June 1520.
Preface.
However, it is 1) something new come on the plan, after these years probably rained and a lot of new time adult. Many have
1) D. i. again.
Until now, they have attacked me with invective and splendid lies; they have not nearly succeeded. Now, first of all, the brave heroes stand out at the market in Leipzig, who not only want to be looked at, but also stand up to everyone with a fight. They are almost well
*This letter is found in Latin in Cyprian's "Nützliche Urkunden zur Reformationsgeschichte", Theil 2, p. 162, and printed from it in Hofmann's Reformation History of the City and University of Leipzig, p. 148; likewise in the Erlangen "Briefwechsel" Vol. II, p. 37V. The time is inserted after the correspondence.
**This writing appeared in 1520 at Wittenberg and was reprinted several times in the same year, once also in Low German dialect. In the "Gesammtausgabe" it is found in the Wittenberg <1554), vol. VII, col. 241, Jenaer (1564), vol. I, toi. 262b, Altenburger, vol. I, p. 452, Leipziger, vol. XVII, p. 430, and Erlanger Ausgabe, vol. 27,^p.^ 86^ We have mostly followed the^Jenaer edition, but have not found it necessary,
that such things have not occurred to me. They have the iron hats on their feet, the sword on their heads, shield and crab hang on their backs, the spears they hold by the edge and the whole armor is very fine and chivalrous in the new manner; and want to prove that they have not (as I accused them) lost their time in dream books and never learned anything 1), but hunt for such a prize as those who are conceived, born, suckled, cradled, played with, educated and grown up in the holy scriptures. It would ever be fair to be afraid of them, who could do it, that they would not have the effort and good opinion in vain. If Leipzig has borne such giants, the country must have a rich soil.
But so that you understand what I mean, notice that Silvester, Cajetan, Eck, Emser, and now Cologne and Louvain have shown their chivalrous deeds honestly on me, have gained honor and glory as deserved, have protected the cause of the pope and indulgence against me in such a way that they wanted it to be better for them. Finally, some have let themselves think that it is best to attack me, as the Pharisees did Christ, Matth. 22, 35. 2) They have raised one up and thought: If he wins, then we have all won; if he is overcome, then he alone is lost. And the highly learned, cautious Neidhard thinks that I should not notice it. Now then, lest all things fail them, I will pretend that I do not understand the game at all; please, if I hit the sack, they will not notice that I wanted to hit the donkey. And if they do not want to listen to this request, then I first make the following condition: if I were to say something against the new Romanist heretics and blasphemers of the Scriptures, that not only the poor underage clerk in Leipzig in the Barfüßerkloster, but rather the big-hearted ensigns, who are not allowed to give themselves to the day, and yet would like to become victorious under someone else's name.
1) Thus the Wittenberg and Jena editions. The Erlangen edition: "gelehret".
2) Thus the Jena edition; "have" is missing in the Wittenberg. and Erlangen editions.
I ask that every pious Christian man receive my words, whether they may be mocking or pointed, as spoken from a heart that has had to break itself with great sorrow and turn seriousness into disgrace 3) so that in Leipzig, where there are also pious people who save the Scriptures and God's Word with body and soul, such a blasphemer speaks and writes publicly, who does not respect and act upon the holy words of God more highly than if a stick or money fool had invented them for a little tale on carnival night. Because my Lord Christ and his holy word, so dearly bought with his blood, is considered a mockery and a fool's speech, I must let go of the seriousness and try whether I have also learned to fool and mock. You know, my Lord Jesus Christ, how my heart stands against such of your blasphemers; then I rely on you and let it prevail in your name, amen. They will ever let you remain a Lord, amen.
I realize that such poor people do not seek more than to get a name on me, they cling to me like dung to the wheel; they would rather have a shout with disgrace than stay at home; and the evil spirit of such people needs nobility to only prevent me from better things. But I let the cause be welcome to me, to declare something for the laity from Christianity and to meet the seducing masters. For this reason I intend to do more for them than to answer their chatter, and to conceal their names, lest they obtain what they seek, or become worthy of hope, as if they had been worthy to deal with me in the Scriptures.
What was the trade and the matter.
1. we do a thing which, as much as in itself, is unnecessary, without which investigation every one would remain a Christian; but our idlers, who trample under foot all the main things of the Christian faith itself, must do such a thing, and trouble other people, lest they live in vain on earth.
3) D. i. Joke.
1006 Erl. 27.88-so. VII Luther's dispute with Augustin of Alveld. W. xviii, 1199-1201. 1007
(2) Namely, this is the matter: whether the papacy at Rome, as it is in quiet possession of power over all Christendom, (as they say) came from divine or human order? And if this were so, whether it be Christian to say that all other Christians in the whole world are heretics and apostates, although they hold the same baptism, sacraments, gospel, and all articles of faith in harmony with us, except that they do not have their priests and bishops confirmed by Rome, or, as now, buy them with money, and, like the Germans, allow themselves to be fooled and fooled, as there are the Muscovites [Russians], white Russians, 1) the Greeks, Bohemia, and many other great countries in the world? For these all believe as we do, baptize as we do, preach as we do, live as we do, also hold the pope in his honor, without giving money to confirm their bishops and priests; also do not want to be flayed and defiled with indulgences, bulls, lead, parchment, and what are more of the Roman goods, as the drunken, full Germans do; are also ready to hear the gospel from the pope or pope's messages, and yet may not happen to them.
(3) Now the question is, whether these are all cheaply called heretics (for of these alone and no others do I speak and act) by us Christians; or whether we are cheaper heretics and apostates, that we call such Christians heretics and apostates for the sake of money alone? For where the pope does not send the gospel and its message to them, which they would gladly have and receive, it is in the day that through bishops and priests confirmation is sought only for a useless power and money, into which they do not consent and are thus called heretics and apostates.
4 Now I have held and still hold that these are not heretics nor apostates, and perhaps better Christians than we, not all alike, just as we are not all good Christians.
1) Belarus is a part of the former Grand Duchy of Lithuania.
2) Thus the Jena edition. The Wittenberg and Erlangen: "or".
sten. Now, after the others, the fine barefooted little book from Leipzig also disputes this and therefore walks on clogs, yes, on stilts; it lets itself think that it alone does not step into the muck; perhaps it would also like to dance who bought it a pipe. I must try something about it, and say first of all: Let no one be so foolish as to believe that it is the serious opinion of the pope and all his Romanists and flatterers that his mighty authority is of divine order; notice that everything that is of divine order is not held to the smallest letter in Rome, yes, it is mocked as foolishness, if anyone thinks of it; as it is in broad daylight. They may also suffer that the gospel and Christian faith sink to the ground in all the world, and do not think to lose a hair of it; in addition, all evil examples of spiritual and worldly wickedness from Rome, as from a sea of all wickedness, flow into all the world. All this is laughed at Rome, and he who mourns for it is a Bon Christian, that is, a fool.
5 If they were seriously concerned about God's order, they would have had many thousand more necessary things to do and do before, which they now laugh at and mock. Because St. Jacob says, Cap. 2, 10: "He who does not keep one of God's ordinances, pushes against all the others." Who would be so foolish as to think that they seek God's order in one piece, so that they all mock the others? It is not possible for a divine order to go right to someone's heart whom the others do not all move to the least. Now there are so many of them who hold the papal authority with such seriousness that no one dares to say a word about it, so that one of the other much greater, more necessary orders at Rome would not be so blasphemously mocked and scorned.
6 Further, if Germany all fell on their knees and prayed that the Pope and the Romans would take the same power and confirm our bishops and priests without money, for free, as the Gospel says: Gratis accepistis, gratis date: "Pray for free, for you also have it for free", Matth. 10, 8, and should provide all the churches with good preachers, since they are rich enough and have enough that they would like to have money for their own.
And if one insisted that it was due to them out of divine order, we would certainly believe that they would all be stronger about it, that it was not divine order to have such trouble without money, than anyone ever has been; would soon find a little bell, so that they would unwind themselves, as they now find that they weave themselves in; would not let themselves be driven to it with all pleading. But because it is money, it must be divine order, which they may only think of.
The bishopric of Mainz has bought almost eight bishop's cloaks from Rome, each of which is worth thirty thousand florins; I am silent about the other countless bishoprics, prelatures and fiefdoms. So we German fools should blow our noses and then say that it is divine order not to have a bishop without Roman authority. I am surprised that Germany, which is half (so no more) spiritual, still has one penny before the unspeakable, innumerable, unbearable 1) Roman thieves, knaves and robbers. It is said that the end-Christ shall find the treasures of the earth; I mean, the Romanists have found them, that our lives and bodies are in pain. If the German princes and nobility do not do so with brave earnestness in the near future, Germany will become desolate or will have to eat itself. This would also be the greatest joy for the Romanists, who consider us no other than beasts and have made a saying of us to Rome, that is: one should lick the gold off the German fools as one can.
8. the pope does not repudiate this blasphemy, all see through their fingers; yes, they hold higher over such chief worldlings than over the holy gospel of God, and pretend, as if we were fools to death, that it is divine order that the pope has his hand in everything, does what he wants with everyone, as if he were a god on earth, who should serve everyone (if he wanted to be or would be the supreme one) for free. But before they do that
1) Wittenberger and Erlanger: untrewglichen; Jenaer: untrewlichen.
2) In the editions "werden das". The Jena edition notes: the little word "das" seems to be superfluous.
they would much rather let this violence fall and not be divine order than any other order.
009 Sayest thou then, Why then do they fight so hard against thee in this matter? Answer: I have touched some higher things concerning faith and the word of God; they have not been able to overthrow them, even [since they] saw that Rome does not take care of such good things, they have also dropped them and seized me by the indulgence and papal authority, hoping to win the prize here. For they [have] known well, where money was to be found, that the main boys' school in Rome would fall to them and not remain quiet. Now D. Luther is a little hopeful and does not pay much attention to the Romanists' runts and grunts; that wants to break their hearts. My Lord Christ does not inquire, neither does Luther, and they think that the gospel must and should go on. Now ask a layman such Romanists and let them answer why they desolate and mock all divine order and whether they rage so horribly against it, which they do not want to show for what it is useful, good and necessary? For since it has been established, nothing else has arisen from it but the vain destruction of Christendom, and no one can point to any good or useful thing that has come from it. Of which I will say further, when this Romanist returns, and then bring the Holy See at Rome to [the] day, whether God wills, as he is worthy.
(10) I have said this, not to deny papal authority, but with a sufficient cause; but to denounce the wrong opinion of those who saw gnats and let elephants go, Matt. 23:26, "see the dust in their neighbor's eye and let their beams stand," Matt. 7:3, only that with other unnecessary things they want to kill others, and if they do not like them, they blaspheme heretics and, as they like, blaspheme; which one is this tender, pious Romanist at Leipzig, whom we will now look at.
I find three strong reasons for which the fruitful, noble booklet of the Romanist of Leipzig attacks me. The first and strongest, that he calls me a heretic, nonsensical, blind fool, obsessive.
1010 Erl. 27, S3-SS. VII Luther's dispute with Augustin of Alveld. W. XVIII, 1204-1206. 1011
nen, snake, poison 1) worm and the same names much more, not once, but almost throughout the booklet on all leaves. These abusive words, disgraces and blasphemies do not apply in other books; but where a book is made in Leipzig in the Barfüßerkloster, by a Romanist, in the high, holy observance of St. Francisci, there are not only good words of moderation. Francisci, there are not only good words of moderation, but also strong reasons to defend the Pope's authority, indulgences, Scripture, faith, and Christianity; and it is not necessary that one thing be proven with Scripture or reason, but it is enough that they are merely put forth by a Romanist and holy observer of St. Francisci.
Since this Romanist himself writes that the Jews overcame Christ Himself on the cross with such a reason, Matth, 27, 41, 42, I must also admit and confess that as much as reproaching, maligning, reviling and blaspheming applies, the Romanist has certainly overcome Doctor Luther, and must leave him this reason.
13: The other reason that I understand it in short words is natural reason, so it is:
A. Every church on earth, if it is not to fall apart, must have a physical head under the right headship of Christ.
B. Because all Christianity is one community on earth, it must have one head, and that is the Pope.
14 I have designated this reason with the letters A. B. for the sake of clearer understanding, also to indicate that this Romanist knows the Abc almost up to the B. Now I answer this reason: Since this matter is about whether the authority of the pope consists of divine order, is it not a little ridiculous that one wants to attract reason, drawn from temporal things, and make it equal to divine law, especially since this poor presumptuous man promises himself to act against me with divine law? For what worldly order and reason knows is far below the divine law. Yes, the Scriptures forbid that one
1) D. i. toxic.
should not follow reason, Deut. 12, 8: "Thou shalt not do that which seemeth thee right"; for reason always strives against God's law, as Gen. 6, 5: "All thoughts and senses of man's heart are always toward the worst. Therefore, to subdue or protect God's order with reason, unless it is founded and illuminated with faith beforehand, is like trying to illuminate the bright sun with a dark lantern and found a rock on a reed. For Isaiah Cap. 7, 9. puts reason under faith, saying, "Unless ye believe, ye shall not have understanding or reason." He does not say, "Unless you have reason, you will not believe.
(15) Therefore this scribe would have kept his perverse reasoning at home, or would have found it out beforehand in the sayings of Scripture, lest he so ridiculously and perversely pretend to base faith and divine laws on mere reason. For this reason concludes that, as a physical community must have a physical ruler or it will not exist; so it also concludes that, as a physical community does not exist without women, so also Christianity must be given a physical common woman, so that it does not perish; that will ever have to be a willful whore. Likewise, a physical community does not exist without a common physical city, house and land; so one would also have to give Christianity a common city, house and land. Where will this be found? And indeed, in Rome they are eager for it, for they have made the world almost their own. Item, so also the Christianity should have a common bodily property, servant, maid, cattle, fodder and the like; because no community can exist without these things. Now behold, how finely reason 2) walks on its stilts.
16 A reading master should have considered such clumsy things beforehand, and prove divine works or order with Scripture, and not with temporal parables and worldly reason. For it is written that divine commandments are justified in
2) Wittenberg and Erlanger: these.
and by itself, Ps. 19, 10, not from other external help. The wise man says of God's wisdom, Proverbs 11:2: "Wisdom has brought down all the arrogant with her own power; Wis 10:18, 19. It is shameful that we want to defend God's word with our reason, if we are to defend ourselves against all enemies by the word of God, as St. Paul teaches, Eph. 6, 17. Wouldn't that be a great fool who wants to protect his armor and sword in battle with his bare hand or head? It is the same when we want to protect God's laws, which are our weapons, with our reason.
From this, I hope, it is clear that the lazy reason of this chatterer lies quite low and is invented groundlessly with everything that he builds on it. But that he understands his carnival play better himself, even if I allow that a reason exists thoroughly without writing; yet none of these pieces exists, neither the first A nor the other B. Let us see.
18) First, A says: Every church on earth must have one physical head under Christ. This is not true. How many principalities, castles, cities, and houses are found where two brothers or lords of equal power rule! Has not the Roman Empire for a long time, and many other empires in the world, governed themselves best without a single head? How do the Confederates rule now? Item, in worldly regiment there is no common sovereign, since we are all one human race having come from one father Adam. The kingdom of France has its king, Hungary its king, Poland its king, Denmark its king, and each its own king; and yet all are one people of the secular state in Christendom without a single head, and therefore the same kingdoms do not disintegrate. And even if no regiment were so, who would prevent a community from choosing for itself many overlords, and not one alone for equal power? Therefore, it is a bad pretense of such worldly, unstable parables to measure something in God's order, when it creates nothing in human orders.
19. and if I again immediately allow the
How does it follow that it must also be so in Christianity? 1) I can see that in his mind the Christian community is like another worldly community. I can see that the poor dreamer thinks in his mind that the Christian community is the same as another worldly community. So that he publicly shows that he has never learned what Christianity or the Christian community is called. And such gross, thick, disturbing error and ignorance I would not have thought to be in any man, much less in a Leipzig saint; therefore I must first explain to this coarse brain and others, who are deceived by him, what is meant by "Christendom" and a "head of Christendom. But I must speak roughly and use the words they have drawn into their wild minds.
20 The Scriptures speak of Christianity in a very simple way, and in only one way; over which they have brought two others into use. The first way, according to Scripture, is that Christianity is called an assembly of all believers in Christ on earth; as we pray in faith, "I believe in the Holy Spirit, a communion of saints." This community or assembly is called of all those who live in right faith, love and hope, so that the nature, life and nature of Christianity is not a bodily assembly, but an assembly of hearts in One faith, as Paul says, Eph. 4, 5: "One baptism, One faith, One Lord." So even though they are physically separated from one another by a thousand miles, they are called one assembly in the Spirit, because each one preaches, believes, hopes, loves and lives as the other; as we sing of the Holy Spirit: "You have gathered together all languages into one faith. 2) Now this is actually called a spiritual unity, from which men are called a congregation of saints; which unity alone is enough to make a Christianity, without which there is no unity, whether of place, time, or person,
1) "that it" is missing in the Jena; "it" is missing in the Wittenberg.
2) Luther later expressed this in his translation of Vsni Lancts Lpiritns (in our hymnal no. 134) thus: Zu dem Glauben versammlet hast das Voll aus aller Welt Zungen.
1014 Erl. 27.97-gg. VII Luther's dispute with Augustin of Alveld. W. xviii, 1208-1211. 1015
Work or what it may be. A Christianity makes.
(21) Now we have to listen to Christ's word, who, when asked about his kingdom before Pilate, answers: "My kingdom is not of this world", John 18:36. This is a clear statement, so that Christianity is distinguished 1) from all worldly communities, that it is not physical. And this blind Romanist makes a physical, like the others, community out of it. He says even more clearly, Luc. 17, 20. 21.: "The kingdom of God does not come in an outward way, and no one will say, Behold, here or there it is. For perceive that the kingdom of God is within you."
22 I am surprised that such strong, clear sayings of Christ are even taken for carnival larvae by these Romanists. From which everyone clearly understands that the kingdom of God (so he calls his Christianity) is not at Rome, nor bound to Rome, neither here nor there; but where there is an inner belief that man is at Rome, here or there. So that whoever says that Christianity is bound to Rome or to Rome is a lie and a forgery, and is contrary to Christ as a liar; much less that the headship and authority is there from divine order.
23. about this, he immediately proclaimed, Matt. 24:23, 26, the deception that now reigns under the Roman church name, saying, "many false Christs and prophets shall come in my name, saying they are Christ; shall deceive many, and do signs, that they may deceive the elect also; wherefore if they shall say unto you, Behold, here in these houses is Christ, believe it not; behold, out in the wilderness, go not forth. Behold, I have declared it unto you." Should this not be a cruel error, that the unity of the Christian community, drawn by Christ Himself from all fleshly, outward cities and places, and placed in spiritual places, is told by these dream preachers among the fleshly community, which by necessity must be bound to place and place? How is it possible?
1) D. i. excluded.
What reason can understand that spiritual unity and physical unity are one thing? Many are the Christians in the physical assembly and unity, who nevertheless close with sins from the inward, spiritual unity.
24. Therefore, whoever says that an outward assembly or unity makes a Christianity, speaks his own by force; and whoever draws the Scriptures to it, leads divine truth to his lies and makes God a false witness; as this wretched Romanist does, who draws everything that is written about Christianity on the outward splendor of Roman power; yet he cannot deny that most of this crowd, and especially at Rome itself, are not in spiritual unity, that is, in true Christianity, because of their unbelief and evil life. For if true Christians were to be in outward Roman unity, there would be no sinners among them, nor would they need faith or God's grace to become Christians, but the same outward unity would be sufficient.
25 From this it follows and must follow that just as "being under Roman unity" does not make Christians, so "being apart from the same unity" must not make heretics or unbelievers; and I will hear whoever will dispel this. For what is necessary to be, that must make a true Christian. But if it does not make a true Christian, it need not be necessary, just as it does not make me a true Christian whether I am in Wittenberg or in Leipzig.
(26) Now it is clear that the outward unity of the Roman assembly does not make one a Christian; so its expression (2) certainly does not make one a heretic or apostate. Therefore it must also not be true that it is divine order to be among the Roman congregation. For he who keeps one divine order keeps them all, and none may be kept without the others, Jac. 2, 10. Therefore it must be a public, blasphemous lie in the Holy Spirit who says that the outward unity of Roman authority is the fulfillment of some divine order.
2) I. e. disassociation, separation; the "being outside".
Order, so there are many in it who neither respect nor fulfill divine order. Therefore it is not heresy that makes one heretic here or there, but not believing rightly that makes heretics.
27 Now it is clear that "to be under the Roman gathering" is not to be in faith; and "to be outside" is not to be in disbelief; otherwise all would be faithful and blessed who are in it, because no part is believed without all the other parts of faith. Therefore all who make Christian unity or community bodily and outwardly, like other communities, are true Jews; for they also wait for their Messiah, that he should set up an outward kingdom in the named outward place, that is, at Jerusalem, and thus leave the faith, which alone makes Christ's kingdom spiritual and inward.
Item, if all the physical community has a name from its head, as we say: the city is Electoral, this is Ducal, this is Frankish; the whole of Christendom should also be called Roman or Peteric or Papal. Why then is it called Christendom, why are we called Christians, as from our head, and yet are still on earth? This shows that the whole of Christendom has no other head, even on earth, than Christ, because it has no other name than Christ. Therefore St. Lucas writes, Apost. 11, 26, that the disciples were called Antiochians before, but soon changed and were called Christians.
29 Next, as man is of two natures, body and soul, so he is not reckoned a member of Christendom according to the body, but according to the soul, even according to faith. Otherwise one would say that a man is a nobler Christian than a woman; as the bodily person of a man is better than that of a woman. Item, that a man is a greater Christian than a child; a healthy man a stronger Christian than a superior man; a lord, woman, rich and powerful man a better Christian than a servant, maidservant, poor man and subject; since St. Paul contradicts, Gal. 3:27, 28: "In Christ there is no man, no woman, no lord, no servant, no Jew, no Gentile; but," as to the bodily person, "all are equal."
(30) But he that believeth, and hopeth, and loveth more, is a better Christian: so that it is evident that Christianity is a spiritual community, which cannot be numbered among the temporal communities, as 1) little as spirits among bodies, and faith among temporal goods. It is true that just as the body is a figure or image of the soul, so also the physical community is a model of this Christian, spiritual community; that just as the physical community has a physical head, so also the spiritual community has a spiritual head.
Who could be so foolish as to say that the soul must have a bodily head? That would be the same as if I said: A living animal must also have a painted head on its body. If this writer had understood what Christianity was, he would undoubtedly have been ashamed to think of such a book. What wonder, then, that out of a dark and erroneous head comes no light, but only black darkness? So St. Paul says, Col. 3, 3, that "our life" is not on earth, but "hidden with Christ in God. For if Christianity were a bodily assembly, it could be seen in the body of every man whether he were a Christian, a Turk or a Jew; just as I can see in his body whether he were a man, a woman or a child, black or white. Item, in secular assembly I can see whether he is assembled in Wittenberg or Leipzig, here or there with others; but not at all whether he believes or not.
(32) Therefore let him who does not want to err be certain that Christianity is a spiritual assembly of souls in one faith, and that no one is considered a Christian because of his body; so that he may know that natural, true, right, essential Christianity is in the spirit and not in any outward thing, as it may be called. For all other things an unchristian may have, which never make him a Christian, except right faith, which alone makes a Christian. Therefore also is called
1) Jenaer: as; Erlanger: therefore.
1018 Erl. 27, 101-103. VII Luther's dispute with Augustin von Alveld. ' W. XVIII, I2I4-I216. 1019
our name "believers in Christ" and on the day of Pentecost we sing: "Now we ask the Holy Spirit for the right faith of all most." In this way, the Holy Scripture speaks of the Holy Church and Christianity and has no other way to speak.
33 There is another way of speaking about Christianity. According to this, Christianity is called a congregation in a house or parish, bishopric, archbishopric, priesthood, in which the outward acts, such as singing, reading, and the chasuble, are performed. And above all, the spiritual state here is called bishops, priests, and religious, not for the sake of faith, which they may not have, but because they are blessed with external ointments, wear crowns, wear special clothes, do special prayers and works and mass, stand in choir, and appear to do all of the same external worship.
34 Although the word "spiritual" or "church" is violated here by the fact that such an outward being is thus called, since it concerns only the faith that makes the soul truly spiritual and Christian, the custom has nevertheless gained the upper hand, not to little seduction and error of many souls, who think that such an outward glow is the spiritual and true state of Christianity or the church.
(35) Of this church, where it is alone, there is not one letter in the holy Scriptures that it is ordered by God; and here I defy all those who have made or want to protect this blasphemous, damned, heretical booklet, with all its appendages, even if all the universities hold with them; if they show me that one letter of Scripture says of it, I will have all my speech revoked. But I know that they will not do it to me. Spiritual law and the laws of men call such a being a church or Christianity, but that is not what we are dealing with now. Therefore, for the sake of greater understanding and brevity, let us call the two churches by different names. The first, which is natural, thorough, essential and true, we will call a spiritual, inner Christianity. The other, which is made and external, we will call
are called a bodily, outward Christianity; not that we wish to separate them from one another; but at the same time, as when I speak of a man, and call him a spiritual man according to the soul, and a bodily man according to the body; or as the apostle is wont to call an inward and an outward man.
(36) So also the Christian assembly according to the soul is one community in one faith; although according to the body it may not be gathered in one place, yet each group is gathered in its own place. This Christendom is governed by spiritual law and prelates in Christendom. It includes all popes, cardinals, bishops, prelates, priests, monks, nuns and all those who are considered Christians in their outward nature, whether they are truly Christians or not. For although this congregation does not make a true Christian, since all the aforementioned classes may exist without faith, it never remains without some who are also true Christians. Just as the body does not make the soul live, so the soul lives in the body and also without the body. But those who are without faith and without the first community in this other community are dead in the sight of God, glittering and only like wooden images of true Christianity. And so the people of Israel were a figure of the spiritual people, gathered together in faith.
(37) According to the third way of speaking, churches are not called Christianity, but houses built for worship. And further, the word "spiritual" is applied to temporal goods; not to those that are truly spiritual by faith, but to those that are in the other, physical Christianity, and these goods are called spiritual or church goods. Again, the goods of the laity are called worldly, although the laity in the first, spiritual Christianity are much better and quite spiritual. Almost all the works and regiments of Christianity now follow this way, and the name "spiritual goods" has been so completely drawn into the worldly goods that nothing else is now understood by it, until they no longer respect either the spiritual or the physical church, but quarrel and fight over the temporal goods, like the heathen,
and say they do it for the sake of the church and spiritual goods. Such perverse misuse of sayings and things has brought spiritual law and human law to the unspeakable ruin of Christendom.
38 Now let us see about the head of Christendom. From all this it follows that the first Christianity, which alone is the true church, may and can have no head on earth, and may be governed by no one on earth, neither bishop nor pope; but Christ alone in heaven is the head here and rules alone. This proves, first of all, that how can a man rule here that he does not know or recognize? But who can know who truly believes or not? Yes, if papal power reached here, he could take away the faith of Christians, lead them, increase it, change it, as he wanted, as Christ can.
39 Secondly, it is proved by the nature of the head. For the nature of every incarnate head is to infuse into its members all life, purpose and work, which is also demonstrated in worldly heads. For a prince of the land infuses into his subjects all that he has in his will and mind, and makes all his subjects feel the same mind and will toward him, and so does the work that he wills. Which work is truly called flowing out of the prince into his subjects, for without him they would not have done it. Now no man can instill into another's soul the faith and all the mind, will and works of Christ, but Christ alone. For no pope, no bishop can do so much that faith and what should have a Christian limb, arise in a man's heart.
Now a Christian must have the mind, courage and will that Christ has in heaven, as the apostle says in 1 Cor. 2:16. For this it happens that a Christian member has faith, which neither pope nor bishop has; how then should he be the head of it? Also, if he himself cannot give life to the spiritual church, how will he instill it in another? 1) Who has ever had a
1) Jenaer einfließen; Wittenberger: einflüssen.
The head must inspire life. 2) Therefore it is clear that on earth there is no other head of spiritual Christianity than Christ alone. Even if a man were the head here, Christianity would have to fall as often as the pope would die. For the body cannot live where the head is dead.
41) It follows that Christ may not have a vicar in this church; therefore, the pope is not, nor may he become, Christ's vicar or governor in this church. This proves true: for a governor, if he is obedient to his Lord, works, drives and instills 3) the very same work in the subjects that the Lord himself instills. 3) As we see in worldly government, that one will and opinion is of the Lord, governor and subjects. But the pope may not instill or do the work of Christ his Lord (that is, faith, hope and love and all grace with virtue) in a Christian man, if he were more holy than St. Peter.
And even if such conformity and probation do not hold the sting, which is founded in the Scriptures, St. Paul stands strong and immovable, Eph. 4:15, 16.He gives Christianity only one head, saying, "Let us become true," that is, not outward, but thoroughly true Christians, "and let us grow in all things in him who is the head, Christ; from whom all the members and the whole body are joined together, and one member clings to another in all the joints, by which one serves and helps another, each according to the measure of its own work, increasing the same body and improving itself, so that one may love the other more and more." Here the apostle clearly says that the improvement and increase of Christianity, which is one body of Christ, comes from Christ alone, who is its head. And where can another head be found on earth to whom this kind can be assigned? Since these same heads have nothing themselves, neither 4) of love, nor 4) of love, nor 4) of love.
2) Wittenberg and Jena: flow in.
3) Jenaer: einfleiffet; Wittenberger: einflüsset.
4) In the issues: still.
1022 Erl. 27,105-107. VII Luther's dispute with Augustin von Alveld. W. XVIII, I2IS-I22I. . 1023
of faith. For this he said these words to himself. He told St. Peter and everyone. And where another head would have been necessary, he would have concealed it unfaithfully.
43 I know some who say to this and similar sayings that Paul was silent and did not deny that St. Peter was also a head, dare] to say that Paul was silent and thus did not deny that St. Peter was also a head, but that he "gave little milk to the unwise," 1 Cor. 3:2. See, they want it to be necessary for salvation to have Peter as a head; and they are so insolent that they say that Paul was silent about the things that are necessary for salvation. So the unreasonable goats must blaspheme Paul and God's word before they let their error be overcome. And this is called milk food, when one preaches about Christ. Christ, and strong meat when one preaches about St. Peter; just as if Peter were a higher, greater, heavier thing to understand than Christ himself. That is, the Scriptures interpreted and D. Luther overcome. Thus one must escape the rain and fall into the water. What good would such talkers do if we were to argue against the Bohemians and heretics? Truly, nothing more, except that we would make a mockery of ourselves and give them cause to think that we are all foolish, raving heads, and that their faith would only be strengthened by such foolishness on our part.
44 But if thou askest, If the prelates be neither rulers nor governors over this spiritual church, what are they? Let the laymen answer you, who say: St. Peter is a messenger of the Twelve, and other apostles are also messengers of the Twelve. Why will the pope be ashamed to be a messenger, if St. Peter is not higher? But beware, laymen, lest the highly learned Romanists burn you as heretics for wanting to make the pope [a messenger and letter carrier. But verily ye have a good reason; for apostolus in Greek shitteth a messenger in German; and so it calleth the whole gospel.
45 If they are all messengers of one Lord Christ, who would be so foolish as to say that such a great Lord, in such a great matter to the whole world, has only one messenger, and that he then makes other messengers of his own?
tions? Thus, St. Peter would not have to be called a twelve messenger, but a united messenger, and no one would remain a twelve messenger, but all would be St. Peter's eleven messengers. Where is the custom at manor houses? Is it not true that a lord has many messengers? Yes, when does it happen that many messengers are sent with one message to one place, as now over one city are priest, bishop, archbishop and pope, or what more middle tyrants rule in between? So Christ sent all apostles with equal full power into the whole world with his word and message, as St. Paul says, 2 Cor. 5, 20.: "We are messages for Christ"; and 1 Cor. 3, 5.: "What is Peter? what is Paul? Servants through whom ye have believed." Now this message is called pasturing, governing, being a bishop, and the like. But that the pope subjects all messengers of God to himself is just as if a prince's messenger stopped all the others and sent them according to his will, and he himself did not run anywhere; would that please the prince? he would probably realize it.
046 If thou wilt say, Yea, but one messenger may be above another; I say, One may be better and more skillful than another, as St. Paul was above Peter. But because they bring the same message, neither can be above the other in office. Now St. Peter is not a messenger of the twelve, but lord of the eleven, and a special messenger. What should one have from the other, if they all have the same message and business from one Lord?
47 Therefore, since all bishops are equal according to divine order and sit in the place of the apostles, I may well confess that from human order one is above the other in the outward church. For here the pope does indeed interject what he has in mind, as there is his spiritual law and man's work, since Christianity is governed with outward pomps; 1) but of these no Christians become, as has been said; nor are heretics, who are not under the same laws and pomps or human order. For so many a country, so many a custom.
1) Wittenberg and Erlanger: der.
(48) All this is confirmed by the article, "I believe in the Holy Ghost, one holy Christian church, one communion of saints." So no one says, "I believe in the Holy Spirit, a holy Roman church, a community of Romans"; so that it may be clear [that] the holy church is not bound to Rome, but, as far as the world is, gathered together in One faith, spiritually and not bodily. For what is believed is not bodily nor visible. The outward Roman church we all see; therefore it may not be the true church that is believed, which is a congregation or gathering of the saints together in faith; but no one sees who is holy or believing.
(49) The signs by which it may be known outwardly where the same church is in the world are baptism, sacrament, and gospel, and not Rome, this place, or that place. For where there is baptism and the gospel, let no one doubt that there are saints there, even if they are only children in the cradle. But Rome, or papal authority, is not a sign of Christianity; for this authority does not make a Christian, as baptism and the gospel do; therefore it does not belong to true Christianity, and is a human order.
Therefore I advise this Romanist to go to school for another year and learn what is meant by a Christianity or a head of Christianity before he drives away the poor heretics with such high, deep, broad and long writings. But it grieves me in my heart that we have to suffer from such foolish saints, that they so insolently, freely and unashamedly tear up and blaspheme the holy Scriptures, that they presume to act upon the Scriptures, if they are not sufficient to guard the swine. Until now I have thought that where one is to prove something with Scripture, the same Scripture should actually serve the cause. But now I learn that it is enough to throw together a lot of scripture rips raps, it rhymes or not. If the way is valid, then I want to prove from the scripture that Rastrum 1) is better than Malvasier. 2)
1) D. i. Raster, Leipzig beer.
2) A delicious wine. In the Jena and Erlangen: Malmesier. - The Wittenberg edition also reads Maluasier here.
51 So it is also done that he writes in Latin and German that Christ is the head of the Turks, the pagans, the Christians, the heretics, the robbers, the harlots and knaves. It would be no wonder that all the stones and wood in the monastery would look at the wretch to death and scream at him for the sake of such horrible blasphemy. What shall I say? Has Christ now become a whoremaster of all whorehouses, a chief of all murderers, of all heretics, of all scoundrels? Woe unto thee, wicked man, that thou hast thus set thy Lord to blaspheme before all the world.
The poor man wants to write about the head of Christianity, and with great foolishness he thinks that head and Lord are one thing. Christ is indeed Lord of all things, of the pious and the wicked, of angels and devils, of virgins and harlots; but he is not a Head, but only of the pious, believing Christians, gathered together in the Spirit. For a head must be implanted in his body, as I have proved from St. Paul, Eph. 4, 15. 16. 3) and the limbs must hang out of the head, have their work and life from it. Therefore Christ cannot be the head of any wicked church, even though it is subject to him as a lord. Just as his kingdom, Christianity, is not a physical community or kingdom, but everything that is spiritual, physical, infernal and heavenly is subject to him.
53 Thus we have that this blasphemer has blasphemed and reviled me in the first cause; in this other cause he has blasphemed Christ much more than he has blasphemed me. For though he greatly esteems his holy prayer and fasting against me, a poor sinner, yet he has not made me a whoremonger and a chief rascal, as he does Christ.
54 Now follows the third reason, where the high majesty of God must be used and the Holy Spirit must become a liar and heretic, so that only the Romanists remain true. The third reason is taken from Scripture, just as the other is taken from reason and the first from unreason, so that things may ever be done properly; and it reads thus: The ancient
3) This "have" is in the Wittenberg and Erlangen editions.
Testament has been a figure of the New Testament. Since the latter had a physical chief priest, the new one must also have one, otherwise how could the figure be fulfilled? Christ said, Matth. 5, 18: "Not one letter, not one tittle shall pass from the law, but all must be fulfilled. Haec ille.
55 A more foolish, foolish, blind book has never occurred to me. Earlier, someone wrote the same against me, so crudely foolish that I had to despise it. But because they have not yet become funny, I have to speak crudely with coarse heads. I can see that the donkey doesn't understand string playing, I have to put thistles in front of him.
First, it is public that the figure and the fulfillment of the figures have [i.e. behave] against each other like a bodily and spiritual or external and internal thing, that everything that one has in the figure is seen with bodily eyes, that fulfillment must be seen with faith alone, or is not fulfillment. I must prove this with examples. The Jewish people went bodily out of the land of Egypt by many miraculous signs, as it is written in Exodus, Ex. 17, 37. This figure does not mean that we should also go bodily out of Egypt; but our soul by a right faith comes out from the sins and spiritual power of the devil; likewise, 1) the bodily assembly of the Jewish people means the spiritual inner assembly of the Christian people in faith. So they drank water from a bodily rock and ate bodily heavenly bread with a bodily mouth, 1 Cor. 10:3, 4; so we drink and eat with the mouth of the heart from the spiritual rock, the Lord Christ, if we believe in Him. Moses hung a snake on a tree, and whoever looked at it was healed, John 3:14; Numbers 21:8. This means Christ on the cross; whoever believes in Him will be saved. Henceforth, the whole Old Testament, what it has in bodily, visible things, means in the New Testament spiritual, inward things, which one cannot see, but possesses in faith alone.
1) In the old editions: the same.
St. Augustine understood the figures in the same way, since he says about John 3: "There is such a difference between the figure and its fulfillment, that the figure gives temporal good and life, but the fulfillment gives spiritual and eternal life. Now the outward splendor of Roman power [cannot] give life either temporally or eternally; therefore it is not only not a fulfillment of the figure, but also inferior to the figure of Aaron, who 2) was of divine order. For if the papacy gave eternal or temporal life, all the popes would be blessed and healthy. But whoever has Christ and the spiritual church is truly blessed and has the fulfillment of the figure, but only in faith. Because the outward splendor and unity of the pope may be seen with the eyes, and we all see this, it is not possible that he should be the fulfillment of any figure. For the fulfillment of the figures must not be seen, but believed.
Now behold, are not these his masters, who make the chief priest in the Old Testament a figure of the pope, who is also more in bodily splendor than that, and shall therefore a bodily thing fulfill a bodily figure? That would not be different, because figure and fulfillment would be the same as the other. If the figure is to exist, the new high priest must be spiritual, his adornment and adornment must be spiritual. This also the prophets saw, when they said of us, Ps. 132, 9.: "Thy priests shall be clothed with faith or righteousness, and thy consecrated ones shall be adorned with gladness." As if to say, Our priests are figure, are clothed with silk and purple outwardly; but thy priests shall be clothed with graces inwardly. So here lies the wretched Romanist with his figure, throwing together so much writing for nothing. For the pope is an outward priest, and is understood by them according to outward power and adornment; therefore Aaron may not and cannot have been his figure; we must have another.
59 Secondly, that they nevertheless grasp how far they are from the truth: if they are already
2) Wittenberg and Erlanger: which.
were so wise that they had given the figure a spiritual fulfillment, yet it would not stand; for they would have a public saying of the Scriptures, which would bring together the figure and the spiritual fulfillment; otherwise every one might make of it what he would. The third chapter of the Gospel of John, v. 14, teaches me that the serpent, hanged by Moses, signifies Christ. If this were not the case, my reason would invent strangely wild things from the same figure. Item, that Adam was a figure of Christ, I must learn not from myself, but from Paul, Rom. 5, 14. 15. Item, that the rock in the wilderness signifies Christ, says not reason, but Paul, 1 Cor. 10, 4. So that no one else interprets the figure, but the Holy Spirit Himself, who has set the figure and fulfilled it, so that word and work, figure and fulfillment and both explanation are of God Himself, not of men, so that our faith is founded on divine, not human works and words.
60. What deceives the Jews, because they lead the figure according to their head, without Scripture? What has seduced many heretics, because the figures laid out without scripture? Even if the pope were a spiritual thing, it is still not valid that I would make Aaron his figure, unless there is a saying that publicly says: Behold, Aaron was a figure of the pope. Who else would prevent me from thinking that the bishop of Prague was figured by Aaron? This is what St. Augustine said, that figures are not valid in a dispute unless there is Scripture next to them.
Now this poor chatterer lacks both, has no spiritual, inner high priest, in addition no saying of the Scriptures; falls blindly therefore, from own dream and takes before a reason that Aaron was St. Peter's figure, since the greatest power lies to establish and prove; babbles with many words, the law must be fulfilled and no letter must remain. Dear Romanist, who doubted that the old law and its figures must be fulfilled in the new one? One [be]ought nothing to your mastery in this. But here you should let yourself be seen and prove your high
Art, that the same fulfillment happens through Peter or the pope; there you are silent like a stick, where it is necessary to speak, and talk, where it is not necessary to talk. Have you not learned your logic better? You try [i.e., prove] the majores [upper propositions] that no one disputes, and take for certain the minores [lower propositions] that everyone disputes, and conclude what you will.
62 Listen to me, I will teach you your logic better and say with you in agreement: Everything that is figured in the old high priest must be fulfilled in the new one, as Paul says, 1 Cor. 2. Now you say further: St. Peter or the pope was figured by Aaron. Here I say: No. What will you do now? Be almost learned, take to help all Romanists in a heap and bring a letter or tittle from the Scriptures to it, then I will say, you are a hero. On what foundation have you now built? On your own dream; and you boast that you want to act against me with writings. It would not have been necessary for you to deceive me in this way, but I would still have been a fool.
63 Now hear me also further: I say that Aaron was a figure of Christ, and not of the pope. I do not say this out of my head, as you do: I will establish it both rightly, so that neither you, nor all the world, nor all the devils shall overthrow it. First, Christ is a spiritual, inward priest; for he sitteth in heaven, and prayeth for us as a priest, teaching us inwardly in our hearts, and doeth all things that a priest ought to do, between God and us, as St. Paul, Rom. 3, 25. 8, 34. Ebrews per totum [through the whole epistle], saith: and so the figure of Aaron is bodily and outward, but the fulfillment is spiritual and inward, and concordeth [agrees] together. Secondly, that I do not gather the same out of my head, I have the saying, Ps. 110:4: "God hath sworn, and will never repent: thou shalt be a priest for ever after the manner of Melchizedech." Do you also bring such a saying from St. Peter or the pope. For that this saying is said by Christ, I hold, you will not deny, as St. Paul, Ebr. 5, 2. and many places more, and the Lord Chri-
1030 Erl. 27,114-116. VII Luther's dispute with Augustin von Alveld. W. xvm, 1229-1231. 1031
stus himself, Matth. 22, 44, by himself. So we see how finely the Romanists deal with the scripture, make of it what they only want, as if it were a waxen nose that one would like to pull back and forth.
Now we have that Christ is the supreme priest in the New Testament, confirmed with scriptures. About that even more clearly holds them both against each other, Aaron and Christ, Paul, Ebr. 9, 6. ff, and thus says: "Into the first tabernacle the priests went every day to perform the sacrifices; but into the other the high priest of the year went only once, not without blood, which he offered for his sin and the sin of the people; that the Holy Spirit might signify that the way to the right holy tabernacle was not yet made manifest, while the same tabernacle lasted; which was an image or figure that was needed at that time. But Christ, who came [to be] a high priest in spiritual things to come, and entered into a greater and much wider tabernacle, not made with hands," that is, not of the temporal building, "neither with the blood of goats or oxen, but with his own blood only once, having thereby invented an eternal redemption."
65 What do you say to this, you esteemed Romanist? Paul says Christ is signified by the high priest; you say. St. Peter. St. Paul says that Christ did not go into a temporal building; you say that he was in the temporal building at Rome. St. Paul says he entered once and invented eternal salvation; make the figure all spiritual and heavenly, which you make earthly and bodily. What will you do now? I will give you advice: take your fist, strike him in the mouth and say that he lied, that he is a heretic, a poisoner, as you do to me; then you will be like your father Zedechias, who also struck Micheas in the mouth. Do you see, you wretched blasphemer, where your mad senses and your counselors have led you? Where are they now, the great Hansen, who have been repeating my sermon of both forms? It has served them right. They would not hear the gospel nor suffer it; so now they shall hear the lies and blasphemy of the evil spirit for it, as Christ says to the Jews, Joh. 5:43: "I am come
in my Father's name, and [you] have not received me; another will come in his name, him you will receive."
66 But if you say, "Besides Christ, St. Peter is also figured through Aaron," I say, "If you don't want to, you can say that the Turk is figured through Aaron. I say: If you do not want to leave it, you may say that the Turk is figured by Aaron; who can prevent you? because you like to chat so uselessly. But you have promised to fence with scriptures, so do that and leave your dream at home. For this purpose, where one fights about faith, one must not fight with wavering scriptures, but those that are certain, simple and clear must serve the cause; otherwise the evil spirit would throw us to and fro, so that we would not know where we would end up; as happened to many in the words Peter and Peter, Matth. 16, 8.
67 It would have been a little less lying and blasphemy if you had said that Aaron was Christ's figure and Peter's figure as well. But now you scream at the top of your voice and say that Aaron was not Christ's figure, but Peter's; you strike St. Paul in the face with insolent words. And lest something of complete nonsense should ever remain, you say: Moses was a figure. And this not only without all Scripture, cause and indication, just as if you were more than God, that everything you speak should be taken for the gospel; but also against all Scripture, which makes Moses a figure of the law, as St. Paul does, 2 Cor. 3, 7. It is not necessary to speak of this further now, you may strike him in the mouth again, as you are insolent and sacrilegious. You have sucked such poison from Emser in his heretical and blasphemous booklet, to which, if God wills, when Junker Eck comes with his Jauch 1), I will give a deserved answer. You will not lead me out like this, dear Romanists. If I can't resist it by force, you shall never bring me any writing for you. I can still, praise God, walk on the grass.
68 Now I think it is clear that the third reason of this Romanist is heretical and blasphemous, as God openly contradicts the Holy Spirit, calling him a liar, destroying Paul completely. For since Christ is through Aaron
1) Jenaer and Wittenberger: Juchen; Erlanger: Jugend.
St. Peter may not be meant by it. For what the Scripture ascribes to Christ, that must not be ascribed to any other, so that the Scripture may remain constant in a certain, simple, unconflicted understanding, on which our faith may be built without all wavering. This I allow to happen, that Peter is one of the twelve precious stones, Ex. 28, 15, which Aaron carried on his chest; so that it may be meant that the twelve apostles, certainly chosen in Christ and known from eternity, are the highest and dearest part of Christianity: but I do not allow him to become Aaron in any way. Item, I allow St. Peter to be one of the twelve lions that Solomon had at his royal seat, 1 Kings 10:19, 20, but Christ alone must remain the only King Solomon for me. I let the twelve apostles be the twelve fountains in the wilderness of Elim, Ex 16:1, so that the light cloud and the fiery pillar are nothing else but Christ Himself. As little then as one has authority over the other among the twelve, so little has St. Peter authority over the other apostles, and the pope over other bishops and parish priests by divine order.
One more thing, dear Romanists, and therewith an end. I ask for a gracious correct answer: If Aaron has been a figure of the pope in bodily authority, clothing and place; why has he not also been a figure in all other bodily things? applies One bodily thing, why do not all others apply?
It is written that the chief priest should not take a widow or an orphan, 1) but only a virgin for marriage, Deut. 21, 14; why then is the pope not also given a virgin for marriage, so that the figure would be fulfilled? Yes, why does the pope forbid the entire priesthood to marry, not only against the character, but also against God, against law, against reason and nature, of which he has no authority, power nor right, which the church has never commanded, nor can command, and makes Christianity full of harlots, sinners and wretched consciences out of his own will, without need and cause, as St. Paul said of him.
1) I.e. violated persons.
says, 1 Tim. 4, 1. 2. 3.: "There shall come in the last times them that depart from the faith, and cleave unto the doctrines of devils, in hypocrisy with false imaginations, and having consciences marked with marks, which shall forbid the marital estate, and command not to eat that which God hath created. "2c
(71) Did not St. Paul here take the spiritual Roman laws, where the priesthood is forbidden to marry, and commanded all Christians not to eat butter, eggs, milk, or meat on the appointed days? when free will is left by God Himself to all Christian estates to eat and marry as they wish. Where are you now, Romanist of the Observance, who so nearly whine that not one letter of the figure must remain, everything must be fulfilled? Yes, where is the pope, St. Peter's successor, who has a wife, also St. Paul and all the apostles?
The old high priest did not have to have his hair shaved off, Deut. 21, 5. Why then does the pope have a plate made for him and all the other priests? Where is the figure fulfilled here up to a letter? Item, the old high priest did not have to have any part of the land of Israel, but lived only from the sacrifice of the people of Israel. Why then does the Roman see now rage after the whole world and has not only stolen and robbed land, cities, even principalities and kingdoms, but also misses to make, set, depose and walk all kings and princes as it wants, as if it were the Antichrist? Where is the figure fulfilled here?
Item, the old high priest was ruled by the kings as a subject; why then does the pope let him kiss his feet and wants to be king of all kings, which Christ himself did not do? Where is the figure fulfilled here? Item, the high priest was circumcised. And that I make it an end, if this means to fulfill the figure, that [it] happens bodily in the new testament, as in the old: why do we not become Jews again and keep the whole law of Moses? Must we keep it in one piece, why not in all? so not in all, why in one?
74 And if you ever want the New Testament
1034 Erl. 27, 118-120. VII Luther's dispute with Augustin of Alveld. W. XVIII, 1234-1236. 1035
If the new testament were to be raised in temporal splendor, more and higher than the old, would it not be like reason that there should be more than one high priest in the new testament, so that it would be more honest and more splendid than the old, which had no more than one? If reason should judge here and follow it, what do you think they would do? 1) Item, there were many holy men in the time of the old high priest, who were not under him, as Job was with his own; for he was never alone. Item, the king of Babylon, the queen of Saba, the widow of Sarepta, the prince Naaman from Syria and many others against the exit of the sun, with theirs, who are all praised in the Scriptures. Why does hie not hold the figure in all the letters? And why] does the pope not want to let any be Christians, to be subject to him and to buy lead and wax from him, as his Romanists want? Or do the Romanists have the power to interpret the figure as and how much they want, without any writing?
Do you not yet see, dear Romanist, how blind envy and hatred have made you and your kind? Would it not have suited you well if you had remained 2) in your monastery, [had] prayed your vigils, until you had been called or driven to the cause? You do not know what figure is or is called, and you boast of the whole holy scripture a public master. Yes indeed, a master to corrupt them, to blaspheme God, and to revile all truth. Come again, dear Romanist, and I will cover you with may and give you to those who sent you for the new year.
I will also say one thing apart from 3) Scripture. In all the estates that God has ordained, there are always some who will become holy and blessed, and there is no estate without living saints on earth, as Christ says, Luc. 17, 34: "Two will be in one bed; one will be accepted, the other abandoned". 2c Now if the papacy were of God, it would not be possible for a pope to be condemned.
1) The Wittenbergers and Erlangers: would.
2) So the Wittenberg; the Jena and Erlangen edition: hältest.
3) So the Wittenbergers: the Jenaers and Erlangers: outside - outside.
because only one person is in the same state at all times, and thus whoever becomes pope would be certain of his blessedness, which is contrary to all Scripture.
Now let us see how the pious people act the holy words of Christ in this matter. Christ says to St. Peter, Matth. 16, 18. 19.: "You are or are called Peter; and on Petram" (that is, on the rock) "I will build my church. And unto thee will I give the keys of the kingdom of heaven: whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." From these words they assigned the keys to St. Peter alone; but the same St. Matthew, 18:18, has displaced this erroneous understanding, since Christ says to all in common, "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven." Here it is clear that Christ interprets Himself and in this 18th chapter explains the previous 16th chapter, that the keys are given to St. Peter instead of the whole church, and not for his person.
78. so also Joh. 20, 23: "He breathed into them, saying, Receive ye the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. In these two sayings against some, many have tried to get some authority for St. Peter, but the gospel is too clear in the day, and so far they have had to let it remain that in the first saying, Matth. 16, nothing special was given to St. Peter for his person. And so many of the old holy fathers understood it. Also the words of Christ before he gave the keys to Peter show that he did not ask Peter alone, but all of them and said: "What do you think of me? Peter answered for all of them and said, "You are the Christ, the Son of the living God", Matth. 16, 15. 16.
Therefore, the words of Christ, Matt. 16, must be understood according to the words of 18 and John 20, and one saying must not be strengthened against two, but one must be justified by two. It is a stronger test where there are two, because where there is only one, and one is just.
two and not two follow or yield to one. Therefore it is evident here that all the apostles are like Peter in all authority. This also proves the work beside the words. For Peter never chose, made, confirmed, sent, or governed any of the apostles, which should have been the case if he had been their leader by divine order, or if they had all been heretics. Above this, all the apostles could not make St. Matthias and St. Paul apostles, but had to be made from heaven, as Apost. 1, 24. 26. and 13, 2. how could St. Peter alone be Lord over all of them? And no one has yet bitten open this little nut; they will also be so merciful to me without their will and leave it whole for a while.
80 And as this Romanist boasts that the Roman See has remained, even though its power has often been challenged, I in turn boast that the Roman See has also often and still strives and rages for such power; but it has never yet attained it and, God willing, will never attain it. And it is a real carnival fame that one may boast that it has remained with him constantly, which he has never had before. Why does the dear Romanist not also boast that the city of Leipzig has never been taken from him, where he does not have a house? It would ever be an equal glory. That's how one chats; what falls into the mouth must come out. Therefore I say, the Roman tyrants have argued against the gospel, to make the common power their own; but Christ's word has remained, when he said, Matth. 16, 15: "The powers of hell shall not be able to oppose it. Now if it had been of divine order, God would not have left it, it would have been fulfilled once. For he says, Matth. 5, 18., "that not one tittle nor letter shall remain, it must be fulfilled." But no letter has ever been fulfilled by Roman power over the whole of Christendom.
(81) Nor does it help to say that it is not the fault of the Roman, but of the heretic, that [it] is not fulfilled. Heretics or no heretics; what is divine order and permission, the gates of hell are not able to hurt.
He is so strong that he can and will fulfill it without the thanks of all heretics. Since he has never done it and still leaves it unfulfilled, regardless of so much seriousness, diligence, effort and work, cunning and mischievousness, which the Romans have done, I hope it is sufficiently decided what the authority of the pope is before other bishops and pastors; it is human and not divine order. Christ's kingdom has been throughout the whole world at all times, as it is written in the 2nd Psalm, v. 8, and 19, v. 5-7; but there has never been an hour entirely under the pope. Despite who says otherwise.
82. Although all this is thoroughly true, we also want to nullify their useless fables, and thus say: Even if it were not true that the two sayings of Matthew and John, which make the keys common, should explain the one saying of Matthew, which reads as if the keys were given to Petro alone, the matter will not get any further than that it is doubtful whether the one saying should follow the two, or the two the one; and I defy two sayings as strongly as they defy one. But in the doubt we are 1) sure, and it is up to us that we may have the pope for a head or not. For where something hangs in doubt, no one is not a heretic, he holds this or that, as they all say themselves. And so their reason lies down, and they may raise nothing but such an uncertain doubt. Therefore they must either leave these sayings all three as unfit to confirm their cause, because they weave in doubt; or they must lead other sayings, which publicly show us that the two shall follow the one; this they shall leave to me, and offer them defiance.
83. but I will keep sayings, that I may prove that the one saying shall follow the two. For thus says the law, and Christ draws on Matth. 18, 16. from the 17th chapter of the 5th book of Moses: "Every thing shall stand by the mouth of two or three witnesses, and no man shall die by the testimony of two or three witnesses.
1) D. i. again.
1038 Erl. 27,122-124. VII Luther's dispute with Augustin von Alveld. W. xviii, 1239-1242. 1039
for the sake of one witness alone. Because I have two witnesses against one, my cause must go forward and the one saying must follow two, that Peter did not receive the keys as Peter, but instead of the church, as Matth. 18 and Joh. 20 clearly say, and not Peter alone, as Matth. 16 seems to say.
I am almost astonished at this high presumption, that they want to make a ruling power out of the key power, which nevertheless fits together like winter and summer. For governing power is far more than key power. The power of the keys reaches only to the sacrament of repentance, to bind and loose sin, as the clear text says, Matth. 18 and Joh. 20, but governing power is also over those who are pious and have no one to bind or loose, and has under it preaching, exhorting, comforting, taking mass, giving the sacrament and the like.
Therefore, none of the three sayings is added to the authority of the pope over all of Christendom, because they only wanted to make him a confessor or penitentiary or banishment master, so that he alone would rule over the wicked and sinners; which they do not want. Also where this word should confirm papal power over all Christians, I would like to know, if the pope sins, who may absolve him? so these words, as they say, subject everyone to the pope. He must, of course, remain in sin; and it is not fit that he should give his authority over himself to another, for he would otherwise be a heretic, as a trafficker against divine order.
Some have invented that the person and the office of the pope are two different things, as if the person were subordinate and not the office. This is glittering, but it holds as glittering goods do. For in their laws they themselves have forbidden with great clamor and splendor that no lower bishop may confirm a pope, in which not the office but the person is placed in office. Since here the person is not subject to anyone, he is certainly not subject to the absolutist either; but in all their dealings, things, creatures, minds, they have a dizziness, that otherwise they would not be subject.
[i.e. different], now say so; and because they force the words of God, they lose the right mind, that they do not know where they remain, and thus go astray themselves, yet want to rule the whole world.
Therefore, let every Christian man consider that in these sayings neither St. Peter nor the apostles are given authority to rule or to soar above. What then is given in them? I will tell you. The words of Christ are all gracious promises made to the whole congregation of all Christendom, as it is said that the poor sinful consciences shall have a consolation where they are dissolved or absolved by a man; and thus the words extend only to the sinful, stupid, afflicted consciences, which should be strengthened thereby, if they believe otherwise. Now, if the comforting words of Christ, made good to all the poor consciences of the whole church, are drawn to strengthen and establish them by papal authority, I will tell you how it reminds me.
It reminds me just as if a rich, mild prince would open his rich treasures and give freedom to the poor, needy, to get what they need. And if one of these poor people, a mischievous one, were to take liberty for himself alone, not allowing anyone to take liberty, but being held captive according to his will, he would lead them to it and interpret the prince's words to mean that he alone would be given liberty. Can you see what the gentle prince would think of the rogue? If you cannot think it, then listen, as St. Matthew, Cap. 24, 48-51, says of the same servant: "Where the mischievous servant shall say in his heart, Ha, my lord abideth long without; lift up, and smite his fellowservants, eat and drink with the prassers, the lord of that servant shall come in the day when he thinketh not, and in the hour which he knoweth not, shall divide him, and give his reward among the gleamers; there shall be his weeping and gnashing of teeth."
89. Now behold, as this servant interprets his master's opinion, so do the Romanists interpret the words of God; and yet not until they interpret in the very best way. For where they are quite foolish, they do likewise, as if
If the same servant sold not only his master's charity in his use; but as if he changed the goods, and for grain gave chaff and gravel, for gold copper, for silver lead, for wine poison. So it is still a grace that they own the keys to the pope so 1) that we may buy them with money and all that we have. But when they preach their laws, authority, excommunication, indulgences, and the like, instead of the gospel, then all misfortune reigns. This is what the Lord calls the fellow servants to be beaten by the evil servant who should feed them more.
90. That then every man may have a right distinction of right and wrong understanding in these words of Christ, I give a rough similitude. The high priest in the Old Testament had a special garment from divine order, which he was to use for his office. When King Herod rose up against the people of Israel, he took the same garment to himself; and though he had no need of it, yet he himself took authority over the use of the same garment, and had to buy it from him, for which they had a right from God.
91 So now too; the keys are given to the whole community, as has been proved above. Now the Romanists go about, and though they have no need of them themselves, nor exercise their office, yet they themselves take power over the same use of the keys, and one must buy from them with money, which is our own, given by Christ: Let them not be satisfied with this; but the words which Christ saith of the keys, they do not interpret to the keys, nor key custom, but to their assumed power and authority over the keys. That therefore the power of the keys, freely given by Christ, is now caught in the power of the Romanists, and both powers are to be understood by one word of Christ; just as if Herod had said that Moses had spoken of his power, when he speaks of the garment of the high priest.
(92) So also a tyrant might snatch a will to himself and draw the words, so that the estate is given to the heir, so that he would be given power over it.
1) i.e. to appropriate, to give as one's own.
The same will, whether he will let it follow the heir for free, or sell it. It is the same with the authority of the keys and the authority of the pope, understood by the same word; so that the two things are not only different, but also the authority is more than the authority of the keys, nor must it be one thing.
93) But that they say that the bodily authority of the pope is set in the words, since Christ says: "On the rock I will build my church", Matth. 16, 18. understand by the rock St. Peter and his authority: I have moved many times 2) and now recently say: First, that they must prove that the rock is called an authority. They do not and can not do it; nock they therefore chat from their own head, uno shall call everything divine order, what they drool.
94 Secondly, the rock may not be called St. Peter, nor his authority, because of the word of Christ, which follows, saying, "And the gates of hell shall not prevail against it. Now it is clear that no one is edified in the church, nor resists the gates of hell, by being in the external authority of the pope. For the majority of those who hold fast to the pope's authority and build themselves on it are possessed with all the power of hell, full of sin and wickedness, and some of the popes themselves have been heretics and given heretical laws, yet they have remained in authority. Therefore the rock must not be called authority, which cannot stand against the gates of hell, but only Christ and faith, against which no power can do anything.
95 But that the authorities remain, although some fight against them, that is, they did not stand against the gates of hell. For the Greek church and all other Christians in the world have remained in this way; the Muscovites and Bohemians, and even the kingdom of Persia, have remained for more than two thousand years, and the Turk for almost a thousand years, although they have fought against it.
2) Jenaer: Fürgelegt; Wittenberger and Erlanger: verlegt, d. i. widerlegt.
1042 . Erl. 27, 126-128. VII Luther's dispute with Augustin of Alveld. W. xvin, 1244-1247. 1043
nigfaltiglich. And that I tell thee more, that thou, as a Romanist of high understanding, shalt be justly astonished: The world in its wickedness has existed from the beginning and will exist until the last day and forever, although God Himself with all holy angels and men preaches, writes and works against it without ceasing. If you think so, dear Romanist, defy God and all the angels, that the world has stood against all its words and works.
Shouldn't you, wretched, blind Romanist, learn before you write something that means: to stand against the gates of hell? If any existence is as much as existing against the gates of hell, then the devil's kingdom exists in greater numbers than God's kingdom. But this means to stand against the gates of hell: not to remain in an outward community, power, authority or gathering, as you talk about the Roman community and unity; but to be built up in a firm, right faith in Christ, the rock, so that no power of the devil can suppress it, even if it has a greater multitude and needs countless quarrels, cunning and violence against it.
Now the majority of the Roman church, and some popes themselves, have wilfully left the faith without dispute and live in the power of the devil; as is the case today, and thus the papacy has often been subject to the infernal gate. And should I say it rightly, the same Roman authority, since the time it has presumed to hover over all Christendom, has not only never come to this, but has also become a cause of almost all apostate heresy, discord, sectarianism, misbelief and all the misery that is in Christendom, and has never yet become free from the gate of hell. And if there were no other saying that proved that Roman authority was of human and not divine order, this saying alone would be enough, since Christ says: "The gates of hell shall not prevail against his building on the rock." Now the gates of hell have often held the papacy, the pope [has] not been pious, and the same office, which several times stood without faith, without grace, without good works; which God would never allow to happen if
in Christ's words the same Pabstism would be understood through the rock. For then he would not be true in his promise and would not fulfill his own words; therefore the rock and the building of Christ, founded on it, must be much different than the papacy and its outward church.
Accordingly, I say more, the Roman bishop is often deposed and appointed by other bishops. If his authority consisted of God's order and promises, God would not have permitted it, for it would be contrary to His word and promise. And if God were to be invented in a word that is inconstant, then faith, truth, Scripture and God Himself would be lost. If God's words are constant, they must prove to me that the pope has never been among the devil nor among men. Here I would like to hear what my dear Romanists may say against it. I hope they are struck with their own sword, like Goliath, 1 Sam. 17, 51. For I can prove that the papacy has not only been under the devil, but also under bishops, even under secular power under the emperors. Where has the rock stood here against the gates of hell? I leave them the free choice: the papacy lies in these words, or God is a liar. Let them see which one they want to choose.
It is not enough for you to turn around with words and say, "Even though the papacy is under the devil, devout Christians have always remained under him. I say: Christians remain under the Turks, too, and in all the world, as they did before under Nero and other tyrants. What does that help? The papacy and the pope himself must never again be under the devil, if Christ's word is said of them, that it is a rock against the gates of hell. Behold, thus our Romanists lead the Scriptures according to their mad larvae. What is called faith must be called authority to them; what is called building spiritually must be called outwardly emblazoning to them; yet they do not want to be heretics, to make all others heretics. They are Romanists.
100 There is another saying in their part where the Lord says to Peter three times: "Feed me my sheep", Joh. 21, 15-17.
Here they are first of all excellent masters and speak: Because Christ said to Peter in particular, Feed me my sheep, he has given him authority over all. Here we will see what trouble, toil and work they have to do in order to obtain the same.
101 First, we need to know what they mean by "pasture. To "feed" in Roman means to burden Christendom with many human, harmful laws, to sell the bishops' cloaks in the most precious way, to snatch annuities from all fiefdoms, to draw all endowments to themselves, to make all bishops servants with atrocious oaths, to sell indulgences, to protect the whole world with letters, cops, lead, wax, to forbid preaching the gospel, to occupy the whole world with knaves from Rome, to bring all quarrels to themselves, to increase quarrels and strife; In short, let no one come to the truth freely and have peace.
But if they say that by "pasture" they do not understand such abuse of authority, but the authority itself, this is not true. I prove it thus: For if one only raises a little voice against such abuse with all the force at his disposal, they rage and threaten with thunder and lightning; they cry out that it is heresy and that they are speaking against the authorities, that they want to tear the unholy skirt of Christ; they want to burn heretics, rebels, apostates and all the world. From this it is clear that they do not think of "pasturing" in any other way than such wolfing and slaying. But meanwhile they want to think that "pasture" does not mean such wolfing, and see what it is.
They have a sharp, high, subtle speech when they say that person and office are not one thing, and that the office nevertheless remains and is good, although the person is evil. From which they conclude, and must also follow, that Christ's little word, "Feed me my sheep," means an office and outward power, which a wicked man may well have, and the office makes no one holy. Let this be welcome, and let us ask the Romanists: He who keeps and fulfills Christ's word is certainly obedient and pious, and will also be blessed, "for his words are spirit and life," John 6:68. If then "to feed" means to sit on top, and to have an office, even if he is already a knave: it follows that,
He who sits on top and is the pope, he feeds. He who feeds is obedient to Christ. He who is obedient in one thing is obedient in all things and is holy. So it must be true that whoever is pope and sits on top, he is obedient to Christ and holy, be he a knave, a rogue, or whatever he likes. Thanks be to you, dear Romanists! Now I realize first of all why the pope is called Sanctissimus [Most Holy]. This is how Christ's word is to be interpreted, that boys and rogues are to be made holy, obedient servants of Christ, just as you above make Christ the chief knave and whore-keeper.
104 Further, if "to feed" means to sit on top, then again "to be fed" must mean to be subject, that as "to feed" means to rule outwardly; so "to be fed" must mean to be ruled and, as they say, to live in Roman unity. So also it must certainly be true that all who are in Roman unity, whether evil or good, must be saints indeed, because they are obedient to Christ and let themselves be fed. For no one can be obedient to Christ in one thing, but be obedient in all things, as St. James says Cap. 2, 10. 2, 10. Is this not a fine church under Roman authority, where there are no sinners and all are saints? Where will the poor indulgences remain, if no one needs them anymore in the Roman unity? Where are the confessors? With what will the world be treasured, if repentance ceases? Yes, where are the keys, if they are no longer needed? But if there are still sinners among them, they must not be pastured and disobey Christ.
What do you want to say here, dear Romanists? Blow the whistle. Do you see now that "to feed" must mean something else than to have authority; "to be fed" something else than to be outwardly subject to Roman authority, and how foolishly Christ's saying "Feed me my sheep" is drawn to Roman authority, and to fortify outward unity or gathering?
Christ also says John 14:23, 24: "He who loves me keeps my words; he who does not love me does not keep my words. Turn up your ears, dear Romanists. You boast that the word of Christ, "Pasture
1046 Erl. 27,131-133. VII Luther's dispute with Augustin von Alveld. W. xvm, 1219-1252. 104?
my sheep" is a commandment and word of Christ; we ask, where are they that keep it? You say that even the boys and the husks keep it. Christ says: "No one keeps it, unless he loves and is pious. Become one with Christ in these matters, so that we may know whether you or he is to be punished for lying. Therefore he that loveth not the priest, nor is godly, feedeth not, neither keepeth the word of Christ: neither is he a priest, neither hath he any power, nor any thing that is comprehended in the word "feed," whatsoever it be. For Christ stands firm here and says, "He who does not love me does not keep my word"; so he does not pasture either, that is, he is not a pope, as they interpret it. Thus it comes about that the very sayings against the papacy are those that are used for the papacy. This happens to those who act on the holy word of God according to their mad head, as if it were foolish speech, and want to make of it what pleases them.
But if you say, "A subject can be obedient to secular authorities, even if those authorities are not pious; 1) why should anyone not be obedient under the pope's authority? Therefore, grazing and being grazed need not be obedient and disobedient; grazing can of necessity comprehend obedience in itself. Answer: Scripture does not call worldly authority pasture, nor is there a public saying of God to someone that he should rule worldly in the New Testament; although no power arises without his secret order. Therefore, St. Peter calls these authorities "human orders", 1 Petr. 2, 13, that they rule without God's word, but not without God's counsel; therefore, it is not necessary that they be pious.
(108) But because here is God's word: "Feed my sheep," neither the shepherd nor the sheep can do enough with this word, unless he is obedient to God and pious. Therefore I let bishop, pope, pastor be what they want; if they do not love Christ and are pious, the word "pasture" does not concern them; they are also another thing than shepherds and pastors, which are meant in this word. For this reason it does not suffer.
1) Wittenberger and Erlanger: be.
that such words of Christ are drawn to the outward power, which ohn 2) itself may be no other than obedient.
This is also what Christ wanted. For when he says to Peter three times, "Feed my sheep," he asks him three times before, "Whether he also loved him;" and Peter answers three times, "He loved him." That it is obvious: where there is no love, there is no pasture. Therefore the papacy must be love, or it must not be pasture; and where the little word "pasture my sheep" sets the papacy, it follows that as many as there are popes, so many there are who love Christ and pasture the sheep. This is also true, for in former times all bishops were called popes, which is now only applied to the Roman ones.
But here, see what our Romanists do, if they cannot get past these words of Christ, and must admit with great displeasure that no one can say that he loves Christ, as the clearly expressed words of Christ stand. Oh how they would like to call him a liar or to deny him; but, if they are hard pushed before the head, so that their brains are dizzy, hear what they say. They say that Christ demands love in the office of the priest, but not the high love which they call deserving of eternal life, but rather the lowly love, as a servant loves his master. Behold, such Comment 3) of love they speak freely therefore out of their own head without all Scripture; and yet want to be seen [that they] deal with me in Scripture. Tell me, dear Romanists, all melted into one heap, where is there a letter in Scripture about love, since you dream of it? If Rastrum could speak to Leipzig, he 4) would easily overcome such dizzy heads and speak better of love.
But let us see further. If there must ever be love in the papacy, where does it remain if a pope does not love Christ at all, but only seeks his benefit and honor in the papacy, as there have been many, indeed almost all, since time began? Still
2) Thus in all editions available to us, written "on". Should perhaps "on" be meant?
3) D. i. Fündlein, Erdichtung.
4) namely "the grid", the Leipzig beer.
you have not escaped, you must confess that the papacy is not always, but has fallen many times because it was without love. If it had been set by divine order in these words of Christ, it would not have fallen. Turn where thou wilt, and these words shall give no piety; or must piety so often not be in Christendom, as often is there no love in the pope. Now you yourself have said that the person may be evil and the office nevertheless remain; on the other hand you confess and must confess that the office is nothing where the person is evil, or must let pasture be something else than pontificality. And this is true; let us see what you can do about it. But let every man beware of the poisonous tongues and devilish glances that devise such love.
Christ speaks of the highest, strongest, best love that there may be. He does not want to be loved with a false half-love; it must be loved completely and best, or nothing. And the opinion of Christ is that he instructs all preachers in St. Peter's person how they should be skillful; as if he should say: "Behold, Peter, if you preach my word and feed my sheep with it, hell, the devil, the world and everything that is in the world will rise up against you, and you must put on it life, limb, property, honor, friends and everything you have; you will not do this, because you love me and are firmly attached to me. If you begin to preach, and the sheep receive the pasture, and the wolves come in to you, and you flee as a hireling, not daring to live, leaving the sheep without pasture to the wolves, you would much rather never have begun to preach and pasture. For if he who preaches the word falls, who should be at the head, then everyone is displeased, the word of God is put to the highest shame, and it happens worse to the sheep than when they had no shepherd. Christ is serious about the pasture of the sheep; pay no attention to how many crowns the pope wears, how he rises in all splendor above all the kings of the world.
Now tell whoever can, whether the papacy has such love, or whether Christ has established an idle authority with such words.
what the papacy is like? No doubt it is a pope who preaches with such love, but where are they? I also have no saying that causes me so much pain in my preaching as this one does; I do not feel much love, I am overloaded with preaching. They blame me for being biting and rough; I am worried that I have done far too little for him. I should have better attacked the ravenous wolves, who do not stop tearing, poisoning and perverting the Scriptures to the great destruction of the wretched poor sheep of Christ, whom I would have loved enough, I should have shown myself justly different against the pope and his Romanists, who with their laws and gibberish 1), letters of indulgence and foolish works destroy God's word and faith much more; make laws about us as they wish, so that they catch us and then sell them to us again for money; they can weave money cords with their mouths, boast that they are shepherds and pastors, when they are really wolves, thieves and murderers, as the Lord Joh. 10, 8. 12.
I know almost well that the little word "love" makes the pope and his Romanists stupid, tired and weary, [they] also do not like that one presses hard on it, because it pushes the papacy to the ground. Doctor Eck in Leipzig also grew weary of it, and who should not grow weary of it, if Christ Petro strictly commands no grazing, unless there is love? He wants to have love, or grazing shall be nothing. I will also wait a while and watch how they want to heal the sting. If they prick me with willows, I will prick them much harder with love; let's see which one advances.
This is the reason why some popes are so artificially silent about the word "love" in their ecclesiastical laws, and why they blow out so big the word "pasture"; they think that they have preached with it to the drunken Germans, who should not notice how the hot porridge burns in their mouths. It is the same thing that pope and Romanists do not like to suffer questioning and investigation of the reason of papal power,
1) Thus the Wittenberg and Erlangen editions; Jenaer: Schwetzen.
1050 Erl. S7,135-137. VII Luther's dispute with Augustin of Alveld. W. xvm, 1254-1257. 1051
and must act angrily, sacrilegiously and heretically whoever, not content with their bad words, asks the reason.
But to ask whether God is God, and to search out all His secrecy with unmistakable iniquity, they may well suffer, and it is none of their business. Whence comes this perverse game? From the fact that, as Christ says, John 3:20: "He that dealeth evil fears the light." What thief or robber likes to be diligently investigated? So, no evil conscience likes the light, but the truth loves the light and is the enemy of the night, as Christ tells me there: "He who deals in truth comes to the light," John 3:21.
Now we see that the two sayings of Christ to Peter, on which they build the papacy, are stronger against the papacy than any others, and the Romanists cannot come up with anything that does not make a mockery of them.
I will leave it here, and let what the wretched Romanist spouts more in his little book, because I have overturned it many times before, and now also several others in Latin. I find nothing in it, for he covets the holy scripture with his useless slobber like a snotty child, is in no place powerful of his words or even understandable.
119. Thus my opinion of the papacy is done: Since we see that the pope is in full power over all our bishops, to which he has not come without divine counsel (although I do not think that he has come by the gracious, but rather by the wrathful counsel of God, who permits the plague of the world, I do not want anyone to resist the pope, but to fear divine counsel, to honor the same authority and to bear it with all patience, just as if the Turk were upon us, it can be without harm. But I argue only about two things.
120 The first. I will not suffer men to set new articles of faith, and to reproach, blaspheme, and judge all other Christians throughout the world for heretics, apostates, unbelievers, only that they are not under the pope. It is enough that we
Let the pope be pope; it is not necessary that God and his saints on earth be blasphemed for his sake.
The other. Everything that the pope sets, does and does, I will receive in such a way that I first judge it according to the holy Scriptures. He shall remain under Christ to me and be judged by the holy Scriptures.
Now the Romans come along and set him above Christ and make him a judge of the Scriptures, saying that he should not err; and everything that they dream of in Rome, yes, everything that they are allowed to do, they want to make articles of faith for us. Not enough of this, they want to set up a new way of faith, that we should believe what we see in the flesh, since faith is by nature of things that no one sees or feels, as St. Paul says in Heb. 11:1. Roman authorities and the church are ever bodily and are seen by everyone; and since God is before, where the Pope would come, I would freely say that he would be the real Antichrist, of which all Scripture says.
If these two remain for me, I will leave the pope, yes, help make him as high as I want. If not, he shall be neither pope nor Christian to me; whoever does not want to leave it, make an idol out of it, but I will not worship him.
I would like to see kings, princes and all the nobility take hold of this and lay down the road for the boys of Rome and take away the bishop's cloaks and fiefs. How does the Roman avarice come to snatch away all our fathers' endowments, bishoprics and fiefdoms? Who has ever heard or read of such unspeakable robbery? Do we not also have people who need them, that we have to make the muleteers, the grooms, yes, the whores and the knaves of Rome rich with our poverty, who do not consider us otherwise than [for] stick fools and mock them in the most outrageous way?
It is infamous that the Russians have desired to come under the Roman collection; then the holy shepherds of Rome have fed the same sheep of Christ in such a way that they did not want to accept them, they commit themselves to perpetual interest, I do not know how many times a hundred thousand ducats.
They would not eat of the pasture, and remained as they were, saying, If they should buy Christ, they will save it until they come to him themselves before heaven. So you, you red whore of Babylon, as St. John calls you, Revelation 17:1, make a mockery of our faith before all the world and want to have the name as if you wanted to make everyone Christian.
It is to be pitied that kings and princes have such poor devotion to Christ, and His glory moves them so little, that they allow such horrible disgrace of Christianity to prevail, and yet see that they think nothing of Rome, but only to become nonsensical for and for, and increase all misery, that there is no hope 1) more on earth, but with the temporal power. Of which, when the Romanist returns, I will say more, now it has been enough to raise, God help us that we open our eyes once, amen.
The blasphemies and abusive words, so that my person is touched, although there are many of them, I want to have given unaccountably to my dear novelist. They do not impugn me, I have never intended to take revenge on those who revile my person, my life, my work, my being. I myself know almost well that I am not worthy of praise. But that I am sharper and more passionate about the Scriptures than some may suffer, no one should blame me, and I will not deny it.
Only those who want to reproach, blaspheme, and judge my person and my life are forgiven. But let no one expect from me either forbearance or patience who wants to make a liar of my Lord Christ, preached through me, and of the Holy Spirit. There is nothing in me, but Christ's
1) In the editions: "no hope not".
2) In the editions: "still".
I will answer the word with a cheerful heart and fresh courage, no one regarded; for this God has given me a cheerful, undaunted spirit, which they will not dampen for me, I hope, forever.
But that I have named Leipzig, let no one think that I want to put the praiseworthy city and university in disgrace with it. I was forced by the pompous, arrogant, fictitious title of this Romanist, who boasts of being a public reader of the entire Holy Scripture in Leipzig, a title that all of Christendom in the world has never attributed to it, and that has attributed to it city and city council; and if he had not given his little monkey book into German, to poison the poor laity, he would have been considered far too lowly. For the coarse Müllersthier cannot yet sing his Ika, Ika and lays himself uncalled in such things, which the Roman See itself with all bishops and scholars might not have executed in a thousand years.
I would also have thought that Leipzig would have been too delicious in his eyes to smear his slobber and snot on such a laudably famous city; but he lets himself think that he is not a bad Fritzsch. 4) I can see that if I were to allow the coarse heads all their courage, the bath attendants would also write against me in the end.
But I pray that whosoever will come unto me, prepare himself with the scriptures. What is the use of a poor frog puffing himself up? even if he should burst, he will not be like an ox. I would like to be out of the matter, so they force themselves in; I hope God will hear us both, help me out, and leave them in it, amen.
To God alone be glory and praise forever and ever, Amen.
3) D. i. Lector.
4) Thus the Jena edition. The Wittenberg edition: Fritz.
1054VII Luther's dispute with Augustin of Alveld. W. xvm, 1259-1261. 1055