containing cause and answer, that virgins may divinely leave the monasteries. *)
April 10, 1523.
To the prudent and wise Leonhard Koppen, citizen of Torgau, my special friend, grace and peace, Martinus Luther.
Grace and peace in Christ! It is true, as the Scripture says, that no one can do good or harm unless he is ordained to do so by God, as the prophet says, 2 Kings 5:1.1 ) of Naaman of Syria, that God gave happiness and salvation to the land of Syria through him. Again, Moses writes of King Pharaoh that he does not oppress the children of Israel out of his wealth, but God hardens his heart, saying to him, "Therefore I have raised you up, that I may prove My power in you, that My name may be proclaimed in all the earth" [Ex. 9:16]. Therefore also Isaiah 41, 23. defies all ungodly and says: "Defy! 2) and do pious or harm," let see, what can ye? And 1 Maccabees 5, 62. it is written, "They were not of the seed of men by whom salvation and happiness came to Israel."
(2) Would you say, "Where is this going? Out that you have done a new work, of which country and people will sing and say, which many will cry out for great harm; but those who keep it with God will praise it for great piety, so that you may be sure that God has decreed it and that it is not your own work nor counsel, and let go of those who cry out for it.
1) Here the Erlangen edition has again reprinted from Walch the wrong citation: 2 Kings 5, 2.
2) Thus the Jena and Wittenberg editions. De Wette: "Trotzt."
for the very worst work, 3) and consider neither ordained nor commanded by God. Fie, fie! they will say, the fool Leonhard Koppen has let himself be the damned heretic monk, and go to, and lead nine 4) nuns out of the monastery at once and help them to deny their vows and monastic life and to leave.
(3) Now you will say, "This has been done secretly and well hidden, yes, betrayed and sold, so that the whole monastery at Nimpzschen will be set on me, because they now hear that I was the robber. I answer: Yes, indeed, a blessed robber; just as Christ was a robber in the world, when by his death he took away the prince of the world's armor and household utensils and led him captive [Ps. 68:19]. So you also led these poor souls out of the prison of human tyranny, just at the right time for the Easter, when Christ also captured the prison of His own.
4 But that I proclaim such things and do not keep them secret, I do for honest reasons. First of all, that it is not suggested by me that it should remain secret. For what we do, we do in God, and do not shrink from it in the light. If God wanted me to be able to save all captive consciences in this way or another, and to make all monasteries free, I would not have asked for it.
3) So the Wittenbergers and the Jenaers; "will" is missing in De Wette.
4) Amsdorf wrote to Spalatin Saturday in Easter week 1523: "Not only nine, but 12 nuns have left. Nine have come to us." Burkhardt, Briefwechsel, p. 56.
*This missive first appeared under the title: "Cause and Answer that Virgins May Divinely Leave Monasteries. Doctor Mart. Luther. Panzer, Annalen, p. 150 lists five different editions. In addition, this letter is reprinted in the same year at Erfurt "in der Permenter Gasse zum FärbeFaß" and in Low German at Wittenberg. In the collections: Wittenberger (1553), vol. VI, p. 245; Jenaer (1585), vol. II, p. 210 b; Altenburger, vol. II, p. 310; Leipziger, vol. XVIII, p. 412; Erlanger, vol. 29, p. 33 and by De Wette, vol. II, p. 320. We followed the latter, which had four individual editions.
We are afraid to confess, together with all those who would have helped; with comforting confidence that Christ, who has now brought his gospel to light again and destroyed the kingdom of the end of Christ, 1) would be the patron here, even if it had to cost our lives.
5 Secondly, I do it to preserve the honor of the poor children and their friendship. For however highly the blind judges of iniquity reproach such things on earth for heresy and apostasy (which will certainly find its judge), we have nevertheless preserved this, so that no one may say that they were carried out dishonestly by loose boys and have put their honor in danger, because you and yours can be denounced. In addition, everyone must let it be honestly done that they did not run out one by one, one here, the other there, but all together, with all discipline and honor, came to an unrighteous place and location, so that the blasphemers would be deprived of the cause to wash their lying tongues with pious children. For that they reproach such against God and their vows, we will suffer and dare.
Thirdly, to warn the lords of the nobility and all pious gentlemen who have children in monasteries that they themselves should do this and take them out, so that nothing bad will follow. For although many of the nobility and gentry, who understand things by the grace of God, would like to have their children or girlfriends out, and yet shy away from the example of breaking the first line, now they see that so many respectable children have broken the line with careful discipline and honor, and are confessed to it, they will become more courageous and more frugal. But if some become more angry, they must let it happen and not be surprised. For they think it is wrong, after they have been deceived until now, not 3) taught differently; it will get better with time. This is my excuse against you because of sin, that I have betrayed and revealed your work.
1> So the Wittenbergers and the Jenaers. De bet: "störet".
2) So the Jena and Wittenberg. De Wette: "Places".
3) De bet: nothing.
In order that I may also speak the word of all of us, both mine, which I advised and asked for, and yours with yours, which you have done, and of the virgins, who needed salvation, I hereby want to give an account and answer before God and all the world, although I have abundantly done so in other books, so that all Christian hearts may realize how we have not sought our own, but first God's honor and the neighbor's best. But we want to leave the unchristian hearts their mind until they understand it very well.
First of all, the children themselves have most humbly asked their parents and friends for help to come out, showing with reasonable and sufficient reasons that they can no longer tolerate such a life for the sake of their souls, and have offered to do and suffer what pious children should do and suffer. All of which is denied and said to them, and so they are abandoned by everyone, so that they have had just and honest cause, indeed, are compelled and urged to save their conscience and soul, elsewhere, as they can. 4) Those who have been able to help and advise here have been obliged, out of Christian love, to save souls and consciences.
9. On the other hand, it is a very important cause and necessity that children, especially the weak women and young maidens, are unfortunately pushed into the monasteries, provoked and let go, since there is no daily practice of the divine word, indeed, the gospel is rarely or never heard properly, and yet they are placed in the highest battle, namely, to fight for virginity, since hardly and only rarely do those prevail who are equipped with God's word in every way, and who are exalted with high, strange, and wonderful grace. It may be difficult to maintain conjugal chastity, even with the help of divine word; and this young foolish, inexperienced people of women is pushed there, where the dispute is hardest and most powerful. O of the unmerciful parents and friends, who deal with their own so horribly and frightfully! O of the
4) namely Leonhard Koppe and comrades.
Blind and foolish bishops and elders, who here neither see nor feel what the poor souls suffer, and how they perish!
(10) This reason alone, that God's word must be lacking, is enough, if there were no other, to excuse us all, even to praise and extol us before God and the world, that one should help and advise to run out of monasteries, that souls are torn out, led, stolen and robbed as one can, regardless of whether a thousand oaths and vows have been made. For it is known that in monasteries, especially nunneries, God's word does not go forth daily, and in most places it never does; but only blossoms and is carried on with the laws and works of men. So again, it is certain that one cannot live before God daily without God's Word, and cannot take or keep a vow before God, so that one joins the place where God's Word does not go, and leaves the place where God's Word does go. For such vows are as much as denying God, because we are all connected to God's Word.
11. thirdly, it is clear and evident that a man may be forced to do things in the sight of the world that he does not like to do, but in the sight of God and in the service of God no work or service should or can be forced or unwilling. For God does not like, and does not want, forced, unwilling service, as St. Paul says in 2 Cor. 9:7: "God loves a cheerful giver." Without doubt, He is again hostile to an unhappy, unwilling giver. Therefore St. Paul also does not want to have noble virginity where it is forced and unwilling, 1 Cor. 7, 37. But such a joyful desire for God's service gives neither monastery nor caps, neither vows nor work, but only the Holy Spirit.
How many do you think that there are nuns in convents, where the daily word of God does not go, who cheerfully and with joy freely do their service, and wear orders? Of course, there is hardly one in a thousand. What is it, then, that you let such a child be so
1) Thus the Jena. Wittenberger and De Wette: Word.
2) Thus set by us according to the old edition of Walch. In the two oldest editions and in De Wette: most.
Would it not be better for her to lose her life and all her works, and to earn hell with them? Would it not be better, if she were to do something unwillingly and with reluctance, if she were married, and did such toil and reluctance in the conjugal state outwardly against men, as her husband, child, servant and neighbor 2c.
(13) Since no service pleases God unless it is done willingly from the heart and with pleasure, it follows that no vow should be valid, nor should it be made, nor should it be kept, unless there is love and pleasure, that is, unless there is the Holy Spirit. Therefore, if such a vow is made without desire and spirit, God does not respect it and does not accept it. Therefore, this is also a sufficient reason to leave vows and monasteries, and to help everyone out into another state.
Fourthly, although one must be ashamed of this reason, it is almost the greatest one to leave cloisters and monasteries, namely, that it is impossible for the gift of chastity to be as common as the cloisters are. For a woman's image was not created to be a virgin, but to bear children, as Gen. 1:28. God said not only to Adam, but also to Eve, "Be fruitful and multiply." Just as the bodily limbs of the female body, appointed by God for this purpose, prove. And this is not said to one woman, nor to two, but to all, and none excluded; let God draw them out Himself, not by our vow or free will, but by His own counsel and will mightily. Where He does not do this, a woman shall remain a woman, bearing fruit for which God created her, and not making her better than He made her.
(15) Item, when he cursed Eve, he did not take away her female womb or female member, nor did he revoke his spoken blessing upon her to be fruitful, but confirmed it, saying, "I will cause thee much trouble when thou art with child" (Genesis 3:16). This plague is also not said about one or two wives, but about all; that the words are as if God is certain that all wives will be pregnant, and shall bear this plague, without which He Himself takes out. There-
1672 Erl. SS, 40 f. 175. Luther's missive to Leonhard Koppe. W. XIX. 2091^-2094. 1673
No vow nor covenant can ever be true or kept, for it is God's word and made.
(16) Here then they make two objections; the first, that you should keep your vows. This is true if you vow divinely, which is yours and in your power. I once heard a learned man say: "My mother vowed that I should become a bishop, how should I keep it? But it is not yours to be a virgin against your nature, but as Paul says in 1 Cor. 7:7: "It is a gift of God." As I cannot vow a gift of God, so I cannot vow chastity. Everything must be mine before I vow it. Just as Samuel's mother vows her son to God, if he would give him to her beforehand, 1 Sam. 1, 11. 1) So one should also vow chastity, if it would be given to God; if not, the vow would be nothing.
17 Let us also read 1 Sam. 14, 24. 44. that Saul also vowed twice with an oath that no one should eat during the day, and also to kill his son; nevertheless, he had to refrain from it, and God forbade him through the people and his scorn. So that God has proven sufficiently that unchristian and harmful vows are not to be kept, even if they only harm life; rather, he will condemn the vows that are harm and ruin to the soul 2). And this example is to be noted, that it is not enough to say: Yes, I have vowed, I must keep [it]. Rather, see first whether what you vow is possible and divine. Otherwise, if it were impossible for you to keep your vows, you might well vow to become a mother of God, like Mary.
18 They say again that even if it is impossible, it can be obtained by praying, as St. Jerome teaches. Answer: First of all, God does not give me much chastity, St. Jerome himself confesses that he could not tame his flesh's rage and heat with any fasting or effort. How much better it would have been for him, according to St. Pauli
1) At this point, both De Wette and the Erlangen edition from Walch have reprinted the wrong citation: "1 Sam. 1, 31."
2) So the old editions. De Wette: Spoilage.
The first is free, because it burns, and it is not good to follow his example in this. For chastity does have temptation, but such daily burning and raging is a sure sign that God has not given nor will give the noble gift of chastity, which is to be kept with will without need.
19 On the other hand, one can certainly obtain everything from God by praying, but he also wants to be untried. Christ could have let himself down from the pinnacle of the temple, as the devil pretended; but he would not do it, because it was not necessary, and could come down in another way. I could also obtain by prayer that I not eat nor drink what grows on earth; but since this is not necessary, and God has otherwise given me so much that I should and can eat, I should not tempt Him, leave that which He has given, and wait for another without need, which He has not given. For that 3) would be tempting God.
(20) So also here, because he created man and wife to be together, I should not choose another estate and leave that one behind out of my own pride and courage. For in so doing, without need or cause, I give myself over to danger and tempt God, since there is indeed another divine estate, since I have no need of danger and temptation. For who urges me or calls me to remain without marriage? What need have I of virginity, since I feel that I do not have it, and God does not especially call me to it, and yet I know that He created me for marriage?
21 Therefore, if you want to ask something of God, ask for what you need and where your need urges you. But if it is not necessary to you, then you will certainly tempt him with your prayer. For his name is called: Adjutor in opportunitatibus, in tribulatione, helper in need, Ps. 10, 14, namely, that he helps only there alone, since otherwise no help and means are created by him beforehand.
The other objection is that it is against the common old custom and doctrine, and the weak consciences should be spared. Answer: Offense there, offense there! Noth
3) So the all editions. De bet: there.
1674 Erl. 29, 41 f. 102 f. XI. Luther's writings on monastic vows 2c. W. XIX, 2094 f. 1675
breaks iron, and has no trouble. I shall spare the weak conscience, if it can be done without my soul's trouble; if not, then I shall advise my soul that the whole world or half the world is annoyed by it. Now here is the soul's trouble in all things; therefore let no man desire of us that we should not offend him, but let us desire that they should approve our thing, and not be offended. This is what love demands.
(23) This, my good friend, is what I have recently made responsible for you, for me, and for these virgins, and also for all who want to follow this example; I am also certain that we want to stand unimpeachable before God and the world. But to the adversaries and hardened minds, to whom God Himself cannot do enough, we will not presume to do enough, but let them rage and blaspheme until they have done so.
get tired. We have a judge over us who will judge rightly.
24. but I will also name the virgins here, so that everything is free in the day, and are namely these: Magdalena Stanpitzin, Elisabeth Kanitzin, Veronica Zeschau, Margaretha Zeschau her sister, Laneta von Golis, Ave Großin, Catharina von Bore, Ave von Schönseld, Margaretha von Schönseld her sister. The Almighty God graciously wanted to enlighten all the friends of those who are in monasteries with driving and unwillingness, so that they would faithfully help them out. But those who are spiritually intelligent and know how to use monasticism usefully and like to be in it, let them stay in the name of God.
25 I hereby command you to God, and greet your dear Audi and all friends in Christ. Given at Wittenberg on Friday in Easter Week, Anno 1523.