Works of Martin Luther Part 5

FOOTNOTES

[1] In this edition, I, 337 ff.

[2] Enders, II, 414; Smith, _L.'s Correspondence_, I, No. 266.

[3] Enders, II, 424.

[4] See below, p. 62.

[5] See letter of June 7th to John Hess, Enders, II, 411; Smith, I, No. 265.

[6] Published at Rome 1519; printed with Luther's preface and notes, Weimar Ed., VI, 328ff.; Erl. Ed., op. var. arg., II, 79 ff.

[7] _Weimar Ed._, VI, 329.

[8] See Enders, II, 415, 443; Smith, Nos. 269, 279, and doc.u.ments in _St. Louis Ed._, XV, 1630 ff.

[9] See Kostlin-Kawerau, _Martin Luther_, I, 308 ff., and _Weimar Ed._, VI, 381 ff.

[10] See Luther's letters to Lang and Staupitz, who wished to have the publication withheld (Enders, II, 461, 463).

[11] _Clemen_, I. 362.

[12] Below, pp. 65-99.

[13] See _Weimar Ed._, VI, 397.

[14] See t.i.tle _B_, _ibid_., 398.

[15] Printed as an appendix in _Clemen_, I, 421-425.

[16] So it was called by Johann Lang (Enders, II, 461).

AN OPEN LETTER TO THE CHRISTIAN n.o.bILITY OF THE GERMAN NATION CONCERNING THE REFORM OF THE CHRISTIAN ESTATE

1520

To the

Esteemed and Reverend Master

NICHOLAS VON AMSDORF,

Licentiate of Holy Scripture and Canon at Wittenberg, my special and kind friend;

Doctor Martin Luther.

The grace and peace of G.o.d be with thee, esteemed and reverend dear sir and friend.

The time to keep silence has pa.s.sed and the time to speak is come, as saith Ecclesiastes [Eccl. 3:7]. I have followed out our intention[1]

and brought together some matters touching the reform of the Christian Estate, to be laid before the Christian n.o.bility of the German Nation, in the hope that G.o.d may deign to help His Church through the efforts of the laity, since the clergy, to whom this task more properly belongs, have grown quite indifferent. I am sending the whole thing to your Reverence, that you may pa.s.s judgment on it and, if necessary, improve it.

I know full well that I shall not escape the charge of presumption in that I, a despised monk, venture to address such high and great Estates on matters of such moment, and to give advice to people of such high intelligence. I shall offer no apologies, no matter who may chide me. Perchance I owe my G.o.d and the world another piece of folly, and I have now made up my mind honestly to pay that debt, if I can do so, and for once to become court-jester; if I fail, I still have one advantage,--no one need buy me a cap or cut me my comb[2]. It is a question which one will put the bells on the other[3]. I must fulfil the proverb, "Whatever the world does, a monk must be in it, even if he has to be painted in."[4] More than once a fool has spoken wisely, and wise men often have been arrant fools, as Paul says, "If any one will be wise, let him become a fool." [1 Cor. 3:18] Moreover since I am not only a fool, but also a sworn doctor of Holy Scripture, I am glad for the chance to fulfil my doctor's oath in this fool's way.

I pray you, make my excuses to the moderately intelligent, for I know not how to earn the grace and favor of the immoderately intelligent, though I have often sought to do so with great pains. Henceforth I neither desire nor regard their favor. G.o.d help us to seek not our own glory, but His alone! Amen.

Wittenberg, in the house of the Augustinians, on the Eve of St. John the Baptist (June 23d), in the year fifteen hundred and twenty.

To

His Most Ill.u.s.trious and Mighty Imperial Majesty,

and to

the Christian n.o.bility of the German Nation,

Doctor Martin Luther.

Grace and power from G.o.d, Most Ill.u.s.trious Majesty, and most gracious and dear Lords.

It is not out of sheer frowardness or rashness that I, a single, poor man, have undertaken to address your wors.h.i.+ps. The distress and oppression which weigh down all the Estates of Christendom, especially of Germany, and which move not me alone, but everyone to cry out time and again, and to pray for help[5], have forced me even now to cry aloud that G.o.d may inspire some one with His Spirit to lend this suffering nation a helping hand. Ofttimes the councils[6] have made some pretence at reformation, but their attempts have been cleverly hindered by the guile of certain men and things have gone from bad to worse. I now intend, by the help of G.o.d, to throw some light upon the wiles and wickedness of these men, to the end that when they are known, they may not henceforth be so hurtful and so great a hindrance.

G.o.d has given us a n.o.ble youth to be our head and thereby has awakened great hopes of good in many hearts[7]; wherefore it is meet that we should do our part and profitably use this time of grace.

In this whole matter the first and most important thing is that we take earnest heed not to enter on it trusting in great might or in human reason, even though all power in the world were ours; for G.o.d cannot and will not suffer a good work to be begun with trust in our own power or reason. Such works He crushes ruthlessly to earth, as it is written in the x.x.xiii. Psalm, "There is no king saved by the mult.i.tude of an host: a mighty man is not delivered by much strength."

[Ps. 33:16] On this account, I fear, it came to pa.s.s of old that the good Emperors Frederick I[8] and II[9], and many other German emperors were shamefully oppressed and trodden under foot by the popes, although all the world feared them. It may be that they relied on their own might more than on G.o.d, and therefore they had to all. In our own times, too, what was it that raised the bloodthirsty Julius II[10] to such heights? Nothing else, I fear, except that France, the Germans and Venice relied upon themselves. The children of Benjamin slew 42,000 Israelites[11] because the latter relied on their own strength.

That it may not so fare with us and our n.o.ble young Emperor Charles, we must be sure that in this matter we are dealing not with men, but with the princes of h.e.l.l, who can fill the world with war and bloodshed, but whom war and bloodshed do not overcome. We must go at this work despairing of physical force and humbly trusting G.o.d; we must seek G.o.d's help with earnest prayer, and fix our minds on nothing else than the misery and distress of suffering Christendom, without regard to the deserts of evil men. Otherwise we may start the game with great prospect of success, but when we get well into it the evil spirits will stir up such confusion that the whole world will swim in blood, and yet nothing will come of it. Let us act wisely, therefore, and in the fear of G.o.d. The more force we use, the greater our disaster if we do not act humbly and in G.o.d's fear. The popes and the Romans have hitherto been, able, by the devil's help, to set kings at odds with one another, and they may well be able to do it again, if we proceed by our own might and cunning, without G.o.d's help.

I. THE THREE WALLS OF THE ROMANISTS

[Sidenote: The Three Walls Described]

The Romanists[12], with great adroitness, have built three walls about them, behind which they have hitherto defended themselves in such wise that no one has been able to reform them; and this has been the cause of terrible corruption throughout all Christendom.

_First_, when pressed by the temporal power, they have made decrees and said that the temporal power has no jurisdiction over them, but, on the other hand, that the spiritual is above the temporal power.

_Second_, when the attempt is made to reprove them out of the Scriptures, they raise the objection that the interpretation of the Scriptures belongs to no one except the pope. Third, if threatened with a council, they answer with the fable that no one can call a council but the pope.

In this wise they have slyly stolen from us our three rods[13], that they may go unpunished, and have ensconced themselves within the safe stronghold of these three walls, that they may practise all the knavery and wickedness which we now see. Even when they have been compelled to hold a council they have weakened its power in advance by previously binding the princes with an oath to let them remain as they are. Moreover, they have given the pope full authority over all the decisions of the council, so that it is all one whether there are many councils or no councils,--except that they deceive us with puppet-shows and sham-battles. So terribly do they fear for their skin in a really free council! And they have intimidated kings and princes by making them believe it would be an offence against G.o.d not to obey them in all these knavish, crafty deceptions[14]. Now G.o.d help us, and give us one of the trumpets with which the walls of Jericho were overthrown [Josh. 6:20], that we may blow down these walls of straw and paper, and may set free the Christian rods or the punishment of sin, bringing to light the craft and deceit of the devil, to the end that through punishment we may reform ourselves, and once more attain G.o.d's favor.

Against the first wall we will direct our first attack.

[Sidenote: The First Wall--the Spiritual Estate above the Temporal]