February 1527.
To the King of England's blasphemy title D. Mart. Luther's Answer.
1. a booklet has now gone out against me, a poor sinner, in this new year, under the name of the King of England, together with my letter, which I had so humbly written to the same King; for this I have not without cause, nor not without reason, written to the same King.
was moved by small people. Now it is certain and there is no doubt that such booklet was not made by the king himself, and it should be quite secret who made it, but so that one should grasp the master in his words, who he is. 4) He also touched
4) Luther considers Erasmus to be the author, as can be seen from the letters given in the appendix under No. 2 and 3.
*This writing appeared first, probably already in February 1527, with Hans Weiß in Wittenberg; then in the same year without indication of the printer. Translated into Latin, it is found in the Latin Wittenberg edition, Dom. II, lol. 534 (with the date 1525 reversed). Then it is also translated into Low German. In the editions it is found in German: Wittenberger (1553), vol. VI, toi. 448; Jenaer (1556), vol. Ill, col. 361 d; Ältenburger, vol. Ill, p. 686; Leipziger, vol. XIX, p. 561 (also with the wrong year 1525) and Erlanger, vol. 30, p. 1. We give the text according to the Wittenberg edition with comparison of the Jenaer.
I have written my booklet against free will with words of shame, which Erasmus Roterodamus, one of the king's best friends, had to leave unbitten and still should leave unbitten; although he has more art and reason in one finger than the king of England with all his clowns. And despite, not only the king and Erasmo, but also their God and all devils, that they give me the same booklet rightly and honestly. But I truly do not condemn the king, because he gives so many angels 1) to such fellows yearly, that he also needs their artistry, superstition and hypocrisy, and I wish him that he would recognize what they are looking for in him. Angels may well make clever and eloquent people, as Persius says, that even the magpies should learn to talk at last, if only money were available.
I would have kept quiet about the booklet out of great pride and, as I am wont to do about such poisonous books, have a good cheerful courage, if my letter (I don't know who wrote it) had not been interpreted by such a booklet as if I had whistled at Palinodian, that is, as if I had revoked my teaching. This is not to suffer me in any way. For this does not concern my person (which should be silent and suffer), but my teaching (which should shout and throw). Here God gives me neither patience nor gentleness. Here I say no, no, no, because I can stir a vein, it displeases king, emperor, princes, devils, and whom it wills.
Help God, how accurately and with swift grasps I am sought! Am I not a noble man? Yes, indeed, in a thousand years there has hardly been a nobler blood than Luther. How so? You do the math: There have been three popes, as many cardinals, kings, princes, bishops, priests, monks, great merchants, scholars, and the whole world, who are all traitors, murderers and executioners of Luther's blood, or ever wanted to be, and the devil also with the
1) The angel lot, an English gold coin. Erasmus received an annual salary from King Henry VIII.
2) Leo X, Adrian VI and Clement VII. (Marginal gloss of the Jena edition.)
His. Fie on you, I am hostile to my own blood when I think that I should have such glorious, delicious executioners and murderers. The Turkish emperor should have such honor, not such a poor beggar as I am. But because they want to be, I must suffer such honor and make joy and play out of their anger and rage of my heart. Otherwise, this Shrovetide might not be joyful enough for me, if I had such powerful, high-born, erudite larvae and fools courting me. I do not know how to give them any other drink money this time, because of my great poverty, except that I ask them to make it more.
4 Accordingly, I do not begrudge the king of England and the devil that they become such poor, miserable beggars above me and have to mend their ways so that they may gain the praiseworthy honor from me, that is, that I have them for my masters and hucksters 3). They do not want it any other way. For as God lives, soft king or prince thinks that Luther humbles himself before him, as if his teaching repents him, and has taught wrongly and seeks mercy, he deceives himself thoroughly and makes a golden dream for himself, since he will find nothing but dirt as soon as he wakes up. For the sake of teaching, no one is so great to me, I consider him a water bubble and even worse, there will be no different.
5 Seriously, however, this is the opinion that I ask all pious gentlemen and friends in Christ, to whom perhaps the fool's book of the king of England appears with my letter, not to turn back on the title that they have printed on it with great courage, and now shout and cheer: Luther has recanted. Let them have their shouting and rejoicing and let them go as high and as far as they want. For behind great fame there is always nothing, just as many a fame has become dirt to the papists in my case. But that I should recant in secret letters something that I teach in public writings is nothing; and it should be more credible that he who is afraid rather shuns to boast of his teaching publicly,
3) d. i. Jugglers.
and preferred to chatter about it secretly, but I have now presented my teaching publicly for so many years, certainly enough. But these are royal and princely antics, yet so lame and loose that they might well be ashamed of them.
(6) For I was not so foolish, praise God, that I hoped my letter would remain secret with the king alone, on which they completely rely and think they have failed. Therefore, I have with all diligence reprobated 1) in the same letter, that with my humility I have not wanted to forgive anything of my teaching. And only read the same letter, where it is printed correctly, if you do not find in it that I have exempted my doctrine and reserved it in such humility against the King of England, then freely call me a wicked man, a denier and a betrayer of Christ. But if you find it inside, then you judge what kind of fellows these are, who may interpret it Palinodian 2). I once wrote a humble letter to Duke Georgen; but the little piece had to be inside, so that I would not humiliate myself for the sake of my doctrine. Not much recanting or humbling of doctrine for me!
7 In sum, my teaching is the main thing on which I defy not only princes and kings, but also all devils, and I have nothing else to keep my heart, to strengthen it, to make it cheerful and the longer the more defiant. The other part, my life and personal being, I know well myself that it is sinful and not defiant: I am a poor sinner, and let my enemies be vain saints and angels; good to them, if they can keep it. Not that I want to be such before the world and the unbelievers, but before God and His dear Christians. I also want to be pious before the world, and I am, so much so that they should not be worthy to untie my shoe laces, nor should they teach me with the truth that I live or act too close to anyone before the world, as I want to teach them. In short, I am not too humble for anyone.
1) i have the degenerate ----- i have pre-empted this.
2) d. i. Revocation.
and no one is too arrogant, just as St. Paul says: "I can be hopeful, and I can also be humble; I can lack, and I can also have enough". [Phil. 4, 12.) For the sake of my doctrine I am much, much, much too proud, stiff and hopeful for the devil, emperor, king, prince and all the world, but for the sake of my life I am also humble and subject to every child. Whoever has not known this, let him hear it now.
8 Therefore, when I was persuaded that the king of England had turned back and was inclined to the gospel, I went and wanted to excuse my person against his person. Just as every Christian, for the sake of his person and work, should humble himself before the other and ask for mercy, according to the teaching of St. Paul [Phil. 2:3, Rom. 12:3]: "Each one should esteem others more highly than himself," and St. Jacob [Cap. 5:16]: "Confess your sins to each other and pray for each other. Otherwise I would not have regarded this or any other king. What should I celebrate and ask for mercy from him whom I would have considered an enemy of God? But now that I had attacked the king of England according to his merit, since he attacks me so venomously, I wanted to keep to the teachings of St. Paul, to humble myself and ask for mercy, as another man had preached to me than before; I also thought that he would do the same toward me and show Christian humility toward me; but there is no other thought than: I am a king, so the monk is a beggar. So I have lost my humility then and am deceived, but without harm to me. He sits above, looking at the beggars with the same eyes as he looks at kings, and he may be so bold as not to look at a king and look at a beggar.
9 But it is truly right for me, and would be wrong for me to do otherwise (if I follow human suggestions) than to follow the path of cancer. My dear Doctor Justus Jonas left me no peace with an-
3) Also in this writing, the Erlangen edition reprinted three passages misquoted by Walch. Cf. Walch, St. Louis Edition, vol. XVIII, 885, note 2; vol. XXII, Introduction, p. 38 f. and in this volume Col. 240.
I should attack Erasmum honestly 1) and write humbly against him. Domine Doctor (he said), you don't believe how a fine venerabilis Senex 2) he is. Similarly, the fine man Wilhelm Nesenns 3) did the same: oh, how those two praised Erasmus to me, how utterly vain an eugelian thing I had to hear and believe, although the apologia against Stapulensem 4) told me much differently. Well, how well did it succeed? I think he thanked us all well, especially the innocent, his favorable and friendly Nesenus. But a wise man should not do a little foolishness. They can be quite angry (I can see that), if they are properly hit, which otherwise teaches everyone patience, composure and litter and move up.
10 Similarly, my most gracious lord King Christian, King of Denmark, made me so full of good hope, for the sake of the King of England, that I immediately dune; 5) also did not let up with words and writings, poured me so many good words, I should only write humbly, it would create benefit etc., until I got drunk on it, and staggered hssi myself so: Who knows then? There are twelve hours in the day, if you could make a good hour, in God's name, and win the king of England, you would be guilty of doing it, and where you should lack, you would be sinning. So I poor drunkard spit out the humble lost letter: now the swine eat it and tear me apart; and yet I wept that they were vain saints. Unfortunately, I have not kept Christ's admonition, Matth. 7, 6, "not to cast pearls before swine.
11. that I also humbled myself before duke Georgen of Saxony (is it worth it)
1) honestly - with all due honor, reverently.
2) i.e. venerable old man.
3) Wilhelm Nesen drowned in mid-1524. Cf. de Wette, vol. II, 529; vol. VI, 564 f.
4) A writing of Erasmus Wider Jakob Faber 8tnpulsuKis lw I'övrs ä'l^taplss).
5) Dietz in his dictionary of Luther's writings says that "dunen" and "dünen" (which the Jena edition offers) is the same as "dohnen" and "döhnen" - to expand, to swell. - In Low German, "duhn" is still used for "full", "drunk". - In the old Walch edition, instead of "dunete" it is "dienete," which De,Wette III, 23, note 2 also took from Walch. '
I, a simple and poor man, let my conscience be impressed upon me, so that I would not be the cause of such harm and hindrance. Then I also met with great success. At Augsburg [An. 1518] I also had to humble myself, when the Cardinal thought that I was crowning to the cross and already shouted: Io Triumph!
12. in Worms [An. 1521], the more I humbled myself, the less became of it. Wouldn't it be better, 6) if I also humbled myself before the Elector of Brandenburg? Or what harm would it do if I recanted in the same way before the Dukes of Bavaria and the Archduke Ferdinand? I hope that such a court soup 7) will also be given to me; it would have been easy for someone to whistle at me if I had done so; so it would also serve me right that I would be given such a haircut 8). What do I seek sooty Cinderellas in royal and princely courts, since I know that the devil sits on top and is his highest throne? I will make the devil pious without his thanks, and find Christ with him: then he will give me such a reward. Come again, dear Luther, and look for another John the Baptist in the courts of kings, where they wear soft clothes; I think you will find him.
13. I am a sheep and remain a sheep, that I so easily believe, let myself be led and guided to court such noblemen, and do not rather follow my sense, that if I had given a stitch to a tyrant or high scholar, and they were angry about it, they would know how I recanted my teaching, since I know that the tyrants can take nothing but the poor maggot sack, my body, and the scholars my honor, which are otherwise not mine for a moment. The world does not want to be anything else but despised and treated with contempt, or it is fooling itself.
14 Nevertheless, I am not sorry for what I have done, because I have done it for the sake of the gospel.
6) d. i.: Should it be no good?
7) namely ingratitude.
8) i.e., a severe defeat.
I have done service, which I do and want to do more by God's grace, and I am very pleased that such a heartily good simple opinion of me has happened, and is accepted so shamefully and blasphemously by the world. For this is a sure sign to me, how it pleases God so well, who does not want to have it repaid here on earth, but rather rolled, tortured, crucified (as befits a Christian work). What comes from God must be received in the world. His own Son was also received in this way. But the verdict is that we lose nothing in it, but gain everything; they gain nothing in it, but lose everything.
(15) I have done my part, and am innocent of their blood and damnation. And if it could go without harm to their souls, I would like nothing better than for everyone to deal with me as they do: for this is my food, and I grow fat on it, and I also fear that I would have pined away like a spider long ago, if the blasphemers had not strengthened and sustained me so. It is said: Omnia cooperatur Spiritus in bonum electis, Rom. 8, 28. That is so much said: my enemies' anger and rage is my joy and delight, despite that they resist me or turn it against me.
16 All this is not without cause. For if we believe that our Lord Jesus will judge us all on the last day, how can a more wretched man be than Luther, if he is wrong and teaches falsely? Such faith in judgment will certainly not leave him many good hours. Again, how can a more blessed man be than Luther, if he is right and teaches Christianly? Such faith in judgment cannot leave him many evil hours. Since it is certain that either Luther or they must burn and roast eternally in the hellish fire, those who are certain that they are right must be happy, and those who are uncertain or know that they are wrong must be frightened. For as certain as Cain and Judah must be in hell, so certain is it, as if it were already there, that Luther or his enemies must be in hell, who are wrong; nothing else will come of it, that is known.
I forsooth. But enough of that, because you don't believe it, it is too high and too far away.
17 But I ask, advise and say to myself: How should I stand against such heads? If I write sharply and harshly, they take cause to condemn my teaching with such color and appearance that I am proud, hopeful, biting, impatient. Again, if I humble myself, they have 1) cause and say, I flee, I am afraid, I am hypocritical, my doctrine has caused me to repent and cry out. It is just as Christ says Matth. 11, 17: "If I whistle, they will not dance; if I complain, they will not mourn." They are burdocks and thistle heads, as one throws them, so they sweep the. Spikes about them and around them, and must sting. Only into the infernal hay with such flowers and fruits, there they belong. You noble, tender world, what a lovely, sweet little bit you are! Blessed be he who hungers for you.
18 But this I will do: for the sake of my person and life, I will humble myself before anyone, even a child, and ask for mercy and favor, provided they are not hostile to the gospel. For for my life nothing is due me but the abyss of hell, that I know for certain, if it is judged severely. But for the sake of my ministry and doctrine, and as long as my life is like it, let no one of patience or humility wait, especially the tyrants and persecutors of the gospel. For there they shall take me for a living saint, and nothing else shall come of it. If they do not want to, they must, as long as I am attached to it, help me God to the end, otherwise it is lost. Yes, if my doctrine had no other enemies than the King of England, Duke George, Pope and their companions, poor water bubbles, I would have advised the matter long ago with a piece of the Lord's Prayer.
(19) But because there are others, I regard such enemies as young nits, which, before they become lice, must be dry, single skins. But I allow the same nits to boast and sing: Here we nits sit on the head of the noblest animal on earth, in its hair, are
1) i.e. again.
not of little origin. Lice are our fathers, the great giants who also killed the Roman emperor Sulla and many others: what should the beggar Luther be against us?
It is true that you are nits, but you have not yet become lice. Ah, what is the world against God and God's word? "A little dust it is" (says Isaiah Cap. 40, 15.], that is, even lesser than Nisse. What is Pilate, Herod, Annas, Caiaphas against Christ? What is Nero, Domitianus, Maximianus? What is Arius, Pelagius, Manichaeus? Exactly that, which our tyrants and high scholars shall soon also become, and Christ nevertheless remain. But the best thing in this for them and for us is that they do not believe it. If they believed it, Christ would never come to such honor, and they to such shame.
(21) But why should I be angry with the papists, who are my public enemies, and what they do to me, they do according to the law of the enemy, as they should. But these are first and foremost the innocent ones, my tender children, my little brothers, my golden friends, the red spirits and enthusiasts, who (as methinks) would not have known anything brave either of Christ or of the Gospel, where Luther had not written before, and certainly would hardly have worked their way out of the Pope's tyranny into such freedom and light by their art; or, if they could have done it, they would not have been allowed to attack it nor dare to do it.
For at the time when I stood alone in battle, having to suffer the bulls and the ban of both Popes and Emperors, as well as all the Papists, they were out of measure, bold, joyful, undaunted heroes, to remain silent and to let me work alone in the mud. But now that God has graciously helped me to give myself and them a little space, and they should stand by me and help me to carry out the dispute, as I relied on them and put them off, they fall full back on me poor, well-martyred people, and attack me more horribly than the papists do. I must be a new pope, they are the ones who preach Christ rightly. The sacraments must be used.
They have become nothing but markers, so that one draws the Christians like one draws the sheep with red heel stone.
(23) How finely I fight, I lie in the field against the papists and think that my brothers are behind me and help: meanwhile they set fire to my city and murder everything inside, and yet they boast that this is a small thing, that they do not care so much about the sacraments, that one should not quarrel about them, and they pretend to have great love, peace, unity and humility. Yes, that they forget nothing, they praise themselves, how great martyrs they are and have to suffer so much, also from Luther; but Luther suffers nothing at all, has also lost his spirit and is walking on vain roses. I think that this is quite a piece of ore, and the very rarest piece that the wretched devil could prove to me. Ah, such a morsel should taste good for a drink. Death is bitter, but life, which should see and suffer such pieces, should not be so sweet. I would not have thought that St. Paul's words would be so serious and so valid, since he speaks of false brothers; I also had to find out what kind of herb it was.
(24) I had been tempted and suffered all kinds of things until now; but my Absalom, 1) my dear child, had not yet driven out and defiled his father David; my Judas, who scattered the disciples of Christ and betrayed his Lord, had not yet done his work on me; this is now also in progress, praise be to God, and may his mercy prevail. I wondered why the verses in the Psalter were so unpalatable to me, since he says Ps. 41:10: "He who ate my bread trampled me underfoot." And again Ps. 55, 14. 15.: "You would be my companion, my keeper and my friend, who were friendly with one another in secret, we walked in the house of God in heaps." They tasted to me like rotten willows at that time: but I mean, I got cooks to season them for me.
1) By this Luther means the Sacramentarians, as can be seen from Luther's letter to Nic. Hausmann of January 20, 1526. Cf. De Wette, Vol. Ill, p. 87. This letter is included in this volume in No. 99.
and have set to the Galreden 1) that they must taste me.
25 Oh, they are the very best of friends! Does this mean that "a man's household will be his enemies"? [Why did I not understand it before? Are these the swine and dogs that turn and tear us apart when we throw sanctuary and pearls at them? Lord God, who knew it? Then, dear Squire Luther, learn another time what it means: Beware of men. Are you a doctor and want to know the devil almost well, and do not know that yet?
All together, as you are together and belong together, devils, papists and fanatics in one heap, only fresh to Luther, you papists from the front, you fanatics from behind, you devils from all ends. Hunt, hunt, drive confidently, you have the right game before you. When Luther lies down, you will have recovered and won. I can see that all is lost; no scolding, no teaching, no admonishing, no threatening, no promising, no pleading, no begging, no patience, no humility, no hypocrisy, no enticing will help; no matter how I try, turn and turn back, it does not work.
27 Well then, let the defiance be in God's name. Let him who is repulsed depart, let him who is afraid flee; my support is strong and sure enough for me, that I know. Whether the whole world would cling to me and fall away again, that is all the same to me, and I think: even before, when I was alone, it did not cling to me. Who does not want, let him leave, who does not stay, let him always go. Who holds the other here? said Rost at the neck iron. I can live and die all the more happily because I live and die with such a conscience that I have served the world for its good with all my diligence and have brought the holy scriptures and God's word to light in a way that has not been done in a thousand years. I have done my part, let your blood be on your own head and not in my hands.
1) i.e. jelly.
But I ask you once again for God's sake, if it is possible for you, do not swear to Luther, it is truly not Luther whom you are chasing; you should and must and will let Luther's teaching stand and remain, if you were ten worlds apart. My body is soon worn out; but my teaching will wear you out and devour you. Indeed, one should almost feel that my teaching is, because it has so far resisted that no one has yet been able to break it off, and has remained undaunted and unconquered before many a storm. The enthusiasts think that if they have Luther down, they will lead on vain clouds. But the papists think, and I almost believe it too, that if Luther were not there, the enthusiasts would soon become thin and crawl to the hole; they are truly standing on weak legs, as much as I have read their writings.
29. Let every pious person take this talk of mine to heart and consider that it has been necessary for me to do so, so that everyone who desires it may have a testimony of myself that I have not revoked my teaching, nor do I want to, as my enemies have done with my letter to the King of England, but rather that I may become firmer and stronger (with God's grace) in my doctrine, because both papists and enthusiasts are writing more and more lame, lazy, loose jokes to protect their error.
(30) Though many are deceived, yet thanks be to God that he gives victory to our doctrine in his multitude, and puts them to shame. All the Jews have fallen away from Christ, except for a small group, and all of Asia from Paul, except for one house, and all of Galatia as well. It is miracle enough and God's grace that eight people remained in the flood and three people in Sodom. We can do no more, if they will not listen, than to confess how we do not hold with them. May God strengthen and keep us in His grace. Amen.
A list of some of Luther's writings that are relevant here.
A list of some of Luther's writings that are relevant here:
a. About the Babylonian captivity. 1)
Luther's letter to Spalatin. August 31, 1520. Walch, old edition, vol. XXI, 715.
"Of the captivity of the church there is still little printed (excusum)."
2 Luther's letter to Spalatin. Walch, old edition, vol. XV, appendix, no. 40.
"The Book of the Captivity of the Church will go out Saturday [Oct. 6] and be sent to you."
"That the book of the Babylonian captivity has been banned, I don't care about that."
b. On the writing of the King of England against the Babylonian captivity and Luther's answer to it.
Luther's letter to Johann Lang. June 26, 1522. Walch, old edition, vol. XXI, 798, § 5.
"They boast much of the King of England's little book, but I suspect that that Leus [Edward Lee] is hidden under the [Lion's] skin."
Luther's letter to Spalatin. Walch, old edition, vol. XV, appendix, no. 91.
"I must answer the fierce lion [Lee] who has transformed himself into the King of England."
Luther's letter to Spalatin. Walch, old edition, vol. XV, appendix, no. 92, § 2.
He would not proceed against the King of England in a less severe manner than in his book "against the falsely called
1) Köstlin, Martin Luther", Vol. I, p. 365 and 792, assumes that in the two letters of Luther to Johann Lang, of August 18, 1520, and to Spalatin, of Sept. 8, the word classicmm (war trumpet, sign to attack) refers to the writing "of the Babylonian captivity"; not to the writing "to the nobility", as De Wette thinks. This assumption seems untenable to us, because in the letter of August 18 it is reported that 4000 copies of the writing mentioned there are already out of print, while the writing of the Babylonian Captivity could be sent only on October 6; and not only on September 8 Luther announces the last-mentioned writing to Spalatin, but gives him already on August 31 news that still little of it is ready. Kolde, "Martin Luther", p. 266, is also of the opinion that "the war trumpet" refers to the writing to the nobility.
The Pope and the bishops", because he sees that he humbles himself in vain.
Luther's letter to Spalatin. Walch, old edition, vol. XV, appendix, no. 93.
"I knew that many would take offense at whatever I wrote against the King of England, the tasteless and poisonous Thomist. But I liked it that way and it was necessary for many reasons. Now one does not know what I am doing, but will find out later."
Luther's letter to Joh. Lang. Nov. (?) 1522. In this volume, Appendix, No. 1.
"My book against Henry of England has annoyed very many; I have wanted that. For now I have discarded the restraint which I have hitherto used in vain, and will use scolding words Against their incorrigible (deplorata) obstinacy."
c. because of Luther's humble letter to the King of England.
9 Luther's letter to Spalatin. May 15, 1525. Walch, old edition, vol. XXI, 974.
Luther sends Spalatin the draft of his letter to the King of England so that he may see and note what needs to be added or changed.
Luther's letter to Spalatin. June 21, 1525. Walch, old edition, vol. XXI, 977 f., § 2.
"I am returning the letter from the King of Denmark. But of the letter (libris) of the King of England I know nothing. I will also pray as much as I can, and in his time I will write; now it did not go on. You will remind me when there is time and opportunity by messenger."
d. On Henry VIII's reply to Luther's humble letter.
Luther's letter to Wenceslaus Link. About Christmas 2) 1526. In this volume, Appendix, No. 11.
"The King of England has answered me so hostilely that it has the appearance that he is glad of the opportunity to take revenge on me."
2) In Luther's time, the new year was counted from Christmas on. In Luther's "Answer to the King of England's Blasphemy Title," he says at the beginning: "in this new year [1527]," that is, around Christmas 1526.
e. Concerning Luther's answer to the King of England's blasphemy title.
Luther's letter to Spalatin. February 1, 1527. In this volume, Appendix, No. 3.
"I answer the King of England (who is thought to be the larva of Erasmus) in a short letter, especially for the sake of the title on which they have represented [my letter as] a recantation. These blasphemies, artifices and unworthiness of the devil serve me for food and make me fat."
Luther's letter to Johann Lang. In this volume, Appendix, No. 2.
"I answer the King of England's blasphemies (if it is not those of Erasmus find), and two sheets are ready."
14 Luther's letter to Spalatin. March 11, 1527. Walch, old edition, vol. XVII, 2696.
"It is marvelous how many people, even of our own, take offense at my little book against the King of England, although it seems to me very necessary against the so great hope of the devil; but Christ will judge."