Works of Martin Luther Part 11

[Sidenote: Theological Textbooks]

The number of theological books must also be lessened, and a selection made of the best of them. For it is not many books or much reading that makes men learned; but it is good things, however little of them, often read, that make men learned in the Scriptures, and make them G.o.dly, too. Indeed the writings of all the holy fathers should be read only for a time, in order that through them we may be led to the Holy Scriptures. As it is, however, we read them only to be absorbed in them and never come to the Scriptures. We are like men who study the sign-posts and never travel the road. The dear fathers wished, by their writings, to lead us to the Scriptures, but we so use them as to be led away from the Scriptures, though the Scriptures alone are our vineyard in which we ought all to work and toil.

[Sidenote: Schools]

Above all, the foremost and most general subject of study, both in the higher and the lower schools, should be the Holy Scriptures, and for the young boys the Gospel. And would to G.o.d that every town had a girls' school also, in which the girls were taught the Gospel for an hour each day either in German or Latin. Indeed the schools, monasteries and nunneries began long ago with that end in view, and it was a praiseworthy and Christian purpose, as we learn from the story of St. Agnes[252] and other of the saints. That was the time of holy virgins and martyrs, and then it was well with Christendom; but now they[253] have come to nothing but praying and singing. Ought not every Christian at his ninth or tenth year to know the entire holy Gospel from which he derives his name[254] and his life? A spinner or a seamstress teaches her daughter the trade in her early years; but now even the great, learned prelates and bishops themselves do not know the Gospel.

O how unjustly we deal with these poor young people who are committed to us for direction and instruction! We must give a terrible accounting or our neglect to set the Word of G.o.d before them. They are as Jeremiah says in Lamentations ii: "Mine eyes are grown weary with weeping, my bowels are terrified, my liver is poured out upon the ground, because of the destruction of the daughter of my people, or the youth and the children perish in all the streets of the whole city; they said to their mothers, Where is bread and wine? and they swooned as the wounded in the streets of the city and gave up the ghost in their mothers' bosom." [Lam. 2:11 ff.] This pitiful evil we do not see,--how even now the young folk in the midst of Christendom languish and perish miserably for want of the Gospel, in which we ought to be giving them constant instruction and training.

[Sidenote: Restriction of Number of Students]

Moreover, if the universities were diligent in the study of Holy Scripture, we should not send everybody there, as we do when all we ask is numbers, and everyone wishes to have a doctor's degree; but we should send only the best qualified students, who have previously been well trained in the lower schools. A prince or city council ought to see to this, and permit only the well qualified to be sent. But where the Holy Scriptures do not rule, there I advise no one to send his son. Everyone not unceasingly busy with the Word of G.o.d must become corrupt; that is why the people who are in the universities and who are trained there are the kind of people they are. For this no one is to blame but the pope, the bishops and the prelates, who are charged with the training of the youth. For the universities ought to turn out only men who are experts in the Holy Scriptures, who can become bishops and priests, leaders in the fight against heretics, the devil and all the world. But where do you find this true? I greatly fear that the universities are wide gates of h.e.l.l, if they do not diligently teach the Holy Scriptures and impress them on the youth.

[Sidenote: The Pope and the Holy Roman Empire]

26.[255] I know full well that the Roman crowd will make pretensions and great boasts about how the pope took the Holy Roman Empire from the Greek Emperor[256] and bestowed it on the Germans, for which honor and benevolence he is said to have justly deserved and obtained from the Germans submission and thanks and all good things. For this reason they will, perhaps, undertake to throw to the winds all attempts to reform them, and will not allow us to think about anything but the bestowal of the Roman Empire. For this cause they have heretofore persecuted and oppressed many a worthy emperor so arbitrarily and arrogantly that it is pity to tell of it, and with the same adroitness they have made themselves overlords of all the temporal powers and authorities, contrary to the Holy Gospel. Of this too I must therefore speak.

There is no doubt that the true Roman Empire, which the writings of the prophets foretold in Numbers xxiv [Num. 24:24] and in Daniel [Dan.

2:39 ff.], has long since been overthrown and brought to an end, as Balaam clearly prophesied in Numbers xxiv, when he said: "The Romans shall come and overthrow the Jews; and afterwards they also shall be destroyed." That was brought to pa.s.s by the Goths[257], but especially when the Turkish Empire arose almost a thousand years ago[258]; then in time Asia and Africa fell away, and finally Venice arose, and there remained to Rome nothing of its former power.

Now when the pope could not subdue to his arrogant will the Greeks and the emperor at Constantinople, who was hereditary Roman Emperor, he bethought himself of this device, viz., to rob him of his empire and his t.i.tle and turn it over to the Germans, who were at that time warlike and of good repute, so as to bring the power of the Roman Empire under his control and give it away as a fief. So too it turned out. It was taken away from the emperor at Constantinople and its name and t.i.tle were given to us Germans. Thereby we became the servants of the pope, and there is now a second Roman Empire, which the pope has built upon the Germans; for the other, which was first, has long since fallen, as I have said.

So then the Roman See has its will. It has taken possession of Rome, driven out the German Emperor and bound him with oaths not to dwell at Rome. He is to be Roman Emperor, and yet he is not to have possession of Rome, and besides he is at all times to be dependent upon the caprice of the pope and his followers, so that we have the name and they have the land and cities. They have always abused our simplicity to serve their own arrogance and tyranny, and they call us mad Germans, who let ourselves be made apes and fools at their bidding.

Ah well! For G.o.d the Lord it is a small thing to toss empires and princ.i.p.alities to and fro! He is so generous with them that once in a while He gives a kingdom to a knave and takes it from a good man, sometimes by the treachery of wicked, faithless men and sometimes by heredity, as we read of the Kingdoms of Persia and Greece, and of almost all kingdoms; and Daniel ii and iv says: "He Who ruleth over all things dwelleth in heaven, and it is He alone Who changeth kingdoms, tosseth them to and fro, and maketh them." [Dan. 2:21; 4:14]

Since, therefore, no one can think it a great thing to have a kingdom given him, especially if he is a Christian, we Germans too cannot be puffed up because a new Roman Empire is bestowed on us; for in His eyes it is a trifling gift, which He often gives to the most unworthy, as Daniel iv says: "All who dwell upon the earth are in His eyes as nothing, and He has power in all the kingdoms of men, to give them to whomsoever He will." [Dan. 4:35]

But although the pope unjustly and by violence robbed the true emperor of his Roman Empire, or of its name, and gave it to us Germans, it is certain, nevertheless, that in this matter G.o.d has used the pope's wickedness to give such an empire to the German nation, and after the all of the first Roman Empire, to set up another, which still exists.

And although we gave no occasion to this wickedness of the popes, and did not understand their false aims and purposes, nevertheless, through this papal trickery and roguery, we have already paid too dearly for our empire, with incalculable bloodshed, with the suppression of our liberty, with the risk and robbery of all our goods, especially the goods of the churches and canonries, and with the suffering of unspeakable deception and insult. We have the name of the empire, but the pope has our wealth, honor, body, life, soul and all that is ours. So we Germans are to be cheated in the trade[259].

What the popes sought was to be emperors, and since they could not manage that, they at least succeeded in setting themselves over the emperors.

Because then, the empire has been given us without our fault, by the providence of G.o.d and the plotting of evil men, I would not advise that we give it up, but rather that we rule it wisely and in the fear of G.o.d, so long as it shall please Him. For, as has been said, it matters not to Him where an empire comes from; it is His will that it shall be ruled. Though the popes took it dishonestly from others, nevertheless we did not get it dishonestly. It is given us by the will of G.o.d through evil-minded men; and we have more regard for G.o.d's will than for the treacherous purpose of the popes, who, in bestowing it, wished to be emperors themselves, and more than emperors, and only to fool and mock us with the name. The King of Babylon also seized his empire by robbery and force; yet it was G.o.d's will that it should be ruled by the holy princes, Daniel, Hananiah, Azariah and Mishael [Dan 3:30; 5:29]; much more then is it His will that this empire be ruled by the Christian princes of Germany, regardless whether the pope stole it, or got it by robbery, or made it anew. It is all G.o.d's ordering, which came to pa.s.s before we knew of it.

Therefore the pope and his followers may not boast that they have done a great favor to the German nation by the bestowal of this Roman Empire. _First_, because they did not mean it for our good, but were rather taking advantage of our simplicity in order to strengthen themselves in their proud designs against the Roman Emperor at Constantinople, from whom the pope G.o.dlessly and lawlessly took this empire, a thing which he had no right to do. _Second_, because the pope's intention was not to give us the empire, but to get it for himself, that he might bring all our power, our freedom, wealth, body and soul into subjection to himself and use us (if G.o.d had not prevented) to subdue all the world. He clearly says so himself in his decretals, and he has attempted it, by many evil wiles, with a number of the German emperors. How beautifully we Germans have been taught our German! When we thought to be lords, we became slaves of the most deceitful tyrants; we have the name, t.i.tle and insignia of the empire, but the pope has its treasures, its authority, its law and its liberty. So the pope gobbles the kernel, and we play with the empty hulls.

Now may G.o.d, Who by the wiles of tyrants has tossed this empire into our lap, and charged us with the ruling of it, help us to live up to the name, t.i.tle and insignia, to rescue our liberty, and to show the Romans, for once, what it is that we, through them, have received from G.o.d! They boast that they have bestowed on us an empire. So be it, then! If it is true, then let the pope give us Rome and everything else which he has got from the empire; let him free our land from his intolerable taxing and robbing, and give us back our liberty, authority, wealth, honor, body and soul; let the empire be what an empire should be, and let his words and pretensions be fulfilled!

If he will not do that, then why all this shamming, these false and lying words and juggler's tricks? Is he not satisfied with having so rudely led this n.o.ble nation by the nose these many hundred years without ceasing? It does not follow that the pope must be above an emperor because he makes or crowns him. The prophet Samuel at G.o.d's command anointed and crowned Kings Saul and David, and yet he was their subject; and the prophet Nathan anointed King Solomon, but was not set over him on that account [1 Sam. 16:1; 16:13]; Elisha too had one of his servants anoint Jehu King of Israel [1 Kings 1:38 f.], and yet they remained obedient and subject to him [2 Kings 9:1 ff.].

Except in the case of the pope, it has never happened in all the world's history that he who consecrated or crowned the king was over the king. He lets himself be crowned pope by three cardinals, who are under him, and he is nevertheless their superior. Why then should he, contrary to the example which he himself sets, and contrary to the custom and teaching of all the world and of the Scriptures, exalt himself above temporal authorities, or the empire, simply because he crowns or consecrates the emperor? It is enough that he should be the emperor's superior in divine things, to wit, in preaching, teaching and administering the sacraments, in which things, indeed, any bishop or priest is over every other man, as St. Ambrose in his See was over the emperor Theodosius[260], and the prophet Nathan over David, and Samuel over Saul. Therefore, let the German Emperor be really and truly emperor, and let not his authority or his sword be put down by this blind pretension of papal hypocrites, as though they were to be excepted from his dominion and themselves direct the temporal sword in all things.]

[Sidenote: Economic and Social Reforms]

27. Enough has now been said about the failings of the clergy, though more of them can and will be found if these are properly considered.

We would say something too about the failings of the temporal estate.

[Sidenote: Luxury in Dress]

1. There is great need of a general law and decree of the German nation against the extravagance and excess in dress, by which so many n.o.bles and rich men are impoverished[251]. G.o.d has given to us, as to other lands, enough wool, hair, lax and every thing else which properly serves or the seemly and honorable dress of every rank, so that we do not need to spend and waste such enormous sums or silk and velvet and golden ornaments and other foreign wares. I believe that even if the pope had not robbed us Germans with his intolerable exactions, we should still have our hands more than full with these domestic robbers, the silk and velvet merchants[262]. In the matter of clothes, as we see, everybody wants to be equal to everybody else, and pride and envy are aroused and increased among us, as we deserve. All this and much more misery would be avoided if our curiosity would only let us be thankful, and be satisfied with the goods which G.o.d has given us.

[Sidenote: The Spice Trade]

2. In like manner it is also necessary to restrict the spice-traffic[263] which is another of the great ships in which money is carried out of German lands. There grows among us, by G.o.d's grace, more to eat and drink than in any other land, and just as choice and good. Perhaps the proposals that I make may seem foolish and impossible and give the impression that I want to suppress the greatest of all trades, that of commerce; but I am doing what I can. I reforms are not generally introduced, then let every one who is willing reform himself. I do not see that many good customs have ever come to a land through commerce, and in ancient times G.o.d made His people of Israel dwell away from the sea on this account, and did not let them engage much in commerce.

[Sidenote: The Traffic in Annuities]

3. But the greatest misfortune of the German nation is certainly the traffic in annuities[264]. If that did not exist many a man would have to leave unbought his silks, velvets, golden ties ornaments, spices and ornaments of every sort. It has not existed much over a hundred years, and has already brought almost all princes, cities, endowed inst.i.tutions, n.o.bles and their heirs to poverty, misery and ruin; if it shall continue or another hundred years Germany cannot possibly have a _pfennig_ left and we shall certainly have to devour one another. The devil invented the practice, and the pope, by confirming it[265], has injured the whole world. Therefore I ask and pray that everyone open his eyes to see the ruin of himself, his children and his heirs, which not only stands before the door, but already haunts the house, and that emperor, princes, lords and cities do their part that this trade be condemned as speedily as possible, and henceforth prevented, regardless whether or not the pope, with all his law and unlaw, is opposed to it, and whether or not benefices or church foundations are based upon it. It is better that there should be in a city one living based on an honest freehold or revenue, than a hundred based on an annuity; indeed a living based on an annuity is worse and more grievous than twenty based on freeholds. In truth this traffic in rents must be a sign and symbol that the world, for its grievous sins, has been sold to the devil, so that both temporal and spiritual possessions must fail us, and yet we do not notice it at all.

Here, too, we must put a bit in the mouth of the Fuggers and similar corporations[266]. How is it possible that in the lifetime of a single man such great possessions, worthy of a king, can be piled up, and yet everything be done legally and according to G.o.d's will? I am not a mathematician, but I do not understand how a man with a hundred gulden can make a profit of twenty gulden in one year, nay, how with one gulden he can make another[267]; and that, too, by another way than agriculture or cattle-raising, in which increase of wealth depends not on human wits, but on G.o.d's blessing. I commend this to the men of affairs. I am a theologian, and find nothing to blame in it except its evil and offending appearance, of which St. Paul says, "Avoid every appearance or show of evil." [1 Thess. 5:22] This I know well, that it would be much more pleasing to G.o.d if we increased agriculture and diminished commerce, and that they do much better who, according to the Scriptures, till the soil and seek their living from it, as was said to us and to all men in Adam, "Accursed be the earth when thou laborest therein, it shall bear thee thistles and thorns, and in the sweat of thy face shalt thou eat thy bread." [Gen. 3:17 ff.] There is still much land lying untilled.

[Sidenote: Excesses in Eating and Drinking]

4. Next comes the abuse of eating and drinking[268] which gives us Germans a bad reputation in foreign lands, as though it were our special vice. Preaching cannot stop it; it has become too common, and has got too firmly the upper hand. The waste of money which it causes would be a small thing, were it not followed by other sins,--murder, adultery, stealing, irreverence and all the vices. The temporal sword can do something to prevent it; or else it will be as Christ says: "The last day shall come like a secret snare, when they shall be eating and drinking, marrying and wooing, building and planting, buying and selling." [Luke 21:34 f.] It is so much like that now that I verily believe the judgment day is at the door, though men are thinking least of all about it.

[Sidenote: The Social Evil]

5. Finally, is it not a pitiful thing that we Christians should maintain among us open and common houses of prost.i.tution, though all of us are baptised unto chast.i.ty? I know very well what some say to this, to wit, that it is not the custom of any one people, that it is hard to break up, that it is better that there should be such houses than that married women, or maidens, or those of more honorable estate should be outraged. But should not the temporal, Christian government consider that in this heathen way the evil is not to be controlled? I the people of Israel could exist without such an abomination, why could not Christian people do as much? Nay, how do many cities, towns and villages exist without such houses? Why should not great cities also exist without them?

In this, and in the other matters above mentioned, I have tried to point out how many good works the temporal government could do, and what should be the duty of every government, to the end that every one may learn what an awful responsibility it is to rule, and to have high station. What good would it do that an overlord were in his own life as holy as St. Peter, if he have not the purpose diligently to help his subjects in these matters? His very authority will condemn him!

For it is the duty of the authorities to seek the highest good of their subjects. But if the authorities were to consider how the young people might be brought together in marriage, the hope of entering the married state would greatly help every one to endure and to resist temptation.

[Sidenote: Celibacy and Its Abuses]

But now every man is drawn to the priesthood or the monastic life, and among them, I fear, there is not one in a hundred who has any other reason than that he seeks a living, and doubts that he will ever be able to support himself in the estate of matrimony. Therefore they live wildly enough beforehand, and wish, as they say, to "wear out their l.u.s.t," but rather wear it in[269], as experience shows. I find the proverb true, "Despair makes most of the monks and priests"[270]; and so things are as we see them.

My faithful counsel is that, in order to avoid many sins which have become very common, neither boy nor maid should take the vow of chast.i.ty, or of the "spiritual life," before the age of thirty years[271]. It is, as St. Paul says, a peculiar gift [1 Cor. 7].

Therefore let him whom G.o.d does not constrain, put off becoming a cleric and taking the vows. Nay, I will go farther and say, If you trust G.o.d so little that you are not willing to support yourself as a married man, and wish to become a cleric only because of this distrust, then for the sake of your own soul, I beg of you not to become a cleric, but rather a farmer, or whatever else you please. For if to obtain your temporal support you must have one measure of trust in G.o.d, you must have ten measures of trust to continue in the life of a cleric. If you do not trust G.o.d to support you in the world, how will you trust him to support you in the Church? Alas, unbelief and distrust spoil everything and lead us into all misery, as we see in every estate of life!

Much could be said of this miserable condition. The young people have no one to care for them. They all do as they please, and the government is of as much use to them as if it did not exist; and yet this should be the chief concern of pope, bishops, lords and councils.

They wish to rule far and wide, and yet to help no one. O, what a rare bird will a lord and ruler be in heaven just on this account, even though he build a hundred churches or G.o.d and raise up all the dead!

[Sidenote: Conclusion]

[Let this suffice for this time! Of what the temporal powers and the n.o.bility ought to do, I think I have said enough in the little book.

_On Good Works_[272]. There is room for improvement in their lives and in their rule, and yet the abuses of the temporal power are not to be compared with those of the spiritual power, as I have there shown.][273]

I think too that I have pitched my song in a high key, have made many propositions which will be thought impossible and have attacked many things too sharply. But what am I to do? I am in duty bound to speak.

If I were able, these are the things I should wish to do. I prefer the wrath of the world to the wrath of G.o.d; they can do no more than take my life[274]. Many times heretofore I have made overtures of peace to my opponents; but as I now see, G.o.d has through them compelled me to open my mouth wider and wider and give them enough to say, bark, shout and write, since they have nothing else to do. Ah well, I know another little song about Rome and about them if I their ears itch for it I will sing them that song too, and pitch the notes to the top of the scale. Understandest thou, dear Rome, what I mean?

I have many times offered my writings for investigation and judgment, but it has been of no use. To be sure, I know that if my cause is just, it must be condemned on earth, and approved only by Christ in heaven; or all the Scriptures show that the cause of Christians and of Christendom must be judged by G.o.d alone. Such a cause has never yet been approved by men on earth, but the opposition has always been too great and strong. It is my greatest care and fear that my cause may remain uncondemned, by which I should know or certain that it was not yet pleasing to G.o.d.

Therefore let them boldly go to work,--pope, bishop, priest, monk and scholar! They are the right people to persecute the truth, as they have ever done.

G.o.d give us all a Christian mind, and especially to the Christian n.o.bility of the German nation a right spiritual courage to do the best that can be done for the poor Church. Amen.

Wittenberg, 1520.

FOOTNOTES