such blasphemy. But because God can suffer such things, the Day must not be far away. Yet they laugh at it all, and do not think that God has blinded them, made them insane, mad and foolish, but must consider it great wisdom and manhood. I would also be safe with them if they were alone in their raving. But the great wrath of God, which is shown in them, frightens me very much, and it would be high time and need that we all meant and prayed with earnestness, as Christ did over Jerusalem [Luc. 23, 28.], and forbade the women not to weep over him, but over themselves and their children. For they do not believe that the time of their visitation has come, and will not believe it, though they see, hear, smell, taste, touch and feel it.
(11) How should we now continue to attack it, because the pope does not want to give us a proper concilium, nor does he want to suffer some reformation, but wants to let the church perish with his own? And has therefore turned himself out of the church, so that he may remain and not perish in or with the church? He is gone and has given the valete to the church. How should we now (I say) attack or deal with it, because we must be without a pope? For we are the church, or in the church, if the papists want to go to the ground, so that they remain. We would nevertheless gladly remain, and with our Lord Christ and His Father, God of us all, do not want to perish so miserably in the face of the papists' defiance; yet we think that a concilium or reformation is necessary in the church, because we see such gross abuses that, if we were oxen and donkeys, silent as men or Christians, and could not notice them with our eyes or ears, we would have to feel them with our paws and claws and stumble over them. How? if we subordinate church against the abiding lords, without the pope and
Without their will, they themselves held a concilium and carried out a reformation, which would be very inconvenient for the remaining Junkers, and they would have to suffer the same? But we want to get to the point, because we have now lost the most holy head, the pope, and must advise ourselves, as much as our Lord will give.
That the church cannot be reformed according to the Fathers and the Councils. 1)
(1) Therefore, for some years, many among the papists have labored with the Conciliis and Fathers, until they have finally brought together all the Conciliis in one book: which work did not please me badly, since I had not seen the Conciliis together before. And among them (in my opinion) are some good, pious hearts, who would like to see the church reformed according to the same conciliar or fathers' ways and measures, as they are nevertheless also moved by the fact that the present state of the church in the papacy rhymes quite disgracefully (as is evident) with the conciliar and fathers' ways. But in this case their good opinion is completely in vain. For they undoubtedly intend such an opinion, that the pope with his own would or would have to enter into such a reformation. But this is in vain. For there the pope stands with his permanent masters, and defiantly says, against them as well as against us: they want to let the church perish before they want to give way a little, that is, they want to let Concilia and Fathers perish before they want to give way a little. For where one should follow the Conciliis and Fathers, help God, where do the Pope and the present bishops want to stay? Truly, they would have to become the subordinate church, and not be the abiding lords.
2 I will be silent about the old years, which may be counted as a thousand or fourteen hundred after the birth of Christ. It is not yet more than a hundred years that the holy way of the pope began, that he gave to a priest two fiefs, as cathedrals or parishes, of which the theologians of Paris and their comrades cried out many terrible things.
1) This superscription is in the Wittenberg and Jena editions.
and have murmured. I am not yet sixty years old, nor do I know that in my memory it has come to pass that one bishop has more than one foundation. But the pope has eaten everything, stolen annals and everything, and divided the bishoprics into threes, monasteries and benefices into tens and twenties. How can he spit all this back and let his office be torn apart for the sake of the fathers or concilia? Yes, you say, it is an abuse. Well then, take your old concilia and fathers before you, and reform all this. For it was not so a hundred years ago, or even sixty years ago, when thou wast not born.
What is the use of your reformation according to the Fathers and the Councils? Thou hearest that the pope and bishops will not suffer it. And if they can't stand the state of the church, as it was fifty years ago, when I and you were children: Dear, how do they want or can they stand that we want to reform them with the state of the church, as it was six hundred, thousand, fourteen hundred years ago? Such an undertaking is badly impossible, because the pope sits in the possession and wants to be unreformed. Therefore, both Concilia and Fathers must be in vain in such matters, along with everything we can think or say about them. For the Pope is above Concilia, above fathers, above kings, above God, above angels. Let me see, bring him down, and make the fathers and Concilia masters over him. If you do this, I will happily fall on you and assist you. But as long as this is not done, what is the use of your talking or writing much about conciliis or fathers? There is no one to take care of it. For if the pope does not want to be with us in the reformation, and to be thrown with us among the conciliis and fathers, together with his immortal lords cardinals and bishops, neither is concilium of any use, nor can some reformation be hoped for with him. For he pushes it all to the ground and makes us keep silent.
(4) But if they ask that we, according to the councils and fathers, let ourselves be reformed with them and help the church, even though the pope with his own would not do so nor suffer: I give two answers to this: either they are bitter, poisonous,
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evil, and do not mean it well; or are kind-hearted and mean it right, as much as they can. Let it be said to the first, that they first take themselves by the nose, and pull the beam out of their eye, together with the pope and cardinals, or immediately without the pope and cardinals, etc. win and hold the concilia and fathers dear. If this happens, then we, following such a holy example, want to be there quickly and become much better than they are. For we are not such desperate people (praise and thanks to God) that we would let the Church perish before we would give way, even in great pieces, if it is not against God, but are ready to perish until there is neither skin nor hair, before any harm or damage should befall the Church, as much as is in our knowledge and ability.
(5) But if they themselves do not respect the fathers and conciliarities, and yet want to force us to do so, that is also too crude, and we would have to say to them: Medice, cura teipsum, and as Christ says [Matt. 23:4]: "They lay upon men's necks infallible burdens, which they themselves do not want to touch with a finger. This is no good, and we have no small cause to refuse it, especially because they pretend such great holiness of the fathers and conciliarities, which we do not keep, and they themselves keep and show us nothing but in words and out of paper. For we confess and must confess that we are quite poor, weak Christians, and that in many ways.
First, that we have so much to do day and night on the faith, with reading, thinking, writing, teaching, exhorting, comforting, both ourselves and others, that truly neither time nor space is left to us, even to think whether concilia or fathers have ever been, let alone that we should concern ourselves with the high pieces of plates, chasubles, long skirts etc. and their high holiness. If they have risen so high and become even angelic, if they have faith so abundantly that they must be satisfied by the teusel, if they do not cause error in them, nor frighten stupid consciences: we weak Christians have not yet attained this, nor do we fear that we will not attain it on earth. Therefore they should be merciful to us.
and be merciful, and not condemn that we, according to their holiness, cannot be equal. For if we should go from our work, as we have in matters of faith, and, as the weak, submit to their strong holiness in clothing and food, we would leave our weak holiness, and yet not attain their high strong holiness, and thus sit down between two chairs.
But if they will not be gracious and merciful to us, we must let them be angels, and dance in paradise among the flowers, as they have long since torn the faith in their shoes, and in their heavenly holiness have no challenge from either the flesh or the world; we, however, labor and scrounge in the mud and mire, as they who are almost poor in the faith, and are beginning disciples, cannot be such high doctors and masters in the faith. For if we had as much faith as they seem to have, we would carry and hold plates, cassels, concilia and fathers much easier than they do. But because this is not the case, they carry it easily (for carrying nothing is carrying it very easily), meanwhile boasting that we do not want to carry it.
(8) Likewise, we poor Christians also have to do with the commandments of God, so much so that we cannot wait for other high works that they boast of in them spiritually, conciliatory and paternal. For we do and practice both ourselves and ours with the greatest diligence, that we love God above all things and our neighbor as ourselves; that we be humble and patient, merciful and mild, chaste and sober, not stingy nor envious, and what are the commandments of God more. We would like there to be no greed, avarice, usury, envy, lust, gluttony, adultery or lechery among us, but it is so weak and puny that we can do little of these good works. The great house remains as it is, and grows worse every day. Now you reckon, because we do such necessary works commanded by God so weakly, how can we leave them and give ourselves over to the high, strong, unnecessary works of which they tell us? If we had done these godly, low, contemptible (or as they destroy it) civil works, then, whether God wills it, we would also do
to do their spiritual, ecclesiastical works from meat eating, from clothes, from days etc.
(9) But they have done well, because they have indeed obeyed God's commandment, love God above all things, have neither avarice nor usury, neither adulterers nor fornicators, neither drunkards nor drunkards, neither pride nor envy, etc. but do all such lowly, good, godly works so easily that they go badly to idleness. Therefore it is fair that they, above such our civil works, do stronger and higher works, according to the church or fathers obedience, as they are much too strong to practice such low good works with us, have jumped far beyond and preceded us. But they should nevertheless, according to their high, strong mercy, and according to St. Paul's teaching, have compassion on us weak, poor Christians, and not condemn us or mock us that we go so childishly to learn at the pews, even crawl in the mud, and could not with such light feet and legs leap and dance above and apart from God's commandments, as they do, the strong heroes and giants, who can do greater and higher works, neither being God above all and loving the neighbor as themselves. Which St. Paul calls the fulfillment of the law, Rom. 13, 10, and Christ also, Matth. 5, 19.
(10) But if they will not have compassion on us, ask only for respite and time, until we have done the commandments of God and the lowly works of children, then we will gladly join in their high, spiritual, chivalrous, manly works. For what is the use of forcing a child to walk and work like a strong man? Nothing comes of it, the child cannot do it. So even we poor, weak Christians, who walk in God's commandments and His little good works as children at the pews, sometimes barely crawling on all fours, yes, even slipping on the ground, and Christ has to control us as a mother or maid controls a child, cannot walk and do like their strong, manly walking and doing; and God protect us for that, too. Therefore, let us spare ourselves from ecclesiastical and conciliar holiness (as they say) until we have nothing more to do in God's commandments and divine works.
and do not suffer such reformation as we cannot either. This much is to be answered this time to the first who in bad opinion desire such reformation in us.
(11) To the others who think it right and good, as those who hope, though in vain, that perhaps such a fine reformation, of their liking, could still come from the Fathers and Conciliis, whether the pope would not or would hinder it, I will again answer in good opinion: that I consider it an impossible undertaking, and truly do not know how it is to be attacked. For I have also read the fathers, even before I sat down so stiffly against the pope; I have also read them with better diligence, neither those who now defy and pride themselves against me through them. For I know that no one has tried to read a book of the Holy Scriptures in the schools and to use the Fathers' Scriptures for this purpose, as I have done. And let them take another book before them out of the holy scriptures, and seek the glosses of the fathers, and it shall be unto them as it was unto me, when I took the Epistle ad Ebraeos with St. Chrysostom's glosses, and Titum, Galatas with the help of St. Hieronymi, Genesin with the help of St. Ambrosii and Augustini, the Psalter with all the scribes that can be had, and so on. I have read more than they think, I have also gone through all the books, so that they are too presumptuous, who think that I have not read the Fathers; and they want to make me believe that this is a delicious thing, which I had to hold in low esteem 20 years ago, when I was supposed to read the Scriptures.
12 St. Bernard boasts that he learned his understanding from the trees, as oaks and firs, which were his doctors, that is, he practiced and received his thoughts from the Scriptures under the trees; he also says that he holds the holy fathers in high esteem, but does not respect everything they have said; he puts such a cause and equation: he would rather drink from the spring itself than from the booklet. As all men do, when they drink of the fountain, they forget the little book, because they need the little book to come to the fountain. So Scripture must remain master and judge; or if we follow the little book too closely, it will lead us too far from the spring, and we will lose both,
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The result is a new, more powerful, and more beautiful form of life, which will be lost in the salted sea, just as it was under the papacy.
But enough of that. We want to show the reasons why such a presumption is an impossible thing. First of all, it is obvious how the Concilion are not only unequal, but also opposed to each other; likewise the Fathers. If we should now want to bring them together, there would be much greater quarreling and disputation than there is now, from which we could never come. For since they (in such) are quite unequal and often against each other, we would first have to work out how to pick out the best and leave the other. Then things would be settled; one would say: If you want to keep them, keep them at all, or keep nothing. The other would say, "Yes, you pick out what you like and leave what you don't like. Who wants to be a shepherd here?
14 See the decree in which Gratianus had just such nobility that the book is also called Concordantia discordantia- rum, that is, he wanted to compare the fathers' and conciliates' disparate sayings, to tolerate the repugnant ones, and to pick out the best, and he got off like a crab; he often left out the best and kept the worst, and yet neither compared nor tolerated. As the lawyers themselves say, it stinks of honor and avarice, and a canonist is a pure ass. How much more should it be for us, then, if it came to this, that we wanted to harmonize all the fathers' and concilia's sayings or ways? Effort and work would be lost and made worse. And I do not want to enter into such disputation, for I know that there would be no end to it, and in the end we would have to keep a vain, uncertain thing, with damage to the futile, lost work and time. They are too yellow around the beak, the young paper clickers, and even too untried, that they think what they read and imagine, that must be so, and all the world adore, if they still do not know the ABC neither in the Scriptures, nor in the Conciliis and Fathers have tried; scream and spit therefore, do not know what they say or write.
15 I will be silent of the Gratiani. Sanct
Augustine writes lamentably ad Januarium that in his time the church was ready, that is, three hundred years after the birth of Christ (for he died in 1539, eleven hundred and two years later), and that it had been so well weighed down with the bishops' essays from time to time, that the Jews' nature had also become more unbearable and lazy. And puts clearly and dryly these words: Innumerabilibus servilibus oneribus premunt Ecclesiam, that is, with innumerable burdens they press the church; if the Jews are weighed down by God alone, not by men etc. He also says there that Christ has burdened his church with few and light ceremonies, namely baptism and sacrament, and indicates none more than these two, as everyone can read. The books are there, so that no one can blame me for inventing such things.
16 But he also puts a feminine tear into it, and says in the same place: Hoc genus habet liberas observationes, that is, no one is obliged to keep all these things, but may leave them without sin. If St. Augustine is not a heretic here, I will never be a heretic, who throws so many bishops, so many churches, into the fire in one heap, and points to baptism and sacrament alone. Eighth, that Christ did not want to burden the church with any more burdens, if it is to be called burdens in another way, which is nevertheless vain comfort and grace, as he says: "My burden is light, and my load is pleasant" [Matth. 11, 30.], that is, my burden is peace, and my load is pleasure.
17 However, the fine reasonable man does this honor to the great (or as it is called) universal or main conciliarities, separates them from the other and all bishops' essays, and says that they should be held in high esteem, and writes in the same place that one should keep such great main conciliarities in order, as it is very important, and that I need his words, saluberrima autori- tis, that is, it is very useful that one respects them splendidly. But he has never seen any of the same great conciliums, nor gained any in them, would perhaps have written differently or more about them. For there are no more neither four great Hanptconcilia in all books almost famous and known, so that the Roman-
The bishops compare them to the four Gospels, as they cry out in their decrees. The first is Nicenum, held at Nicea in Asia, in the fifteenth year of the great Constantine, almost 35 years before Augustine's birth. The other at Constantinople, in the third year of Gratiani the Emperor, and Theodosii the First, who reigned with each other. At that time, St. Augustine was still a pagan and not a Christian, a man of about 26 years, so he could not have taken care of all these things. He did not experience the third at Ephesus, much less the fourth at Chalcedon. All this can be found in the history and account of the years; that is certain.
18 I must say this for the sake of St. Augustine's word that the great principal conciliarities should be held in high esteem, as it is very important for his opinion to be understood, namely, that he alone spoke of the two conciliarities at Nicea and Constantinople, which he had not seen but learned from writings, and at that time no bishop was above the others. For the bishops, Roman or otherwise, could never have brought about such conciliarities if the emperors had not brought them together. Just as the particularia or small concilia show, so without the emperor's profession now and then in countries the bishops themselves have held among themselves. That I respect it, after my foolishness, the great concilia, or universalia, have such a name from the fact that the bishops are called together from all countries by the monarch, the great head or universal.
19 For the history will have to testify to me, and all papists should become mad, that the bishop of Rome, Sylvester, if the emperor Constantinus had not done it, the first Concilium at Nicea would have had to remain unconvened for his sake. And what did the wretched bishop of Rome want to do, since the bishops in Asia and Graecia were not subject to him? And if he had been able to do it without the Emperor Constantine's power, he would not have taken it to Nicea in Asia, so far across the sea, since no one gave in to his power (as he well knew and had experienced), but would have placed it in the Welschland to Rome, or close to it, and forced the Emperor to come there. Just so
I also say about the other three great concilia (as mentioned above): if the emperors Gratianus, Theodosius and the other Theodosius and Martianus had not assembled the same three great concilia, they would never have been held in Rome and all the bishops for the sake of the bishop. For the bishops in other lands gave as much to the Roman bishop as the bishop of Mainz, Trier, Cologne, one to the other, for the sake of supremacy, and much less.
(20) But it is seen in the histories that the Roman bishops also before always pestered, sicked, coughed and crowned for the rule over all bishops, but could not bring it about before the monarchs. For they wrote many letters, now in Africa, now in Asia, and so on, even before the Niceno Concilio, that nothing should be ordered publicly without the Roman See. But at that time no one complied, and the bishops at that time in Africa, Asia, Egypto, as if they did not hear it; although they give him fine good words, and humble themselves, yet they conceded nothing. You will find this if you read the histories and compare them diligently. But you must not turn to it and its hypocrites' cries, but keep the text and history in the face or mirror.
Since the word Concilium was highly exalted among Christians all over the world, also by the above-mentioned St. Augustine's Scripture, and since such fine monarchs or emperors were there, the Roman bishops always sought how they could bring the name Concilii to themselves, so that all Christendom would have to believe what they said and secretly become monarchs themselves under such a fine name (what does it matter, I am hitting the truth and their own conscience here, where they could have a conscience!) And so it has happened, they have experienced it and heard it, that they have now become Constantinus, Gratianus, Theodosius, Martianus, and much more than the same four monarchs, together with their four great main concilia. For Pabst's Concilia are now called: Sic volo, sic jubeo, sit pro ratione voluntas. But not in all the world, nor in all Christendom, but in that part of the Roman Empire which Carolus Magnus had; through him they have almost much
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until, possessed by all the devils, they have shamefully killed and trampled underfoot several emperors and betrayed them in many ways, as they still do wherever they can.
Of the Fathers' Scripture Authority. 1)
But this time, let that be enough, what Saint Augustine writes about the Conciliar. We also want to show what he thinks of the fathers. So he says of them in the letter to St. Hieronymum, which also Gratianus ciist. 9: I have learned that I alone do not hold the holy Scriptures to be erroneous; I read all the others as being as holy and learned as they can be, so I do not consider it right that they have taught thus, when they do not prove to me by Scripture or reason that [it] must be so. Item, in the same place in the decree there is also St. Augustine's saying from the preface librorum de Trinitate: Dear one, do not follow my writings like the holy Scriptures, but what you find in the holy Scriptures that you did not believe before, believe without a doubt; but in my writings you shall not have anything for certain that you had uncertain before, unless it is proved to you by me that it is certain.
23 He writes many more of these sayings in other places, as he says: "As I read other people's books, so I will also have read mine etc. I will leave the other sayings for now; the papists know well that such things are written in Augustine from time to time, and several of them are included in the decree. Still they do against their conscience that they pass over such sayings or suppress them; put the. The Fathers, Concilia, and even the bishops of Rome, who were generally very unlearned people, are above all this. St. Augustine must have sensed many shortcomings in the fathers who preceded him, because he wanted to be uncaptured, but to have subjected them all, including himself, to the Holy Scriptures. What would have been necessary for him to oppose his ancestors in this way, so that he also says: they are as holy and learned as they can be? He could have
1) This superscription is found in the Wittenberg and Jena editions.
say: yes, everything they write, I hold the same as the holy scriptures, because they are so holy and learned. But he says: No; as he also says in another letter to St. Jerome, who was very angry that St. Augustine did not let him like the commentary on the Galatians in one piece: Dear brother (as he has been a fine friendly man), I do not hope that you would have kept your books like the apostles' and prophets' books etc.
(24) If only a pious, fine man would not ascribe such letters to me and ask me not to respect my books like the books of the apostles and prophets, as St. Augustine ascribes to St. Jerome, I would be ashamed to death. But that is how we act now, that St. Augustine has well noticed how the fathers have also been men at times, and that Cap. Rom. 7, 18. ff; therefore he does not want to trust his ancestors, holy, learned fathers, nor himself, much less the descendants, who should become less, but wants to have the Scriptures as master and judge. Just as it is said above about St. Bernard that the oaks and firs have been his masters, he would rather drink from the spring than from the booklet. He would not have said this if he had considered the fathers' books equal to the Holy Scriptures and had found no deficiency in them, but would have said thus: It is the same whether I drink from the Scriptures or from the Fathers. He does not do this, but lets the little books flow and drinks from the source.
25 What shall we do now? If we are to restore the church to the doctrine or manner of the Fathers and the Councils, St. Augustine stands here and misleads us, making us find no end to our opinion, because he does not want to be bad neither to the Fathers, Bishops, Councils, be they how holy and learned they may be, nor to have trusted in him himself, but directs us to the Scriptures; if not, he says, it is all uncertain, lost and in vain. But if we exclude St. Augustine, it is contrary to our intention, namely, that we want to have a church according to the teaching of the fathers. For where St. Augustine was chosen from the number of the fathers-
The others are not of much value, nor will it be said or suffered that St. Augustine should not be considered one of the best fathers, since he is regarded as the highest in all of Christendom, and has kept both schools and churches at their best, as is the case today. And yet you force us to such endless toil and labor that we should hold conciliarities and fathers against the Scriptures beforehand, and judge according to the same? Before that happens, we are all dead, and the last day comes long before.
Of the first Concilii, namely the Apostles, statute. 1)
(26) Let us put aside St. Augustine, St. Bernard, and others like them, and consider the Conciliarities and Fathers ourselves, and see if we can live our lives according to them. But we want to take the very best ones before us, so that we do not make it too long, especially the first two main concilia that St. Augustine praises, namely, the one at Nicea and Constantinople, even though he did not see them, as is said above. Yes, so that we can play our games with the utmost certainty and not miss or worry, let us take the very first council of the apostles, held at Jerusalem, of which St. Lucas writes in Acts 15:28 and 16:4. There it is written that the apostles boast that the Holy Spirit ordered such things through them: Visum est Spiritui sancto et nobis etc., "It pleases the Holy Spirit and us to lay no more burden upon you than these necessary things, that ye abstain from things sacrificed to idols, from blood, from things strangled, and from fornication; from which, if ye abstain, ye do well."
(27) Then we hear that the Holy Spirit (as the Conciliar preachers boast) commands us not to eat things sacrificed to idols, nor blood, nor things strangled. Now if we want to have a church according to this Concilio (as it is the highest and first, also held by the apostles themselves), we must now teach and enforce that no prince, lord, citizen or peasant shall henceforth eat geese, deer, stags, pork in the
1) This superscription is found in the Wittenberg and Jena editions.
Eat blacks, also have to avoid the fish gala speeches of Karpen. Because there comes to blood, or, as the cooks call it, color. And especially the citizens and farmers must not eat red sausage or black pudding. For this is not only thin blood, but also delivered and cooked, a very coarse blood. Similarly, we must not eat hares or birds. For they are all suffocated (as the hunter's law deals with them), if they were not boiled in blood or black, but roasted alone.
(28) If we are to abstain from blood after this Council, we shall let the Jews be masters in our church and kitchens. For they have a particularly large book of blood-smoking, over which no one could jump with a stick, and they search for blood so carefully that they do not eat meat with any Gentile or Christian, even if it is not smothered, but slaughtered in the purest way (like oxen and calves), and washed and watered with blood, they would much rather die. Help God, what afflicted Christians we should become over the Concilio, even with the two pieces alone, eating blood and choking! Well then, look at whoever is willing and able, and bring Christianity to the obedience of this Concilii, then I will almost gladly follow. If not, then I will be overpowered by the shouting: Concilia, Concilia! you do not keep Concilia nor fathers. Or again I will cry out: You yourself hold no Concilia nor Fathers, because you despise this highest Concilium and the highest Fathers, the Apostles themselves. What do you mean that I should or must keep concilia and fathers, which you yourself will not touch with a finger? Then I would say, as I told the Sabbath keepers to keep their law of Moses before, so will we keep it. But since they cannot keep it, nor can they keep it, it is ridiculous that they should presume to keep it.
29 You say that such a council is not possible now, because the contradiction is too far torn. This does not help, because we have undertaken to be guided by the concilia, and it is said here that the Holy Spirit has ordered it. Against the Holy Spirit, no tearing down far nor deep is valid, and no conscience is safe with such an evasion. If we want to conci-
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If they are not, we may not hold any of the other concilia either, and are thus rid of all concilia. For in this Concilio there are not bad bishops or fathers, as in others, but the apostles themselves, as certain of the Holy Spirit, and supreme fathers. Nor is it so impossible that we should avoid blood and suffocation. How would we have to do if we had to eat only grain, cabbage, turnips, apples, and all other fruits of the earth and trees, as our ancestors did before the flood, when it was not yet permitted to eat meat? We would not die of hunger if we did not eat meat or fish. How many people still have to live today, who rarely eat fish or meat in the year 1) and yet do not die in the year? So the impossibility of strengthening our conscience against the Holy Spirit does not help us, because we could well bring it again, without harm to body and soul, so that we not only lived without blood and suffocation, as Moses teaches, but also fed ourselves without fish and meat, as before the flood of sin. I am also very surprised that the devil has not brought to light these beautiful thoughts of avoiding the flesh 2) among so many of the spirits of the mob at this time, which have such excellent examples or scriptures for themselves.
30 Let us say that all this is not only impossible, but also has fallen from itself, and has come into disuse or disuse, as I am accustomed to call the canons, which no longer have any use 3) mortuos; this will not hold the sting either. I am well aware that the pope and his followers seek such a remedy from this, and that the church has had the power to change such a concilium of the apostles, in which they lie. For they can produce no testimony of the church, which has done or commanded such a change. So also it does not belong to the church to change the order of the Holy Spirit, nor does it ever do so.
1) The words: "in the year" and following: "and yet therefore the year does not die?" are missing in the first edition, but are in the second and in the Wittenberg and in the Jena.
2) "to avoid from the flesh". See the previous note.
3) Thus the Jenaer. In the other editions: "Bruch.
But they do not see, the blind leaders, how they tie a rod on their own skin with such speeches. For if we allow that men have power to change the order and commandment of the Holy Spirit, then we will quickly trample the pope underfoot with all his letters and bulls, and say: "If the apostle's first decree is not valid, since we are sure that the Holy Spirit has made it, as they boast: Visum est, how much less should the Pope's authority and decrees be valid, since we are nowhere so certain that the Holy Spirit is with them as with the apostles. For we must nevertheless allow the apostles to be something; and even if they were not above the popes (as the heretic D. Luther holds), they must nevertheless be allowed to sit next to the popes. And to be sure, the popes have often been obvious, desperate knaves, and still, 4) even one has rejected the other's decree for and for, yet the Holy Spirit cannot be so against himself, and the apostles have not been such popes or knaves. Therefore, one must speak differently about this, such lazy jokes will not do, because one would want to say that the church is built on a reed, which the wind weaves back and forth, after which the priest or man would be in trouble. For the church must not float on a reed, but lie on a rock, and certainly be founded. Matth. 7, 26. and Cap. 16, 18.
But as we began to say, it fell from him, without the change of the church, therefore it must no longer be kept. Yes, dear friend, the jurist says. If a right is not to be kept, or if it is to become wrong because it is not kept or has fallen: let us be of good cheer, let us not keep any more law. Let a harlot say that she is right, because the sixth commandment has fallen among adulterers and adulteresses and is no longer in use. Yes, we children of Adam, together with the devils, want to hold a concilium against God and conclude: Do you hear, God, with us men and devils all your commandments have fallen and are no longer in use; therefore we should no longer keep them, but must go against them; you should let that be right, and not condemn us, because there is no
4) "and still" is missing in the first edition.
Sin is where justice has fallen. So may robbers and murderers also make themselves blessed and say: We are no longer obliged to be obedient to you princes and lords, but do justly that we fight against you and rob you, because your right has fallen with us etc.
33) Now consider this, how shall we do? It does not help that such an apostolic concilium has fallen (which is the truth), or has been changed by the church (which is a lie), what harm is it to scratch out the word "Holy Spirit", and let the apostles have done it alone, without the Holy Spirit, so we might help things? Is that ridiculous? Think better of it. For if the Holy Spirit is not scratched out of the Concilium, then one of the two must happen, either that both we and the papists think and hold such Concilium; or, if it is to be free and not held, that we poor heretics are left satisfied with the cry: Concilia, Concilia, Concilia! For where this Concilium is not to be kept, there is none to be kept for the others, as has been said. Otherwise they shall hear this cry again: Medice, cura teipsum, house, take thyself by the nose; let them keep it first, they that cry so, we will gladly tread after. If not, it is found that they do not shout and spout this word: Concilia, Concilia, with earnestness, but trumpet it at people's mouths, scare the poor consciences treacherously and wickedly, and only want to corrupt the simple souls.
34 I show all this about this council because it is the first and highest thing that we think about things before we let the church live or govern according to the councils. For if this Concilium gives us so much confusion, what would it become if we were to do the same? It is true, and I confess it, that the word Concilium is soon named, and this sermon, that one should keep the Concilia, is easily done. But how one should stand to it, that it should be set up again, where now? where there, dear friend? The pope is well wise with his own, soon gets away from it, and says: he is above all concilia, and may hold what he wants, and allow others to hold as far as he wants. Yes, if one can advise the matter in this way, then let us use the word concilium and the sermon "one should
Concilia hold" silent, and for that shout: Pabst, Pabst! and: One should keep the Pabst's teaching! So we all soon get away from it, and become fine Christians as they are. For what is the Concilium good for, if we cannot or will not keep it, but only praise the name or letter?
35 Or, which seems to me to be even better (because we are now talking so much, and also have to joke a little on this Shrovetide), if it is only about the letters, "Concilium", without the fact and consequence that we made the chair writers pope, cardinals, bishops and preachers; because they could write such letters finely. They could write such letters finely, large, small, black, red, green, yellow, and however one wanted it. Then the church would be finely governed according to the conciliis, and it would not be necessary to keep what is ordered in the conciliis, but the church would have enough of such letters: Concilium, Concilium. But if we do not like the chair writers, let us take painters, carvers and printers, who paint, carve and print us beautiful Concilia, then the church is deliciously governed. And let us make the painters, carvers, printers also popes, cardinals and bishops! What else may one ask, how to hold the Concilii Decree? There is enough of letters and images.
36) About this, let us think: How? if all men were blind, and could not see such concilia, written, painted, carved, printed? How then would the church be governed by the concilia? Is it my advice to take the choir students in Halberstadt and Magdeburg, when they sing the Quicunque, and let them shout for it: Concilium, Concilium! that the church and the vaults shake, they could be heard even far across the Elbe, if we were all blind. Then the church would be well governed, and vain popes, cardinals and bishops would be made out of such choir students, as they could easily govern the church, which otherwise became impossible for the most holy fathers at Rome. But I will soon say more about this Concilio, it is too much for me; I must not forget the Concilium of Nicea, which is the best and first universal after the Apostles' Concilium.
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From statutes of the other Conecilii, to Nicea. 1)
37 The same Council, among other things, decrees that Christians who have fallen should be accepted again for repentance for seven years. etc. However, if they die, they are to be released and not denied the sacrament. Which, however, the Conciliators do not keep now, but do against it, and relegate the dying Christians to Purgatory with the rest of the penance. For where the pope should keep this piece, devil! what a poor beggar he should become with all the monasteries, if such mines, finds and trade, namely purgatory, masses, pilgrimages, foundations, brotherhoods, indulgences, bulls etc. would have to go to ruin? Of which pieces of the same time fathers knew nothing, also never dreamed. 2) May the devil protect the pope together with all cardinals, bishops, monks and nuns, so that the church is not governed according to this concilio. Where did they want to stay? But because this piece affects me alone, who has hitherto done this against the pope, and thinks very well how they might turn and interpret the word of the Conciliar against me, I will now let it go, and must now do what concerns us both in common, to the praise and honor of the Conciliar clergy.
38 The same council decrees that those who leave war for the sake of religion and then return to war shall be admitted to the sacrament for five years among the catechumens, and then for two years. I now take the word "religion" to mean the common Christian faith; more of this hereafter. I also do not want to dispute now, lest I get off the road and have my course hindered by such incidental questions as whether the Concilium forbade war, or had power and right to forbid or condemn such (where the warriors otherwise do not deny the faith, of which the previous piece speaks).
39 But this is our business, whether such article is also held until then, or still to be held for and for, by right that
1) This superscription is found in the Wittenberg and Jena editions.
2) This sentence is missing in the first edition.
no man of war can be blessed or a Christian? For that the same article has fallen and is impossible to restore, much less the apostle's decree on blood sausage, black pudding, and the like, as said above, the pope himself will have to testify with all his own. Thus, the Concilium does not speak of murderers, robbers, enemies, but of militia, that is, of ordinary wars, where a prince, king or emperor lies freely in the field with his ensign, since God Himself has commanded that one should be subject and obedient to them, Rom. 13:1 ff, even if they were pagans, provided they do not force us to war against God, as St. Moritz and many others have done.
40 Let us now govern the churches according to this council. First, put the sword to the Emperor, then command all the world to keep the peace, and no one to make or suffer war. For war is forbidden with seven years of penance in the Nicea Conciliar. What more do we want, the church is now ruled, no warriors are allowed, the devil is dead, and all the years, since the time of this Council, have been golden years, even eternal life in the highest peace, where otherwise the Council's statute is right and must be kept.
But here we must have excellent, good painters who can paint such churches for us, so that we would like to see them. Or if we were blind, we would have to have much larger screamers than the choir students in Halberstadt, so that we could still hear them. The chair scribes could perhaps also write the letters "Concilium", as they have more color, and could make better letters, neither we poor Christians. But because the work is no longer there, we cannot be saved by letters, images and cries. We must speak of things differently, and leave the letters, images and shouting to the papists. It is our duty to live according to the Concilium, and not to praise the letters "Concilium" alone, because we want to be Christians.
42) If you say that the Concilium is to be understood by such Christians, who of themselves run after war for the sake of money, they should be condemned so highly, otherwise it would be
a mockery that a concilium should so highly condemn ordinary war or worldly obedience. In the name of God, I will gladly be an incomprehensible fool and ass, who of course also holds the Concilia high. Interpret it as best you can, I am well pleased. But tell me this, whether you were present in the Concilio at Nicea, where such an article was placed, that you can so confidently claim such an interpretation? If not, where else did you read it? For the article says arid militia, of wars, does not say of unjust wars, which without necessity would have been condemned by Concilia, because they are also highly condemned by all pagans according to reason, who are not Christians nor Concilia.
(43) If a king or prince has to fight and defend himself by right war, he has to take what he can have. But if such warriors are to be condemned, where will emperors, kings and princes stand now that there are no other warriors but warriors? Tell me, shall the lords fight in their own person, or weave straw men against the enemies? and ask the council of the Concilium, if it is to be done. Yes, my dear, it is easy to say that Concilium has commanded this, if one looks at the letters as a cow looks at a gate, and does not think what belongs to it, and how one must keep it, and do it accordingly. And why did the popes and bishops themselves not keep it afterwards? who have caused so much war and bloodshed all over the world, and are still doing it without stopping, and are still crying out: Concilia, Concilia! Fathers, fathers! but that they may freely do against it, and pick out what they have done from us.
(44) Luther, you should almost make the Nicea Concilium suspicious with this manner, as if it had been seditious! For if we now taught that the emperor and the men of war (who had right things) were condemned, we would be considered rebellious, according to our own writings. I am now (I say) and must be well conciliar, afterwards I will say further of it and explain myself. Now I say, as above, the Concilium cannot speak otherwise than of proper warfare, which at that time is in use by the Roman Empire.
But there the footmen or foot soldiers, at that time called milites, were established citizens, who had their annual pay forever, so that where the father died or became too old, the son had to be a warrior in his father's place, and was forced to do so, as the Turk now also still holds in custom. I have been told that the king of France does almost the same in Switzerland, and also gives the children pay. If it is true, let it not be a lie.
45 So also the Reuters were eternal and hereditary warriors, and keeping their pay, were called
Nowadays, such knights are almost our noblemen, who have to be equipped with horse and armor, from which they have their feudal estates. So that the Roman Empire has always had a certain number of both foot soldiers and cavalry, paid for eternally etc. I say this in order to understand the Concilium correctly, namely, that it cannot be understood in any other way than of ordinary wars, because it must speak of Roman soldiers, in whom, according to the teachings of St. Paul, many Christians had to be obedient, as St. Moritz with his companions, also Jovinianus, Gratianus, Valentinianus, Theodosius etc. before they became emperors. But if it was right before baptism to serve the pagan emperors in war, why should it be wrong afterwards to serve Christian emperors after baptism?
46 If ReIigio in this place were not called the Christian faith, but monasticism? Then I would be imprisoned, and would have to crawl back into my cap even after this concilio, wherever I wanted to do otherwise; and I would not know how to find St. Peter in heaven, because he had been a fisherman before, and after the apostleship he again needed a fisherman's office, which he had left for the sake of Christ.
47 It is now called monasticism, but at that time there were no orders, nor such monasteries or monks, although it soon and quickly came to an end. St. Anthony and his followers existed around the same time, whom they call the father and the beginning of all monks. But at that time monk was called, which we call now Klausner or Einsiedel, as also the Greek word Monachus is.
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Solitarius, that is, a solitary, who dwells alone from the people, and lives in a wood or wilderness, or otherwise alone. I do not know of any such monks now, nor has there been one in a thousand years; one wants to call the poor prisoners in towers and dungeons monks, who are unfortunately real monks, because they sit alone among the people. The monks of the papacy are more among the people, and less alone, neither are all the people. For what state or office in the world is more with and among the people, and less of the people, neither such monks? Unless the monasteries, which are in cities and in the countryside, should not be called built among or with the people.
48 But the Grammatica go on, want to talk about the matter. If here ReIigio means monasticism, which existed at the same time, then why does this Concilium condemn militia, that is, obedience to worldly authority, that monks should not be saved in such obedience? But this would still have to be suffered, so that monasticism would be praised. But that the ordinary militia, on the other hand, is condemned, as if St. Anthony could not serve the emperor in war with a good conscience, that is too much. For where would the emperor take people if they all wanted to become monks and pretend that they are not allowed to serve in war? Dear, tell me, how far is such a doctrine from rebellion, especially if we teach like this? We know that God does not command the same kind of monasticism, but obedience. If the monks wanted to flee from the people, they should flee honestly and truthfully, not leave a stink behind them; that is, they should not make other estates and offices stink with their fleeing, as if they were vain damned things, and their self-chosen monasticism should be vain balm. For so it is, when one flees and becomes a monk, as if he said: Fie on you, how people stink, how damned is their status; I will be blessed, and let them go to the devil. If Christ had also fled and become such a holy monk, who would have died for us or done enough for us poor sinners? Perhaps the monks with their fleeting austere life?
49. it is true. St. John the Baptist
was also in the wilderness, but not among the people; but after that he came again among the people, having reached the age of a man, and preached. Christ (like Moses on Mount Sinai) was forty days without people in the wilderness among the animals, and neither ate nor drank; he also came again among the people. Well then, let us take them for hermits and monks; yet they both do not condemn the rank of paid warriors, though they are not such warriors, but John says to them Luc. 3, 14: "Be content with your pay, and do neither violence nor injustice to anyone else. Christ went to the centurion of Capernaum to help his servant, who undoubtedly also served in the army [Matth. 8, 10]. Christ did not call him to leave such a position, but praised his faith over all Israel. And St. Peter let Cornelium remain captain in Caesarea after his baptism, together with his servants, who were under the command of the Romans. How much more should St. Anthony with his monks not have challenged such order of God with his new and own holiness, because he was a bad layman, completely unlearned, in no preaching office or church office. I do believe that he was great with God, and many more of his disciples, but his presumptuousness is annoying and dangerous, in which he is preserved, as the elect are preserved in sins and other misfortunes. But the example of his nature is not to be praised, but the example and teaching of Christ and John.
50 Now, if ReIigio is called Christian faith or monasticism, it follows from this concilio that militia, which was obedience at the time of the secular order, is to be considered disobedience to God, or a stinking obedience to human chosen monasticism. But St. Martin's legend says that ReIigio was called Christian faith. For wanting to become a Christian, he surrendered his hereditary militia, in which his father had been, and now too old, had his son Martin enrolled in his place, as the Roman Empire's commandment and way forced, and was interpreted to him such evil, as if he had been timid before the enemies, therefore he would flee and become a Christian, as one can read in his legend.
that it nevertheless seems as if at that time the delusion had already arisen among the people (not without the preaching of some bishops) that militia was a dangerous, damned state to hold, and must flee from it, who wants to serve God. For St. Martin was not long after the Concilio Niceno, when he was a man of war under Juliano.
(51) If we wish to keep or restore the council, we must flee into the wilderness after St. Anthony, make monks of emperors and kings, and say that they cannot be Christians nor blessed; or preach that they live in dangerous and stinking obedience, and do not serve God. But if we do not keep this concilium, we must keep none at all. For one is as good as the other, because the same Holy Spirit governs them all alike, and I do not want the concilium painted, nor in letters, but in deed and consequence. It seems to me, however, that the dear holy fathers did not set such an article, as they would certainly have spared the Emperor Constantine, who had delivered them from the tyrants, not with St. Anthony's monasticism, but with war and sword. It seems as if the other loose bishops have clicked it in, or afterwards patched it under.
Item, that same Concilium states that the Roman bishop should, according to ancient custom, have the suburbicarian churches ordered to him, as the bishop of Alexandria had the churches in Egypt. I do not want to and cannot interpret what suburbicariae mean, because it is not my word, but that it reads, the churches, which until then were located in the foreign country around the Roman churches, like the churches in Egypt around the churches in Alexandria. However, I understand that this Concilium does not give the bishop of Rome dominion over his surrounding churches, but commands him to see to it, and does the same, not as if it had to be jure divino, but out of old custom. But custom is not called Scriptura sancta, or God's word. About that it takes the churches in Egypto (as well as from old custom) from the bishop to Rome, and, commands them to the bishop to Alexandria.
Likewise, the churches in Syria are thought to have been commanded to the bishop of Antioch or Jerusalem, and not to the bishop of Rome, as they are farther from Rome, neither Alexandria nor Egypt.
(53) If this concilium is to be valid in our churches and come into force, we must first condemn the bishop of Rome as a tyrant and burn all his bulls and decrees with fire. For there is neither a bull nor a decree in which he does not boast with great roar and dread that he is the supreme head and lord of all churches on earth, to whom everything that is on earth must be subject if it wants to be saved. Which is nothing else but this: The Concilium Nicenum is false, cursed and damned, that it takes away such glory above all, and puts the bishop of Alexandria on a par with me. But the Turk and the Sultan have long since interpreted and taught such an article of the Concilii by destroying Alexandria in such a way that neither the pope nor we should not worry about it; so that we learn that the articles of the Concilium are not all to be kept eternally the same as the articles of faith.
54. item, this Concilium decrees that those who lust after themselves, against the great unpleasant heat of their flesh, shall not be admitted to clerics or church office. Again, it decrees that bishops shall not have a wife around them, or live with them, unless it be a mother, sister, wasen (that is, father's or mother's sisters), or such close friend. Here I do not understand the Holy Spirit at all in the Concilio. If those are not fit for church office who get horny because of unpleasant heat, and again, if those are also not fit who take or have wives against such heat, according to St. Paul's Council, 1 Cor. 7, 2, what will that become? Shall a bishop or preacher then remain stuck in the unpleasant rut, and neither by marriage nor by dehydration be able to save himself from such a dangerous nature? For what much may one command a man who has a wife, that he should have no other wives with him? Which is not proper for laymen and husbands? So it would be appropriate with the mother, sisters, and wives themselves, where the bishop has a household.
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The Holy Spirit has nothing else to do in the conciliarities. Or has the Holy Spirit nothing else to do in the churches, but to entangle and burden his servants with impossible, dangerous, unnecessary laws?
55 The histories say that St. Paphnutius, the excellent man, in this council, had warned the bishops that they should forbid marriage, including those who had taken wives before ordination, and wanted to forbid them the obligation of marriage with their own wives. But he advised them not to do so, saying that it would also be chastity if a man were to require his wives to marry him. It is written that he received it. But these two decrees say that the bishops continued and forbade the wives badly. For there were also many unskilful, false bishops among the pious crowd and holy Concilio, such as the Arians with their mob (as the histories clearly show), who may also have done something to it; of which more hereafter. We want to stop a little from the conciliarities and also look at the fathers; although St. Augustine misleads us, because he does not want to believe anyone (as said above), but has caught and forced all under the Scriptures, so we also want to look at them.
Whether the church may be reformed according to the Scriptures. 1)
St. Cyprian, one of the oldest fathers, who was in Nicea long before the Council, at the time of the martyrs, and who was himself an excellent martyr, taught and also firmly maintained that the baptized should be baptized again by the heretics; he remained on this until his martyrdom, although he was strongly admonished by other bishops, and St. Cornelius, bishop of Rome, who was also martyred at the same time, would not stand with him. Cornelius, bishop of Rome, who was also martyred at the same time, would not stand with him. Afterwards, St. Augustine had great difficulty in excusing him, and in the end he needed help so that such error would be washed away by his blood, which he shed for the love of Christ. Thus St. Augustine speaks and condemns St. Cyprian's doctrine of regeneration.
1) This superscription is found in the Wittenberg and Jena editions.
baptism, as it is then condemned for and for (as well as justly). But we would easily be satisfied with Cyprian, as in him Christ comforts us poor sinners that his great saints must nevertheless also be men; as St. Cyprian, the excellent man and holy martyr, stumbles more or less roughly, of which now is not the time to speak.
But where will we remain before the fathers who grounded such teaching on St. Cyprian? You may read Ecclesiast. Histor. lib. 7. the first and other pages, what the excellent bishop Dionysius of Alexandria writes about it to the bishop Sixtum of Rome, and besides that he himself says: it had been done before, before the bishops in Africa did it, by great, excellent bishops, and had been decided in the Concilio of Jconio; therefore such an important trade should be considered, before one condemns them. In the Concilio Niceno, there is a clear article that the heretics, Paulianists or Photinians, should be baptized again. Augustin, Libro de Haeresibus, because he had been struggling with the Anabaptists, Donatists, for a long time and a lot; but he turned out with such words, for the sake of the Concilii Niceni decree: that it is to be believed that the Photinians have not kept to the baptismal form, as other heretics did. Yes, who could also believe, since there is no word or 2) proof. For the Photiniani had nor made any other gospel, neither had the whole church, therefore more to be believed, they used the common form. For the heretics always want to boast of the Scriptures. So the rebaptism wants to be right against St. Augustine and all of us, because the Nicene Concilium, and before that other Concilia and Fathers agree with Cypriano.
58 The Canons Apostolorum, the Apostles' writings, have now also gone out about this, through the printing of many, so that the church may be well governed again. Among them is also this canon: one should not consider the heretics sacrament and baptism, but should baptize them again. And it is easy to count where the apostles have ordered this,
2) "Word or" is missing in the first edition.
that afterwards it came through the previous fathers and Concilia (as Dionysius says above) up to St. Cyprianum, and from there to the Concilium at Nicea. For Cyprianus was at Nicea before the Concilium. If the apostles have established this, then St. Cyprian is right, and St. Augustine is down with all of Christendom, and we also with him, who hold with him. For who wants to teach against the apostles? If the apostles did not set it, then such books, writers and masters should all be drowned and erhenken, that they spread such books under the names of the apostles, print, shout; are also worth that one believes them in no other books nor things, because they always bring forward such books, which they themselves do not believe, and yet charge us with these letters: Concilia, Fathers, which a choir student at Halberstadt could probably shout better to me, if it were only about the letters, since they alone deal with and fool us.
59 If St. Cyprian had such a rule of the apostles for himself, and the Concilium of Nicea and others, how shall we compare the fathers? The apostles with Cyprian want to baptize again. St. Augustine with the whole church afterwards wants it to be wrong. Meanwhile, who preaches to Christians until such a rift is settled and compared? Yes, it is a good jugglery with conciliis and fathers, if one alfenzet with the letters, or always consumes concilium, as has now happened twenty years, and does not think where, however, the souls remain, which one should feed with certain doctrine, as Christ says [John 21:6]: Pasce oves meas.
60 I excuse St. Cyprian, first of all, because he has not been such an Anabaptist as ours are now. For he believes that heretics have no sacrament; therefore they must be baptized like other pagans, and he is mistaken in his heart that he does not rebaptize, but baptizes an unbaptized pagan. For he knows and holds of no rebaptism, but only one baptism. But our Anabaptists confess that with us and under the papacy baptism is indeed right, but because it is given or received by unworthy persons, it is not baptism; such would be
St. Cyprian did not suffer, much less do.
61 I want to have said this about the holy martyr St. Cyprian for me, of whom I think highly because of his person and faith. For the doctrine is subject to the saying of St. Paul [1 Tim. 5, 20.]: Omnia probate etc.. But our concern now is not what I say, but how to rhyme the fathers together, so that we may be sure what and how to preach to poor Christians. For here the apostles and Cyprian disagree with St. Augustine and the Church about baptism. If we are to follow St. Augustine, we must condemn the apostles with their rules, and the Concilium Nicenum with the previous fathers and concilia, along with St. Cyprian. And again, if St. Cyprian is right with the apostles, St. Augustine is wrong with the Church. Who preaches and baptizes until we become one? And where are the Christians who died in time and remained in such error? Does this mean governing churches according to the doctrine of the fathers? 1) And after the papists boast of the Canons of the Apostles and Conciliarity with the Fathers against us, and some are embodied in the spiritual law of Gratian, and if the dam should break, that some of these Canons and Conciliarities should be found heretical, as this one is of rebaptism, who could prevent the flood from overflowing and overflowing? and with its roar would also once cry out: You are lying in everything you write, say, print, speak and shout; not a word should be believed, even if you use concilia, fathers, apostles.
(62) But though we gather from the fathers or conciliarities, they what they please, we what we please, and cannot become one, because the fathers themselves are not one, any more than the conciliarities: But who preaches to the poor souls who know nothing of such gathering and quarreling? Does this mean that Christ's sheep are pastured, if we ourselves do not know whether it is grass or poison, hay or dung? And meanwhile shall we pam-
1) The words: "And where are" etc. to hither are missing in the first edition.
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and hang until [it] comes to an end, and the concilium decides. Oh, how badly Christ would have provided for his church if it were to happen this way. No, it must be otherwise, neither we from Concilium and the Fathers pretend, or there must have been no church since the time of the apostles; which is not possible. For there it is written: "I believe a holy Christian church", and: "I am with you until the end of the world" [Matth. 28, 20.]. These words must not be missing, and should also be missing all concilia and fathers. The man must be called: Ego veritas; fathers and concilia should be called against him: Omnis homo mendax, where they would be against each other.
I do not say this for the sake of our people, whom I will show later what Concilia, Fathers, and Church are, if they do not know (for which God has protected them), but for the sake of the screamers who do not think otherwise, because we have not read the Fathers and Concilia. Although I have not read all the Concilia, I do not want to read them all, nor do I want to 1) waste so much time as I have tried, because I have read the four main Concilia almost well, and much better than all of them, that I know; I also want to be so presumptuous that, after the four main concilia, I want to consider the others all inferior, even if I would consider them good, (hear me) some of them; the fathers, I hope, shall be well known to me, neither such crybabies, who fork out what they want, leaving the other, which they distort. Therefore we must go to the matter in another way.
64 And what do we fence? If we want to compare the sayings of the fathers, let us take Magister Sententiarum, who is exceedingly diligent in this work and long precedes us. For he also had such a challenge of the inequality of the fathers, and wanted to remedy such a thing. And in my opinion he did it better than we would do it. And you will not find so much in any Concilio, nor in all Concilia, nor in any Fathers, as in the book Sententiarum. For the Concilia and Fathers deal with several pieces of Christian doctrine, but none deal with them all as this man does,
1) In the first edition: "and".
or at least most of them. But of the right articles, as fides et justificatio, he speaks too thinly and too weakly, although he praises God's grace highly enough. Thus, as said above, we may have left Gratianum to work for us in the comparison of the concilia, in which he almost makes an effort, but is not as pure as Magister Sententiarum. For he gives too much to the Roman bishop, and points everything at him. Otherwise, he might have done a better job of comparing the Conciliar, as we can do now.
Whoever wants to see further how the dear holy fathers have become men, should read the booklet of D. Pomer. Pomer, our pastor, on the 4 Cap. ad Corinthios; from it he will have to learn that St. Augustine was right in writing, Noli meis etc., as it is said above that he does not want to believe any of the fathers, because he has the Scriptures for himself. Dear Lord God, if the Christian faith should hang on men and be based on the word of men, what should one believe in the Holy Scriptures? Or for what purpose has God given them? So let us push them under the bench, and in their place put the Concilia and Fathers alone on the desk. Or if the fathers were not men, where shall we men be saved? If they were men, then they will also have thought, spoken, and done at times as we think, speak, and do; but from this they must speak (as we do) the dear blessing: "Forgive us our trespasses as we forgive" etc. Especially because they do not have such a promise of the Spirit as the apostles, but must be disciples of the apostles.
66 If the Holy Spirit had been so foolish that he had to be sure or trust that the Conciliarities and Fathers would do everything well and not be lacking, he would have had no need to warn his church before them, that everything should be tested, and see where straw, hay, and wood would be built from the ground, 1 Corinthians 3:12. 3, 12, so that he would not prophesy secretly or weakly, but publicly and powerfully, that in the holy church there would be builders of wood, hay and hay, that is, teachers, who nevertheless remained on the ground or foundation, who would be harmed by the fire, but would be saved.
ten. This cannot be understood by the heretics. For they lay another foundation, but these remain on the foundation, that is, in the faith of Christ, become blessed and are called saints of God, nevertheless have hay, straw, wood, which must burn through the fire of the holy Scriptures, although without harm to their salvation, as St. Augustine speaks of himself: Errare potero, haereticus non ero, I may err, but [a] heretic I do not want to become. Cause, heretics do not only err, but also do not want to be taught, defend their error as right, and argue against the known truth and against their own conscience.
Of such, St. Paul says Titus 3:10, 11: "You should avoid a heretic when he is admonished one or two times, and you should know that such a one is a sinner and sins autocatacritos," that is, one who willfully and knowingly wants to remain damned in error. But St. Augustine will gladly confess his error and have it said to him. Therefore, he cannot be a heretic, even if he were in error. All other saints do the same, and gladly give their hay, straw and wood into the fire, so that they remain on the ground of blessedness. As we have done and are doing.
68 Therefore, because it cannot be otherwise in the fathers (I speak of the holy and good ones), where they build without writing, that is, without gold, silver, precious stones, but that they build wood, straw and hay: so we must know, according to the judgment of St. Paul, to make a distinction between gold and wood, between silver and precious stones and hay. According to the judgment of St. Paul, we must know how to distinguish between gold and wood, between silver and straw, between precious stones and hay, and not let ourselves be forced by the useless criers into thinking that gold and wood are one thing, silver and straw one thing, emerald and hay one thing, or ask them (if it were to be done) that they themselves first become so wise and take wood for gold, straw for silver, hay for pearls. Otherwise they should spare ours, and not think of such foolishness or childishness.
69 And yet this miracle of the Holy Spirit is also to be noted by all of us, that he has wickedly given all the books of the Holy Scriptures, both the New Testament and the Old Testament, from the people of Abraha alone, and through his seed to the world, and has not allowed one of them to be written by us Gentiles.
little as he also chose the prophets and apostles from the Gentiles, as St. Paul says Rom. 3, 2: The Jews have the great advantage "that God's words are trusted in them", as also the 147th Psalm, v. 19.He preached His words to Jacob and His judgments to Israel, so He has not done to any Gentile"; and Christ Himself Joh. 4, 22: "We know that salvation came from the Jews"; and Rom. 9, 4: "The promise is theirs, the law, the fathers and Christ" etc.
70 For this reason we Gentiles must hold the writings of our fathers not as high as the holy Scriptures, but a little lower. To whom: those are the children and heirs; we are the guests and strangers, who have come to the children's table by grace, without all promise. Yes, we should thank God humbly, and with the heathen woman desire no more than that we should be the little dogs that pick up the crumbs that fall from the master's table [Matth. 15, 27]. So we go on, and want to lift up our fathers and ourselves like the apostles; do not think that God would rather break us, because he did not spare the natural branches, Rom. 11, 21, and Abraham's seed or heirs, for the sake of their unbelief. Nor does the accursed abomination at Rome, even over the apostles and prophets, want to have the power to change the Scriptures to his liking. Therefore, St. Augustine writes to St. Jerome: "I do not think, dear brother, that you would want to keep your Scriptures like the books of the apostles and prophets; God forbid that you should desire such things.
There is also no Concilium nor Fathers in which one could find or learn the whole Christian doctrine. Nicenum alone says that Christ is truly God; Constantinople that the Holy Spirit is God; Ephesus that Christ is not two, but one Person; Chalcedon that Christ has not one, but two natures, as Godhead and humanity. These are the four great main concilia, and have nothing more than these four pieces, as we shall hear. But this is not yet the whole doctrine of Christian faith. St. Cyprianus deals with how one should die firmly in faith
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and suffering, and rebaptizes heretics, also reproves evil customs and women. St. Hilarius defends the Concilium of Nicea, that Christ is the right God, and acts a little Psalms. St. Jerome praises virginity and the hermitage. St. Chrysostom teaches prayer, fasting, almsgiving, patience etc. St. Ambrose has nevertheless much, but St. Augustine the most, therefore also Magister Sententiarum has the most from him.
And summa, put them all together, both fathers and concilia, yet you cannot get the whole doctrine of the Christian faith out of them, though you believe little in it. And where the holy scripture had not done and kept, the church would not have remained long for the sake of the concilia and fathers. And for the landmark: Where do the fathers and conciliarities get what they teach or do? Do you think that they first invented it in their time, or that the Holy Spirit always gave them something new? By what then was the church established before such conciliarities and fathers? Or were there no Christians before the conciliarities and fathers arose? Therefore we must speak differently of the Conciliar and Fathers, and look not at the letters but at the understanding, and that is enough for the first part of this booklet, that we also get breath.
The other part [of the concilia].
73 First of all, about the concilia. For the letters "Concilium" give us, the unintelligent, an immeasurable amount of trouble, even more than the Fathers and the Church. But I do not want to be a judge or a master here, but rather to give my thoughts. Whoever can do better, may he have grace and happiness, amen. And take before me the saying of St. Hilarii de Trinitate: Ex causis dicendis sumenda est intelligentia dictorum, that is: Whoever wants to understand a speech must see why, or from what causes it was spoken. Sic ex causis agendi, cognoscuntur acta. This is also taught by natural reason, but I will indicate it in a crude way. When one peasant sues another: "Dear judge, this man calls me a rogue and a knave. These words and letters, so bare, give the
The defendant, however, comes and gives the reasons for such letters, and says: "My dear judge, he is a knave and a rogue, for he was stolen from the city of N. with rods for the sake of his roguishness, and honestly asked by pious people that he not be hanged, and will hand me over here in my hanse. Here the judge will understand the letters differently than before. As daily experience in the regiment teaches. For before one learns the reason and cause of the speeches, they are letters or the cries of choirboys and nuns.
74 Thus, when Christ said to Peter, "Whatever you bind on earth shall be bound in heaven, and whatever you loose shall be loosed" [Matt. 16:19], the pope takes these letters and leads them into the land of the sleeping monkeys, and interprets them thus: "Whatever I do in heaven and on earth is right; I have the keys to bind and loose, all and everything. Yes, if we had eaten turnips! etc. But when the causes are considered, Christ is in this, that he speaks of the binding and loosing of sins, because they are keys to the kingdom of heaven, whither no man entereth but by the remission of sins; and no man is shut out from it, save he wherein they are bound for his impenitent life. So that the words do not concern St. Peter's power, but the need of miserable sinners, or proud sinners. But the pope makes of such keys two thieves crowns and chests for all kings, bags for all the world, body, honor and goods. For he looks at the letters like a fool, and pays no attention to the causes.
So there are many sayings in the Scriptures that are contrary to each other according to the letter, but where the causes are shown, it is all right. Hold also well that all jurists and Medici find such in their books also exceedingly much, as I said above about the judge. And what is all the essence of men but vain antilogiae or vile things, until one hears the things? Therefore my antilogists are excellent, fine, pious sows and asses, who gather my antilogies together, and leave the causes pending, even obscure them with diligence; just as if I could not also recite antilogies from their books, since they are
are also not to be compared with some cause. But enough of that, because they are not worth so many words.
From the Concilio Niceno. 1)
We now take before us the concilium at Nicea, which was held for such a reason: The praiseworthy emperor Constantinus had now become a Christian, and had given peace to the Christians against the tyrants and persecutors, so with great, earnest faith and heartfelt opinion that he also overcame his brother-in-law Licinium, to whom he had given his own sister Constantia, and had made her a secondary emperor, and expelled her from the empire, because after many admonitions he would not stop torturing the Christians very shamefully.
Since the noble emperor had made such peace with the Christians, and had done them every good, he supported the churches as much as he could, and was quite sure that he intended to make war with the Persians outside the empire. In such a beautiful peaceful paradise and happy time, the old serpent came and awakened Arium, a priest in Alexandria, against his bishop, and wanted to bring up something new against the old faith, and also be a man; He challenged his bishop's teaching that Christ was not God, and too many priests and great learned bishops fell to him, and misfortune increased greatly in many countries, until Arius was allowed to boast that he was a martyr, and had to suffer for the sake of truth from his bishop Alexandro, who did not allow him to do so well and wrote shameful letters against him in all countries.
When this came before the pious emperor, he acted as a very wise prince and wanted to extinguish the flames before the fire grew bigger; he wrote a letter to both of them, bishop Alexandrum and priest Arium, admonishing them so amicably, also so seriously, that it could not be written better; he showed them how he had made peace in the empire for the Christians with great effort, and that they should now cause strife among themselves, which would be a great annoyance to the pagans, and would perhaps fall away from the faith again (as also happened),
1) This superscription is found in the Wittenberg and Jena editions.
and he himself complains), and he would thus be prevented from going against the Persians. Summa, it is a humble Christian letter written by such a great emperor to the two men. Methinks it is almost too much humility. For I know my rough pen so that I could not have brought such a humble writing out of my inkwell, especially if I had been emperor, and such an emperor.
But such a letter did not help. Arius had now gained a large following and wanted to fight his bishop head on; the pious emperor did not let up and sent a bodily embassy, an excellent, famous bishop in all the world, called Osius of Corduba from Hispania, to the two in Alexandria and all of Egypt to settle the matter. This did not help, and the fire continued to burn as if it were a forest. Then the good emperor Constantine did the last thing, and had the best and most famous bishops gathered from all the countries, commanded that they be brought together with the empire's donkeys, horses and mules to Nicea, and wanted to bring the matters to peace through them. Many fine bishops and fathers came together, and especially famous, Jacobus of Nisibin, and Paphnutius of Ptolomaide, bishops who had suffered great torture and performed miraculous signs at Licinio. But among them, like mouse droppings among the pepper, there were also some Arian bishops.
The emperor was now happy and hoped for a good end to the matter; he considered them all honest and beautiful. So some of them went to the emperor and brought complaints about what one bishop had against the other, and demanded the emperor's judgment. He dismissed them, for he did not care about the bishops' quarrels, but wanted to have this article judged by Christ, and had not summoned the concilium for the sake of their quarrels. But since they did not desist, he ordered them all to bring him the notes, and read none of them, but threw them into the fire. But he rebuked them with such kind words: he could not be their judge, whom God had set over him as judges, and admonished them to take up the main matter. Well, let this be to me a wise, gentle, patient prince; another would have been at such bi-
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and pushed the barrel into a heap. But still he showed his opinion by burning the notes, regardless of their episcopal dignity, and thus admonished them of their childish things, because they were required for the sake of a greater cause.
When the concilium began, he also sat down in the midst of the bishops on a chair that was lower than the bishops' chairs. The bishop of Rome, Sylvester, was not there, but (as some say) he had sent two priests there. When the bishop of Antioch, Eustathius (who sat at the top of the council), thanked and praised the emperor for such a blessing, Arii's teaching was read publicly (for it seems that he himself was not there, since he was neither a bishop nor an embassy), how Christ was not God, but created and made by God, as it is written in the Histories. Then the holy fathers and bishops got up from their chairs in displeasure and tore the notes to pieces, saying: This would not be right. And so Arius was also condemned publicly with the unjust words of the Concilii. So grievous was it to the fathers, and so unpleasant was it to them to hear such blasphemy of Arius. And all the bishops signed such condemnation, even the Arian bishops, though from a false heart, as it turned out afterwards; except for two bishops from Egypt, who did not sign. So the emperor let the concilium of the day from each other, and he himself and the concilium also wrote letters all over the world about this deal. The emperor Constantine was very glad that the matter was settled and accomplished, and he was very friendly to them, especially to those who had been martyred.
From this it is clear why the Council met and what they were to do, namely, to preserve the old article of faith, that Christ is the true, true God, against the new cleverness of Arii, who, according to reason, wanted to falsify this article, even to change and condemn it; for this he himself is condemned. For the Concilium has not invented or established this article anew, as if it had not existed before in the
Church, but against the new heresy of Arii. As can be seen from the fact that the fathers became offended and tore up the note, confessing that they had previously learned and taught differently in their churches from the time of the apostles. For where would the Christians have remained, who before this Council had believed for more than three hundred years from the time of the apostles, and had worshipped and called upon the dear Lord Jesus as a true God, and had died for it, and had allowed themselves to be miserably tortured?
I have to indicate this here. For the pope's hypocrites have fallen into such gross foolishness that they do not think otherwise, that the concilia have power and right to set new articles of faith and to change the old ones. This is not true. And we Christians should also tear up such notes. No concilia have done so, nor can they do so. For the articles of faith must not grow on earth through the concilia, as from a new secret inspiration, but must be publicly given and revealed from heaven through the Holy Spirit, otherwise they are not articles of faith, as we shall hereafter hear. This Concilium at Nicea (as already mentioned) did not invent this article, nor did it establish anew that Christ is God, but it was done by the Holy Spirit, who came publicly from heaven upon the apostles on the day of Pentecost, and transfigured Christ through the Scriptures as a true God, as He had promised the apostles. From the apostles it remained and came to this Council, and so continues to us; it will also remain until the end of the world, as he says: "I am with you until the end of the world.
And if we had no more to defend this article than this Concilium, we would stand in a bad way. And I did not want to believe the Concilium itself, but say: They were men. But the evangelist St. John and St. Paul, Peter, together with the other apostles, these hold fast, and stand for us for good reason and defense, as it was revealed to them by the Holy Spirit, publicly given from heaven, of which the churches had it before this Concilio, and the Concilium also of the same. For they have both before the Concilio, since
Arius began, and in the Concilio, and after the Concilio, he was hard on the Scriptures, especially on St. John's Gospel, and sharply disputes, as Athanasii and Hilarii books testify. Thus also Tripart. lib. 5. o. 29 speaks: The faith is founded in Nicea by the apostles' scripture. Otherwise, where the holy Scriptures of the prophets and apostles that, 1) the mere words of the Concilii would create nothing, and their judgment would accomplish nothing. So this article of the divinity of Christ is the main part of this Concilii; indeed, it is the Concilium altogether, as for this reason it is called, and (as said before) left one from another.
Another day, however, when the emperor Constantine was not reported, they met again and discussed other matters concerning the external temporal government of the churches; among them were undoubtedly the notes that Constantine had previously thrown into the fire and did not want to be a judge. Therefore they had to come together themselves and settle such matters without the emperor. For the several parts are a real clerical quarrel, as that there should not be two bishops in one city. Item, that no bishop from a small church should seek a larger one. Item, that clerics or ecclesiastics should not leave their church, and sneak through other churches from time to time. Item, that no one should consecrate another bishop's persons without his knowledge and will. Item: that no bishop shall accept one who has been expelled by another. Item: that the bishop of Jerusalem should keep his old advantage of dignity over others, and of gossip 2) more. Who can consider such things to be articles of faith? And what can be preached to the people in the church? What is the church's or the people's business? One would like to learn from this, as from a history, that at that time in the churches there have also been wilful, wicked, unruly bishops, priests and clerics, and people, who have asked more for honor, power and goods, neither for
1) "that" - would not be there, would not prevent, would not force. Cf. St. Louis edition, vol. V, 251, s 27; 66, s 37 and the note there.
2) In the first edition: "Geschmetzs", which is: chatter.
God or his kingdom, which one has to resist therefore.
For it is easy to reckon that Constantine did not bring this concilium together for the sake of such pieces, otherwise he would have done so before Arius began his lamentation. What would he have had to worry about, how such things would be kept? Because all this the bishops had to govern among themselves, each in his diocese, with his church, and had already done before, as the articles themselves report. It would also be a sin and a disgrace to gather such a large council for the sake of such minor matters, since reason, given by God, is sufficient to regulate such external matters, so that the Holy Spirit is not needed for this, who is to transfigure Christ, and not to deal with such matters, which are subject to reason. To do so would mean to do everything of the Holy Spirit that devout Christians do, even when they eat and drink. Otherwise, for the sake of doctrine, the Holy Spirit must have other things to do than such works, which are subjected to reason.
87 So they were not all pious in this Concilio, not only Paphnutii, Jacobi, Eustathii etc. For there are 17 Arian bishops who were held in high esteem, even though they had to pretend and pretend in front of the others. The History of Theodoret says that there were 20 articles; Ruffinus makes it 23. Whether the Arians, or others with them, added some afterwards, or took them down, or put others (for the article that St. Paphnutius is said to have received, from the wives of the priests, is not among them), I cannot say anything about it. But I do know that almost all of them died long ago, are buried in the books and decayed, and can never rise again, as Constantine meant and prophesied with the work, when he threw them into the fire and burned them. For they are not kept, nor can they be kept. It has been hay, straw, wood (as St. Paul says) built on the foundation; therefore the fire consumed it in time, as other temporal, perishable things perish. But if they had been articles of faith or God's commandment, they would have remained, like the article of the divinity of Christ.
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However, of the wooden articles, one small block has remained smoldering, namely of the Easter day. The same article we hold (as the Mathematici or Astronomi tell us) not quite right, because the same day or Aequinoctium in our time is far different, neither at that time, and our Easter is often held too late in the year. In the past, after the apostles, quarrels began over Easter, and the bishops fought and quarreled over such a small, unnecessary matter, so that it was a sin and a disgrace. Some wanted to keep it with the Jews on one day, according to the law of Moses. The others, so that they would not consider themselves Jewish, wanted to keep it on Sunday. For the bishop of Rome, Victor, at one hundred and eighty years before this Council, who was also a martyr, condemned all the bishops and churches in Asia for not keeping Easter with him. In this way the Roman bishops took hold of the majesty and power. But Irenaeus, bishop of Lyons in France, who knew one of the disciples of St. John the Evangelist, Polycarpum, punished him and put an end to the matter, so that Victor had to leave the churches alone.
For this reason, Constantine had to take care of these matters, and to help mediate in the Concilio, he wrote that the Easter feast should be kept the same in all the world, Lege Tripart. lib. 9. cap. 38. pulcherrima. Now, again, a reformation may be necessary, so that the calendar is corrected and the Easter feasts are set right. But no one should do this, for the high majesties, emperors and kings, must unanimously issue a command to all the world as to the time from which Easter Day should henceforth be observed. Otherwise, if one country began to hold its fairs, fairs, and other secular business according to the current Easter Day, the people of one country would have to come to a market in another country at the wrong time, and there would be chaos and confusion in all matters. It would be easy to do this where the high majesties wanted to do it, because everything has already been finely worked out by the astronomers, and only the tender or commandment is lacking. However, we keep the smoldering wood from the Niceno Con
cilio, that the Easter day remains on a Sunday, it schuckele meanwhile the time, as it can. For they call it festa mobilia, I call it Schuckelfest, since Easter Day changes annually with its attached festivals, now comes early, now late in the year, and does not remain on a certain day, like the other festivals.
90 The reason for such a discrepancy in the festivals is that the old fathers (as already mentioned) wanted to have Easter Day in the beginning, around the time of Moses, namely in the full moon of March, next to the Equinox or Aequinoctio, and yet they did not want to have Easter at all, or to keep it with the Jews on the full moon, but as Christians they let the Law of Moses go, and took the Sunday after the full moon of March. So it happened in the next year 1538, the Jews held their Easter on the Saturday after Invocavit, as our church calls it, that is, five weeks before we held our Easter. Now the Jews laugh at this and mock us Christians, as we do not know how to keep Easter properly, thus strengthening themselves in their unbelief. Our people are now disturbed by this and would like to see the calendar corrected by their high majesties, because it is not possible, much less advisable, without their assistance.
(91) But it has happened, in my opinion, as Christ says, Matt. 9: Where one mends an old garment with new cloth, the tear becomes worse; and where one puts must into old evil vessels, the old ripeness breaks, and the must is spilled. They want to keep a piece of the old law of Moses, namely, that one should observe the full moon of March; that is the old coat; after that they do not want to be subject to the same full moon day (as Christians, freed from the law of Moses by Christ), but have the following Sunday for it; that is the new lappet on the old coat. That is why the eternal strife and the eternal strife has made so much essence in the church, and must make it until the end of the world, that the books can have no measure nor end. For this reason, Christ has imposed and allowed this to happen, because he always demonstrates his power in weakness, and teaches us to recognize our weakness.
(92) How much better they should have left the law of Moses dead from the paschal feast altogether, and kept nothing of the old coat! For Christ, to whom it was directed, by his suffering and resurrection, has purely lifted it up, killed and buried it forever, torn the veil in the temple, and then broken and destroyed Jerusalem with its priesthood, principality, law and everything. For this, they should have noted the day of the Passion, the Grave and the Resurrection, counted according to the course of the sun, and placed it in the calendar on a certain day, as they did with the Chrismation, the New Year, the Holy Kings, the Light Mass, and the Annunciation of Mary, St. John and other more festivals, which they call certain, and not Schuckel festivals, so that one would have known yearly when Easter Day, and those attached to it, should come, without such great trouble and disputation.
(93) Yes, you say, it was necessary to honor Sunday for the sake of Christ's resurrection, which is therefore called Dominica this, and to put Easter Day on it, because Christ rose after the Sabbath (which we now call Saturday). It is probably an argument that moved them, but since this Dominica is not called Sunday, but the Lord's Day, why should not all the days on which Easter Day would have come be called Dominicam, the Lord's Day? Is not Christ's Day also this Dominica, the Lord's Day, that is, in which the Lord's special work, as his birth, is celebrated, which does not come on Sunday every year? nor is it called Christ's Day, that is, the Lord's Day, even if it comes on a Friday, because it has a certain letter in the calendar after the course of the sun. In the same way, Easter Day could have had a certain letter in the calendar, it would have come on Friday or midweek, as is the case with Christ Day. With that we would have got rid of the law of Moses with its full March moon. Just as one does not ask now whether the moon is full or not around Christmas Day, and remain without calculation of the moon with the days according to the course of the sun.
94 And whether one pretends, because the same day or Aequinoctium (as the astronomers point out) goes from its place, but the years in the calendar
The longer the more, the further the same day would come from the appointed day of Easter, as it comes from Philippi and Jacobi and other feasts. What do we Christians ask for, if our Easter would come around Philippi and Jacobi (which will not happen before the end of the world, I hope)? And still further, we keep Easter every day with the preaching and faith of Christ. And it is enough that Easter is held once a year on a special day as a public, sensitive remembrance; not only so that the story of the resurrection can be told there more diligently before the people, but also for the sake of the season, so that the people may be guided by it in their dealings and business, as the seasons of Michaelmas, Martinmas, Catharinemas, Johnmas, Petermas, and Paulmas etc.
95 But this has been neglected long ago and from the beginning, that we cannot do this, because the fathers did not do it. The old coat has always remained with its great tear, so it may remain so until the last day. But it is now at the end. For if the old coat has been mended and torn for 1400 years, it may be mended and torn for another hundred years. For I hope that everything will come to an end. And if the Easter now at fourteen hundred years cuckold, so they may henceforth cuckold the rest of the short time, because no one wants to do it, and those who would like to do it, can not do.
I do such rambling and unnecessary talk for the sole reason that I want to indicate my opinion as to whether in time some of the Rotten would, of their own accord, dare to celebrate Easter in a different way than we do now. And I think that if the Anabaptists had been so learned in astronomy that they would have understood this, they would have gone through it with their heads, and would have (as is the way of the Rotten) also wanted to bring something new into the world, and keep Easter Day differently from the rest of the world. But because they were unlearned people in the arts, the devil could not use them for such an instrument or tool.
Therefore, my advice is to let the Pascha go and be kept as it is and is kept now, and to let the old skirt be mended and torn (as I said), and to keep the Pascha going back and forth until the last day, or until the monarchs unanimously and simultaneously change it, considering this cause.
For it does not break our leg, and St. Peter's little ship will not suffer any hardship, because it is neither heresy nor sin (as the old fathers considered it out of ignorance, and were disobedient and broken up over it), but badly an error or solöcism in astronomy, more serving the secular government than the church. If the Jews mock us about it, as if we did it out of ignorance, we rather mock them again, that they keep their Easter so stiffly and in vain, and do not know that Christ has fulfilled it all 1500 years ago, and has annulled it. For we do it willingly, knowingly, and not out of ignorance. We would know very well how to keep Easter according to Mosiah's law, neither they know it better. But we want to do it and should not do it. For we have the Lord over Moses and over all things, who says [Matt. 12:8], "The Son of man is Lord over the Sabbath." How much more is he Lord over Easter and Pentecost, which are lesser in the law of Moses neither the Sabbath, which are in the tables of Moses, Easter and Pentecost apart from the tables of Moses? In addition, we have St. Paul, who strictly states that one should not be bound to the holidays, feasts and anniversaries of Moses, Gal. 4, 10. Col. 2, 16.
(99) Therefore it is and shall be in our power and liberty to keep Easter when we will; and even if we make Friday a Sunday, and again, yet it shall be lawful, provided it be done by the Majesties and the Christians (as I have said) with one accord. For Moses is dead and buried by Christ. And days or time shall not be lords over the Christians, but the Christians are free lords over days and time to set as they will, or as it is convenient for them. For Christ hath made all things free, when he raised up Moses, without that we should let it remain as it is now, because there is no driving, no error, no sin.
nor heresy, and do not want to change anything without necessity, or out of their own individual thirst, for the sake of others who are equally attached to such Easter with us. For without Easter and Pentecost, without Sunday and Friday, we know how to be saved, and for the sake of Easter, Pentecost, Sunday, Friday, we cannot be condemned, as St. Paul teaches us.
100 And that I come again to the Concilio, I say that we hold the block of the Niceno Concilio too much, and afterwards the pope with his church has made of it not only gold, silver, precious stones, but also a reason, that is, an article of faith, without which we cannot be saved, and all call it a commandment and obedience of the church, so that they are much worse than the Jews. For the Jews have for themselves the text of Moses, commanded by God at that time; they have nothing but their own conceit for themselves, and go on and want to make a new skirt out of the old rags of Moses, pretending to keep Moses, and yet their thing is a mere poem and dream of Moses, who has been dead so long, and, as the Scripture says, buried by the Lord Himself (that is, by Christ), that no man has found his grave; and they want to make Moses look alive to us; they do not see that, as St. Paul says in Gal. Paul Gal. 6, 2. says, if they want to keep one piece of Moses, they must also keep the whole of Moses. Therefore, if they consider the full month of March necessary to keep at Easter, as a piece of his law, they must also keep the whole law of the paschal lamb, and become bad Jews, and keep a bodily paschal lamb with the Jews; if not, they must let it all go, even the full month with the whole of Moses, or ever not consider it necessary to salvation, like an article of faith; as I consider that the fathers in this Concilio (especially the best) have done.
101 Thus we have that this Concilium has primarily dealt with this article, that Christ is right God, therefore it is also required together, therefore it is also a Concilium and is called. In addition, they have dealt with a number of incidental, bodily, external, temporal pieces, which are to be regarded as worldly, not to be compared to the articles of faith, nor to be considered as eternal law (for they are
have passed away and decayed), but the Concilium has had to perform such bodily acts, as were accidental and necessary in their time, even with those that no longer concern us in our time, nor are they possible or useful to consider. And as a sign, even if one of them is wrong and unjust, that heretics should be baptized again, it is otherwise set by the right fathers themselves, and not patched up by the Arians or the loose bishops who changed it. So also the Concilium of the Apostles at Jerusalem, after the main part, had to pay some incidental, external articles, as of blood, asphyxiation, sacrifices to idols, as a necessity in their time; but not thinking that it should remain an eternal right, as an article of faith, in the Church, because it has fallen. And why would we not also consider the same Concilium, how it is to be understood, from the causes that have enforced it.
From the Apostles Concilio. 1)
102 This was the cause. The Gentiles, converted by Barnabam and Paul, had received the Holy Spirit through the gospel as well as the Jews, and yet were not under the law as the Jews were. Then the Jews pressed hard: the Gentiles must be circumcised and called to keep the law of Moses, or they could not be saved. These were harsh, sharp, heavy words: they could not be saved without the Law of Moses and circumcision. And this was the practice of the Pharisees before others, who had believed in Christ, Acts 15. 15 Then the apostles and the elders came together for this reason, and when they had quarreled much and sharply, St. Peter stood up and preached the powerful and beautiful sermon, Acts 15:7-11. 15, 7-11: "Dear brethren, you know how God chose that through my mouth the Gentiles should hear the word of the gospel and believe; and God, the Proclaimer of hearts, bore witness to them, and gave them the Holy Spirit, just as he did to us, and made no distinction between us and them, and purified their hearts through faith. What then do you tempt God
1) This superscription is found in the Wittenberg and Jena editions.
with the putting of the yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear? but we believe to be saved by the grace of the Lord Jesus Christ, even as they also were saved."
This sermon reads as if St. Peter was angry and unhappy with the harsh words of the Pharisees, saying that they cannot be saved unless they circumcise themselves and keep the Law of Moses, as stated above. Again he gives harsh and sharp words, saying, "Surely you know that the Gentiles have heard the word through me and have believed, as Cornelius did with his followers. And for a sign ye murmured against me, and reproached me for going unto the Gentiles, and converting them, and baptizing them, Acts 10 and 11. 10 and 11. How then have ye forgotten these things, and have laid upon the Gentiles such burdens as neither our fathers nor we ourselves could bear? What is it but to tempt God, if we lay upon others an impossible burden, which we ourselves cannot bear, any more than they can, especially if you know that God gave them the Spirit without such a burden, and made us like them, since we also received the same Spirit, not for the merit of the burden, but by grace, as did our fathers. For since we were not able to bear the burden, we have thereby earned more disgrace than grace, which we were obliged to bear, as we had undertaken to do.
(104) This is the substance and main matter of this Council, namely, that the Pharisees, against the word of grace, wanted to establish the works or merits of the law as necessary for salvation. This would have nullified the word of grace, along with Christ and the Holy Spirit. That is why St. Peter fights and curses so hard against it, and wants to be saved badly, without any works, only by the grace of Jesus Christ. Not content with this, he may also be so bold as to say that all their forefathers, both patriarchs, prophets and the whole holy church in Israel, were saved by the grace of Jesus Christ alone; and condemns all those as God's tempters who want to be saved by other ways or still want to be saved. I mean, that is preached, and the barrel
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The ground was pushed. Should we not burn this heretic, who rejects all good works and considers grace and faith alone to be enough for salvation, and this with all saints and ancestors from the world? We must now be called heretics and devils, who teach nothing else than this sermon of St. Peter and this Conciliar Decree, as all the world now knows, better than the Pharisees knew, whom St. Peter chides here.
But St. Peter is far above us, and yet too strange, that he does not only preach the grace of Christ to salvation, which everyone likes to hear, but that he says that neither they themselves nor their ancestors were able to bear such a burden, that is said in good German: We apostles and who we are, together with our ancestors, patriarchs, prophets and the whole people of God have not kept God's commandment, are sinners and condemned. For he does not speak of blood sausage or black puddings, but of the law of Moses, and says that no one has kept it or is able to keep it, like Christ John 7:19: "No one among you keeps the law. That is (methinks) the law rightly preached to damnation, and made himself a damned sinner with it. Where then does the supposed heir of St. Peter's chair come from, that he calls himself Sanctissimum, and raises up saints, whom he wants, for the sake of their work, not for the grace of Christ? And where are the monks, who can bear much more, neither the burden of the law, that they also sell their remaining holiness? We do not have such whimsical St. Peter's head. For we must not consider the patriarchs, prophets, apostles and holy church as sinners, but must also call the pope the Most Holy, that is, Sanctum Sanctorum, id est, Christum.
But St. Peter is worthy of a very gracious and honest absolution, and is no longer to be considered strange. For in this very great article he preaches, first, the law that we are all sinners; second, that the grace of Christ alone makes us blessed, and also the patriarchs, prophets, apostles, and the whole holy church from the beginning, all of whom he makes sinners with himself and condemns. Thirdly, before the Concilium becomes Nicea,
He teaches that Christ is the true God. For he says that all the saints must be damned unless they are saved by the grace of our Lord Jesus Christ. To give grace and salvation as a Lord, he must be a true God, who can take away sin by grace, death and hell by salvation; no creature will do this, except the Sanctissimo of Rome, but without harm St. Peter's sermon. Fourth, whoever holds otherwise, and teaches that Christians may be saved or obtain grace by law or their own works, is a tempter of God.
(107) Whoever wishes may interpret this burden to mean that it is the law of Moses and circumcision alone, not the Ten Commandments or good works. I am well content with that. If you can keep the ten commandments more easily than the ceremonies of Moses, then go and be holier than St. Peter and St. Paul; I am so weak in the ten commandments that it seems to me that all the ceremonies of Moses should be much easier for me to keep if the ten commandments did not weigh me down. But now is not the time to discuss this; there is plenty of discussion elsewhere. But this also [reason] will have to judge and confess, that [the] ten commandments or works of the ten commandments are not nor may be called the grace of JEsu Christ, but must be and be called something else altogether. Now here St. Peter says that we must be saved by the grace of Jesus Christ alone; but grace cannot be received and retained with the hands, much less with the works of the hands, but with faith in the heart. This is certainly true.
And it is a wonder to see that St. Peter, who as an apostle had the command and power, along with other apostles, to set forth anew this article, for which reason they are also called the foundation of the church, nevertheless goes behind, and introduces the holy former church of God, of all the patriarchs and prophets from the beginning, and says this much: It is not a new doctrine, for thus our forefathers and all the saints have taught and believed. What do we presume to do. To teach something different or better, without tempting God with it, and making the consciences of the brethren misleading and burdensome? This, I say, is the substance or main point of this Concilii, which is why it has been put together.
If the priest demands or comes, everything is decided and arranged. But the priests do not see and pay attention to this main part, and look at the other four parts, which Jacobus adds, of blood, strangled things, sacrifices to idols and fornication. For they want to strengthen their tyranny from them, and pretend: Because the church has changed such articles, they also want to have power to change the articles of faith and the concilia; that is, we are the church, may sit and do as we please. Do you hear it, Pabst, you are especially a rough ass, yes, you are a foul-mouthed pig.
The article of this Concilii has not fallen nor been changed, but has always remained, even from the beginning, as St. Peter says here, and will remain until the end of the world. For holy men have always remained for ever, who have been saved by the grace of Christ alone, and not by the law. Just as the text and faith of the gospel, baptism, the sacrament, the keys, and the name of Jesus Christ etc. remained under the devil of the pope, although the pope raged against it with his accursed lies and shamefully deceived the world. Just as it was said of the Concilio Niceno that his decree was before and remained after. For the decrees of the true Concilium must always remain; just as they always remained before the main articles, for which reason they became and are called Concilium.
(110) But what shall we say here in this Concilio of the Apostles, when St. James exorcises the four things, blood, strangled things, things sacrificed to idols, and fornication? Is not the Concilium against itself, and the Holy Spirit at variance with it? For the two sayings are manifestly and palpably contrary to each other: Not to load the burden of the law of Moses, and yet to load it. And if it were desired to be sophistical, it would not be spoken in the Concilio of the whole law, but of pieces, of which some might be charged, and some not charged; it is not so. For St. Paul concludes Gal. 5, 3: He that keepeth one piece of the law is guilty of keeping it altogether. And this is just as much as if he knew that he owed it completely, otherwise he would not observe it. And even here a new cloth would be found on an old skirt, and
the rift will become worse. So it is also quite obvious that these pieces are in the law of Moses, and nowhere else in the laws of the Gentiles. What else would have been necessary to interpret such things to the Gentiles, where they had been accustomed to them before, but their law of the land? How then do we bring it together, no law, and all law?
If we cannot rhyme it together, we must leave St. James with his article and keep St. Peter with his main article, for the sake of which this council is held. For without St. Peter's article no one can be saved. But Cornelius and the Gentiles, whom St. Peter had baptized with him, became holy and blessed before St. James came with his article etc., as St. Peter preaches in this Concilio. Above I have also raised the question whether one may with a good conscience let such pieces be forfeited, because the Holy Spirit governs this Concilium, and sets such things. But this disputation is much sharper, whether the concilium is against itself and at odds with itself. And so, just as they want to take away an impossible burden from us, they put an even more impossible burden on us, that we should do nothing and everything at the same time. Although now, because it has fallen, we have done well, and remain with the one part, with St. Peter's article, that is, with the right Christian faith.
112 Without fornication, the fourth part of St. James' article, has not fallen, although 20 years ago the Curtisans and damned lords had already begun to consider fornication not a mortal sin, but a daily sin, saying: Natura petit exitum. As the holiest people in Rome still hold. And this very article should have caused the blind leaders, because St. James puts fornication among the three forfeited pieces, from which it was taken: If the prohibition of blood, of choking, and of sacrifice to idols is no longer valid, then the prohibition of fornication is also no longer valid, since it stands with the three pieces, and is otherwise a natural and human work. Let them go, they are not worth anything better!
I will say my own thing about this, but someone else will do it better. It is now often said that one should look at the Concilia and also keep according to the main article, which is the cause of the
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For that, and there the Concilium is substantialiter, the right body or body of the Concilii, after which everything else should be directed and sent, as a dress sends itself after the body, which wears it or has it, if not, then one sweeps it off, and throws it full, then it is no longer a dress. But there can be no concilium (as well as no assembly, no matter if it is a Diet or a Chapter), if the main things are aligned. There are incidental little side deals, one or two, which also want to be mended or done. As in the Concilio Niceno, since it was aligned, that Christ is right God, the external trades of the Easter Day and Psaffengekranke fnudeu. So here also St. Jacob's article is found after the main article of St. Peter.
Therefore, it is the final opinion and judgment of all the apostles and the Council that one must be saved without laws or the burden of the law, but only by the grace of Jesus Christ; when St. Peter, St. Paul, and some of their number received this judgment, they were happy and well satisfied. For after such a verdict they had worked and struggled against the Pharisees and Jews who believed and still wanted to keep the law [Acts 15:13]. That St. James now adds his article to this, they could well suffer, because such is not laid down as a law or a burden of the law; as also the letter of the Concilii reports (Apost. 15, 28. 29.): Nihil oneris, we do not want to lay a burden on you, only that you keep yourselves from blood etc. Yes, they might well have suffered that St. Jacob had added more pieces, as of essays or the like, as without that the ten commandments remain. But such shall not be law nor burden (they say), but otherwise necessary pieces. But if burden is no longer burden, it is good to bear, and if law is no longer law, it is good to keep, like the ten commandments. How much more, then, is it in the ceremonies, especially if they are taken away for this purpose, or if they are kept a very little. More about this elsewhere. For where the pope wants to take from us his burden that they need not be laws, we would easily obey him, especially if he kept a little of them, and the quantity was reduced. So now St. Jacob with his article must
suffer the mind that St. Peter's article of grace, without laws, remain pure and firm, and rule without the law alone.
But we also want to see the causes of this side deal with St. Jacob, so that we may fully understand this concilium. The law of Moses was born, birthed, suckled, imbibed and instilled in the Jews from their youth, so that it almost became their nature, as St. Paul (Gal. 2:15) says: "We are Jews by nature. That is, born of Moses: for he speaks of the law, and not of birth alone; therefore they could not bear to be compared with the Gentiles, when they were scattered among the Gentiles in the countries, when they saw how the Gentiles ate blood and choked things and things sacrificed to idols [Acts 15:29], and yet boasted that they were God's people or Christians. This moved St. Jacob to prevent such trouble, so that the Gentiles would not abuse their freedom too brazenly, as if to defy the Jews, but would do so carefully, so that the Jews, so deeply immersed in the law, would not be thrown before the head and eat the gospel. For, dear God, with sick and erring people one should have patience; also as we drunken Germans are sometimes wise, and say: A drunken man shall give way to a cartload of hay. For in sick people no one can become a knight, and in the unwise no one can become a master.
Now St. Jacob nevertheless makes it very neat, and leaves the whole law of Moses concerning sacrifices and all other things, which they had to keep in Jerusalem and in the land, entirely undone, and takes only the four things before him, wherein the Jews were vexed among the Gentiles outside Jerusalem. For the Jews, being scattered among the Gentiles, had to see the manner of the Gentiles, dwell with them, and sometimes eat with them. So it was very annoying, and also unjust, to put before a Jew sausages, rabbits in black, speeches to the gods, and sacrifices to idols, if I knew that he could not stand it and would have to understand it in defiance. For in doing so, I would be doing just as much as if I said, "Do you hear, Jew, even if I could bring you to Christ, if I did not eat the black pudding or present it to you, I will not do it, but I will use the black pudding to scare you away from Christ.
and chase them into hell. Would that be a kind, I will be silent, Christian thing to do? Must not every man often hold his peace, and leave another to it, when he sees and knows that to speak and do it would be harm, especially where it is not against God? Now at that time the Gentiles were fierce against the Jews and very proud, as they were their masters; on the other hand, the Jews were unpleasant, as if they alone were God's people, as many histories powerfully testify.
For this reason, this good counsel of St. Jacob was the very finest means to peace, and even to salvation for many, that the Gentiles, because they had now obtained the grace of Christ without law and merit, in turn also showed themselves to be beneficial to the Jews in very few ways, as for the sick and erring to come to the same grace. For since it did the Gentiles no harm in the sight of God, whether they offered blood, choked food, and sacrifices to idols in public, since they were free in conscience through the grace of all this, for the sake of the Jews' benefit and salvation they let their defiance stand, and otherwise, in the absence of the Jews, they could eat and drink what they lusted for without any trouble to their conscience; and the Jews, though they were equally free in conscience, could not so suddenly change the outward old habit. Consuetudo est altera natura, much more, where it has grown out of God's law. Thus, equity and reason also teach that one should not oppose or hinder, but serve and encourage, according to the commandment [Matth. 22, 39]: "Love your neighbor" etc.
So the two articles, St. Peter and St. Jacob are against each other, and yet not against each other [Apost. 15, 11. and v. 19. f.], St. Peter's is of faith, St. Jacob's is of love. St. Peter's article suffers no laws, eats blood, suffocates, sacrifices to idols, and the devil as well, and does not notice it, because he acts against God and not against men, does nothing, because he only believes in the merciful God. But St. Jacob's article lives and eats with men, and directs everything so that they also come to St. Peter's article, and diligently prevents that no one is hindered. Now the office of love is so done on earth that that which it loves and promotes is changeable and transient, so that it is not eternal.
But perish, and after that there shall come another, which must love them also unto the end of the world. When the Jews were destroyed or became stiff-necked, and the Gentiles no longer had to practice such love for them, everything fell, not changed by the power of the church, as the papists lie, but because the cause no longer existed, the Christians freely ate the blood and the rituals, which they refrained from for a while for the sake of the Jews, even though they were not obligated to refrain from it before God according to faith. For if St. Jacob had wanted to impose such pieces as laws, he would also have had to impose the whole law, as Gal. 5:3. St. Paul says: "He who keeps one law must keep them all." This would be contrary to St. Peter's article, which St. James confirms.
(119) But that he includes fornication [Apost. 15:20, which is forbidden forever in the Ten Commandments, I consider this to be the cause. For fornication was not considered a sin among the Gentiles. As one ran in the heathen books, and I indicated above, how 20 years ago the Curtisans and useless priests also began to speak and believe such publicly. Therefore it was as great a sin among the heathen to commit fornication as to eat blood sausage, rabbits in pepper, Galreden, or sacrifices to idols. Read the Roman histories, how reluctantly they took wives, that Emperor Augustus had to force them to marry. For they thought that fornication was right, and that it was violence and injustice for them to be forced into marriage. Therefore, St. James wants to teach the Gentiles that they should, even without being forced by the authorities, gladly leave fornication, and live conjugally, chastely, chastely, as the Jews did, who were highly annoyed by such freedom to fornicate, and could not believe that they should come to God's grace and become God's people, because of such inequality of food and behavior etc.
120 Thus the apostles did not lay down the law for the Gentiles, but left it for a time for the Jews, and preached grace freshly alongside it. As we see in St. Paul, that he kept himself Jewish with the Jews and Gentile with the Gentiles, so that he might win them all, 1 Cor. 9:20. And circumcised his disciple.
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Timothy, who was already a believer, Apost. 16, 3, not as if it had to be this way, but as St. Lucas writes, for the sake of the Jews of the place, so that he would not offend them. And afterwards Apost. 21, 26. He let himself be purified in the temple with the Jews, and sacrificed according to the law of Moses; which he did all, as St. Augustine writes his and now famous saying: Oportuit.Synagogam cum honore sepelire, that one should bury Moses or his church and law with honor.
But how such a council and both St. Peter's and St. James' articles were subsequently held is abundantly found in St. Paul's epistles, in which he complains everywhere about the false apostles, who were doing the law needfully and against grace, seducing whole houses and countries from Christ back to the law, but under the name of Christ, just as after the Nicene council the matter became much worse. For since the rogue Arius thus humbled himself,' and also accepted the Concilium with an oath before the Emperor Constantine, wherefore the Emperor allowed him to come in again: then he blew up the fire right at first, and the game of his part bishops, especially after Constantine's death through the son, Emperor Constantius (whom they won in), drove out so horribly that in all the world Constantius drove out all right bishops, except for the two, Gregory and Basilius. 1) For also Eustathius of Antioch was driven out, who had sat on top in the Concilio. And Osius at Corduba, the great bishop, as told above, finally also became an Arian, and died shamefully inside.
Some say here that Constantinus, the father, should also have become an Arian before his death, and should have ordered an Arian priest, faithfully besought by his sister Constantia at the deathbed, to the son Constantio in the will, through whom the Arians became so powerful afterwards. But this is not true. 2) Without such histories warning us to pray faithfully for the great lords, for the devil seeks them to the highest, as through them he can do the greatest harm. And that we also be careful ourselves,
1) The following to the end of the paragraph is missing in the first edition.
2) The words: "But - true" are missing in the first edition.
and do not easily believe the spirits of the wicked when they humble themselves high and low, as this rogue Arius did; as also Saul did against David. Aliquando (one speaks) compunguntur et mali; but they stop behind the mountain until they get air and space, so they go along like Arius, and yet do what they had in mind before. That I am not much surprised why the fathers have imposed such severe and long repentance on the denied Christians; they will have experienced how false their humility is, and how difficult it is for them to humble themselves or repent with earnestness and from the bottom of the heart, as Sirach also says [Cap. 12, 9.10.]: Ab inimico reconciliato etc. (From inimico reconciliato etc.).
Summa, who does not know what is called osculum Judae, Judas' kiss, who reads with me the histories Arii under Constantino, he will have to say that Arius was far above Judas. For he witnesses the good emperor Constantinus with these beautiful words: We believe in One God Father Almighty, and in the Lord JEsum Christum, His Son, who was born of Him, before all the world, One God, One Word, by whom all things were made etc. [Joh.1,3.) Dear, which Christian could consider such words heretical, or think that Arius herewith nevertheless considers Christ to be a creature? as it is clarified, since it comes to the interrogation. Similarly, Auxentius, the bishop of Milan, the closest to St. Ambrose, teased the people with such beautiful words that I was almost angry at St. Hilarium when I read the title: Blasphemia Auxentii, in front of the Confession Auxentii. I would have dared my body and soul on Auxentii's word that he would have taken Christ for a true God. I also hope that under such blind, weak words, many devout, simple-minded people nevertheless remained and are preserved in the former faith, as they could not have understood such words otherwise than as faith has been from the beginning. As no man can understand them otherwise, who knows nothing of the Arian secret interpretation.
124 And because such an example is necessary to know among Christians, and the common reader does not look at history so diligently, nor does he think how useful it is as a warning against all the other evil spirits, which the devil, your
God, makes it so slippery that it can neither be grasped nor grasped anywhere, I will briefly arrange this matter into several pieces.
Of the Arii deception and heresy. 1)
First, Arius taught that Christ was not God, but a creature. Then the pious bishops forbade him, so that he had to confess that Christ was God. But this he did with such a false opinion, that Christ was God like St. Peter and Paul, like the angels, who are called gods and children of God in the Scriptures. [1 Cor. 8, 5. Joh. 10, 34. Ps. 82, 6. Job 38, 7.]
Secondly, when the fathers became aware of this, they continued to persecute him, so that he and his followers would admit that Christ was a true, real God, and they hid themselves from such words for the sake of glimpses, because until then it had been taught in this way in all churches. But among themselves they interpreted these words in this way, especially Eusevius, bishop of Nicomedia, Arii's highest patron: Omne factum Dei est verum, what God creates or makes is true and right; for what is false, God did not make. Therefore let us confess that Christ is a right, true God (but with us a made God, like Moses and all the saints) etc. Here they added everything that is still sung in the church on Sundays, according to the Concilio Niceno: Deum de Deo, lumen de lumine, Deum verum de Deo vero.
Thirdly, when such false deception broke out, that they nevertheless called Christ a creature under such words, the disputation became sharper, so that they had to confess that Christ had been before the whole world. Who could believe otherwise than that Arius and his bishops were true Christians and unjustly condemned by the Nicene Council? For this they did soon after the Niceno Concilio (which had played with them for a short time, and put the faith as it still exists), for they wanted to destroy the Nicenum Concilium, and challenged one piece after another.
128 Fourthly, since such a blind grip was also noticed, that nevertheless Christ should have
1) This superscription is found in the Wittenberg and Jena editions.
being and being called one creature, with such an interpretation, Christ would have been before all the world, that is, he would have been created and made before all the world or other creatures [Col. 1, 15.], they were forced to confess that all the world, also 2) all things were made through him, as John 1, 3. says; but among their people they interpreted it thus: Christ was made before, after that all things were made through him.
Fifth, they had to easily confess genitum, non factum, born of God, not created [John 1:13], born as all Christians are, born of God, children of God, John 1:12. Not created among other creatures, but before all creatures.
(130) Sixthly, when it came to the heart that Christ was homousius with the Father, that is, that Christ was equal with the Father and of one Godhead, equal and of one power, they could no longer find any trick, hole, rank, or folly. Homousius means one and the same being or nature, or one and the same and not two beings, as the Fathers had put it in the Concilio, and in Latin it is sung: consubstantialis, some called it coexistentialis, coessen- tialis afterwards. They had accepted this at Nicea in the Concilio and still accepted it when they had to speak before the emperor and the fathers. But among their own, they contested it very harshly; they pretended that such a word was not in Scripture; they held many concilia, even in Constantine's time, in order to weaken the Nicea Concilium; they caused much misfortune, and afterwards made ours so afraid of it that even St. Jerome, upset by it, wrote a lamentable letter to the bishop of Rome, Damason, and began to request that such a word homousius be scratched out. For I do not know (he says) what poison is in the letter, that the Arians make themselves so useless about it.
131 And there is still a dialogue in which Athanasius and Arius quarrel before a magistrate Probus about this word homousius. And when Arius insisted that such a word was not in Scripture, Athanasius caught Arium again with the same art and said: "These words are also not in Scripture,
2) "also" is missing in the first edition.
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innascibilis, ingenitus Deus, that is, God is innate, which the Arians had used to prove that Christ could not be God because He was born, but God was unborn etc. And the magistrate Probus judged against Arium. For it is true that one should not teach anything in divine matters apart from the Scriptures, as St. Hilarius writes, 1. de Trinit. This does not mean anything else than that one should not teach anything else. But that one should not use more or different words, neither in the Scriptures, that cannot be kept, especially in the dispute, and when the heretics want to make things wrong with blind grasps, and turn the Scripture word: It was necessary to put the opinion of Scripture, which was set forth with many sayings, into a short and summary word, and to ask whether they held Christ homousion, as the opinion of Scripture is in all words, which they had reversed with false glosses among their own, but had freely confessed before the emperor and in the Concilio. Just as if the Pelagians wanted to drive us by this word: original sin, or Adam's pestilence, because such words do not stand in Scripture, yet Scripture teaches the same words opinion mightily, as that we are conceived in sins, Ps. 51, 7, all by nature children of wrath, Eph. 2, 3, and all must be sinners for the sake of one sin, Rom. 5, 12.
Now tell me, if this very day Arius came before you and confessed to you the whole faith of Niceni Concilii, as we sing it in our churches this very day, could you consider him heretical? I myself would say that it is right; and yet he, under it, as a mischievous man, believed otherwise, and understood and taught the words differently behind: would I not be finely deceived? Therefore I do not believe that Constantine became Arian, but remained with the Niceno Concilio. But this happened to him, that he was deceived, and believed Ario, as if he held the same with Niceno Concilio, about which (as said above) he took an oath from him, and thus ordered that Arium should be accepted again in Alexandria. But since Athanasius did not want to do this, as he knew the false Arium better than Constantine, he had to be expelled. For it may well have occurred to Constantine as a human being, as if he had
Arium, such a pious part of Chris, is condemned to Nicea because of envy or suspicion; especially because the Arians, and especially Eusebius of Nicomedia, took care of the emperor, blued his ears and adorned Arium. For at court, great kings and lords, even if they are pious, do not always have angels and St. John the Baptist around them [Marc. 6,18.], but often Satan [1 Kings 22, 24.], Judas [Luc. 22, 3.), and Doeg [1 Sam. 22,9.], as the kings' books well testify to us. And this is a good indication that Constantinus before his end called Athanasium anch to come in again, how hard also the Arians weep him, 3. Tripart. II. So that he testifies that he did not want to reject the Niceni Concilii and its teachings, but would have liked to bring everything to unity.
Some of our false papist scribes are doing the same, posing as if they wanted to teach faith and good works, to adorn themselves with them, and to disparage us, as if they had taught in this way all along, and we had accused them unfairly of another, so that if they had dressed themselves in such sheep's clothing again, as if they were completely like us, they would bring their wolf back into the sheepfold [Matth. 7:15.]. For they are not serious about teaching faith and good works, but because they (like the Arians) cannot maintain or restore their poison and wolfliness in any other way than by such sheep's clothing of faith and good works, they adorn and cover the wolf's bellows until they come back into the sheepfold. But one must do unto them as they do unto us, and call them to repudiate their abominations, and prove them by putting away all the abuses that reigned against faith and good works in their churches among their people, that they might be known by their fruits [Matt. 7:16]. Otherwise one cannot believe the bad words and gestures, that is, the sheepskins. So Arius should also have recanted, confessed his error, and taught and lived against himself, like St. Augustine against his Manichaeism; as now many do against their popery and monasticism, among which I can also count myself by God's grace. But they do not want to have erred, and cannot give glory to God.
The Arians also wanted to defend their lies and not to be banned by the Council.
We should take note of such examples of these histories, especially when we have to be preachers and are commanded to feed Christ's flock, so that we may watch well or be good bishops, as St. Peter says I Pet 5:2, because to be an episcopus or bishop means to watch well, to be diligent, to watch diligently, so that we will not be overpowered by the devil. For here we see how he can twist, disguise and disguise himself so masterfully that he becomes much more beautiful than the angels of light [2 Cor. 11:14], and false bishops are holier than true bishops, and the wolf is more pious than any sheep. We do not now have to deal with the coarse, black polter-pabst spirits apart from the Scriptures; they now find their way into the Scriptures and our doctrine, want to be like us, and yet tear us apart. But the Holy Spirit alone must help here, and we must pray diligently, or we are far lost.
From all this it is clear why the concilium was held, not for the sake of external ceremonies, but for the sake of the high article of the divinity of Christ, as that is why the dispute arose, was dealt with primarily in the concilium, and then challenged by the devil's unspeakable ravings, in which the other articles are not considered. The lamentation has also lasted until three hundred years among the Christians, that St. Augustine holds that Arii's torment in hell will increase daily as long as this error lasts, because Mahomet came from this sect. And as I have stated above, it can be seen that this council has neither conceived nor established anything new, but has condemned the new error of Arii against the old faith 1) by the holy Scriptures, so that from this the councils cannot be given the power (much less the pope at Rome) to change old articles, and 2) to conceive or establish new articles of faith or good works, as they falsely boast. Let this be said once enough of the first main concilio at Nicea.
1) Put by us to give meaning. All editions offer: "but has condemned the old faith against the new error Arii, by the holy Scriptures".
2) The words: "old articles to change, and" are missing in the first edition.
From the other main teoneilio Constantinopolitano. 3)
The other main council, assembled at Constantinople, about 50 years after the Niceno, under the emperors Gratiano and Theodosio, had these causes: Arius had denied the divinity of Christ, and 4) [not] of the Holy Spirit. Between them, a new mob, the Macedonians (as always one error brings another, one misfortune another, without end and cessation), praised the Concilium Nicenum, that Christ was true God, and strongly condemned Arius with his heresy: But they taught that the Holy Spirit was not true God, but a creature of God, through whom God moved, enlightened, comforted, strengthened the hearts of men, and did everything that the Scriptures say about the Holy Spirit. This mob was also torn apart by many great, learned, excellent bishops. Macedonius was the bishop of Constantinople, the largest capital of the whole empire in the Orient, where the imperial court was located. The same bishop started this group; it had a great prestige that the most distinguished bishop, moreover in the emperor's residence in Constantinople, taught in such a way. Almost everything that adhered to Constantinople in the countries around Constantinople fell to it, and Macedonius did not celebrate either, pushed the matter hard, would have liked to draw all the world to himself (as the devil does in all groups).
Here, the pious bishops were much too weak to resist such a bishop's scandal, because previously a bad priest at Alexandria, Arius, had caused such a mess, but here not a priest, not a common bishop, but the bishop of the most noble city, the imperial palace at Constantinople, caused such a mess. Here the bishops had to appeal to the emperor once again, so that a main council would be assembled against such blasphemy. Which the pious Emperor Theodosius did, and placed it in the city of Constantinople, in the parish and church,
3) This superscription is found in the Wittenberg and Jena editions.
4) Here the Jena edition has the marginal note: "It seems as if there is a lack here, for as Nazianzenus and others testify, the time of the conflict was not yet aroused by the Holy Spirit.
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Since Macedonius had been bishop, just as Constantinus had previously placed the Concilium Nicenum in Nicea, where the bishop Theogonius was, who helped to raise Arium next to the bishop Eusebio in Nicomedia, and finally bring it back.
In the following year, the bishop of Rome, Damasus, also held a concilium, and would have liked to handle things in Rome, so that the Roman See would have the authority to call concilia and to judge all things, and would be called a universal concilium. For he summoned, as a supreme bishop in the world, the fathers who had held the Concilium at Constantinople the year before. But they did not want to come, but wrote him a very beautiful Christian letter about what they had done in the Concilium at Constantinople; among other things, they showed him how they had condemned Macedonian heresy. And further, how they had ordered other bishops at Constantinople, Antioch and Jerusalem. Oh, they should not have done this without the knowledge and will of the bishop of Rome, who alone wants to have the right and power to appoint concilia (which he was not able to do), to judge all heresies (which he could not do), and to change bishops (which was not his due).
139 About this, they give him a very good slap, telling how in the new church at Constantinople (for the city of Constantinople had recently been built) they had shredded Nectarium for bishop, and at Antioch Flavianum, at Jerusalem Cyrillum. For these three pieces were almost annoying to the bishop of Rome, even unpleasant to hear and read. The first, that they call Constantinople the new church, and set a bishop there, when without the will and knowledge of the bishop of Rome no new church nor bishop should be ordered. The other is even worse, that they call the church at Antioch the first and oldest church, in which (as they prove from St. Lucas, Apost. 11, 26.) the believers in Christ were called Christians for the first time, and St. Peter and Paul together with many of the highest apostles preached the gospel there for more than seven years. This would be said in my German so much: Hear you it. He bishop of Rome, you are not the first nor supreme bishop, but where it should be a church,
the one at Antioch would be cheaper, which has for itself St. Lucas Scripture and the deed, but Rome has neither Scripture nor deed for itself.
But there were fine and excellent people, who, according to Christian love and humility, wanted to control the hopeful spirit in Rome cleanly and gently, and, as Sirach [Cap. 28, 14] teaches, spit into the sparks and admonish that the bishop of Rome should consider, because the gospel did not come from Rome to Antioch, but from Antioch to Rome, that the oldest church in Antioch should be ahead of the younger church in Rome, where it should be applied. What ambition (as the word gives) has made such fine holy fathers angry with the Roman bishop (how reasonable). And if there had been a Doctor Luther in the Concilio, such a mild letter would not have had to be written to the bishop of Rome, as much as he would have been able to. Summa, there were people in this Concilio, whom all bishops of Rome, who ever were, could not hold a candle to.
The third is the most serious, because they call the church at Jerusalem the mother of all churches, because Christ the Lord Himself was bishop and sacrificed Himself on the cross as a symbol for all the sin of the world [Heb. 7:27, 10:12]. There the Holy Spirit was given from heaven on the day of Pentecost, after which all the apostles (not only Peter, of whom the bishop of Rome boasts) ruled the churches [Apost 2:4]. None of these things happened in Rome. With this they neatly admonish the bishop of Rome that he should consider that it is still far lacking that he is not bishop of Jerusalem in the mother church, but that his church at Rome is a daughter church, as it did not have Christ, nor 1) the apostles or 1) Jerusalem brought to faith, but that he was brought to faith with his church through them, as St. Paul also told the Corinthians. Paul also humiliated the Corinthians by saying that the gospel did not come from them, but came to them from others [2 Cor. 10:14].
In the end, however, they do it too roughly and put a patriarch in the new church at Constantinople, and do it without the knowledge and will of the bishop at Rome,
1) In the first edition: "and".
as if nothing at all was attached to his knowledge in such matters. Here we see the eternal quarrel and strife (as the Pope's hypocrites themselves write) between the bishop of Rome and the bishop of Constantinople over the primacy or supreme authority. For since the bishop of Constantinople was now (although in a new city) equal to the bishop of Rome as a patriarch, the bishop of Rome was concerned that the bishop of Constantinople would be subject to the primacy; as subsequently happened. The bishops of Constantinople claimed that the emperor had his residence or court in Constantinople, and not in Rome, and that Constantinople was called the new Rome, therefore he should be the supreme bishop, because he was the bishop of the imperial city and court. Again, the one in Rome pretended that Rome was the right Rome, and the Emperor was called the Roman Emperor, and not the Constantinopolitan Emperor, and Rome would not have been Constantinople before. Scratched themselves with such childish, effeminate, foolish jokes, that [it] is sin and shame to hear and read.
The quarrel lasted until Phocas became emperor, who had the pious emperor Mauritium (whom the histories call holy), his lord and ancestor (whose captain he had been) beheaded with his wife and children. This pious Cain confirmed to the bishop Bonifacio of Rome the supremacy over all bishops, and such supremacy should also be confirmed by no better man than by such a disgraceful emperor murderer, so that Rome would have as good an arrival of the papacy as it had before the arrival of the empire, since Romulus murdered his brother Remus, so that he alone might rule and call the city Rome after his name. Nevertheless, the bishops at Constantinople did not teach themselves anything about it, the quarrel remained nevertheless for and for, although the Romans nevertheless, over the emperor's Phoca confirmation, began to adorn themselves with the fig leaves, and cried out loudly with a great roar, Revelation 12, 3. f. [13, 4. ff. [13, 4. ff.], that the church at Rome was supreme, not from human order, but from Christ's own institution Matth. 16, 18.: Do it Peter. But those at Constantinople saw that those at Rome, as unlearned men, were leading the words of Christ falsely and inconsistently, and did not accept it.
Thus the two churches, Rome and Constantinople, quarreled over the vain primacy, with vain, lame, futile jokes, until at last the devil ate them both, the one at Constantinople by the Turk and Mahomet, the one at Rome by the papacy and its blasphemous decrees. I am telling all this so that it may be seen how such misery has arisen from this fine council at Constantinople, because the bishop there is a patriarch. Although it would not have remained without this if there had been no patriarch at Constantinople, for the ambitious devil of Rome had already begun to demand this of the bishops everywhere (as has been said above); and if the one at Constantinople had not happened to him, he would have rubbed up against those at Alexandria, Jerusalem and Antioch, and would not have wanted to suffer the decree of the Nicea Conciliar, in which he is placed on the same level as the bishop at Alexandria and under the bishop at Jerusalem. For he wants to be without concilia and fathers, but divino, as set by Christ himself, as he roars, blasphemes and denies in his decrees.
(145) Now we have this other main council at Constantinople, which did three things. First, it confirmed that the Holy Spirit was true God, and condemned the Macedonian who held and taught that the Holy Spirit was a creature. Secondly, he deposed the heretic bishops and appointed true bishops, especially in Antioch and Jerusalem. Thirdly, the bishop Nectarium of Constantinople was made a patriarch, and the bishops of Rome became foolish, foolish and foolish, even though the dear fathers had perhaps done so in good opinion. The first part is the main part and the only reason why this Council was held, from which one can also understand the Council's opinion, namely, that it should not do more, nor has it done more, than to receive the article of the divinity of the Holy Spirit, and with this the Council is finally directed, as for this reason it was called together. The other part, about the deposition of the bishops, is not an article of faith, but an external, tangible work, which also reason should and can do, so that
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it is not necessary to have the Holy Spirit in a special way (as for the articles of faith), or to gather a council for this purpose. Therefore it will be done also another day after the concilii day.
146 For they did not reestablish the ecclesiastical or episcopal offices at Antioch and Jerusalem, but left them as 1) they had found them from the beginning; only they put other persons in them, which was necessary. For the offices must always have been in the church from the beginning and remain until the end. But other persons must always be put in, as Matthias after Judah [Acts 1:26], and living bishops after the dead. This is not the business of the concilia, but may, indeed must, be done both before the concilia, among the concilia, and after the concilia, according to the need of the churches. Concilium cannot be had daily, but persons must be had daily, who can be appointed to the offices of the churches as often as they become vacant.
The third part is a new one, that they make a patriarch out of human good opinion. But we have just told how this was done, and what shameful quarreling and bickering the two bishops caused over it, so that it can be seen how the Holy Spirit did not order it. For it is not an article of faith, but an outward, tangible work of reason, or flesh and blood. What does the Holy Spirit ask about which bishop is in front or behind? He has other things to do, neither such worldly child's play. And not only do we learn from this that the concilia have no power to establish new good works, much less new articles of faith, but it also warns us that the concilia should neither establish nor establish anything new, as they should know that they are not assembled for this purpose, but rather defend the old faith against the new teachers; without being able to place new persons (who cannot be called articles of faith nor good works, for they are uncertain, mortal men) in the old, former offices. This must be done in the churches more often, even daily, apart from the conciliar meetings.
1) Thus the Wittenberg and the Jena editions. Erlanger-. "wo".
The fathers of this Concilii themselves confess that they have not founded anything new, when they write to the bishop of Rome, Damaso (as said), what they have done in the Concilio, among other things thus: We know that this is the old right faith, which is directed after baptism, and teaches us to believe in the name of the Father and of the Son and of the Holy Spirit etc. Yes, they are completely silent about the third part, the patriarch at Constantinople, perhaps because they thought it was not the part for which they came to the Concilium, and was not heresy, where a Christian would not consider the bishop a patriarch as an article of faith. Just as now many people are not heretics nor lost because they do not consider the pope to be the head of the churches, regardless of his concilia, decrees, bulls and roars; or will not have done it all together, but the emperor Theodosius did it. For the other histories indicate that Theodosius should have instigated and driven it, who did not have the power to establish articles of faith.
Since they themselves say and confess that it is the old true faith, in which we were baptized and taught before, what power do we want to give to the Conciliis, so that they may set new articles and burn all those who do not believe it as heretics? This does not mean that the Concilium is understood correctly, and that they do not know what Concilium is, or what its office and actions are, but merely look at the letters and give it all power, even over God. More about this hereafter. The other two main concilia are also to be considered fully and briefly.
From the third main concilio, at Epheso. 2)
150 The third main council was held under the emperor Theodosius the Younger, whose grandfather was Theodosius the First, about which it is said above in the other council. The same emperor summoned 200 bishops to Ephesus. And even though the Latin writers wanted to include the pope, the truth is that it was not the emperor who was the first to do so.
2) This superscription is found in the Wittenberg and Jena editions.
Pabst, but the emperor had to call this Concilium together. For now a Patriarch of Constantinople was equal to the Bishop of Rome, so that the bishops in the morning gave much less to the Bishop of Rome than before. Therefore it was impossible for the bishop of Rome to call such a council, especially to Ephesus, far beyond the sea in Asia, otherwise he would have placed it, if he could, 1) closer to Rome. As Damasus did about the previous Concilium at Constantinople. But he is said to have had his message there. That would be fine, but they did not sit at the top.
151 And the cause of this concilii was that the dear fathers and fine bishops were gone: St. Ambrose, St. Martin, St. Jerome, St. Augustine (who died in the same year). St. Hilarius, St. Eusebius, and the like, and in their place arose very unequal fathers, so that even the Emperor Theodosius no longer wanted to have a bishop elected to Constantinople from the priests or clergy in the city of Constantinople, for the reason that they were commonly proud, vainglorious, and carping, who were wont to cause vain misfortune. For St. John Chrysostom had also been such a head, as the Tripartite History reports. Therefore, the emperor had an advenam (that is what he is called) brought to Antioch, named Nestorius, who was of a strict, chaste life, well-mannered and eloquent, fiercely hostile to all heretics, and had to become "patriarch" and bishop of Constantinople. And the emperor ran at this, and found the right one; wanted to escape the rain, and fell into the water.
He began to defend his priest Anastasius, who had preached that the Blessed Virgin Mary should not be called the Mother of God, for because she was a man, she could not give birth to God. This struck all Christians on the head, and they could not understand it otherwise than if he did not consider Christ, born of Mary, to be God, but to be a pure human being, as we all are; and out of this arose such a being and confusion that the emperor had to gather a concilium to investigate the matter.
1) Thus improved by Walch. In the other editions: "sonst hatte er's Wohl, wo er's vermocht hätte, würden" etc.
help. Then the high bishops (however slowly) came together to Epheson, Nestorius with many others, Cyril of Alexandria, Juvenalis of Jerusalem. And when John of Antioch was about to depart, he went to Cyril, who was hostile to Nestorius, and Juvenalis, condemned Nestorius, and he them again with his own. When John of Antioch came and found such a rift, he was angry with Cyril for hastening to condemn Nestorium with such a hot brow, and the two of them also came together over it, and one condemned the other, and pushed each other out of the episcopate.
When Nestorius saw that such a disarray had arisen, he said, "Let us do away with what makes such displeasure, and confess that Mary is called the Mother of God. But such recantation did not help him, he had to remain condemned and expelled from the country. Although the two bishops, Antioch and Alexandria, condemned each other even after the Concilio, when they returned home, they were finally at peace again. It is nevertheless annoying, even miserable, to read that such high people acted so womanishly and childishly, [and] would have needed a Constantine who would have thrown their letters of discord into the fire. But they were there who could do it.
If Nestorius has been in such error that he has not considered Christ to be God, but a true man, then he is justly condemned, as he who taught neither Arius nor Macedonius much worse. This is now the third main council, it has done nothing more. And yet we see that it has not established a new article, but defends the old right faith against the new doctrine of Nestorii (did he teach otherwise), so that from this we cannot give the councils power to establish new articles. For the fact that Christ is the true God was previously defended in the Concilio [at] Nicea and Constantinople, as a true, old article, held from the beginning, and proven and convinced by the Holy Scriptures against the new heresy of Arii. The "other" decrees, which are stated there, concern bodily matters and are not articles of faith; we leave them aside.
In order to understand this Concilium thoroughly, let us go a little further.
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talk about. For I myself have not been able to understand what Nestorius' error was, I have always thought that Nestorius denied the deity of Christ, and held Christ to be nothing more than a mere man, as the papal decrees and all papal writers say; but from their own words, when I really looked at them, I had to think otherwise. For they blame him for making Christ into two persons, namely God and man. Some say, as if they could not understand it either, that he taught thus: Christ was first born of Mary a true man, then lived so holy that the Godhead united with him, and thus became God. And their writing is so confused that I think that even today they themselves do not know what and why they have condemned Nestorium. Notice that they confess that Nestorius took Christ to be God and man, without making two persons out of it. So it is certain from this that Nestorius did not consider Christ to be a true man, as we have all supposed, because he also considers him to be a god, according to their own words. And the only thing that remains is that he should have taken Christ, a right and true God and man, for a twofold person, as a divine and a human one. That is one.
Whoever then separates Christ and makes two persons out of it, makes two Christs, as one divine Christ, who is vain God and no man; and one human Christ, who is vain man and no God. Otherwise they could not be two persons. Now it is certain that Nestorius did not believe in two Christs, but in one Christ, just as their own words show that Nestorius considered Christ, namely the one, the same, the right one, and no other Christ, to be two persons; so it must also be false and wrong that Nestorius considered Christ to be two persons. For it cannot stand together that Christ is two persons, and yet the same one Christ remains, but, as said, if there are two persons, then there are two Christs, and not one Christ. But Nestorius holds nothing more than One Christ. Therefore, he could not consider Christ to be two persons.
Otherwise, he would have to hold yes and no against himself in the same article. So nowhere in the histories does it say that Nestorius considered Christ to be two persons, without the popes and their histories being so clever. Although they themselves confess that they write that Nestorius taught that Christ became God after the birth of Mary, or was united with God in One Person. They were forced to do this by their conscience or by an erroneous mind, because they had to confess that Nestorius had no more than one Christ.
157 Now the question is, what is condemned about Nestorius, and why is this third main council held against him, if Nestorius teaches nothing else than that Christ is truly God and man, also one Christ, not two Christs, that is, one person in two natures, as we all believe, and all Christianity has believed from the beginning? For it is found that the pope with his own has invented such words on Nestorium, that he has taken Christ for one true man, and not also for one God, and that he has taken Christ for two persons or two Christs. This is found not only in the Histories, but also in the Popes' and their writers' own words and writings. What then has Nestorius erred? so that we may know the causes of this concilii.
You may read in the 12th book Tripart. 4. read a page or two, you can do that in half a quarter of an hour, there you will find everything that can be thoroughly known about Nestorio and this Concilio; and see if I hit it. The shortcoming is: Nestorius was a proud, unlearned man, and since he became such a great bishop and patriarch, he thought that he must be the most learned man on earth, must not read any books of the ancestors or others, or learn to speak of things in their way, but because he was eloquent and determined, he wanted to be a self-educated doctor or master, and as he said or pronounced it, it should be right. And he approached this article with such pride that Mary is God's mother or God's childbearer. There he again found proud bishops who did not like his pride, especially Cprillum of Alexandria. For
There was neither Augustine nor Ambrose. Now Nestorius had learned in the church at Antioch that Christ was the true God, born of the Father in eternity, as the Concilium at Nicea had affirmed, and then born of the virgin Mary a true man. Nestorio was in no doubt about these two things, had preached them himself for a long time, yes, he persecuted the Arians, condemned in the Niceno Concilio, so fiercely that he also caused much murder and bloodshed over them. So firmly did he hold Christ to be a true God and man.
He also allowed that Christ, the Son of God, was born of the Virgin Mary according to humanity, not according to divinity, which we and all Christians also say. But he did not want Mary to be called the mother of God, because Christ was not born of her according to the Godhead; or, to put it plainly, that Christ did not have the Godhead from the mother, as mankind had from her. This is the war altogether, that God could not be born of a man or have his divine nature, and a man could not give birth to God or give the divine nature to a God. For the unlearned, coarse, proud man stood on this letter: GOtt born of Mary, and interpreted "Born" according to the Grammatica or Philosophia, as if it meant to have the nature of the Godhead from the bearer, that also the Tripartite says: he took such words for abominations, as we and all Christians (where they should have such understanding) also hold.
160 From this it is seen that Nestorius, as an incomprehensible, proud bishop, means Christ with right earnestness; but according to his incomprehension he does not know what and how he speaks, as he does not know rightly to speak of such a thing, and yet has wanted to be master of speaking. For this we also know well, that Christ did not get his divinity from Mary. But that it should therefore be false that God was born of Mary, and that God is the Son of Mary, and that Mary is the Mother of God, does not follow from this. Of this I must set a gross example: If a woman gives birth to a child, a lazy Nestorius (so Tripartite calls him) can be so proud and unlearned and clever: This woman has given birth, but she is not the mother of this child;
Cause, the soul of the child is not of her nature or blood, but from somewhere else, as infused by God. So this child is born of a woman after her body, but because the soul is not of her body, it is not the mother of the child, because it is not the mother of the child's soul.
161 Such a lazy sophist does not deny that the two natures, body and soul, are one person, nor does he say that there are two persons or two children, but confesses that the two natures, as body and soul, are one person or one child; nor that the mother gave birth to two children, but to one child, but does not see what he denies or says. Nestorius was also such a man, who admits that Christ is God and man in One Person; but because the Godhead does not come from the Mother Mary, she is not to be called God's Mother; this is rightly condemned in the Concilio, and shall be condemned. And although Nestorius has a right opinion in one piece of the main matter, that Christ is God and man, one should not suffer the other piece or such word and speech that God is not born of Mary and crucified by the Jews, just as one should not suffer the Sophist (who speaks quite rightly in the piece that the mother cannot give birth to the child's soul nor give it), since he says that the child is not the mother's natural child, and the mother is not the child's natural mother.
162) Summa, the proud, unlearned bishop has caused a Greek evil bite, as the Roman Cicero says of the Greeks: Jam diu torquet controversia verbi homines grae- culos, contentionis cupidiores, quam veritatis. For whoever confesses that a mother gives birth to a child that has body and soul, let him say and hold that the mother gives birth to the whole child, and is the child's right mother, even if she is not the mother of the soul; otherwise it would follow that no woman is the mother of any child, and the fourth commandment would have to be abandoned altogether: "You shall honor father and mother." So it should also be said that Mary is the true natural mother of the child whose name is Jesus Christ, and she is the true mother of God, God's child-bearer; and what
1) In the old editions: "Grekisch".
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more can be said of child mothers than suckling, washing, etching, watering, that Mary suckles God, weighs God, makes God porridge and soups etc. For God and man is One Person, One Christ, One Son, One Jesus, not two Persons, not two Christs, not two Sons, not two Jesus. Just as your son is not two sons, two Hanse, two cobblers, though he has two natures, body and soul, body from you, soul from God alone.
[De communicatione idiomatum.]
So Nestorii's error is not that he considers Christ to be a pure man, nor does he make two persons out of him, but confesses two natures, God and man, in one person: but he does not want to admit communicationem idiomatum; I cannot speak German with one word. Idioms means what is attached to a nature or is its characteristic, as dying, suffering, crying, talking, laughing, eating, drinking, sleeping, mourning, rejoicing, being born. Having a nut, sucking breasts, walking, standing, working, sitting, lying, and what is more, are called idiomata naturae humanae, that is, qualities that are inherent in a human being by nature, as which he can do or suffer, and indeed must. For idioms Greek, proprium Latin, is a thing. Meanwhile, let us call it a quality. Again, Idioma Deitatis, divine nature's quality is that it is immortal, omnipotent, infinite, not born, not eats, drinks, sleeps, stands, walks, mourns, weeps. And what shall mau say much? It is an immeasurably different thing from God, neither is a man. Therefore, the idiomata of both natures cannot agree. This is the opinion of Nestorii.
164 If I preach: Jesus, a carpenter in Nazareth (for that is what the Gospels call him: filium fabri), walks there in the street, and gives his mother a jug of water and a penny's worth of bread, so that he eats and drinks with his mother, and this same Jesus, a carpenter [Matth. 13, 55. Marc. 6, 3.], is the right true God in one person; Nestorius admits this to me and says that it is right. But when I say, "God is walking in the street, giving water and bread, so that he may eat and drink with his mother;
Nestorius does not admit this speech to me, but says: Fetching water, buying bread, having a mother, eating and drinking with her, these are idiomata, attributes of human and not divine nature. So, if I say: Jesus the carpenter is crucified by the Jews, and the same Jesus is the right God, Nestorius admits that it is right. But if I say, God is crucified by the Jews, he says, "No. For the cross and the suffering and the death are not true: No. For the cross, suffering and death are not of divine, but of human nature idioms or attributes.
When the common Christians hear this, they cannot think otherwise than that he considers Christ to be a pure man and separates the person. Which he does not intend to do without the word, as if he did it. From this it can be seen that he was a completely mad saint and incomprehensible man. For since he admits that God and man are united and mixed in one person, he cannot in any way deny that the idioms of the natures should not also be united and mixed. Otherwise, what would God and man be united in one person? And his foolishness is just that, against which one teaches in the schools: Qui concedit antecedens bonae consequentiae, non potest negare consequens; in German we speak thus: If one is true, then the other must also be true. If the other is not true, then the first is also not true. Whoever admits that Greta is your wife, cannot deny that her child (if she is pious) is your child. When such things are taught in school, no one thinks that such people can be rude; but ask the rulers and jurists whether they have not often had such a part before them, who confess a thing, and yet will not admit what follows from it.
But one would like to pretend that Nestorius mischievously confessed that Christ is God and One Person. No, the proud man was not that clever, but meant it seriously. For in a sermon (says Tripartite) he cried out: No, dear Jew, you must not be proud, you could not crucify God. There he wants to say that Christ is God, but God is not crucified. And in the Concilio before Bishop Cyrillo he says that many confess that Christ is God, but the
I will never say that God is bitris or trinitris; that is so much said: Jesus is God, as our many confess; but that God should be born twice or three times, that I will not teach; and this is in his mind (as Tripartite indicates) as God and dying do not rhyme together. For it seems terrible to him to hear that God should die. And this was his opinion, that Christ was immortal according to the Godhead; but he did not have so much sense that he could have pronounced it thus. In addition, the other bishops were also proud, not thinking how to heal the wounds, but how to tear them much worse.
Although, to speak thoroughly, it must follow from Nestorii opinion that Christ is a pure man and two persons, it was not his opinion. For the coarse, unlearned man did not see that he was pretending impossible things, that at the same time he seriously considered Christ to be God and man in one person, and yet did not want to admit the idiomata of the natures of the same person of Christ. He wants to hold the first to be true; but that is not to be true, which nevertheless follows from the first. So that he shows that he himself does not understand what he denies.
For we Christians must appropriate the idiomata of the two natures in Christ as equal and all in person, as: Christ is God and man in One Person. Therefore, what is said of Him as man must also be said of God, namely, Christ died, and Christ is God, therefore God died; not the separate God, but the united God with humanity. For of the separated GOtt both are false, namely that Christ is GOtt and that GOtt died. Both are false. For God is not man. But if Nestorium thinks it strange that God dies, he should think that it is so strange that God becomes man. For thus the immortal God becomes the one who must die, suffer, and have all human idiomata. Otherwise, what would be the same man with whom God unites personally, if he should not have proper human idiomata? It would have to be a ghost
1) Erlanger: "and".
as the Manichaeans had taught before. Again, what is said of God must also be attributed to man. Namely, God created the world and is omnipotent; the man Christ is God, therefore the man Christ created the world and is omnipotent. Cause is, because it has become One Person from God and man, therefore the person of both natures leads idiomata.
O Lord God, from such a blessed and comforting article one should always be joyful, singing, praising and thanking God the Father for such unspeakable mercy, that he has let his dear Son become like us, man and brother. Thus, the wicked Satan, through proud, ambitious, desperate people, causes such unhappiness that our dear and blessed joy must be prevented and spoiled. Let this be lamented to God! For we Christians must know this: where God is not in the balance and gives the weight, we sink to the bottom with our bowl. This is what I mean: if it should not be said that God died for us, but only a human being, then we are lost; but if God's death and God's death lie in the bowl of the wagon, then it sinks, and we rise up as a light, empty bowl. But he can also go up again, or jump out of his bowl. But he could not sit in the bowl, he would have to become a man to us, so that it could be said: God died, God's torture, God's blood, God's death. For God in His nature cannot die; but now God and man are united in One Person, so it is rightly called God's death when man dies, who is One Thing or One Person with God.
Theotocos was to be called God's child-bearer, while Nestorius denied all idiomata of human nature of God in Christ, such as dying, the cross, suffering, and everything that does not rhyme with the Godhead. Therefore, they should not only decide that Mary was Theotocos, but also that Pila-
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tus and the Jews were God's crucifiers and murderers, and the like. But that one has condemned him afterwards by all idiomata with these words: Nestorius denies that Christ is God and One Person, is indeed right in effectu ober ex consequenti, but spoken too harshly and too strangely, because Nestorius could not think otherwise from this than that violence and injustice had been done to him. For he never taught such words, but always said against them that Christ was the right true God, and not two persons, on which he harshly persecuted the Arians. For such coarse people cannot syllogize, or make consequentias, namely, that he should be called denying the substance or nature who denies the idiomata or attributes of nature; but so the verdict should be: Although Nestorius confesses that Christ, true God and man, is One Person, but because he does not give the idiomata of human nature to the same divine Person of Christ, it is wrong, and as much as if he denied nature itself. And they should not have deleted only the one idioma, of the Mother Mary. Thus the matter of this Concilii would have been the clearer to understand, which I respect that very few have understood so far. From Platina and his like more it is impossible to understand.
For I have also had Nestorians before me, who argued very stiffly against me that the deity of Christ could not suffer; and Zwinglius also wrote against me about this saying: Verbum caro factum est [John 1:14], and did not want Verbum to be called factum, but wanted it to be: Verbum caro facta est, cause, God can become nothing. But at that time I myself did not know that such was Nestorii conceit, as I did not understand this concilium either, but recognized it as error from the holy Scriptures, Augustino and Magistro Sententiarum. And who knows how many Nestoriani are still in the papacy, who nevertheless praise this Concilium highly, and do not know what they praise. For [reason] wants to be wise here, and not suffer that God should die, or have a being in a human way, although it already believes by habit that Christ is God, like Nestorius.
This concilium has not added anything new to the faith, as we said above, but has defended the old faith against the new conceit of Nestorius, so that no example can be taken from it, nor can the conciliis be given the power to establish new or different articles of faith. For this article has been in the church from the beginning, and has not been renewed by the council, but has been preserved by the gospel or sacred Scripture. For it is written in St. Lucas Cap. 1, 32, that the angel Gabriel announced to the virgin Mary that the Son of the Most High would be born of her. And St. Elizabeth [Luc. 1, 43.], "Whence cometh it unto me, that the mother of the Lord is come unto me?" And the angels all together in Christmas [Cap. 2, 11]: "To you is born this day a Savior, who is Christ the Lord." Item St. Paul Gal. 4, 4: "God has sent His Son, born of a woman." These sayings (I know for certain) hold firmly enough that Mary is God's mother. Thus St. Paul says 1 Cor. 2, 8: "The princes of this world have crucified the Lord of Majesty"; Apost. 20, 28.: "God purchased the Church with His own blood", yet God has no blood to judge by reason. Phil. 2, 6. 7.: "Christ, being like unto God, was made a servant, and found in all men's ways." And the infant faith, Symbolum Apostolorum, says: "I believe in Jesus Christ, his only Son, our Lord, who was conceived, born of Mary, suffered, was crucified, died, and was buried. There the idiomata of human nature are clear enough, and yet they are assigned to the only Son and Lord, in whom we believe like the Father, and as in a true God. That is enough of this Concilio.
From the fourth main coneilio, to Chalcedon. 1)
The fourth main council is held at Chalcedon in Ponto or Asia (about two or three and twenty years after the third previous main council at Ephesus) by the
1) This superscription is found in the Wittenberg and Jena editions.
Emperor Martianus, who became emperor at Constantinople after the younger Theodosio. Anno 455. And so the four main concilia were held almost within 130 years, because the one at Nicea was held Anno 327. Before and after that, however, there were many other concilia, without the emperors, held by the bishops themselves from time to time. But these four could not meet without the emperors, so frail were the holy fathers, since not easily one wanted to give way to the other, as unfortunately the histories well testify, to give us special comfort that we should not despair, because the Holy Spirit was in such some fathers, and they must be holy and be called, we will also be holy and become blessed.
But what the cause of this Concilii fei was, I myself would like to learn from another. For no credible historia reaches here. The Ecclesiastica ceased with the first Concilio Niceno, the Tripartite and Theodoretus with the third at Ephesus, and must now continue to believe almost the Pope and his histories, which are very difficult to believe, for excellent, noticeable reasons: for they have therefore drawn everything to themselves, and lied so shamefully about their majesty, and still continue to lie, that no one can build his conscience on it. Now, counselor, where will I be saved, who do not understand this council, nor know what it does? And where have they gone, the dear saints and Christians, who through so many hundred years have not known what this Concilium has established? For there must always be saints on earth, and when they die, other saints must live, from the beginning to the end of the world; otherwise the article would be false: "I believe a holy Christian church, congregation of saints," and Christ would have to lie, since he says [Matth. 28,20.]: "I am with you until the end of the world." Living saints (I say) must always be on earth, they are where they can, otherwise Christ's kingdom would have an end, and there would be no one who prayed the Lord's Prayer, confessed the faith, was baptized, went to the sacrament, was absolved etc.
175 Well, Platina and others say that it is this cause: that at Constantinople an abbot, or, as they call it, Archimandrita, Eutyches, has against the Nestorium an
The Fathers, however, in the Conciliar, decided that Christ is One Person and two natures. Against this the Fathers in Concilio decided that Christ is One Person and two natures. This is now right and the Christian faith. But Pabst's Histories write that he taught that after the Godhead assumed humanity, and thus became Christ in One Person, there remained no more than the Godhead, and Christ alone was to be considered God and not man. If this is Eutyche's opinion, then he is almost a crude Nestorius, who is said to have taught two persons in Christ, and yet one person. Thus, he must have taught two natures at the same time, and yet one nature in Christ. For thus 1) Pope Leo writes in a letter that Eutyches and Nestorius teach abominable heresy. And it is true that he who teaches that Christ is two persons and yet one nature; and again, that in Christ there are two natures and yet one nature: these are of course contrary to each other, indeed, each contrary to himself.
If the papists knew that Nestorius and Eutyche were not of this opinion, they should refrain from such words and speak a little more clearly about the matter and in terminis propriis, that is, they should use their own words. Otherwise, the heretics think that they want to hurry them by force and injustice through false words, and falsely interpret their words, as I said above about Nestorio.
177 For that Eutyches does not hold only one nature in Christ, the papists themselves give their own words, when they say: Eutyches confessed that in Christ there are two natures, namely, the Godhead has taken on humanity. He who confesses this says that Christ has more than one nature. But what Eutyches means by this, that afterwards in Christ alone the divine nature, without human nature, remained, they do not indicate; they leave it thus as if Eutyches at the same time held that Christ had two natures, and yet not two, but one nature. Therefore the histories also become uncertain and dark, so that no one can understand what Eutyches said.
1) In all editions except Walch: "schreiet".
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or what the pope's histories mean; thus lose this concilium together with the reason why it is assembled. Yes, it can be found from the conciliar histories and from the popes' letters [not] 1). Again, however, the pope's historians should not write so rough and unpolished, nor should they talk their own words to us, so that one can take from it that they have understood this Concilium almost as finely as I have.
178 I want to say my thoughts. If I am right, well; if not, then the Christian faith has not fallen. Eutyche's opinion is also wrong (like Nestorius') about the Jdiomata; but in a different way. Nestorius does not want to give the idiomata of humanity to the Godhead in Christ, even though he is certain that Christ is God and man. Again, Eutyches does not want to give the idiomata of the Godhead to mankind, although he also holds firmly that Christ is true God and man. As if I preached that the Verbum, the Son of God, is. Creator of heaven and earth, like the Father forever, Joh. 1, 13. 14. and the verbum, the same Son of God, is truly man, Joh. 1, 3. Eutyches allows me these things and does not doubt them. But when I continue to preach that the same man Christ is the creator of heaven and earth, Eutyches is repulsed and appalled by this word: "A man creates heaven and earth," and says, "No. For such a divine idiom (as creating heaven) does not belong to men. But do not think that he has previously admitted that Christ is truly God and man in one person, and yet will not admit the consequence or consequens bonae consequentiae.
For he who confesses that God and man are one person, must, for the sake of this union of the two natures in one person, also badly admit that this man Christ, born of Mary, is the creator of heaven and earth. For he has become that in One Person, namely God, who created heaven and earth. Eutyches does not understand such a consequence, and yet firmly says that Christ is God and man; see also
1) "not" is missing in the editions, but the Jena one notes: "Scheinet, als Mangel ein nicht".
not that he must deny the human nature of Christ in Christ, where he rejects the divine idiomata from the human nature. For thereby the person would be separated, and Christ would not remain a man. And this is what those want to indicate who write of Eutyche that he did not allow the human nature to remain in Christ, scilicet in consequenti, when he nevertheless confesses, scilicet in consequenti, that the divine and human nature is One Christ, One Person, and two natures. Summa, as said above, whoever confesses the two natures in Christ, God and man, must also admit both of their idiomata of the person. For God and man are nothing where they should not have their idiomata. Therefore they both, Nestorius and Eutyches, are condemned with their error and reason.
180. although it is true that Eutyches may have had more challenge, neither Nestorius. For the human nature idiomata of Christ are many left behind him, as eating, drinking, sleeping, mourning, suffering, dying, burying etc. For he now sits at the right hand of God, eats, drinks, sleeps, mourns, suffers, dies, nevermore in eternity, as will happen to us when we pass from this life into that life, 1 Cor. 15:49, 53. These are temporal and perishable idiomata; but the natural ones remain, as that he has body and soul, skin and hair, blood and flesh, marrow and bone, and all the members of human nature. Therefore it must be said: This man Christ, the flesh and blood of Mary, is the Creator of heaven and earth, has overcome death, destroyed sin, broken hell, which are divine idiomata, and yet are rightly and Christianly assigned to the person who is Mary's flesh and blood, because it is not two, but One Person.
181 As your son Peter is called learned, so such idioma is only of the soul, and not of the body, and a Eutyches would like to alfenzen: No, Peter is not learned, but his soul. Again a Nestorius: No, I did not teach your son, but his body. This is as if one wanted to make two persons out of Petro, or keep only one nature, if it is not meant that way. This is ignorance and rudeness, and testifies that they have been evil dialectics.
But such ignorance is not strange in the world, even in other things, where one often confesses something, and yet denies that which must follow from it, as said: Antecedente concesso negare consequens. So now there are many great lords and learned men who freely and firmly confess that our doctrine of faith, which makes righteous without merit by pure grace, is right, but that for this reason monasticism and the service of saints or the like should be abandoned and despised, this strikes them upside the head, even though it enforces the consequence and consequence. For no one can be justified except by faith; from this it follows that one cannot be justified by monastic life. What is the point? What is the point?
182 And so that I also take myself by the nose, and do not so ungratefully forget my foolishness: I taught 20 years ago that faith alone without works makes one righteous, as I still do. But if someone had stood up at that time who taught that monasticism and nunnery should be called idolatry, and that the mass should be called a real abomination, I would not have helped to burn such a heretic, but I would have kept it, and it would have served him right. And I, an inconsiderate fool, could not see the consequence that I would have to yield, that where faith alone did it, monasticism and the mass could not do it. And what was even finer, I knew that it was all human doctrine and work, and yet I did not ascribe such to the good works commanded by God and done in faith. Indeed, I have proved my Nestorium and Eutychen (but in other matters), since I admitted one, and the other, which follows from it, I did not give in, just as Nestorius admits that Christ is God and man, and does not want to give in here that the same God was born and died, which follows from it.
Further, Luther scolds the papists for not teaching the Christian faith or good works, so they do not celebrate either, but scolds Luther much more vehemently for not teaching the Christian faith correctly and forbidding good works. Why then are they not one, if they confess the same thing? I will tell you this: Nestorius has been misled here about the Jdiomates. Luther wants to have the good works, but they are not to have the good works.
The Lord is the one who carries the glorious divine idiomata, so that they are sufficient for sin, appease God's wrath and make sinners righteous. For such idiomata belong to another, who is called "God's Lamb who bears the sin of the world" [John 1:29]. Yes, of course, the blood and death of Christ should not have such idiomata; good works should have other idiomata, other merit and reward. The papists do not want such things, but give good works the right to do enough for sin and to make people pious. Therefore they cry out that Luther does not teach good works, but forbids them. But they do not see this consequence or consequence, that where one teaches such good works that are sufficient for sin, that [it] is just as much as not teaching good works. For such good works are nihil in rerum natura, nothing and nowhere, and cannot be. Therefore, just in that they teach and confess good works firmly and almost, they teach no good works at all.
Here you see what the dialectician is who gives an antecedent and denies the consequent, and thus also makes the antecedent false. For if one is true, the other must also be true in a right consequence. Again, if the latter is false, the former must also be false. Good works do enough for sin, which they not only admit, but do hard; but the other thing, which follows from this, that such works are not good, nay, are nothing and no works at all, that they condemn. Now this follows very clearly from the foregoing. For good works sufficient for sin are as much as no good works. Just as this consequence is powerful, qui docet id, quod non est, docet nihil, whoever teaches that which is nothing teaches as much as nothing. The same may be said of faith: he who teaches such faith as does not justify by itself and without works teaches as much as no faith. For such faith as justifies with or by works is nothing and nowhere.
I will add one more thing. Some jurists admit that priestly marriage is right; but they do not give the consequence that the children should be heirs. This is just as much as to say that the marriage of priests must be fornication. For if there is marriage, the child must also be heir.
If it is not heir, then there is no marriage (cactsris paribu8); 1) such is called in the schools: negare consequens antecedentis concessi in bona consequentia; and: destructo consequente, retinere antecedens, which is impossible, and are called coarse, incomprehensible people. But both Nestorius and Eutyches lacked this, as happens to many in other matters. For they were certainly serious that they both considered Christ to be God and man in one person, as the Histories and also the Acta Conciliorum indicate, and yet they could not have judged the consequence that the person, who is God and man, may have been crucified and created heaven, but God may not be crucified, nor man create heaven.
And what shall we say of ourselves? The apostles at Jerusalem [Acts 15:11] and many thousands of Jews were justified by faith alone, that is, by the grace of Christ. They still had their Nestorios and Eutyches in their skin, but did not see that the Law of Moses did nothing to it, nor could it do anything, but wanted to give it the idiomata that belong only to the Lamb of God, and said that the Gentiles could not be saved unless they circumcised themselves and kept the Law of Moses. This was just as much as denying Christ with His grace, as St. Paul says Gal. 2, 21: "If of the law is righteousness, then Christ died in vain," and Rom. 11, 6: "If it is grace, then it is not works." But those at Jerusalem say thus: It is grace alone, but it must nevertheless also be 2) work; 3) because grace has not yet done this, the law must do it, as it follows. That means in German, to hit oneself in the cheeks, and not to understand what one is saying. The schools call it (as I said) consequens negare; above consequens destruere unb antecedens affirmare; saying yes and no at the same time in one and the same thing.
1) The words: (ceteris paribus) are missing in the first edition.
2) Thus the Jenaer. In the other editions: "alone" instead of: also.
3) In the very first printing it was thus stated: "For without law one cannot be saved, although one must be saved by grace alone without works, but later, as it is stated here, corrected" (Walch).
Things. No one has to do this, except an incomprehensible person or a desperate scoffer.
So do my antinomians, 4) who preach very finely, and (as I cannot think otherwise) with real earnestness, of the grace of Christ, of the forgiveness of sins, and what more is to be said of the article of salvation. But this consequence they flee like the devil, that they should tell the people about the third article, sanctification, that is, about the new life in Christ. For they think that people should not be frightened or distressed, but always preach comfortingly about grace and the forgiveness of sins in Christ, and by all means avoid these or similar words: Do you hear it, you want to be a Christian, and yet remain an adulterer, whore hunter, full sow, hopeful, stingy, usurer, envious, vengeful, malicious etc., but so they say: If thou hearest, thou art an adulterer, a fornicator, a covetous man, or any other sinner; but if thou believest, thou art blessed; thou shalt not be afraid of the law; Christ hath fulfilled it all.
Tell me, my dear, is this not called antecedent conceded, and consequent negated? Yes, in the same way it means to take away Christ and make him null and void when he is preached most highly. And everything is a vain yes and no, in one and the same thing. For such a Christ is nothing and nowhere, who died for such sinners, who do not after the forgiveness of sins leave their sins and lead a new life. So they preach finely on Nestorian and Eutychian dialectica Christ thus that Christ is, and yet is not; and are indeed fine Easter preachers, but shameful Pentecostal preaching. For they preach nothing about the sanctification and vivification of the Holy Spirit, but only about the redemption of Christ, when Christ (whom they preach highly, how rightly) is therefore Christ, or has purchased redemption from sins and death, that the Holy Spirit should make us new men from the old Adam, that we should die to sin and live to righteousness, as St. Paul teaches. Paul teaches [Rom. 6, 2. ff.], to begin and increase here on earth and to accomplish there.
189 For Christ has not left us alone
4) See St. Louis edition, vol. XX, 1610 ff. Luther's writings against the antinomians.
gratiam, grace, but also äouum, the gift of the Holy Spirit, so that we not only have forgiveness of sins, but also cessation of sins. Whoever then does not cease from sins, but remains in the former evil nature, must have another Christ from the antinomians. The right Christ is not there, and if all the angels cried out Christ, Christ, and must be condemned with his new Christ.
190 Now see how evil dialectici we are in high things, so above us or untrained that we hold and do not hold a thing at the same time. But in low things, there we are exceedingly sharp Dialectici. For a peasant, however coarse he is, he has soon understood and reckoned: whoever gives me a penny does not give me a florin; for it follows from himself, and he sees the consequence finely. But our antinomians do not see that they preach Christ without and against the Holy Spirit, because they want to let the people remain in their old nature, and nevertheless pronounce them blessed, when the consequence wants that a Christian should have the Holy Spirit, and lead a new life, or know that he has no Christ. Nor do the donkeys want to be better dialectics than N. Philippe and Aristotle; I must be silent about Luther, because the pope has felt the same 1) alone; they have flown far too high for me. Well, Nestorii and Eutyches Dialectica is a common plague, especially in the Holy Scriptures; but in other matters it knows how to hold its own. However, in subtle matters it gives lawyers and regents enough trouble, since they sometimes have to hear yes and no at the same time, and have trouble separating them.
If now Eutyches or Nestorius remained stiff and proud on his sense (as I cannot judge nor should, as far as I read the Histories) according to the bishops' instruction, then they are not only condemned as heretics, but also as gross fools. If, however, they did not stubbornly stand on their senses, as especially reported by Eutyches of the Concilien Acta themselves.
1) It would perhaps like to read "derselbigen" (Luthern). The reading: "the same" (the antinomians, the bad dialecticians) does not seem to us to give a suitable sense. To refer this word "the same" to "Philip and Aristotle" seems impossible to us.
and they did not teach the erring person in a friendly manner according to the teachings of St. Paul [Gal. 6:1], they nevertheless judged the matter rightly for themselves, but with their pride and weak authority (because now the Conciliis has attained great prestige, and there have been six hundred and thirty bishops) they must answer to the right judge.
I remember how M. Johannes Wesalia (who was a preacher in Mainz, and before that governed the high school in Erfurt with his books, from which I also became a master there) had to be condemned by the desperate, hopeful murderers, called haereticae pravitatis inquisitores (I should say: inventores), preacher monks, because he did not want to say: Credo Deum esse, but said: Scio Deum esse. Dem: alle Schulen halten, dass Deum esse, per se notum sit, wie St. Paul Rom. 1, 19. auch sagt. How the barefoot murderers at Eisenach also dealt with Johann Ilten 2) is written in the Apologia.
I suppose that an honest man would come to you and to me without warning, who could make things strange with harsh words, and say: "Shall I not tell you that a new prophet has arisen who teaches that where a man becomes fully holy, he can not only perform miracles, but also create heaven and earth, angels, and all that is in them, out of nothing, as some scholastics have also argued? 4. and that is even worse, he says that the old right God has died etc. Here you and I would say that must be the devil and his mother. The Scripture says (Mal. 3, 6.]: "I am God, and will not be changed." And St. Paul [1 Tim. 6, 16.]: Qui solus habet immortalitatem. What may it be much word? God lives alone and is life itself. Then he began: Do you yourselves teach thus, saying that Christ is a man, perfectly holy, who created heaven and earth, and also a true God, who died for you on the cross. Behold, how suddenly we have become blasphemous Nestorius and Eutyches, who at the same time confess that Christ is God and man, One Person, who died for us and created heaven and earth.
2) In the apology in this volume Col. 1326 he is called "Johannes Hilten".
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and yet said above, it must be the devil and his mother, who says that a man created heaven and earth, and God died, if it forces the consequence or consequence, from the fact that we believe Christ God and man in one person. There you stand, as the idiomata unawares strike unthinking people before the head and make them mislead. Here you should run towards, teach with gentleness, and not condemn the erring with pride. God grant that I am lying. I see to it that some heretics will be judges on the last day, and the judge-bishops will be damned. God is strange and incomprehensible in His judgments (Rom. 11, 33), so that one does not know that He is gracious to the humble and hostile to the proud (1 Pet. 5:5): And especially in the churches and church ranks, one should not act out of envy or pride, for God does not like it.
I have such thoughts from the Eutyche. If I did not get it right, then I have failed, and it is their fault. Why did they not do it more properly and describe it more diligently, so that it could be understood more clearly? And how would one have to do, if this concilium were lost? The Christian faith would not have to sink because of it. Surely more and more useful things are lost, neither this Concilium is. St. Augustine himself complains that he finds almost nothing among his ancestors that helps him against the Pelagium, and yet much must have been done about such a main matter. But I have kept in these thoughts according to the words of the Roman bishop Leonis, who writes that Eutyches and Nestorii are heresies against each other or contrary and reversed. Now it is certain from the Tripartite that Nestorius confessed Christ to be true God and man, even quite vehemently, and was not an Arian who badly did not hold Christ to be God; but he drove them out and persecuted them, even by murder and slaughter. But this is his heresy, that the idiomata have disturbed and misled him, that God should be born of the image of a woman and be crucified. Therefore, Eutyche's heresy must have been done in a counter-intuitive way, that he also considers Christ to be God and man, but does not want to give the idiomata of divine nature to the
Humans. Just as Nestor again does not want to attribute the idiomata of human nature to God in Christ's unique person; that is, against each other or reversed.
If his opinion is that he denies the human nature in Christ, his heresy is not contrary to the heresy of Nestorius, but he must have been insane and furious, who at the same time should hold that in Christ the Godhead is united with humanity, and yet only one nature, namely, the Godhead, remains or becomes. This would not only be against Nestorium, but against all believers and unbelievers, against all heretics and true Christians, against all heathens and men. For no man has ever taught in this way. But because they have described this thing in such a way that they themselves testify that Eutyches confessed Christ, united divinity and humanity in one person, and write the other thing as if they did not want it to be understood, we do not want to understand it either. What do we care, if we have it much better otherwise! Eutyches says in the Concilio that he did not speak it in such words as they blamed him, namely, that he should deny the human nature in Christ. From this it can be seen that he was mistaken and did not want to deny Christ's humanity. But if I were Doctor Luther, I would like to hear from the papist writers how they could believe even their own words, since they may say that Nestorius held at the same time two persons, and yet only one person in Christ; Eutyches held at the same time two natures, and yet only one in Christ. I truly think they are also Nestorian and Eutychian dialectici; of theology I speak nothing; perhaps they must be antilogists.
196 And that we come back to the Concilio, it is also found here that this Concilium did not establish any new article of faith. But this is no example of giving the Conciliis the power to impose new articles on Christianity. For such an article is much more abundantly and powerfully founded in Scripture, John 5:27: "The Father hath given the Son power to execute judgment, because he is the Son of man." Here would have
Christ, according to Eutyche's opinion, must say: because he is the Son of God. For judgment is an idiom of divine nature, and not of human nature; but Christ gives it to his human nature, namely, the Son of man, that is, the Son of Mary the Virgin. And Matth. 22, 43. Christ asks the Pharisees: how does it rhyme that David calls Christ, who should be his son and seed, his Lord? If he is David's son or seed, how is he seated at the right hand of God? Here Eutyches should have said: David's seed cannot sit at the right hand of God. God's right hand, but only God's Son; and yet confess that God's Son and David's Son are One Person. But where the Person sits, there sits the Son of God and the Son of David. Eutyches does not see such a consequence, therefore one must think that he does not consider Christ to be a man, but only a divine person and nature; which, however, is not his opinion.
197 And in sum, all the prophets, all the Scriptures that give Christ or Messiah an eternal kingdom, salvation from sins, death, hell, are all against Eutychen. For they all say that the seed of the woman shall bruise the head of the serpent, Genesis 3:15, that is, overcome sin, death, the devil, hell, which are idiomata of divine nature, and not of the seed of the woman. And all the world was to be blessed through the seed of Abraham, Genesis 22:18, that is, to take away sin, death, hell, the curse of God; these are also idiomata, not of Abraham's seed, but of divine nature. And after that the glorious, mighty prophecies of David, Esaiä, Jeremiä [Cap. 23, 5.] and all prophets, who say of David's seed that he shall establish eternal righteousness, that is, put away death, sin, hell. These are all idioms of divine majesty and nature, but they are attributed to the Son of David, Christ, the Son of the virgins of Mary, in the whole of Scripture. If I do not have this Concilium, or do not understand it correctly, I have this Scripture and understand it correctly, according to which the Concilium is also to be kept, and is more certain to me than all Concilia.
Whoever wants to, may continue to read the stories of Concilii himself; I have read myself unamused by them. Such a bite, bite
turmoil and disorder is kept inside, that I almost have to believe the Gregorio Nazianzeno. St. Hieronymi Preceptor, who lived before this time, and has seen better Concilia or Fathers, yet writes thus: If one is to speak the truth, I hold that one should flee all bishops' concilia. For I have not seen a good end of the conciliar, nor the abolition of the evil, but rather ambition, quarrels about procedure etc., that I wonder how it happens that they have not long since made the worst heretic out of him for the sake of such words. But it is true that he says how the bishops are ambitious, proud, quarrelsome and fierce in the concilia; you will find that in this concilio. So they must not be all holy by reason of necessity, who teach rightly or receive right doctrine. For Balaam also prophesies rightly [Num. 24, 17], and Judas is also a right apostle [Matth. 10, 4], and the Pharisees sit on the seat of Moses and teach rightly, Matth. 23, 2. So we must also have something more 1) and more certain for our faith, neither are the concilia. The same more and certain is the holy scripture.
That it is true that he says that he has not seen a good end to the Conciliar, the histories teach us finely. For Arii's heresy was a joke before the Niceno Concilio, compared to the misery they caused after the Concilio, as said above. The same happened to the other Conciliis, as with Macedonio and Nestorio. For the part that was condemned held together all the more tightly, wanted to adorn themselves and be uncondemned, and always blew up the fire more fiercely than before, against the Concilia, which they did not quite understand. Just as it happened to us Germans with the Costenzer Concilio, when the pope was subjected to the Concilio and deposed, and his tyranny and Simonei were harshly condemned, the pope has since been possessed with seven evil devils, and has first of all really wreaked his tyranny and Simonei; eats, robs, steals all monasteries, convents and churches, sells indulgences, grace, justice, God, Christ, the Holy Spirit; betrays, corrupts, confuses emperors and kings; gets, spills blood, beats to death.
1) This "More" stands for: More.
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Body and soul, that one must grasp who is the God who is in Rome's household. There we Germans have our reward for having deposed and reformed the popes in the Costenzer Concilio. I think that the end of this Concilii was well advised. Another time, depose more popes and reform them, if they do not have enough of seven devils, so that they get seven and seventy legions of them against you, if there is still room for more devils to enter them, and if they are not already full of devils. This is the reformation of the Costenzer Concilii.
Thus we have the four main conciliations and the reasons why they are held. The first, at Nicea, defended the deity of Christ against Arium. The other, at Constantinople, defended the deity of the Holy Spirit against Macedonium. The third, at Ephesus, defended One Person in Christ against Nestorium. The fourth, at Chalcedon, defended two natures in Christ against Eutychen, but did not establish a new article of faith. For these four articles are much more abundant and powerful in St. John's Gospel alone, even if the other evangelists and St. Paul and St. Peter had written nothing about them, who also teach and testify to all these things powerfully, along with all the prophets. If these four main concilia (which the bishops of Rome consider equal to the four Gospels, according to their decree, 1) just as if such pieces did not stand much more abundantly next to all articles in the Gospels, or the concilia did not have it from the Gospels; so finely do the donkey bishops understand what evangelia or concilia are!) neither want to nor can make or set anything new in articles of faith, as they themselves confess: how much less can such power be given to the other concilia, which must be held inferior, where these four are to be and are called the main concilia.
201 In this way, all other concilia, whether great or small, must be understood; and if there were many thousands of them, that they had nothing new, neither in faith nor in knowledge.
1) The meaning of this passage is: which, as the bishops of Rome say in their decree, are to be held equal to the Gospels.
But as the highest judge and the greatest bishop under Christ, they defend the old faith and old good works according to the holy Scriptures, without also dealing with temporal, perishable, changeable things in their time of need, which must also be done apart from the conciliarities in all parishes and schools. But if they do something new in faith or good works, let it be certain that the Holy Spirit is not there, but the unholy spirit with his angels. For they must do this without and apart from the holy Scriptures, yea, contrary to the holy Scriptures, as Christ saith [Matt. 12:30.], "He that is not with me is against me." The Holy Spirit knows and can do nothing more than St. Paul, when he says 1 Cor. 2:2: "I know nothing but Jesus Christ crucified." And the Holy Spirit is not given to instill or teach us anything apart from Christ, but to teach and remind us of all things in Christ (Jn. 14:26.], "in whom are hid all the treasures of wisdom and understanding" [Col. 2:3.], the same He is to transfigure us, as Christ says [Jn. 16:19.], and not to praise our reason and conceits, or make them an idol.
For this reason such concilia are, apart from the Scriptures, Caiaphas', Pilate's and Herod's concilia, as the apostles say, Apost. 4, 27: Convenerunt in unum adversus Dominum, they counsel or hold concilia against God and His Christ [Ps. 2, 2]. And the evangelists all write that the chief priests and Pharisees held council or gathered concilia, how they would kill Christ [Matth. 26,4. Marc. 14, 1. Luc. 22, 2.], as David had previously proclaimed Ps. 2, 2. that they would counsel against God and His anointed, and call Christ's preaching vain bands and ropes, tear them apart and throw them from them. Such were the several parts of the Pope's Concilia, in which he set himself up as the head of the churches in Christ's stead, threw the holy Scriptures under himself and tore them apart, as his decrees indicate, as he condemned both forms of the sacrament in Costence, tore apart marriage before, forbade it, condemned it, and crucified and buried Christ in a bad way.
What a Concilium is. 1)
Here will be the main question for which I am writing this booklet: What then is a Concilium, or what is its work? For if it should not establish new articles of faith, then all the world would be miserably deceived, which neither knows nor holds otherwise, than: what a Concilium conspires, that is an article of faith, or at least to consider it a necessary work for salvation, so that, whoever does not keep the Concilii decree, can never be saved, as he who is disobedient to the Holy Spirit, the Concilii Master. Well, I consider my conscience free, that no concilium (as said above) has power to set new articles of faith, because the four main concilia have not done so. Therefore I will state my opinion here, and answer the main question thus: that a concilium has
First of all, no power to establish new articles of faith, regardless that the Holy Spirit is in it. For even the Apostle Concilium at Jerusalem Apost. 15:11, does not add anything new to the faith, but, like St. Peter, admits that all their ancestors also believed this article, that one must be saved without law, by the grace of Christ alone.
Secondly, a concilium has the power, and is also obliged to do so, to curb and condemn new articles of faith, according to sacred Scripture and ancient faith, just as the concilium at Nicea condemned the new article Arii, that at Constantinople the new article Macedonii, that at Ephesus the new article Nestorii, that at Chalcedon the new article Eutyches.
Third, a council has no power to command new good works, nor can it do so. For all the good works commanded in the Scriptures are superfluous. What more good works can be devised than those taught by the Holy Spirit in Scripture? than humility, patience, gentleness, mercy, faithfulness, kindness, peace, obedience, discipline, chastity, giving, serving etc. [Gal. 5:22.), and summa, love.
1) This superscription is found in the Wittenberg and Jena editions.
What good work can be devised that is not commanded in love? [But if it is apart from love, what good work is it? Since love is, according to St. Paul's teaching [Gal. 5, 14], the fulfillment of all commandments, as Christ Himself says Matth. 5, 44.
Fourthly, a council has the power, and is also obliged, to condemn evil works, which are contrary to love, according to the holy Scriptures and the ancient ways of the churches, and to punish the persons, as the Niceni Concilii decree punishes the bishops' and deacons' honor and other vices. Here, however, we should speak of two kinds of evil works: some that are obviously called and are evil, such as avarice, murder, adultery, honor-seeking, and the like. These we find condemned by the Conciliis, as they are also condemned in Scripture without the Concilia, and are also punished in secular law. But besides these are other new good works, which are not called evil, but are beautifully evil, 2) fine vices, holy idolatry, invented by the special saints or also mad saints; and summa, the white devil and light Satan. Such evil (I should say) new good works should condemn the Concilia in the highest and most severe way, because they are dangerous to the Christian faith and annoying to the Christian life, and make both of them a monstrosity or contempt.
When a weak Christian hears or sees a holy hermit or monk who leads a special, strict way, above the old common Christian state or being, he is offended by it, and thinks that against this new saint of all old Christians life is nothing, or even worldly and dangerous. Therefore it is an abomination in all the world that a Christian citizen or peasant who has a right, pure faith in Christ, and practices the right old good works, commanded by God in the Scriptures, as in humility, patience, meekness, chastity, love and faithfulness to his neighbor, diligence and care in his service, office, occupation and profession: this one is a right old saint and Christian; but he must stink and be nothing compared to the new saint, who under a but garment, food,
2) That is, they are evil with a beautiful appearance.
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The saint is an arrogant, prideful, angry, impatient, ugly, carnal, presumptuous, false Christian, if he does not fast, camp, give, and such new good works. St. Paul himself [2 Tim. 3, 2. ff.] calls such hopeful and self-willed saints, who choose for themselves a new nature and worship of their own (not commanded by God) over the old, right common nature and worship of the Christian Church, instituted and commanded by God.
The elect may be preserved in such new evil works, but they must take off this new skin and be saved in the old Christian skin. Just as happened to St. Anthony when he had to learn that a cobbler or a tanner in Alexandria would be a better Christian than he with his monasticism. As he also confessed, he would not have come as far as the same cobbler. So also the great Saint John, primus Eremita, who was also a prophet to the Emperor Theodosio, highly praised by Saint Augustine: when the people wondered at his scatterings, among which Saint Jerome was one, he gave this answer: "What do you look for in us? You have it better in your parishes, where the scriptures and examples of the apostles and prophets are preached to you! This means taking off your caps and throwing yourselves under the holy scriptures, praising the common Christian state alone. Paphnutius had to learn that he was like a fiddler who had been a murderer, like two wives who had lain with their husbands the same night, and had to say: "One should not despise any class. This is what happened to St. Bernard, St. Bonaventure, and no doubt many more pious people; when they finally felt that their new holiness and monasticism could not hold the sting against sin and death, they crawled to the cross, and without such new holiness they became blessed in the old Christian faith, as St. Bernard's words testify in many places.
210 Such new good works are not found condemned in any of the concilia, especially in the four main concilia, without one or two small concilia, as the one at Gangra of 20 bishops (so recently*) is in print.
I) In 1537. See Document No. 1242 in this volume.
(The Church of St. Anthony) has done something in this, but rather they have let such new holiness take over, until the Christian Church is almost no longer recognizable, and like the industrious gardeners let the water sprouts take over so that the old right tree must suffer damage, or perish. At that time, already from St. Anthony on, monasticism was so rampant that in this fourth Concilio, also near Constantinople, there was an abbey where the above-mentioned Eutyches was abbot. Although it was not such stone imperial castles as the monasteries became afterwards, because they call him Archiman-drita. Mandrae is supposed to mean a bad fence or enclosure, such as is made of bushes, shrubs, and brushwood for the cattle, or hurdles for the sheep, and Eutyches, as the chief, was sewn in such an enclosure with his own, and led a secluded life. From this it can be understood what a monastery was at that time, since there was no monastery that was closed or had walls.
211 But as it happens in the garden, where the water shoots or sprouts grow much higher, neither the right fruitful shoots, so it also happens in the garden of the church, that such new saints, who grow up on the side, and yet also want to be Christians, and feed on the sap of the tree, increase much more tremendously, neither the right old saints of the Christian faith and life. And because I have come to it, I must indicate that, so I noticed from the histories. St. Bernard was abbot for 36 years, and in the same years he founded 160 monasteries of his order. Now it is well known what Cistercienses are for monasteries, whether they were perhaps lesser at that time, but now they are pure principalities; and I want to say even more: at the same time, when under Emperor Heinrico 3. 4. 5, within twenty years, four different princely monastic orders arose, as Grandimotenses, Canonici regulares reformed, Carthusians and Cistercians. What will have happened after that in the four hundred years until now? Truly, one might say, it rained and snowed monks. And it would not be surprising that neither a town nor a village would have remained without a monastery or two,
would be at least a terminarius or stationarius. The Histories scold Emperor Valentinianum for using the monks for war. Yes, dear, the idle people wanted to become too many, as one also ran from some kings in France that they had to forbid to become monks, especially the serfs. For they sought freedom under the caps, and ran everything into monasteries.
The world wants to be deceived. If you want to catch a lot of red deer and birds, you have to put the little owl or an owl on the clover or glue, that's how it works. Also, if the devil wants to see the Christians, he must put a monk's cap or (as Christ calls it [Matth. 6, 16.]) a sour hypocritical face, so we are much more surprised at such owls and owls, neither of the right suffering, blood, wounds, death and resurrection, which we see and hear in Christ our Lord, for our sin; fall therefore with heaps and all power from the Christian faith to the new sanctities, that is, to the devil in his clover and glue. For we must always have something new; Christ's death and resurrection, faith and love are old and now common things, therefore they must no longer be valid, but we must have new earbuds (as St. Paul says [2 Tim. 4:3]). And it happens to us, because our ears are so sore that we can no longer stand the old true truth, ut acervemus, that we load great heaps of new doctrines on uus. As has happened and will continue to happen. For the following Conciliarities, especially the Papal ones (for they are almost all Papal afterwards), have not only left such new good works undamned, but have raised them high above the old good works in all the world, so that the Pope has also canonized or exalted many saints from the monastic orders.
In the beginning it was and still is beautiful to look at, but in the end it becomes a horrible, monstrous thing, since everyone adds to it from day to day. As, St. Francis' beginning could be seen finely, but has now become so coarse that they also put on the caps of the dead, in which the dead shall be blessed. Isn't it terrible to hear? Yes, that's how it is; when one begins to fall from
Christo and falls, then one cannot stop. What happened in our time in the Netherlands, when Mrs. Margareth ordered after her death that she should be made a standard. This happened. She was dressed in nuns' clothes, seated over a table, given food and drink, and given credence, as if she were a princess: then she atoned for her sin and became a holy nun. But when it had lasted several days, and the pious Emperor Carol found out, he had it abolished. If he had not done so, I believe that such an example would have spread throughout the world. This is what the new holiness does, and this is what the new holiness must do, which wants to do better than the true old Christian holiness: it does not deceive in this way, but remains, and always practices faith, love, humility, discipline, patience, etc., so that nothing monstrous can be seen, but only lovely, blissful, quiet, clean, useful examples, which please God and man. But the new holiness rumbles with strange, new gestures, so that they attract the careless souls, pretending great things, and yet there is nothing behind them, as St. Peter writes [2 Petr. 2, 14-18].
Item, Gerson writes of the Carthusians that they are right in keeping so rigidly to their rule that they do not eat meat if they have to die immediately. Well then, if a pious physician notices here that the sick person could be helped with a chicken broth or a morsel of meat, and not otherwise, then one does not follow the physician, but the sick person must die sooner. I praise St. Augustine for this, who writes in his rule that one should ask the doctor for advice, and says: they are not all of the same fortune, therefore one should not keep them all the same. This is a right beautiful epiikia (ineetxeta), do not force them to stay forever. For it is not a monastery, but a free society of several priests. D. Staupitz once told me that he had heard from the bishop of Worms, who was a Dalbergian, that if St. Augustine had written nothing else but the Rule, one would still have to say that he was an excellent wise man. This is also true. For he would have considered such Carthusians to be murderers in the highest degree, and their monasteries to be real physical murder pits (as they are then in the
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truth) are condemned. In Erfurt itself, in the Carthusian monastery, I saw a sick man walking on a crutch, who was still young; I asked him whether he was not being kept from the choir and the guard. No, he said wisely, I must leave.
215. But it has been done to us rightly. God has sent us His Son as Teacher and Savior 1): not content with this, He Himself preaches to us all from His high heavenly throne, saying [Matth. 17, 5]: Hunc audite, this one hear. Then we should fall down with the apostles, and let it seem to us that we hear nothing else in all the world; so we let the Father and the Son preach in vain, and go away and invent our own sermon. Thus it goes, as the 81st Psalm, v. 12, 13, says: "My people do not obey my voice; so I let them go according to their heart's conceit." Hence come such beautiful Ethelothresiae and Aphidiae, Col. 2, 23, self-chosen spirituality and mercilessness over our own bodies, that we thus kill ourselves, when God has commanded that one should care for the body and not kill it. Don't you think that if, according to St. Augustine's rule and St. Paul's teaching [Rom. 13, 14], the doctors had been allowed to give advice on the bodies of the clergy, especially of women, many a fine person would have been helped who otherwise would have had to go mad or die, as daily experience has taught us. But it was the time of wrath that the new and great holiness had to reign, as a punishment to the world.
Fifthly, a council has no power to impose new ceremonies on Christians for mortal sins or for journeys of conscience, such as fast days, feast days, food, drink, and clothing. But if they do so, St. Augustine ad Januarium says: Hoc genus liberas habet observationes; and Christ has given few ceremonies. For since they have no power to call it, so have we power to forbid it; yea, it is forbidden to us to observe by St. Paul Col. 2:16: "Be not conscience of any part of the day, and fasting, meat, or drink" etc.
The sixth is the power of a concilium,
1) Erlanger (2.): "Beistand".
and is guilty of condemning such ceremonies according to the Scriptures; for they are unchristian and set up a new idolatry or worship, which is not commanded by God but forbidden.
The seventh is that a council has no power to interfere with worldly rights and government etc. For St. Paul says [2 Tim. 2, 4] that he who wants to serve God in spiritual warfare should abstain from worldly affairs.
219. eighthly, a concilium has power and is guilty to condemn such made way or new rights, according to the Holy Scripture, that is, to throw the Pope's decree into the fire.
220. ninth, a council has no power to make such statutes or decrees, which seek nothing more than tyranny; that is, how the bishops shall have power and authority to command what they will, and everyone must tremble and be obedient. But hath power, and is guilty of condemning such things, according to the sacred Scripture, 1 Pet. 5:3. "Shall not rule over the people"; and Christ [Luc. 22:26.), "Vos non sic: He that will be chief, let him be your servant."
221. tenthly, a council has the power to establish several ceremonies, with this difference: first, that they do not strengthen the tyranny of the bishops. Secondly, that they be necessary and useful to the people, and give a fine orderly discipline and character. It is necessary to have certain days and places where people can meet together, to preach certain hours and to offer the Sacrament in public, to pray, sing, praise and give thanks to God etc. As St. Paul says 1 Cor. 14, 40: "Let everything be done properly and honestly." With such pieces, not the tyranny of the bishops is sought, but only the need, benefit and order of the people. And summa, one must have it, and cannot do without it, if the church is to remain otherwise.
However, if someone is unable to do so at times due to necessity, illness, obstacles, or whatever, it need not be a sin. For it is for his benefit, and not for the bishop's. If he is a Christian, he will not seek his own harm in it. What does God ask of anyone who does not want to be with such a group or being?
find. And summa, he who is a Christian is not bound by such an order, he prefers to do it, because he leaves it, where he can be unhindered. Therefore no law can be set for him here; he would rather will and do more than such a law demands. But whoever arrogantly, proudly and wantonly despises such a law, let him go. For such a one will certainly despise higher law, be it God's or man's law.
Perhaps you would like to say here: What do you want to make of the conciliums in the end, if you want to cut them down so much? In this way, a pastor, even a pedagogue (the parents will remain silent) would have more power over his students than a council over the churches? I answer: Do you also think that a pastor or a schoolmaster are such low offices that they cannot be compared to the conciliis? If there were no pastors or bishops, where would one gather a concilium? If there were no schools, where would one take pastors? I am talking about such schoolmasters, who not only teach the children and youth arts, but also draw them to Christian doctrine and faithfully teach them; likewise also about such pastors, who faithfully and purely teach God's word. For I will easily prove that the poor, lowly priest of Hippon, St. Augustine, taught more than all the conciliarities (for fear of the most holy popes in Rome, I will remain silent). I want to say more: There is more in the infant faith, neither in all concilia. So teach also the Lord's Prayer and ten commandments more, neither do all concilia teach. They do not teach this, but prevent anything new from being preached against the old teachings. Help God, how shall the papists wring out these words from me, shout them down, grind them up, and destroy them, but let my reasons stand beside them, why I have spoken so. For they are pious, honest people, who can do nothing but calumniate and lie, of which I should be quite afraid. But God does not forgive me, I cannot do it, and let them blaspheme and lie.
But let us, you and I, speak to each other of the matter. What then can a concilium do? or what is its work? Hear for yourself their own words, Anathematiza
Their office is called, we condemn. Yes, they speak much more demurely, and do not say, we condemn; but so they say: Anathe-
matisat Ecclesia, the holy Christian church condemned. The condemnation of the Concilii should not frighten me, but the condemnation of the holy church would kill me in a moment, for the sake of the man who says [Matth. 28, 20.]: "I am with you until the end of the world"; oh! the man's condemnation is not to be suffered. But the Concilia, because they attract the holy Christian church, as the right high judge on earth, they testify that they are not judges of their own liking, but the church, as the holy scripture preaches, believes, and confesses, as we shall hear. Just as a thief or a murderer would remain in the presence of the judge because of his person, but the law and the land are held together by the judge as their servant; he must be afraid of the two.
1) 225 A concilium is nothing else than a consistory, court, chamber court, or the like, in which the judges pronounce the verdict after interrogating the parties, but with such humility: By law, that is, our office is anathematisare, condemn. But not according to our head nor will, or new invented law, but according to the old law, which is considered law in the whole realm. So a concilium also condemns a heretic, not according to their conceit, but according to the law of the realm, that is, according to the holy Scriptures, as they confess, which is the law of the holy church. Such law, kingdom and judge is truly to be feared for eternal damnation. For such law is God's word, the kingdom is God's church, the judge is both minister or servant.
226 Such a servant or judge of this law and kingdom is not only the council, but also every pastor and schoolmaster. For this purpose, a concilium cannot need such a judicial office forever and without interruption. For the bishops cannot remain together forever, but must come together only at certain times of need, and
1) Here the Wittenberg and Jena editions have for the second time the superscription: "Was ein Concilium sei."
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anathematize, or be a judge. As if an Arius in Alexandria becomes too powerful for his parish priest or bishop, hangs the people on himself, and mixes other parish priests and people in the country, the parish priest in Alexandria is defeated, and his office as judge can no longer defend the right of this realm, that is, the right Christian faith: In such distress and at such time, the other parish priests and bishops should run with all their might and help the parish priest of Alexandria to defend the right faith against Arium, and condemn Arium for the salvation of the others, so that the misery does not completely take over. And where the parish lords are not able to come, the pious Emperor Constantine should also do this with his power and help the bishops together. Just as when a fire breaks out, if the landlord alone cannot extinguish it, all neighbors should run to help extinguish it; and if they do not run to help, the authorities should help and command that they must run to help, and anathematize or condemn the fire to save the other houses.
227 Therefore the Concilium is the great servant or judge in this realm and law; but when the emergency is over, he has completed his office. As in the secular regime, the high, great judges must do this where the lower, small courts want to resist the evil too weakly, until it finally comes to the highest, greatest court, the Diet, which also cannot be eternal, but must, when the emergency is over, draw from each other again, and leave the matters to the lower courts again. But it happens at the imperial diets that new or more rights must sometimes be decreed, the old ones changed and improved or even abolished, and that eternal law cannot be applied forever. For it is a temporal government that governs temporal things that change and change, therefore the rights that are set for such changeable things must also change. For where the thing is no longer, on which the right is ordered, then the right is also nothing. Just as the city of Rome no longer has the status and character that it had before, so the rights that were based on it are dead and no longer apply.
nothing more. Transient thing has transient right.
But in this realm of the church it is said: "God's word endures forever" [Is. 40, 8], according to which one must judge, and not make new or different God's word, set new or different articles of faith. Therefore, pastors and schoolmasters are the lowly, but daily, permanent, eternal judges, who anathematize without ceasing, that is, ward off the devil and his ravings. A concilium, as a great judge, must make pious or kill old, great husks, but cannot beget others. A parish priest and schoolmaster have to deal with small, young peelers, and always beget new people to bishops and to concilia, where it is necessary. A concilium cuts down the large branches of the trees or even rots out the evil trees. But a parish priest and a schoolmaster plant and produce vain young trees and spicebushes in the garden. Oh, they have a delicious office and work, and are the noblest jewels of the churches; they preserve the churches. Therefore, all lords should do their best to preserve parish priests and schools. For while we cannot have concilia, the parishes and schools, though small, are eternal and useful concilia.
229 One can see how seriously the old emperors meant the parishes and schools, since they so richly endowed the monasteries. These names, Provost, Dean, Scholasticus, Cantor, Canonici, Vicarii, Custos etc. testify that there were schools in the first place. But what has become of it? Oh Lord God! that they would still want to do something, remain what they are, keep what they have, would be princes and lords, but again set up lectures, and force the canons, vicars, choir students, that they hear a lecture in the Holy Scriptures every day, so that it would have some form of a school again, so that one could have pastors and bishops, and thus help to govern the churches. O Lord God, how immeasurably great good they could do for the church, and God would well grant them their wealth or power and leave it to them, where they would otherwise also improve their shameful lives. But such our sighing and complaining is in vain. There is no
Hearing nor seeing, the parishes become desolate, and the people become raw and wild without God's word. I have heard it from people whom I must believe that in many dioceses two hundred, three hundred, four hundred good parishes stand empty. Isn't that a terribly cruel thing to hear among Christians? Have mercy on God in heaven! and hear our miserable sighing and lamenting, amen.
230 And that we also come once from the concilia, I think that one should be able to understand from this what a concilium is, what its right, power, office and work is; also which concilia are right or wrong concilia, namely, that they should confess and defend the old faith against the new articles of faith, and not set new articles of faith against the old faith, nor set new good works against the old good works, but defend the old good works against the new good works. But he who defends the old faith against the new faith also defends the old good works against the new good works. For as the faith is, so are the fruits or good works, without the two Concilia having seen such a consequence, otherwise they would have condemned the Archimandrite Eutychen not only because of faith (which they seriously did), but also because of his monasticism (which they did not do), but rather have confirmed, thus testifying that they themselves also give evil dialectici, an antecedent, and do not give the consequent, according to the common plague of all the world, and have just the defect in good works that Nestorius and Eutyches had in faith. This is said: God does not want to make us children in faith alone, but also to consider us fools in dialectics, and to reckon us like Nestorius and Eutyches, so that he may humiliate us. For even if Nestorius and Eutyches are condemned in theologia, their lazy dialectica always remains in the world, as it has been from the beginning, that one keeps the antecedens and leaves the consequens. And what will one say much? If you have all the concilia, you are still not a Christian, they give too little. Even if you have all the Fathers, they do not give you enough; you must read the Scriptures, in which it says
Everything is abundantly given, or in the Catechismum, since it is briefly given, and also far more is found neither in all the Concilia and Fathers.
Finally, a council should deal only with matters of faith, and that when faith is in need. For public evil works can certainly be condemned at home by the secular rulers, priests, parents, and the good ones can be handled. But false good works also belong to the things of faith, as they corrupt the true faith; therefore, where the pastors are too weak, they also belong to the concilium. Although the Concilium (as I said) did not concern itself with this, without one or two small Concilia, as that of Gangra, which was mentioned above. The ceremonies should even be left out of the conciliis at home in the parishes, even in the schools, so that the schoolmaster would be Magister Ceremouiarum next to the parish priest. For from the pupils the others all learn it, without all essays and effort.
232. So what, when and how the disciples sing or pray in church, the crowd learns afterwards, and what they sing over the corpse or at the grave, the others also learn; when they kneel down and fold their hands, the schoolmaster taps with the stick while singing: Et homo factus est, the crowd does it afterwards; when they take off their hats or bend their knees, as often as the name of Jesus Christ is mentioned, and what they practice more of the same Christian discipline and gestures, the crowd does afterwards without preaching, as if moved by living examples. All ceremonies, even under the pope, have come from the schools and parishes, without which the pope has sought his tyranny, with food, fasting, celebrations etc. However, one must also take care that the ceremonies do not become too much. First of all, however, one must see to it that they are not considered necessary for salvation, but serve only for outward discipline and order, which may be changed every hour, and are not commanded for eternal rights (as the pope does) in the church, and are written into the books with tyrannical dread. For it is altogether an outward, bodily transient, changeable thing.
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Accordingly, in our time we would have things that would be more than important and worthy enough to gather a concilium. For we poor, miserable, weak believers, and unfortunately real misergi, that is, lazy Christians, who are still left, would have to sue the pope, along with his own, for the article of St. Peter, of which we heard above that it is called God's temptation, where the believers are burdened with unmistakable burdens, which neither we nor our ancestors (but especially the pope with his own, does not want to touch a finger) have been able to bear [Apost. 15, 10.). Although St. Peter speaks of the Mosaic Law, which God Himself commanded; but the pope has oppressed us with his foul, filthy and stinking burdens, that the holy church had to be his secret chamber, and what went down and up from it had to worship for God; also that he has not set fire to one or two, like Arius and his like, but the whole Christian church and burned it, so that he has destroyed the old right article of faith of St. Peter to the ground. Peter to the ground, as much as there was in him. For that we (as St. Peter testifies, v. 11) must be saved by the grace of Christ alone, as all Christendom from the beginning of the world, all patriarchs, prophets, kings, saints etc. have been, is called heresy, and has from the beginning always condemned the same article for and for, nor can it cease.
Here we call and cry for a concilium, and ask all of Christendom for advice and help against this arch-church-burner and murderer of Christians, so that we may get this article of St. Peter again. However, we request that no Nestorian or Eutychian Dialectica be used here, which gives or confesses one part, but denies the Consequens or other parts. We desire the whole article round and pure, as it is set by St. Peter and taught by St. Paul, namely, that in doing so one also condemn everything that follows from this article; or as St. Peter calls it: the infallible, impossible burden, and St. Augustine: the innumerable burden, loaded on the church by bishops. For what does it help, if the first piece is already given, that it is true that we are saved by grace alone?
Christ must be justified and saved, and yet does not let the other part follow, which must follow from it. As when St. Paul says [Rom. 11:6], "If it be grace, it is not works; if it be works, it is not grace"; and St. Peter: "If it be grace, it is not the infallible burden; if it be the infallible burden, it is not the grace of Christ, which is called tempting God. Also St. Augustine, since Christ wanted to burden the churches with few ceremonies, yes, rather to have them free, did not want to have them oppressed by the innumerable burdens of the bishops; that the church is worse off, neither the Jews, who were burdened by God's laws, and not (like the church) by human, presumptuous, sacrilegious essays.
We want to have such a dialectica of St. Peter, St. Paul, St. Augustine, which is the dialectica of the Holy Spirit, which exists in its entirety and is not divided into nestoric parts, or one alone wants to be true, and the other, which must also be true from it, does not want to be true. Otherwise it would be the same, as it is written about some kings of Israel and Judah 1), that they certainly performed the right worship, but did not stop the high places or other altars and worship. Which the prophet Elijah calls limping into both parts [1 Kings 19:21]. We Germans call it: wanting to make two brothers-in-law with one sister. Thus they wanted to give one people two different Gods, or if they almost reformed, they also wanted to leave a foreign god next to the one God. For they were also gross Nestorian dialectics, who professed that one must worship only one God, and yet did not see that it must follow from this, nor let it follow that all other gods must be absent, or could not have the one God. Therefore, we do not want to suffer a nestorium in the Concilio, desired by us, who gives us one thing and takes away another, with whom we also cannot keep that which he gives, and is a right giver-taker. For where we are given that the grace of Christ alone makes us blessed, and not also given the consequence and emphasis that works do not make us blessed, but will
1) Thus only in Walch; in the other editions: "Jüden".
If we retain that works are necessary for satisfaction or righteousness, we are deprived of the first thing that was given to us, namely, that grace alone without works makes us blessed; then we retain nothing and have become worse.
I will speak in German: In the Concilio, the Pope should not only renounce all his tyranny of human commandments, but also hold with us that even good works, done according to God's commandments, cannot help to righteousness, to eradicate sin, to obtain God's grace, but only faith in Christ, who is a king of righteousness in us, by his own blood, death, and resurrection, that he might blot out sin for us, make atonement for us, and deliver us from death, wrath, and hell. Therefore he shall condemn and burn all his bulls, decrees, books of indulgences, purgatory, monasteries, saints' service, pilgrimages, together with all innumerable lies and idolatries, as they are raging against this article of St. Peter's; he shall also restore everything that he has bought, stolen, robbed, plundered or acquired with it, especially his false primacy, which he boasts is so necessary that no one can be saved who is not subject to him. For the pope's hat did not die for my sin, nor is Christ called, and all Christians before him and under him have become holy and blessed without his hat.
This is, in my opinion, a matter of sufficient importance to warrant the holding of a stately, sharp, and powerful concilium. Emperors and kings should help here, and force the pope, if he does not want to, to do so, as the emperors did in the four main concilia. But not all bishops, abbots, monks, doctors, and the useless bunch of huddlers and the big crowd would have to come there, otherwise it would be such a concilium, since the first year would be spent with the arrival, with bickering, which one should sit at the top, go behind or in front; the other year with parading, prancing, running and stabbing; the third year with other things, or also with burning, for instance of Johann Hus or two, and in the meantime such a fuss is made that one might well use it for a campaign against the Turk.
would like to keep. Rather, one would have to call for people from all countries who are thoroughly learned in the holy scriptures, who also mean God's honor, the Christian faith, the church, the salvation of souls, and the peace of the world with seriousness and heart. Among them some of worldly status (because it also concerns them), who would also be intelligent and faithful. As if Mr. Hans von Schwarzenberg were alive, one would know how to trust him or his peers. And it would be enough if there were three hundred of them everywhere, select people, since one would like to put country and people on it: just like the first Concilium, which had no more than three hundred and eighteen from all the countries that the Turk and our monarchs now have, and yet seventeen were false and Arians. The other, at Constantinople, had one hundred and fifty. The third, at Ephesus, had two hundred. The fourth, at Chalcedon, had six hundred and thirty, almost as many as all the others, and yet were quite unlike the fathers at Nicea and Constantinople.
Nor would it be necessary to take up all the matters of the country that no one else can or wants to judge, even old, decayed, evil disputes, and heap everything on the neck of the Concilio. A Constantinus would have to be there, who would take up such matters and throw them all into the fire, would have them judged and decided at home in countries, but would have to take up the matter and get the most beneficial result. There, the Pope's heresy, even abomination, would be read publicly piece by piece, as it is all against St. Peter's Articles and against the old right Christian faith of the church, which has held St. Peter's Articles from the beginning of the world, and would be condemned immediately etc.
Yes, you say, such a concilium can never be hoped for. I think so myself. But if one wants to speak of it, and desire or wish for a concilium, then one should wish for such a thing, or let it go, and wish for none, keep silent. For such a council was held the first at Nicea, and the other at Constantinople; which examples are to be followed. And therefore show that emperors and kings, because they are Christians, would be obliged to gather such a council for the salvation of many thousand souls, whom the pope has destroyed with his tyranny and
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They all might well come back to St. Peter's articles and to the right old Christian faith through a concilium, and otherwise they must be lost. For they cannot get this teaching of St. Peter, because they neither hear nor see anything about it.
240 And even if other monarchs did not want to join the main council, Emperor Carolus and the German princes could still hold a provincial in German lands. And that some think that it would turn into a schism: who knows, if we did our part, and earnestly sought God's honor and the salvation of souls, God could still turn the hearts of the other monarchs and make them praise and accept such a conciliar judgment in time. For it could not happen suddenly. But if Germany were to accept it, it would have to resound in other countries as well, where it cannot or can hardly come without such a great preacher as the Concilium is and has a strong voice that is heard from afar.
241 Well then, if we must despair of a concilio, let it be ordered to the right judge, our merciful God. However, we want to promote the small Concilia and the young Concilia, that is, parishes and schools, and let St. Peter's articles be pushed and preserved in every possible way, against all the damned new articles of faith and new good works that the pope has washed into the world. I will comfort myself when I see the children going into bishops' larvae, and think that God makes and will make such playful bishops into right bishops, again considering those who should be right bishops according to their name to be vain playful bishops and mockers of His Majesty, as Moses says [Deut. 32, 21.]: "I will enrage them with that which is not my people, and I will enrage them with a foolish people, because they have enraged me with that which is not God." It is not his first to reject bishops, he has foretold it in Hosea [Cap. 4, 6.]: "Thou castest away doctrine, and I will cast thee away again, that thou be not my priest." Et factum est ita, et fit ita. That is enough of the conciliarities, now let us also speak of the church in the end.
The third part, of the church. 1)
Just as they cry out about the fathers and conciliarities, and do not know what fathers and conciliarities are, but only want to cover us up with empty letters, so they also cry out about the church. But that they should say what, who, where the church is, they would not do so much service, neither to the church nor to God, that they would ask or seek for it. They like to be taken for the church, as pope, cardinals, bishops, and yet let them be vain disciples of the devil under this glorious name, who want to practice nothing but vain deceit and mischievousness. Well then, putting aside all kinds of writings and division of the word church, let us this time remain simple-mindedly with the child's faith, which says: "I believe in a holy Christian church, the communion of saints. There faith clearly indicates what the church is, namely, a communion of saints, that is, a crowd or collection of such people who are Christians and holy; that is, a Christian holy crowd or church. But this word "church" is especially un-German with us, and does not give the sense or thought that one must take from the article.
243 For Apost. 19, 39. 40. the chancellor Ecclesiam calls the congregation or the people, who had gone to the market to the house, and says: "It may be done in a proper congregation. When he had said this, he let the congregation go. In these and other places, ecclesia or church is called nothing else than a gathered people, even if they were pagans and not Christians, just as the councilors call their congregation to the council house. Now there are many nations in the world, but the Christians are a specially called people, and are not badly called Ecclesia, Church or people, but Sancta, Catholica, Christiana, that is, a Christian holy people, who believe in Christ, therefore they are called a Christian people, and have the Holy Spirit, who sanctifies them daily, not only by the forgiveness of sins, which Christ has purchased for them (as the antinomians fool), but also by putting away, sweeping away, and killing sins, whereof they are called a
1) This superscription is found in the Wittenberg and Jena editions.
holy people. And now "holy Christian church" is as much as a people that is Christian and holy, or as one also tends to speak, the holy Christendom; item, the whole Christendom. 1) In the Old Testament it is called God's people.
244 And if such words had been used in childhood faith, I believe that there is a Christian holy people, then all the misery would have been easily avoided, which has been torn down under the blind unclear word "church". For the word: Christian holy people, would have brought both, understanding and judgment, clearly and powerfully with it, what church or not church would be. For whoever had heard this word: Christian holy people, would have been able to judge immediately: The pope is not a people, much less a holy Christian people. So also the bishops, priests and monks, they are not a holy Christian people; for they do not believe in Christ, nor do they live holy, but are the devil's evil, shameful people. For he that believeth not in Christ is not a Christian or a Christian. He who does not have the Holy Spirit against sin is not holy. Therefore they cannot be a Christian holy people, that is, Sancta et Catholica Ecclesia.
But because we use this blind word "church" in infantile faith, the common man falls upon the stone house called the church, as the painters paint it; or perhaps they paint the apostles, disciples and the Mother of God, as on the day of Pentecost, and the Holy Spirit hovering above. This is still possible; but this is only a time holy Christian people, as in the beginning. But Ecclesia shall be called the holy Christian people, not only in the time of the apostles, who are now long dead, but until the end of the world. That therefore there may always be on earth in life a holy Christian people, in whom Christ lives, works and reigns, per redemptionem, through grace and forgiveness of sins, and the Holy Spirit per vivificationem et sanctificationem, through daily expurgation of sins, and renewal of life, so that we do not remain in sins, but can and should lead a new life in all kinds of good works, and not in old evil works, such as the ten commandments or two tables.
1) The words: "item, die ganze Christenheit" are missing in the second edition of the Erlangen edition.
This is the teaching of St. Paul. But the pope with his own has drawn both, name and image of the church, only from himself and from his shameful, cursed houses, under the blind word Ecclesia, church etc.
246 But they give themselves the right name when they call themselves Ecclesia (if we are to interpret correctly that it rhymes with their nature) or Romana, or Sancta, and do not add to it (as they also cannot) Catholica. For Ecclesia means a people; that is what they are, just as the Turk is also Ecclesia, a people. Ecclesia Romana means a Roman people; that is what they are, and truly much more Roman than the pagans have been Roman in the past. Ecclesia Romana sancta, is called a holy Roman people; that they are also, because they have invented a much greater holiness, neither is the holiness of the Christians, nor has the holy Christian people. For their holiness is a Roman holiness Romanae Ecclesiae, the holiness of the Roman people, and now they are also called Sanctissimi, Sacrosancti, the Most Holy; as Virgilius speaks, sacra fames, sacra hostia, unb plautus, omnium sacerrumus. For Christian holiness they cannot suffer. Therefore they cannot have the name Christian church or Christian people, also for the reason that Christian church and Christian holiness is a common name and common thing to all churches and Christians in the world, hence it is called Catholicum. But they regard such a common name and holiness as little and almost nothing, but have devised a special, higher, different, better holiness than others, which shall be called Sanctitas Romana, et Ecclesiae Romanae sanctitas, that is, Roman holiness, and the Roman people's holiness.
For Christian holiness, or the holiness of common Christians, is when the Holy Spirit gives people faith in Christ and thereby sanctifies them, Acts 15:9. 15, 9, that is, he makes new heart, soul, body, work and being, and writes the commandments of God not on tablets of stone, but on hearts of flesh, 2 Cor. 3, 3. As if I speak rudely: after the first tablet he gives right knowledge of God, so that they, enlightened by him with right faith, can resist all heresies, overcome all false thoughts and error, and thus be pure in faith against the devil.
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remain. He also gives strength and comforts the stupid, despondent, weak consciences against the accusation and temptation of sins, so that the souls do not despair or despair, nor are they frightened by the torture, torment, death, wrath and judgment of God, but are strengthened in hope and confidently, boldly and cheerfully overcome the devil. He also gives us a right fear and love of God, so that we do not despise God and do not grumble or be angry against His strange judgments, but love, praise, thank and honor Him in everything that happens, good or bad. This is called a new, holy life in the soul, after the first table of Moses. It is also called tres virtutes theologicas, the three main virtues of Christians, as faith, hope, love [1 Cor. 13:13], and the Holy Spirit, who gives, does and works such things (acquired for us by Christ), is therefore called Sanctificator or Vivificator. For the old Adam is dead and cannot do it, and must also learn through the law that he cannot do it and is dead; otherwise he would not know this about himself.
In the other table, and after the body, he also sanctifies the Christians, giving them to be willingly obedient to parents and overlords, to be peaceful, humble, not angry nor vengeful or spiteful, but patient, kind, helpful, brotherly, loving, not unchaste, adulterous, licentious, but chaste, chaste with wife, child and servants, or without wife and child. So on, not stealing, usury, stinginess, translating etc., but honestly working, honestly feeding themselves, gladly lending, giving, helping where they can; so not lying, deceiving, asterreden, but being kind, truthful, faithful and constant, and what more is required in the commandments of God. This is done by the Holy Spirit, who also sanctifies and awakens the body to such new life, until it is accomplished in that life. And this is called Christian holiness. And such people must always be on earth, and should be only two or three, or only the children. The old ones are unfortunately few. And those who are not, should not count themselves Christians, nor should they be comforted as if they were Christians, by much talk of the forgiveness of sins and graces of Christ, as the antinomians do.
249 For these, after they reject and do not understand the ten commandments, preach many things concerning the grace of Christ, but strengthen and comfort those who remain in sins, that they may not fear nor be afraid of sins, for they are all gone through Christ; and yet they see and let men go on in public sins, without any amendment or improvement of their lives. From this it is evident that they truly do not understand the faith and Christ, and by preaching it they nullify it. For how can he speak rightly of the works of the Holy Spirit in the first table, of comfort, grace, forgiveness of sins, who neither respects nor does the works of the Holy Spirit in the other table, which he can understand and experience, but has never tried or experienced. Therefore it is certain that they neither have nor understand Christ nor the Holy Spirit, and their talk is a loud foam on the tongue, and as said, they are true Nestorii and Eutyches, who confess or teach Christ in Antecedenti, in dex Substanz, and yet deny in Consequenti or Jdiomaten, that is, they teach Christ, and annihilate Christ by teaching him.
Now this is said of Christian holiness, which the pope does not want, but must have a special one, which is much holier, namely, that one should teach casel, plates, caps, garments, food, feasts, days, monasticism, nunnery, masses, saintly service, and other more innumerable pieces of outward, bodily, perishable things. Whether one lives among them without faith, fear of God, hope, love and what the Holy Spirit works according to the first table, but instead with unbelief, uncertain hearts, doubting, contempt of God, impatience against God, false trust in works (that is, idolatry), and not in the grace of Christ, nor on his merit, but does enough even by works, also sells excess to others, and takes all the world's goods and money for it, as well deserved: Such things do not hinder, but can be more holy, neither is Christian holiness itself.
251 So, in the other table, it does no harm that they teach disobedience of parents and overlords, even murder, war, agitate, envy, hate, avenge, are unchaste, lie,
steal, usurp, deceive, and do all folly to the utmost; only throw a surplice over your head, and you are holy, according to the Roman church holiness, you can well be blessed without Christian holiness. But let us go idle of the foul people (it is in vain what we do to them; Venit ira Dei super eos in finem, as St. Paul says (1 Thess. 2, 16?), 1) and talk with us about the church.
(252) Now the infant faith teaches us (as I said) that a holy Christian people must be and remain on earth until the end of the world. For it is an article of faith, which cannot cease until it comes to believe; as Christ promises [Matt. 28:20], "I am with you unto the end of the world." Whereby will or can a poor, erring man notice where such Christian holy people are in the world? They should be in this life and on earth, for they believe that a heavenly being and eternal life will come, but they do not yet have it; therefore they must still be in this life and in this world and remain until the end of the world. For it says, "I believe another life," thus confessing that it is not yet in the same life, but believes, hopes, and loves it as its right fatherland and life; meanwhile it must remain in misery and wait, as one sings in the song of the Holy Spirit: "When we go home from this misery, Kyrieleis. This is to be spoken of.
By which signs the Christian church can be recognized. 2)
First of all, this Christian holy nation is to be recognized where it has the holy Word of God. Although it is unequal, as St. Paul says [1 Cor. 3, 12. 13.]: Some have it completely pure, some not completely pure. Those who have it pure are called those who build gold, silver and precious stones on the ground; those who have it impure are called those who build hay, straw and wood on the ground, but are saved by fire, of which more than enough has been said above.
1) These brackets are put by us to make sense.
2) This superscription is found in the Wittenberg and Jena editions.
This is the main part and the high main sanctity, of which the Christian people is called holy. For the Word of God is holy and sanctifies all that it touches, yes, it is God's holiness itself, Rom. 1:16: "It is the power of God that makes blessed all who believe in it"; and 1 Tim. 4:5: "All things are made holy by the Word and prayer." For the Holy Spirit Himself leads it, and anoints or sanctifies the church, that is, the Christian holy people with it, and not with the chrism of the pope, so that he anoints or sanctifies fingers, garments, skirts, chalice and stones. For these pieces never learn to love God, to believe, to praise, to be pious. They may adorn the maggot sack, then tear and rot with Chresem and holiness, as much as is on it, along with the maggot sack.
But this sanctuary is the right sanctuary, 3) the right ointment, which anoints to eternal life, if you cannot have a pope's crown or a bishop's hat, but must live and die naked in the body; just as infants (and all of us) are baptized naked and without any adornment. But we speak full of the outward word, preached by men, as by you and me, orally. For Christ left this behind him as an outward sign, so that his church, or his holy Christian people, might be recognized in the world. We also speak of such an oral word, when it is believed with earnestness and publicly confessed before the world, as he says [Matth. 10, 32. 33. Luc. 12, 8.]: "Whoever confesses me before men, him will I confess before my Father and his angels." For there are many who know it secretly, but will not confess it. Many have it, but do not believe it or act on it. For few are they that believe it, and do it. Like the parable of the seed, Matt. 13:4, which says that four parts of the field are planted and have fruit, but only the fourth part, the fine, good field, bears fruit in patience.
255: Wherever you hear or see such a word preached, believed, confessed and acted upon, have no doubt that there must certainly be a true Ecclesia sancta catholica, a Christian holy people (1 Petr. 2, 9.), when
3) In the first edition: "Heilthum"; in the collections: "Heiligthum".
4) In the first edition and in Walch: "three".
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are equal to very few of them. For God's word does not leave alone, Isa. 55:11, but must have at least a quarter or a piece of the field. And if there were no other sign than this alone, it would still be enough to show that there must be a holy Christian people there. For God's word cannot be without God's people. Again, God's people cannot be without God's Word. Otherwise, who would want to preach it or hear it preached where there would be no people of God? And what could or would God's people believe where God's Word was not there?
256. And this is the piece that does all miracles, makes everything right, keeps everything, straightens everything, does everything, casts out all devils, as pilgrimage devil, indulgence devil, bull devil, fraternity devil, saint devil, fair devil, purgatory devil, monastery devil, priest devil, red devil, sedition devil, heretic devil, all papal devils, also antinomian devils; but not without clamor and strife, as he shows in the poor people, Marc. 1, 23. 26. and 9, 26. No, he must leave a screaming and tearing behind him, if he is to go out, as is seen in the Emser, Ecke, Rotzleffel, Schmid, Wezel, Tölpel, Knebel, Filtz, Rültz, Säu, Esel and the like his screamers and writers, who are all the devil's mouth and limbs, through which he thus screams and tears; but help 'em not, he must go out, and cannot suffer the power of the word. For they themselves confess that it is indeed God's word and the holy Scriptures, but it is better to have it from the Fathers and Conciliar. Let them go; it is enough that we know how the main body, main sanctum feget, hält, nähret, stärkt, und schützt die Kirche, wie St. Augustinus auch sagt: Ecclesia verbo Dei generatur, alitur, nutritur, roboratur. But those who persecute and condemn it call themselves by their own fruits.
257 Secondly, God's people or the Christian holy people are known by the holy sacrament of baptism, where they are taught, believed and used according to Christ's order. For this is also a public sign and delicious sanctuary, by which God's people are sanctified. For it is a holy bath of the new birth through the Holy Spirit [Tit. 3, 5], in which we bathe and are sanctified by the Holy Spirit.
The Holy Spirit washes you from sins and death, but in the innocent, holy blood of the Lamb of God. Where you see such signs, know that the church or the holy Christian people must certainly be there, regardless of whether the pope does not baptize you, or you know nothing of his holiness and power; just as the young children know nothing of it, unless, when they grow up, they are unfortunately deceived by their baptism, as St. Peter complains, 2 Petr. 2, 18: "provoking by fornication those who had just escaped and are now walking in error. etc. Neither should you be mistaken as to who the Baptist is. For baptism is not of the baptizer, nor given to him, but of the one who is baptized, to whom it is instituted and given by God; just as the word of God is not of the preacher (he himself would also hear and believe), but of the disciple who hears it and believes, to whom it is given.
Third, God's people, or a Christian holy people, are known by the holy sacrament of the altar, where it is properly administered, believed in and received according to Christ's institution. For it is also a public sign and precious sanctuary, left behind by Christ, by which his people are sanctified, so that they also practice and publicly confess that they are Christians, as they do with the Word and with baptism. And you must not pay attention to anything here, if the pope does not say mass for you, consecrate you, confirm or anoint you, or wear a chasuble. You may well receive it without all clothes (as in a bed sick), without the outward discipline forcing you to cover yourself modestly and honestly; you must also ask nothing in this, whether you have a plate or are cured; You must not dispute whether you are male or female, young or old, as little as you ask about all these things in baptism and preaching; it is enough that you are consecrated and consecrated with the high, holy creed of God, the word of God and baptism, and also this sacrament; then you are highly and gloriously enough anointed and priestly clothed.
259 Neither be thou deceived how holy the man is, or whether he be bisexual or not, that passeth it unto thee. For the sacrament is not of him that ministereth it, but of him to whom it is ministered.
Without that he himself also takes along. Then he is the one who receives it and is also given to him. Wherever you see such sacramental blood served in the right way, know that it is God's people. For as was said above of the Word: Where God's Word is, there must be the church; so also, where baptism and sacrament are, there must be God's people, and again. For no one has, gives, practices, needs, or confesses such pieces of salvation, but only God's people, although there are some false and unbelieving Christians secretly among them; but these do not desecrate God's people, especially because they are secret; for the church or God's people does not suffer the obvious ones among themselves, but also punishes and sanctifies them; or, if they do not want to, expels them from the sanctuary by banishment, and considers them heathens, Matth. 18, 17.
260. fourth, God's people or holy Christians are known by the keys they use publicly, that is, as Christ states in Matt. 18:15, 16, where a Christian sins, he is to be punished, and if he does not amend, he is to be bound and cast out; if he does amend, he is to be absolved. These are the keys. Now the key custom is twofold, public and special. For some are so stupid and despondent in pleasures, if they are not publicly condemned, that they still cannot console themselves until they receive absolution from the priest in particular. Again, some are so hard on me that even in their hearts and before the priest they secretly do not want to forgive or remit sins. Therefore, the key must be used in all kinds of ways, publicly and specially. Wherever you see sin being forgiven or punished in some persons, whether publicly or specially, know that God's people are there. For where God's people are not, there are not the keys, and where the keys are not, there are not God's people. For Christ left them behind, that there should be a public sign and sanctuary, through which the Holy Spirit (acquired from Christ's death) sanctifies fallen sinners again, and thus "confesses" the Christians that they are a holy people under Christ in this world. And those who do not want to be converted, "let them be sanctified again, so that the same from
would be pushed away from such holy people, that is, bound, and excluded by the key, as will happen to the unrepentant antinomians.
Here thou must not turn to the two keys of the pope, which he hath made two lock picks for all kings' chests and crowns. For if he will not bind or punish sin, whether public or particular (as he does), let it be punished and bound in thy parish. If he will not loose it nor forgive it, let it be loosed and forgiven in thy parish. For his reserving or binding, his laxing or permitting, does not sanctify nor sanctify you, because he cannot have the keys, but has vain lock picks. The keys are not the pope's (as he teaches), but the church's, that is, Christ's people, God's people, or the holy Christian people, as far as the whole world is, or where Christians are. Den" they cannot all be to Nom, unless first the whole world were to Rome, which will not happen for a long time yet. Just as baptism, sacrament, word of God are not of the pope, but of the people of Christ, and are also called claves Ecclesiae, not claves Papae.
262 Fifth, the church is known externally by the fact that it ordains or appoints ecclesiastics, or has offices that it is to appoint. For one must have bishops, pastors or preachers, who publicly and especially give, administer and practice the above-mentioned four parts or sanctuary, on account of and in the name of the church, but rather by the appointment of Christ, as St. Paul Eph. 4,11. says: Accepit dona in hominibus, "he has given some to be apostles, prophets, evangelists, teachers, governors" etc. For the whole multitude cannot do this, but must command it or let it be commanded to one. Otherwise, what would happen if everyone wanted to speak or hand out, and no one would yield to the other? One alone must be commanded, and let him 1) alone preach, baptize, absolve, and administer the sacrament; the others all be satisfied of this, and consent to it. Where you see this, be sure that it is God's people and the Christian holy people.
1) "him" is missing in the first edition,
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263 But it is true that in this passage the Holy Spirit has singled out women, children and unfit people, but only competent male persons, as one reads in St. Paul's epistles from time to time, that a bishop is to be a doctrinaire, pious and a woman's man [1 Tim. 3, 2.In sum, it should be a skillful, chosen man, where children, wives and other persons are not competent, although they are competent to hear God's word, to receive baptism, sacrament, absolution, and are true holy Christians, as St. Peter says [1 Ep. 3, 7]. For such a difference also nature and God's creation gives, that women (much less children or fools) cannot nor should not have any rule, as experience gives, and Moses 1 Mos. 3,16. says: "You shall be subject to the man"; but the gospel does not abolish such natural right, but confirms it as God's order and creatures.
Here the pope will persuade me through his screamers and devils: 1) St. Paul says not only about pastors and preachers, but also about apostles, evangelists, prophets, and other high ecclesiastics, therefore there must be higher ecclesiastics in the church, neither pastors nor preachers. Where now, Domine Luther? Where should I go? There I do not go: If they themselves become apostles, evangelists, prophets, or show me one, oh what a fool I am! if they show me one among them who is worthy of a pupil in the school, or who knows as much about Christian doctrine and holy scripture as a maiden of seven years, then I will give myself up. Now I know for certain that an apostle, evangelist, prophet can do more, or even as much, as a girl of seven years, I am talking about the holy scriptures and faith, because that they can do more human doctrine, also more mischievousness, I believe very well, and stronger than I believe in God, because they show me before my eyes with the deed. Therefore, as they are churches, so are they apostles, evangelists and prophets, that is, they are the devil's apostles,
1) In the first edition: "Devil's Heron".
Evangelists and prophets. For the right apostles, evangelists and prophets preach God's word and not against God's word.
If the apostles, evangelists and prophets have ceased, others must take their place and continue to do so until the end of the world. For the Church shall not cease until the end of the world; therefore apostles, evangelists and prophets must remain, even if they are called what they will or can, to carry out God's word and work. For the Pope and his followers of God's word, and yet they themselves confess that it is true, must be very bad apostles, evangelists and prophets, like the devil with his angels. But, how do I come upon the shameful, foul people of the pope? let them go once more, and do not call them to come again, or etc.
266 As it was said above concerning the other four pieces of the great divine sanctuary, by which the holy church is sanctified, that thou shalt not consider who and how they are from whom it is received, so in this thou shalt not inquire who and how he is that giveth it thee, or that hath the ministry. For all things are given, not to him that hath them, but to him that shall have them by his ministry, that he may have them with thee wheresoever he will. Let him be what he will, and how he can; because he is in office, and is tolerated by the multitude, so let it also go, his person makes God's word and sacrament neither worse nor better for you. For it is not what he speaks or does, but Christ your Lord, and the Holy Spirit speaks and does it all, so long as he remains to teach and do in the right way; so that the church should not suffer nor can suffer public vice. But thou alone be content and let go, because thou single one cannot be the whole multitude or the Christian holy people.
But you must not turn to the pope, who decrees that no husband can be called to such an office, but all should be chaste virgins, according to the Nestorian consequence, that is, all clergy should be chaste, but they themselves may well be unchaste. Behold, yet thou comest in to me with thy pabst, and I would have thee no more. Well, then, be evil to me
and unwell, I will also receive you Lutheran. 1)
268 The pope condemns the life of bishops or parish priests, that is obviously enough. He does not have enough of that, but condemns the digamiam even more harshly, and that I say it clearly, he makes four digamos, if not five. I will now call Digamum a bisexual, who frees twice or takes another's wife. The first is a bisexual who takes two virgins in succession for marriage; the second, who takes a widow; the third, who takes a bride left a virgin by a dead bridegroom; The fourth one is disgraceful in that he must also be called a two-woman man, because he takes a virgin unknowingly, unwillingly, and afterwards finds her neither pure nor a virgin; but in short, he must be a two-woman man with the pope, much more than the third one who took the bride virgin. These all stink and smell bad in the spiritual right, may not preach, baptize, administer the sacrament or exercise any office of the church, if they were more holy than St. John, and their wives more holy than God's mother. So perfectly holy is the pope in his decrees!
But if one had weakened a hundred virgins, defiled a hundred honest widows, and still had a hundred whores lying behind his back, he might not only become a preacher or a pastor, but also a bishop or a pope, and if he still did so, he would still now be served in such offices; but where he gets a virgin bride, or a false virgin, he cannot be God's servant. It does not help that he is a right Christian, learned, pious, useful, he is a two-woman, he must leave the office, and never come to it. What do you think? Is this not a new, higher holiness, neither is Christ himself, both with the Holy Spirit and his church? Christ does not disdain either one-woman or two-woman men, nor one-woman or two-woman women, if they believe in him; he lets them remain members of his holy Christian people, and you also need them for what they are or can be useful. Although after
1) This "Lutheran Reception" is paragraphs 268 to 278.
of the holy scripture is called a two-woman, who has two living wives at the same time, like Lamech; but the pope is more learned, and is called a two-woman, who has two wives after each other, so also of wives; because he is much more learned, neither God himself.
270 And what is even more fine, the pope himself also confesses that the two-woman marriage is right, and does not sin against God, nor the world, nor the church, and that the same marriage is a sacrament of the church; nor must he be rejected from the church office; also the third and fourth, who should be called holy or virgin men. Why is that? Because such a marriage cannot be a sacrament or figure of Christ and the church; for Christ has only one bride, the church, and the bride only one husband, Christ, and both remain virgins. In this piece, there are so many inconsistent fools' tales that no one can tell them all, so that the canonists should be called donkey Christians. First of all, if marriage is to be a sacrament of Christ and the church, then no marriage must be a sacrament, but only that in which the bridegroom and bride both remain virgins; for Christ and the church remain virgins. Where then shall we take children and heirs? Where will the marriage state, instituted by God, remain? And Summa, there will be no marriage, because Joseph and Mary, or the like; all other marriages must be no sacrament, perhaps also fornication.
271 Secondly, who taught or ordained that we should keep these things? St. Paul Eph. 5, 32 says that man and wife is one great sacrament, yes, I say in Christ and the church. Dear, can you take me from these words of St. Paul that marriage is a sacrament, as they say of sacraments? He says that man and woman are one body, which is a great sacrament. After that he interprets himself: I say of Christ and the Church, and not of man and woman. So they say that he speaks of man and woman. Paul wants Christ and the church to be a great sacrament or mystery; so they say that man and woman is a great sacrament. Why then do they consider it to be the least of sacraments, even to be pure impurity and sin, in which one cannot worship God?
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nen? Further, can you also find in St. Paul's words that the marriage of the two-woman and two-man is not man and woman, or One Body? If they are One Body, why are they not also Sacrament of Christ and the Church? St. Paul speaks in general of all husbands and wives who become One Body, that they are single or widows, and calls them Sacrament (as you understand Sacrament). From where are you so wise that you make a distinction between marriages, and take only the one marriage as the sacrament of Christ and of the church, when a man marries a virgin, and exclude all other marriages? Who has commanded you. St. Paul's words thus to torture and [to] force?
272 Above this, you do not keep the same marriage for the sacrament. For the bridegrooms do not let their brides remain virgins, nor do they take men for the sake of remaining virgins, which they can do much better without men, but they want to and should bear children as God created them to do. Now where is the sacrament of Christ and the church, which both remain virgins? But is it finely arranged a figura ad historiam, vel econtra, ab historia ad figuram? Where did you learn such dialecticam? Christ and the Church are conjugal, and remain virgins in the flesh; therefore man and woman shall also remain virgins in the flesh. Item, Christ is conjugal only with one virgin; therefore a Christian or priest should be conjugal only with one virgin, otherwise the sacrament is not there? Why then do you allow and say that the marriage of widows is also a sacrament, because it can be a marriage, and again, yet not a sacrament, because the woman has not been a virgin? Are you not mad and foolish and coarse Nestorii, who do not know what you say yes or no, one in antecedent, another in consequent? Out with you coarse asses and fools!
273 This error also came from the fact that they called the bishops and popes the bridegroom of the church and held them to be so; hence they draw the saying of St. Paul [1 Tim. 3, 2]: "A bishop shall be the husband of one wife," that is, a bishop of one church, as Christ is of one wife.
Church's bridegroom; therefore, they should not be Digami. Truly, popes and bishops are fine fellows to be the bridegroom of the church. Yes, if it were the Hurwirthin, or the devil's daughter in hell! Right bishops are servants of this bride, and she is the wife and mistress over them. St. Paul calls himself Diaconon, a servant of the church [1 Cor. 3, 5], does not want to be bridegroom nor lord of this bride, but Jesus Christ Son of God, so the right one is called bridegroom of this bride. St. John does not say, "I am the bridegroom," but, "I am the bridegroom's friend," and rejoice that I should hear his language. For "he that hath the bride (saith he [John 3:29]) is the bridegroom," whose language one should hear with gladness, and think himself a servant according to it.
But how fine they themselves hold this gross folly and foolishness! A bishop may have three bishoprics, but he must still be called a woman's husband. And even if he has only one bishopric, he may have a hundred, two hundred, five hundred or more parishes or churches; nor is he the bridegroom of one church. The pope wants to be bridegroom of all churches, large and small, nor is he called a church man. These are not Digami or two-women, who have so many brides at once. But he who takes a virgin who has been trusted is a digamus. Such unruly, monstrous foolishness shall God inflict upon us, if we despise His word and want to do everything better than He has commanded us.
Yes, they have an acutius in their decree, 1) since St. Augustine holds against St. Jerome that he who had a wife before baptism, after baptism also has one, is a two-woman. Dear asses, does it also follow from this that St. Augustine, even though he considers this man to be a two-woman (which the Scriptures do not), wants to condemn him so that he may not serve God, as you do? And if it follows from this, do you not have a strong noli meis against it in D. 9? 2) How that you hold the Acutius so firmly (which is contrary to Scripture)?
1) Decret. P. 1, Vist. 26, 6. 2. (Erl. Ausg.)
2) Decree. ?. 1, Vist. 9, 6. 3. (Erl. Ausg.)
and the I^oli ice along with other chapters so pass over? Yes, this is the opinion that you want to be lords of the churches; what you say should be right: marriage should be right and a sacrament, if you want; again, marriage should be impurity, that is, a shitty sacrament that cannot serve God, if you want; marriage should bear children, but the woman should remain a virgin, or is not a sacrament of Christ and the church, if you want. The two-women are without fault, and have a right marriage and sacrament, if you will; again, they are condemned from the service of God, because they have no sacrament of Christ and the Church, if you will. Behold, how the devil doth giddily and tremble you, that teacheth you such an unreasonable thing!
How would I have to consider St. Augustine's saying as an article of faith, if he himself does not want to consider his sayings as articles of faith, and also does not want to consider his ancestors' sayings as articles of faith? If the dear fathers have so held and taught that digamus means such a thing (as said), what is that to us? We do not have to keep it that way, nor teach it. We need not stake our salvation on man's word or work, as on hay and straw our house. But the canonists are such gross asses and fools with their idol at Rome, that they make vain articles of faith out of the "dear" fathers' sayings and doings, against their will and without their thanks. It should be proved from the Scriptures that such men were called two-women and three-women, so it would be right that they should not be church servants, according to St. Paul's teaching 1 Tim. 3, 2: "A bishop should be the husband of one wife." But it often happened to the fathers that they mended an old cloth to a new cloth. So, here it is right and the new cloth, that no digamus should be a church servant; but that this or that one should be a digamus, that is an old lump of their conceit, because the Scripture does not say it. But in the Scriptures, a man is called a two-woman man who has two living wives at the same time; and St. Paul is considered to have had a wife, Phil. 4:3, and to have died to her. According to this, he would also have to be a two-woman and leave the apostleship; because in 1 Cor. 7, 8. he counts
and yet he wants to have power with Barnaba to take another wife with him. Who will make us certain that the poor fishermen Peter, Andrew, and James were virgins and not widows, or that they did not have two wives in succession?
The asses' heads do not mean chastity, as the fathers did, but would like to mislead the poor souls and throw them into danger, only that their nasty stink book would be right, and their art could not err, nor have erred. Otherwise, they see what is considered chastity. They can nevertheless say finely in external opinionibus (and what is it, because vain opiniones are their best and most): Non tenetur; Hoc; why can they not do it here too? since they otherwise reject not one, but all fathers at once in a heap in causis decidendis, as their idol spouts and roars. But they would gladly govern the churches, not with certain wisdom, but with wanton opinionibus, and again make all the souls of the world misguided and uncertain, as they have done before. But as they reject the fathers and theologians from their canonicals, so we in turn reject them from the church and from the Scriptures. They are not to teach us the Scriptures, nor to rule in the church; it is not their due, nor can they do it, but they are to wait for their canonicals and contentions of prebends, which is their holiness. They have rejected us poor theologians together with the fathers from their books, for which we thank them kindly. Now they want to throw us out of the church and the Scriptures, and they themselves are not fit for it. That is too much and tears the sack; we do not want to suffer it either.
278 I think, indeed, that according to their wisdom no man should take a virgin, or after her death could not become a priest with them. For who can become his guarantor or be good for him, that he may surely get a virgin? The way passes at the door (as they say). If he does not find her a virgin when he dares, he is a stinking two-woman man through no fault of his own. If he wants to be sure that he can become a priest, he must not take a virgin, for who will make him sure?
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But to ravish virgins, widows, wives, to have many whores, to commit all kinds of dumb sins, he may well do, so he is worthy of the priesthood. But this is the sum of it: The pope, the devil and his church are hostile to the marriage state, as Daniel says Cap. 11,37, therefore he wants to desecrate it so that he should not be able to cultivate the priesthood. This much must be said: Marriage is whoredom, sin, unclean, rejected by God. And if they nevertheless say that it is holy and a sacrament, they lie out of a false heart. For if they held it holy and a sacrament in earnest, they would not forbid the priests to marry. But because they forbid it, they must consider it impure and sinful, as they also clearly say: Mundamini, qui fertis; or (where some are so pious) they must be rude Nestorii and Eutyches, who set antecedens, and deny the consequent. So be it this time donkey Pabst, and Pabst donkey received with his donkey lawyers, want to come back to ours.
279 So do not turn to the papists (as I said), who and how he is who leads the church office. For the asses do not understand St. Paul's word, nor do they know what St. Paul's grammatica calls a sacrament. Sacrament, he says [Eph. 5:32], is Christ and his church, that is, Christ and the church are one body, like man and woman; but it is great mystery, and must be understood by faith, it cannot be seen nor grasped; therefore it is a sacrament, that is, a secret thing, mysterium, invisible, hidden. But since not only virgin spouses, but also widow spouses are One Body, every marriage is a figure or sign of this great sacrament or mystery in Christ and the Church. St. Paul does not speak of virgins or widows; he speaks of marriage, since man and woman are One Body. Now where you see such offices or ministers, know that certainly the holy Christian people must be; for the church cannot be without such bishops, pastors, preachers, priests; and again, neither can they be without the church, they must be with one another.
280. sixth, the holy Christian people are outwardly recognized by their prayers, praising God and giving thanks publicly. For where you see and
When you hear people praying and learning to pray the Lord's Prayer, singing psalms or spiritual songs according to the Word of God and right faith, item, publicly practicing faith, the Ten Commandments and the Catechism, then know that there is a holy Christian people of God. For prayer is also one of the holy things, through which everything becomes holy, as St. Paul says [1 Tim. 4:5]. Thus the Psalms are also prayer, in which one praises, thanks and honors God. And faith and the ten commandments are also the word of God, and all things are holy things, by which the Holy Spirit sanctifies the holy people of Christ. But we speak of prayer and chant, which is intelligible, from which one can learn and improve. For the listening of monks, nuns, and priests is not prayer, nor praise to God. For they do not understand it, and learn nothing from it, so they do it like a donkey's work, for the sake of the belly, and no improvement, nor sanctification, nor God's will is sought in it.
In the seventh place, the holy Christian people are outwardly recognized by the sanctuary of the holy cross, that they must suffer all misfortune and persecution, all kinds of temptation and evil (as the Lord's Prayer prays) from the devil, the world and the flesh, mourning inwardly, being stupid, frightened, being poor outwardly, despised, sick, weak, so that they may become like their head, Christ. And the cause must also be this alone, that it firmly holds to Christ and God's word, and thus suffers for Christ's sake, Matth. 5, 11: "Blessed are those who suffer persecution for my sake." They must be pious, quiet, obedient, willing to serve the authorities and everyone with body and soul, and do no harm to anyone. But no people on earth must suffer such bitter hatred; they must be called worse than Jews, pagans, Turks, Summa, they must be called heretics, brats, devils, accursed and the most harmful people on earth, so that even those do a service to God by whom they are hanged, drowned, murdered, martyred, chased away, tormented, and no one has mercy on them, but also waters them with myrrh and gall where they thirst; Not because they are adulterers, murderers, thieves or scoundrels, but because they want Christ alone and no other God. Wherefore when thou seest or hearest these things, know this,
that the holy Christian church is, as he says Matth. 5,11. 12.: "Blessed are you, when men curse you and reject your name as an evil thing, and that for my sake; be glad and rejoice, for your reward is great in heaven". For with this sanctuary the Holy Spirit makes this people not only holy, but also blessed.
And in the meantime, do not turn to the papists' sanctuary of dead saints, from the wood of the holy cross. For there are as many bones of the pale as legs of saints, and as many of the wood of the gallows as of the holy cross. And there is all deceit among them, that the pope may deceive and seduce people from Christ for money. And even if it were holy, no one would make it holy. But if you are condemned, cursed, scolded, blasphemed, tormented for the sake of Christ, that makes you holy. For it kills the old Adam to learn patience, humility, gentleness, praise and thanksgiving, and to be joyful in suffering. This is called being sanctified by the Holy Spirit and renewed to a new life in Christ, and thus learning to believe, trust, hope and love God, as Rom. 5:4: Tribulatio spem etc.. These are now the right seven main parts of the high sanctification, by which the Holy Spirit practices in us a daily sanctification and vivification in Christ. And this according to the first table of Moses, which we fulfill by this, though not so abundantly as Christ did; but we always follow after, under his redemption or forgiveness of sins, until we also once become completely holy, and need no more forgiveness; for to this end it is all directed. I would have called them the seven sacraments, but because this word "sacrament" has been misused by the papists, and is used differently in Scripture, I let them remain the seven principal parts of Christian sanctification, or seven sanctuaries.
283. over and above these seven main things, there are also more outward signs by which the holy Christian church is known, namely, that the Holy Spirit also sanctifies us according to the outer table of Moses, when he helps us to warmly honor father and mother, and in turn to bring up children in a Christian manner and to live honestly; when we faithfully obey our lords and rulers.
We must serve and be subject to others, and they in turn must love, protect and shield their subjects. Item, if we are not unkind to anyone, if we bear no anger, hatred, envy or revenge against our neighbor, but gladly forgive, gladly lend, help and advise; if we are not lewd and drunkards, proud, hopeful, splendid, but chaste, chaste, sober, kind, gentle and humble; not stealing, robbing, profiteering, being stingy, overcharging, but being mild, kind, gracious, compassionate; not false, lying, perjuring, but truthful, constant, and what more of such commandments are taught, as all these St. Paul teaches abundantly from time to time. Paul teaches abundantly from time to time. For this reason also we must have the Decalogue, not only that it may tell us by law what we ought to do, but also that we may see in it how far the Holy Spirit has brought us with His Holy One, and how far we still lack, lest we should be sure and think that we have now done it all. And so always grow in sanctification, and always become more and more a new creature in Christ; it is called crescite, and abundetis magis [1 Thess. 4:1, 10].
284. Although such signs may not be regarded as certain as those above, because some pagans also practice such works, and sometimes seem to be more holy than the Christians, yet their thing does not come out of the heart so pure and simple for God's sake, but seeks something else in it, because they have no right faith nor knowledge of God, but here is the Holy Spirit, who sanctifies the heart, and brings forth such fruit from a good, fine heart, as Christ says in the parable Matth. 13, 23. 13, 23. And because the first table is higher, and there must be more sanctuary, I have summarized it all in the other table; otherwise I could have divided it into seven sanctuaries or main parts, according to the seven commandments.
Now we know for certain what, where and who it is, the holy Christian church, that is, the holy Christian people of God, and we cannot lack it, of that we are well assured. Everything else except these things can be lacking, and certainly is lacking, as we will hear in part. From such a people one should take people to the concilium; this would be a concilium that
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would be governed by the Holy Spirit. So Lyra also writes that the church is not to be counted according to the high or spiritual classes, but according to the people who believe. I am surprised how he is not burned for such a word, that he does not want to let popes, cardinals, bishops, prelates be the church, from which even horrible heresies follow, offensive to the holy Roman church and much too close. About it elsewhere.
When the devil saw that God was building such a holy church, he did not celebrate, and' built his chapel with it, larger than God's church is, and did so: He saw that God was taking external things, as baptism, word, sacrament, keys, etc., and thereby sanctifying his church (as he is always God's monkey, and wants to make all things like God and better), By sanctifying his church (as he is always God's monkey, and wants to do all things according to God, and make them better), he also took external things before him, which should also sanctify; just as he does with the weather makers, sorcerers, devil's spells etc., so he also has the Lord's Prayer and Gospel read over it, so that it may be great sanctity. So he has had the popes and papists consecrate or sanctify water, salt, candles, herbs, bells, images, Agnus Dei, pallia, altar, casels, plates, fingers, hands; who wants to tell it all? lastly, he has sanctified the monk's caps in such a way that many people have died and been buried in them, as if they wanted to be saved by it. Now this would be fine if God's word, blessing or prayer were spoken over the creature, as children do over tables, and over themselves when they go to sleep and get up, of which St. Paul says [1 Tim. 4:5]: "All creatures are good, and are sanctified by word and prayer." For from this the creature gets no new power, but is confirmed in its former power.
But the devil seeks another, but wants the creature to get a new power and authority through his monkey play. Just as water, through God's word, becomes a baptism, a bath to eternal life, washes away sin and makes us blessed, which is not the nature or power of water; and bread and wine become the body and blood of Christ; sins are forgiven by the laying on of hands, according to God's ordinance: so the devil also wants his jiggery-pokery and monkey play to be powerful, and to be over
do something to nature. Holy water is to eradicate sin, it is to cast out devils, it is to ward off the poltergeists, it is to protect the child-worshipers, as the Pabst teaches us c. Aquam sale, äs ps.; so shall holy salt also do; Agnus Dei, consecrated by the pope, shall do more than God Himself is able to do, as such is described in verses which I should omit once glossiret. Bells shall chase away the devils in the weather; Antony's knives stab the devil; the blessed herbs drive away the poisonous worms; some blessings heal the cows, ward off the milk thieves, extinguish fires; some letters make safe in war and also otherwise, against iron, fire, water, animals etc.; monasticism, mass and the like shall give more than common blessedness. And who can tell it all? No need has been so small, the devil has founded a sacrament or sanctuary on it, through which one finds counsel and help. He also had prophetesses, soothsayers and wise men who could reveal secret things and bring back stolen goods.
Oh, he is far, far above God, equipped with sacraments, prophets, apostles, evangelists, and his chapels far greater than God's church, also has far greater people in his holiness than God. It is also easier and more preferable to believe in His promise, in His sacraments, in His prophets, and in Christ. He is the great God in the world, as Christ calls him [Joh. 12, 31. 14, 30. 16, 11.]: "Prince of the world", and Paul 2 Cor. 4, 4.: "God of this world." With such monkey business he drives people away from the faith of Christ, and makes the Word and Sacraments of Christ despised and almost unrecognizable, because one can produce all things closer than to blot out sin, to help out of troubles, to be saved by the Sacrament of the devil, neither by the Sacrament of Christ. For He wants to make people holy and devout in body and soul through His Holy Spirit, and not let them remain in unbelief and sin. This is too difficult for those who do not like to be pious or to leave sins, but they can easily do this work of the Holy Spirit, after they have learned how to
1) vsorst. ?. 3, vrst. 3, e. 20. (Erl. Ausg.)
Without the work of the Holy Spirit it is easier to be saved than by holy water, by Agnus Dei, by bulls and letters, by masses and monk's caps; therefore it is not necessary to look for or respect anything else.
Not only that, but the devil prepared himself in such a way that he wanted to annul the Word and Sacrament of God, and thought: "If someone appears who will attack my church, Sacrament and bishops, as if an outward thing should not bring salvation, then God's Word and Sacrament shall also perish with them. For they are also outward signs, and his bishops and church are also physical people. If mine is not valid, his must be much less valid, because my church, bishops and sacrament work quickly and help in this life and presently, so that it must be seen and grasped. For I am there, and soon help as one desires. But Christ's sacraments work on the future and invisible being, in the spirit, so that one can hardly smell his churches and bishops a little from afar, and the Holy Spirit acts as if he were not there, so that they suffer all misfortune and must be held as heretics before my 1) church. However, my church is not only so close that it can be grasped, but my works also follow soon, so that everyone thinks that it is the right church of God. Such is the advantage I have and can have.
290. So it was, when we began to teach through the gospel that such outward things could not save, because they were evil creatures of the flesh, and the devil often used them for sorcery, that men, even great and learned men, fell away, that baptism, as an external water, the Word, as an external human speech, the Scriptures, as an external letter made by dints, the bread and wine, as baked by the baker, should be bad nothing, because they were external, perishable things. So they cried out: "Spirit, spirit! the spirit must do it, the letter kills. So Münzer called us Wittenberg theologians the scribes, and the spirit scholars the "spirit scholars.
1) Here we have adopted the conjecture of the Jena edition: "meiner" instead of: "meine".
and after him many more. In this you see how the devil had thus prepared himself and posted: if one would attack his outward doctrine and sacraments (which help soon and visibly, powerfully and quickly), then the outward sacraments and words of Christ (which come slowly with the help, or invisibly and weakly) would have to perish much more.
Therefore Ecclesia, the holy Christian people, has not badly external word, sacraments or offices, as the monkey of God, Satan, has also and much more, but has commanded, instituted and ordered them by God, so that He Himself (not an angel) wants to work through them with the Holy Spirit. And it is not angels, nor men, nor creatures, but God's own word, baptism, sacrament, or forgiveness, which is called ministry; without which he wants to do it, for the comfort and good of us poor, weak, stupid people, not by his mere, appearing, bright majesty. For who could suffer the same in such sinful poor flesh for a moment? As Moses says [2 Mos. 33,20.): Non videbit me homo et vivet. So the Jews could not suffer his feet shoe on the mountain Sinai, 2 Mos. 20, 18. f., That is, in the weather and in the clouds, how could they have suffered the sun of his divine majesty and the clear face with such stupid eyes? But he will do it through painful, clean, sweet means, which could not be better mentioned by ourselves than that a pious, kind man speaks to us, preaches, lays out hands, forgives sins, baptizes, gives bread and wine to eat and drink. Who can be astonished at such lovely forms, and not rather rejoice with all his heart?
Well, this is good for us stupid people, in which we see how God deals with us as with dear children, and does not want (as he would have the right to do) to act majestically with us, and yet, underneath it all, he exercises his majestic, divine works, power and authority, as forgiving sin, sweeping away sin, taking away death, giving grace and eternal life. Yes, such a thing is missing in the devil's sacraments and churches, so that no one can say that God commanded, commanded, instituted, instituted, that He Himself wants to be there and do everything Himself, but one must say: God did not command it.
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but forbidden, men have invented it, or rather the ape of God has invented it, and deceived the people with it. For he also works nothing, except what is temporal; or where it should be spiritual, it is vain deceit. For he cannot eternally forgive sins and make people blessed, as he denies, through holy water, masses and monasticism, even though he can make a cow get its milk again, which he himself stole beforehand through his prophetess and priestess, who are called devil-whores among Christians, and where they are caught, they burn them with fire, as is right, not for the sake of stealing milk, but for the sake of blasphemy, that she strengthens the devil against Christ with his sacraments and churches.
293. Summa, if God were to give you a straw to pick up, or a feather to pluck up, with such a command, order and promise that you would thereby have forgiveness of all sin, His grace and eternal life, should you not accept, love and praise it with all joy and gratitude, and therefore hold that same straw and feather more sacred, and let it be dearer to you than heaven and earth? For however small the straw or feather may be, yet by it you get such good as neither heaven nor earth, nor even all the angels, can give you. Why then are we such shameful people that we do not hold the baptismal water, bread and wine, that is, Christ's body and blood, oral word, and the laying on of a man's hands for forgiveness, as highly sacred as we would hold the straw or feather, even though in them, as we hear and know, God Himself wants to work, and His water, word, hand, bread and wine are to be, through which He wants to sanctify you and make you blessed in Christ, who has purchased such things for us and given the Holy Spirit from the Father for such a work?
294 Again, if you went to St. James in a state of armor, or if you allowed yourself to be murdered by Carthusians, Barefooters, and preachers 1) through such a strict life, so that you might be saved, and God had not sanctioned or instituted such a thing, what good would it do you? He knows nothing about it, but the devil and you have devised it, as special sacraments or
1) Preachers - Dominicans.
Priesthoods. And if you could carry heaven and earth, that you might be saved, all is lost, and he who lifts up the straw (where it is commanded) would do more than you, even if you could carry ten worlds. Why is that? God wants us to obey His word, to use His sacraments, to honor His church, so He will make it gracious and gentle enough, and more gracious, even fifth, than we could desire. For it is said [Ex. 20:2, 3], "I am your God, you shall have no other gods"; it is also said, "This is the one you shall hear" [Matt. 17:5], and no other. That is enough talk about the church. There is nothing more to be said about it, except that each part can be further deleted. All the other things must have another opinion, of which we also want to say.
295. Above such outward signs and sanctification, the church has other more outward ways, by which and through which it is not sanctified, neither in body nor in soul, nor instituted nor commanded by God, but, as much has been said above, that it is necessary or useful from the outside, well and good; as that for preaching or prayer one keeps some holidays, some hours, as mornings or afternoons, that one needs church building or house, altar, preaching stand, baptismal font, candlesticks, candles, bells, priest clothes and the like. Which pieces work nothing nor do otherwise than is their nature; even as eating and drinking do nothing more for the sake of the children Benedicite or Gratias. For the godless or crude people, who do not pray Benedicite or Gratias, that is, neither ask nor thank God, become just as fat and strong from eating and drinking as the Christians. Christians can be and remain sanctified without such things, if one preaches on the pavement, without a house, without a pulpit, forgives sins, administers the sacrament without an altar, baptizes without a baptismal font; as it happens every day that one preaches, baptizes, administers the sacrament at home, but for other reasons. But for the sake of the children and the simple people, it is fine and gives a fine order, that they have a certain time, place and hour, according to which they can judge and meet together, as St. Paul says 1 Cor. 14:40: "Let the people of the Lord be baptized.
Everything must be done in a fine and orderly manner. And no one should despise such order (as no Christian does) without cause, out of sheer pride in making a mess of everything, but should keep such order for the good of the crowd, or ever not err or hinder it. For that would be contrary to love and kindness.
Nevertheless, they are to remain free, as if we cannot, out of necessity or other useful causes, preach at 6 or 7, at 12 or 1, on Sunday or Monday, in the choir or at St. Peter's: so preach at other hours and days and places; only that one does not mislead the house, but carries along in such change. For such things are altogether external, also subject to reason (as the time, place, and person demand) mightily and entirely; God, Christ, and the Holy Spirit ask nothing of them, no more than what and where we will eat, drink, clothe ourselves, dwell, be free, walk, or stand; without which, without cause, no one shall make a thing of his own, and mislead or hinder the company. Just as at the wedding or other parties, no one should do anything special or obstructive to the bride or the party, but should sit, walk, stand, dance, eat and drink the same as the party. For one cannot order a table, kitchen, cellar or servant for everyone. If he misses something, he gets up from the table and lets the others sit and stay in peace. Here, too, everything should be done peacefully and orderly, and yet be free to change where time, person, or other causes demand it; there, the crowd also follows one another, because (as I said) it makes no Christian more holy or more unholy.
297 Although the pope has clicked the world full of books about it, and has made of it a vile rope, law, justice, articles of faith, sin and holiness, that it would be worthwhile to burn his decree with fire even once. For one could well guess such a book, which has done great harm. It has pushed the Holy Scriptures under the bench, and almost suppressed the Christian doctrine, also brought the jurists with their imperial law under itself, so both church and
Emperor trampled underfoot, and in exchange we have the coarse asses' heads, the canonists, the heretics, who thereby rule the church, and, what is even more deplorable, leave the best in it, and take out the worst, force it into the church. For what is good in it could be found much better and more abundantly in the Holy Scriptures, even in St. Augustine, as far as teaching Christianity is concerned, and also in the jurists' books, as far as secular government is concerned. For the jurists themselves have intended to throw such a book out of jurisprudence and leave it to the theologians. But it would be better if it were thrown into the fire and reduced to ashes, even though there is something good in it. For how could vain evil exist where there is no good underneath? But the evil is too much that it takes the place of the good, and (as I said) the good is to be found more abundantly in Scripture, also in the fathers and in the jurists; one wants to keep it, then, as a testimony on the libraire, so that one can see how the popes and some concilia, along with other teachers, have cheated and erred; therefore I also keep it.
298 Let us regard such outwardly free pieces as a vest's garment or a diaper, in which the child is bound for baptism. For the child is not baptized or sanctified by the vestment or diapers, but only by baptism; yet there is reason to put it in a cloth. If the cloth becomes unclean or torn, another one is taken, and the child grows without any diapers or napkins; however, one should keep a measure here, and not take too much of the napkins or diapers, so that the child is not suffocated. So the ceremonies should also have a measure, so that they do not become a burden or work, but remain so light that one does not feel them. Just as at the wedding no one feels a burden or work, if he keeps himself equal to the others and bids them farewell. I will write about the special fast once, when I will write about the German plague, eating and drinking. For it also almost belongs to the secular regiment.
I have also written a great deal about the schools above and elsewhere, that one should be firm and
2300 Erl.(2.) 25,446-448. sect. 2. of the conciliis and churches. No. 1247, W. XVI, 2817-2819. 2301.
diligently about it. For although they are to be regarded as a pagan, external thing, in that boys learn languages and arts, they are highly necessary. For where Schiller is not taught, we will not have pastors and preachers for long, as we have well learned; for the school must give the church persons who can be made apostles, evangelists, prophets, that is, preachers, pastors, rulers. No matter what other people are needed in the whole world to become chancellors, councillors, scribes and the like, who also help to govern in the world. Above that, where the schoolmaster is God-fearing, and teaches the boys to understand, sing and practice God's word and right faith, and keeps them in Christian discipline, the schools are (as said above) vain young, eternal concilia, which probably create more benefit than many other great concilia. That is why the previous emperors, kings and princes did well to build so many schools, high and small, monasteries and convents, with such diligence, that they wanted to create a rich, large supply of people for the church; but through their descendants they have been shamefully turned to abuse. So princes and lords should now do the same, turn the monasteries' goods into schools, and endow many people for the studio; if our descendants abuse it, we have done our part in our time.
300 In sum, the school must be next to the church, as in it young preachers and priests are begotten, and from it they are then placed in the place of death. After that, the burgher's house is next to the school, as from it one must get pupils; after that, the town hall and castle, so burghers must protect, so that they beget children to the school, and schools send children out to the parish, and after that parish priests can in turn make churches and God's children (be it burghers, prince or emperor). God, however, must be the supreme and neighbor who keeps such a ring or circle against the devil, and does everything in all classes, even in all creatures. Thus Ps. 127:1, 2. says that on earth alone there are two physical regiments, city and house: "Where the Lord does not build the house"; item: "Where the Lord does not keep the city." The first is housekeeping, from which people come.
The other is to rule city, that is, land, people, princes and lords (which we call the worldly sovereignty). That is, to give everything, child, property, money, animal etc. The house must build, the city must guard, protect and defend it. Then comes the third, God's own house and city, that is the church, which must have people from the house, protection and protection from the city.
These are three hierarchies ordered by God, and we are not allowed to do any more, but we have enough and more than enough to do, so that we live rightly in these three, against the devil. For see the house alone, what there is to do, to be obedient to parents and masters of the house; in turn, to divinely feed, raise, govern and provide for children and servants; that we would have enough to do with the house right, if there were nothing else to do. After that, the city, that is, the worldly regiment also gives us enough to do, where we are faithfully obedient; in turn, our subjects, land and people are to judge, protect and promote. The devil gives us enough to do, and God has given us the nose sweat, thistle and thorns the abundance, so that we have to learn, live, do and suffer abundantly in these two rights. After this is the third right and rule; where the Holy Spirit rules, it is called a comforting, sweet, light burden [Matth. 11, 30]; where it does not, it is not only heavy, sour and terrible, but also impossible, as Paul says Rom. 8, 3: Impossibile legis; and elsewhere: "The letter kills" [2 Cor. 3, 6].
302) What then shall we do about these three high divine regiments, about the three, divine, natural, worldly rights, the blasphemous juggler's right or regiment of the pope? Which wants to be everything and yet is nothing, but seduces and tears us away from these blessed divine ranks and rights, and puts a larva or cap on us for it, and makes us fools and jugglers to the devil, who walk idly and no longer know these three divine hierarchies or rights. Therefore, let us no longer suffer it, but do according to the teachings of St. Peter, Paul and Augustine, and be free from it, and turn the 2nd Psalm, v. 3, against them: "Let us break their bonds, and from
cast us their ropes." Yes, we want to sing with St. Paul [Gal. 1, 8]: "Whoever teaches otherwise, even if it were an angel from heaven, let him be accursed"; and say with St. Petro [Apost. 15, 16]: "Why do you tempt God with such a burden? And thus again be lords of the Pabst, and trample him under foot, as Ps. 91, 13. says: "Thou shalt walk upon the adder and the basilisk, and the lion
and trample dragons underfoot. And this we will do by the strength and help of the seed of the woman, who crushed the serpent's head [Gen. 3:15] and is still crushing it, even though we must dare to let him bite our heels again. To the same seed of the woman, which hath given, be praise and glory, together with the Father and the Holy Spirit, one true God and Lord forever and ever, amen.