172. D. Martin Luther's short final speeches on the vows and spiritual life of the monasteries.*)
First part: Propositions which are to be disputed in such a way that they are held as certain and true. *)
September 1521.
Translated from Latin.
To the bishops and deacons of the church at Wittenberg, who are disputing the vows of the clergy, Doctor Martin Luther, their servant (servus), sends the following.
1. everything that does not come from faith is sin [Rom. 14, 23].
2. this word is said by the one
Faith, which is called the justifying one.
3. the unformed, the acquired, the general faith, 2) namely, the one which the
2) A general conviction that the Christian religion is true. Cf. Concordia Book, St. Louis Edition, p. 130, Col. 2.
"This disputation, which Luther sent to Melanchthon on September 9, 1521 (cf. No. 18 in the appendix of this volume; after that is our time determination), appeared, probably still in 1521, in several individual Latin editions, also in German under the title we placed above it; all editions without indication of the time and "the printer. The title of the Latin editions is: äuäismm Martini Imtksri äs votis, ssriptum aä Dxissoxos st Oiasonos Vuittsmlrsr^sn. Dssissias, VmttsmksrAas. Then in the collections of Luther's disputations of 1538 and 1558. Further in the Latin Wittenberg, Dom. I, tc>1. 374; in the Jena one (1579), Dom. I, toi. 490d and in the Erlanger, opr>. var. arg., vol. IV, p. 344; German in dem Hallischen Theile p. 148 and in the Leipziger, vol. XVII, p. 716. We have translated according to the Jenaer.
1483 L- V. a. IV, 345-347. XI. Luther's writings on monastic vows 2c. W. XIX, 1797-1799. 1483
Pabst's whorehouses teach is nothing but a dream,
(4) Of which there is nothing in Scripture, and we will not remember it now.
5 Now faith is a certain assurance of things hoped for, and not doubting things not seen [Heb. 11:1],
That is, a firm conviction and constant awareness (conscientia) of righteousness and blessedness,
7. which is obtained by no works at all, but only by the grace of the merciful God.
Faith never has to do with past things, but always with future things.
9 For the same God and the same mercy was future for the ancients and is also future for us.
(10) Therefore, the sophists who refer Paul's description of faith to the past are mistaken.
(11) For one does not believe things that have happened, but the promises of God who will do things.
12. for the works are seen, not believed, but he who works all things is believed.
(13) A good work is sometimes done in the opinion that a man seeks to be justified and saved by it.
14. This opinion is complete godlessness, unbelief and idolatry.
(15) And she sinned against faith, against the promise of the truth of God, and against the whole first table [of the Ten Commandments.
16. 1) It follows that such a work is ungodly, blasphemous, completely faithless and pagan.
(17) In which not the living and true God, but an idol, and the lie of the heart, that is, the devil, is served.
18. even God's law accomplishes such works, if it has not yet become spiritual.
19 Therefore Paul calls the works of the spirit
1) From here on, the counting in the Jena edition is wrong because the number 15 is set twice.
The law is such that wrath and death are caused by them.
(20) But the law, having become spiritual, kills and destroys all works, and is a preparation (parasceue) for grace.
21) But grace in the dead and in the Sabbath 2) do good works.
(22) He that sinneth against the other table sinneth also against the first.
23 Therefore, an adulterer sins more than a hypocrite, if all other things are equal (ceteris paribus).
(24) But adultery is more easily recognized than hypocrisy; therefore it is also more easily helped.
(25) Just as a harlot can either reject the abuse of gold alone, or the gold at the same time,
26 Thus a godless man can either deny the godlessness of the work alone, or the work at the same time.
(27) As a harlot is guilty of abolishing the abuse of gold, and is not compelled to abolish gold at the same time,
(28) So also an ungodly man is guilty of abolishing the ungodliness of the work, but he is not forced to abolish the work.
(29) A spiritual vow or any other vow is entirely a law that captures the conscience by nature.
30 And spiritual or monastic life is by nature only a work of the law.
Therefore, everything that St. Paul teaches about the law and the works of the law also applies to monastic vows and monastics.
Therefore, the vow of virginity, chastity, spiritual life, and anything of that kind is without faith.
Such blasphemous, ungodly, idolatrous vows are pledged to the devils.
34. The speech of those who vow in this way is: Dear God, I vow to you that I will blaspheme and be ungodly all my life.
35 Such spiritual people are just as or even worse than the Gauls 3) and Vestals of the Gentiles.
2) That is, when man has ceased to attach anything to his own works.
3) stands here for the priests of the goddess Cybele. Cf. Col. 115 of this volume.
(36) Yes, they are servants of Moloch with the wicked Manasseh in the valley of Ben Hinnom.
(37) For they vow their vows, thinking that they will thereby make themselves righteous and blessed.
(38) They should do this only for the mercy of God, but they attribute it to their works.
39. In such a way, they worship the work of their hands through the vows, and worship it as one God.
For faith is the attitude of the heart, according to which alone the one true God is to be worshipped.
(41) Unbelief, on the other hand, is both perversity of heart and the highest ungodliness.
(42) It is to be feared that at this time of unbelief hardly one in a thousand will vow in a godly way.
(43) For it is probable that they would not have vowed if they had known that they would not be justified or saved by vows.
44 They confess this in their own words, saying: What else should I do in the monastery?
These all lead a blasphemous spiritual life against God and His Christ.
46 Therefore, not only should such vows be torn up, but they should also be severely punished,
47. And these monasteries, as the devil's mud puddles and whorehouses, level them to the ground.
(48) And it is of no avail for them to boast that they vow and live in their unformed faith, that is, in the fictitious faith.
Nor is it of any use to them that what they invent out of their nature and free will is done voluntarily.
(50) Therefore, if anyone is aware that he has pledged in this blasphemous, shameful opinion,
(51) He shall not turn to the authority of the pope, or to the abuse of the mob,
52. but let the consideration of his blessedness take precedence over all things, and let his vows depart together with the order.
53. for it is ever better for one to turn away from hell and ungodliness than
of heaven and godliness, as advised in the sixth chapter 1) of Proverbs.
(54) Or if anyone is willing and able, he may keep the vow and the order and renounce the ungodliness [of the vow].
(55) For a spiritual person (religiosus) can take the abuse of the vow alone, or both at the same time.
(56) But the abuse of the vow is what we call the ungodly opinion that is contrary to faith.
(57) Yes, each one is guilty of rejecting abuse or ungodliness, under penalty of eternal damnation.
(58) But the vow or the spiritual state can be renewed with a new opinion, which is according to godliness.
(59) But he who will not renew it, who will not pledge anew, let him leave it.
60 For the first ungodly vow, just as it has never been anything, so it is still nothing, nor will it ever be anything.
(61) Therefore, unless you vow anew in the right faith, you are free and have been free from all vows.
62. For we cannot and should not do anything against God, but for God.
It is certain that under the rule of our apostate bishops the faith has perished.
(64) Therefore, the bishops are to blame for the ruin of so many tender youths and virgins who take vows.
Therefore, such people have all the more need and all the more right to tear their vows.
For they have not heard the faith and the kingdom of God from the dumb tyrants.
(67) Yes, they are devoured by them, as sheep by wolves, through the ungodly doctrine of works.
(68) Much more should those be expelled [from the monasteries] who have taken vows for the sake of the belly and for the sake of honor.
1) If the citation should not be erroneous, then only the fifth verse can be meant.
1486 D- V. a. IV, 348-ZÜV. XI. Luther's writings on monastic vows 2c. W. XIX, 1802-1804. 1487
(69) God Himself condemns the works that are done according to His own commandment, and He calls them to cease if they are done without faith.
(70) Much more does he want us to condemn and refrain from works done by vow if they are done without faith.
71 But this is not to condemn the vows and life of all religious.
(72) But as St. Paul teaches the right use of the law, so we teach the right use of the vows.
73 For the New Testament is a kingdom of freedom and faith.
74 Therefore, just as it does not suffer the law and the works of the law, neither does it suffer their vows and their spiritual life.
This freedom is not according to the flesh, but according to the spirit or conscience.
(76) Just as one can become with the apostle "as under the law" [1 Cor. 9:20], who otherwise is not under the law by the right of this liberty:
(77) It is also a part of the same freedom that a man may submit himself to a perpetual vow or to any law.
In this way St. Bernard was a monk and all those who were religious in the right way.
They did not enter the monastery to become righteous and blessed through such a way of life,
(80) But that they may live freely in these vows as such people, who were already righteous and blessed through faith.
81. In such a way, a person vows and lives safely in the spiritual orders, if he lives in faith therein,
82. and does not think to become righteous, holy and blessed by such a life.
83 Yes, he considers with St. Paulo this his righteousness and holiness as dirt, for the sake of the righteousness of faith.
Therefore, it is blasphemy to call the orders of the monastic clergy holy.
The one holy and sanctifying spiritual state is Christianity or faith.
The name "holy" (sanctitatis) cannot be given to any other thing without seduction of souls.
It is only from the abuse of this name that monastic vows do more harm than the law and the works of the law,
Since the law is only a disciplinarian of Christ and of faith in Him.
89 But a vow in this way is a disciplinarian from Christ and from faith to law.
90 So the monasteries would be to suffer, yes, useful, if they were schools of discipline,
(91) That the children might be instructed in them for a time unto Christ, and unto the liberty of the faith.
But now men also pledge forever, so that they may remain children forever.
Therefore, although it can be harmless if one wants to take a vow in the right custom of faith:
94 This way of life is contrary to the gospel and Christianity, as is the life of the law.
Death and all evil in the world can also be harmless if the right custom of faith is there,
But by nature, it is contrary to piety and the church.
Therefore, what the church holds of death and evil in the world, that should also be held of vows and monastic life.
For there is no righteousness in either, but it may be used as an exercise of liberty and righteousness.
(99) Only that the error of souls be abolished, since they make vows as if they were good and delicious things.
Death is a gain, and the monastic life is also a gain, if both are used properly.
101 Again, Death is a Ruin
and the monastic life is a ruin if both are used wrongly.
102. All things serve the saints for good, but all things serve the wicked for evil.
But today almost no monastic priest teaches the faith and this custom.
Therefore, all monastic life should be absolutely rejected and forbidden.
(105) Yes, because they teach the opposite, they should be fled as public whorehouses.
For such is the opposite, that they teach that the monastic life is a life according to the Gospel rules, better than [the life according to] God's commandment.
(107) Such an opposite is also that they teach that monastic life is a state of perfection.
(108) Such is the opposite, indeed, it is terrible, that they teach that the monastic life is better than the common life of Christians.
Since these are the most noble pieces of their doctrine, nothing more shameful is taught in the whole world.
For in this way they turn the hearts of men from faith, the common way to salvation, to their pernicious doctrines (praecipitia).
(111) Therefore, all vows made in such an opinion should be torn up and destroyed as the most abominable (ultima) works of Satan.
112. and no one shall ever turn back from it, if he has been smeared (illarvatus) with the holy ordinances (ordinibus), as they call it,
For those holy ordinances are nothing but the larvae of men, of whom God knows nothing.
The priestly character will not harm you if you are afraid of imaginary things.
The service of the Word and of the Church, that is, of the people of God, makes you truly and only a priest.
(116) Like faith, love is set aside in every vow and spiritual state.
For we cannot do anything against faith, nor against love.
So your vow, law and rule will prevent you from serving any neighbor.
(119) Here you shall break these bands freshly, as Samson broke the cords of the Philistines.
120 Therefore, a Franciscan will refuse to bring or hand money to his neighbor.
He is not only ungodly against God, but also ridiculous and foolish.
122. He does not touch his neighbor's money, nor does he bring it to him, to whom he owes his life and all things.
Either Franciscus did not want that, or he encountered something human in it.
It is also ungodly to rely on parents, housemates or friends,
Especially when they need your service and you can benefit them.
They are ungodly in their obedience, for the sake of which they would have to abandon the good work.
This obedience is nothing but the devil's obedience, which is the love of God's obedience.
Therefore, either give the monasteries teachers of the faith or destroy them from the ground up.
The doctrine of vows and life in them must necessarily be a path to death without the doctrine of faith.
The monasteries are also not such that they could be a middle thing and something indifferent [neutrum - neutral],
The first thing you must do is to make sure that you do not have to do anything.
132) Other works and ways of living, even though there would be no faith involved, do not confuse the [right] trust of the conscience.
But monastic life, when faith is lacking, must deceive the conscience with godless confidence.
Behold, this is the last and perilous time of which St. Paul writes.
135. these are the people who have the appearance of
1490 D. V. L. IV, 3S2 f. .XI. Luther's writings on monastic vows 2c. W. XIX, 1807.2042 f. 1491
of a godly being, but deny His power [2 Tim. 3:5].
These are the people who are inwardly ravening wolves walking in sheep's clothing [Matth. 7, 15].
137. these are the ones who have lost faith.
and teach: See, here or there is Christ Matth. 24, 23].
These are the false Christs who mislead even the elect.
These are the ones through which the works of the Antichrist's kingdom is fortified.
I want this to be disputed in such a way that it is held as certain and true; the following [Disputation No. 173] I simply submit so that it may be disputed and the truth explored.*)