For full discussion of the contents of the work, especially its sources, see Weimar Ed., VI, 381-391; Schäfer, Luther als Kirchenhistoriker, Gütersloh, 1897; Kohler, L’s Schrift an den Adel . . . im Spiegel der Kulturgeschichte, Halle, 1895, and Luther und die Kirchengeschichte, Erlangen, 1900. Extensive comment in all the biographies, especially Köstlin-Kawerau I, 315 ff.
CHARLES M. JACOBS.
Lutheran Theological Seminary,
Mount Airy, Philadelphia.
ENDNOTES.
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 documents in St. Louis Ed., XV, 1630 ff.
9 See Köstlin-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 title 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 NOBILITY 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 God be with thee, esteemed and reverend dear sir and friend.
The time to keep silence has passed and the time to speak is come, as saith Ecclesiastes [Eccl. 3:7]. I have followed out our intention1 and brought together some matters touching the reform of the Christian Estate, to be laid before the Christian Nobility of the German Nation, in the hope that God 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 pass 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 God 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 comb2. It is a question which one will put the bells on the other3. 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. God 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 Illustrious and Mighty Imperial Majesty,
and to
the Christian Nobility of the German Nation,
Doctor Martin Luther.
Grace and power from God, Most Illustrious 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 worships. 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 help5, have forced me even now to cry aloud that God may inspire some one with His Spirit to lend this suffering nation a helping hand. Ofttimes the councils6 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 God, 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. God has given us a noble youth to be our head and thereby has awakened great hopes of good in many hearts7; 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 God 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 xxxiii. Psalm, “There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.” [Ps. 33:16] On this account, I fear, it came to pass of old that the good Emperors Frederick I8 and II9, 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 God, and therefore they had to all. In our own times, too, what was it that raised the bloodthirsty Julius II10 to such heights? Nothing else, I fear, except that France, the Germans and Venice relied upon themselves. The children of Benjamin slew 42,000 Israelites11 because the latter relied on their own strength.
That it may not so fare with us and our noble young Emperor Charles, we must be sure that in this matter we are dealing not with men, but with the princes of hell, 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 God; we must seek God’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 God. The more force we use, the greater our disaster if we do not act humbly and in God’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 God’s help.
I. THE THREE WALLS OF THE ROMANISTS
THE THREE Walls Described
The Romanists12, 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 rods13, 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 God not to obey them in all these knavish, crafty deceptions14. Now God 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 God’s favor.
Against the first wall we will direct our first attack.
The First Wall — the Spiritual Estate above the Temporal
It is pure invention that pope, bishops, priests and monks are to be called the “spiritual estate”; princes, lords, artisans, and farmers the temporal estate. That is indeed a fine bit of lying and hypocrisy. Yet no one should be frightened by it; and for this reason — viz., that all Christians are truly of the “spiritual estate,” and there is among them no difference at all but that of office, as Paul says in I Corinthians xii. We are all one body, yet every member has its own work, whereby it serves every other, all because we have one baptism, one Gospel, one faith, and are all alike Christians (1 Cor. 12:12 ff.); for baptism, Gospel and faith alone make us “spiritual” and a Christian people.
The Priesthood of Believers
But that a pope or a bishop anoints, confers tonsures, ordains, consecrates, or prescribes dress unlike that of the laity, — this may make hypocrites and graven images15, but it never makes a Christian or “spiritual” man. Through baptism all of us are consecrated to the priesthood, as St. Peter says in I Peter ii, “Ye are a royal priesthood, a priestly kingdom,” (1 Pet. 2:9) and the book of Revelation says, “Thou hast made us by Thy blood to be priests and kings.” [Rev. 5:10] For if we had no higher consecration than pope or bishop gives, the consecration by pope or bishop would never make a priest, nor might anyone either say mass or preach a sermon or give absolution. Therefore when the bishop consecrates it is the same thing as if he, in the place and stead of the whole congregation, all of whom have like power, were to take one out of their number and charge him to use this power for the others; just as though ten brothers, all king’s sons and equal heirs, were to choose one of themselves to rule the inheritance or them all, — they would all be kings and equal in power, though one of them would be charged with the duty of ruling.
To make it still clearer. If a little group of pious Christian laymen were taken captive and set down in a wilderness, and had among them no priest consecrated by a bishop, and if there in the wilderness they were to agree in choosing one of themselves, married or unmarried, and were to charge him with the office of baptising, saying mass, absolving and preaching, such a man would be as truly a priest as though all bishops and popes had consecrated him. That is why in cases of necessity any one can baptise and give absolution16, which would be impossible unless we were all priests. This great grace and power of baptism and of the Christian Estate they have well-nigh destroyed and caused us to forget through the canon law17. It was in the manner aforesaid that Christians in olden days chose from their number bishops and priests, who were afterwards confirmed by other bishops, without all the show which now obtains. It was thus that Sts. Augustine18, Ambrose19 and Cyprian20 became bishops.
The Temporal Rulers, Priests
The Priest an Office-holder
Since, then, the temporal authorities are baptised with same baptism and have the same faith and Gospel as we, we must grant that they are priests and bishops, and count their office one which has a proper and a useful place in the Christian community. For whoever comes out of the water of baptism21 can boast that he is already consecrated priest, bishop and pope, though it is not seemly that every one should exercise the office. Nay, just because we are all in like manner priests, no one must put himself forward and undertake, without our consent and election, to do what is in the power of all of us. For what is common to all, no one dare take upon himself without the will and the command of the community; and should it happen that one chosen for such an office were deposed for malfeasance, he would then be just what he was before he held office. Therefore a priest in Christendom is nothing else than an office-holder. While he is in office, he has precedence; holder when deposed, he is a peasant or a townsman like the rest. Beyond all doubt, then, a priest is no longer a priest when he is deposed. But now they have invented characteres indelebiles22, and prate that a deposed priest is nevertheless something different from a mere layman. They even dream that a priest can never become a layman, or be anything else than a priest. All this is mere talk and man-made law.
From all this it follows that there is really no difference between laymen and priests, princes and bishops, “spirituals” and “temporals,” as they call them, except that of office and work, but not of “estate”; or they are all of the same estate23, — true priests, bishops and popes, — though they are not all engaged in the same work, just as all priests and monks have not the same work. This is the teaching of St. Paul in Romans xii [Rom. 12:4 ff.] and I Corinthians xii (1 Cor. 12:12 ff.), and of St. Peter in I Peter ii (1 Pet. 2:9), as I have said above, viz., that we are all one body of Christ, the Head, all members one of another. Christ has not two different bodies, one “temporal,” the other “spiritual.” He is one Head, and He has one body.
Therefore, just as those who are now called “spiritual” — priests, bishops or popes — are neither different from other Christians nor superior to them, except that they are charged with the administration of the Word of God and the sacraments, which is their work and office, so it is with the temporal authorities, — they bear sword and rod with which to punish the evil and to protect the good [Rom. 13:4]. A cobbler, a smith, a farmer, each has the work and office of his trade, and yet they are all alike consecrated priests and bishops, and every one by means of his own work or office must benefit and serve every other, that in this way many kinds of work may be done for the bodily and spiritual welfare of the community, even as all the members of the body serve one another.
See, now, how Christian is the decree which says that the temporal power is not above the “spiritual estate” and may not punish it24. That is as much as to say that the hand shall lend no aid when the eye is suffering. Is it not unnatural, not to say unchristian, that one member should not help another and prevent its destruction? Verily, the more honorable the member, the more should the others help. I say then, since the temporal power is ordained of God to punish evil-doers and to protect them that do well [Rom. 13], it should therefore be left free to perform its office without hindrance through the whole body of Christendom without respect of persons, whether it affect pope, bishops, priests, monks, nuns or anybody else. For if the mere act that the temporal power has a smaller place among the Christian offices than has the office of preachers or confessors, or of the clergy, then the tailors, cobblers, masons, carpenters, pot-boys, tapsters, farmers, and all the secular tradesmen, should also be prevented from providing pope, bishops, priests and monks with shoes, clothing, houses, meat and drink, and from paying them tribute. But if these laymen are allowed to do their work unhindered, what do the Roman scribes mean by their laws, with which they withdraw themselves from the jurisdiction of the temporal Christian power, only so that they may be free to do evil and to fulfil what St. Peter has said: “There shall be false teachers among you, and through covetousness shall they with feigned words make merchandise of you.” (2 Pet. 2:1 ff.)
On this account the Christian temporal power should exe
rcise its office without let or hindrance, regardless whether it be pope, bishop or priest whom it affects; whoever is guilty, let him suffer. All that the canon law has said to the contrary is sheer invention of Roman presumption. For thus saith St. Paul to all Christians: “Let every soul (I take that to mean the pope’s soul also) be subject unto the higher powers; for they bear not the sword in vain, but are the ministers of God for the punishment of evil-doers, and for the praise of them that do well.” [Rom. 13:1, 4] St. Peter also says: “Submit yourselves unto every ordinance of man for the Lord’s sake, for so is the will of God.” (1 Pet. 2:13, 15) He has also prophesied that such men shall come as will despise the temporal authorities (1 Pet. 2:10); and this has come to pass through the canon law.
So then, I think this first paper-wall is overthrown, since the temporal power has become a member of the body of Christendom, and is of the “spiritual estate,” though its work is of a temporal nature. Therefore its work should extend freely and without hindrance to all the members of the whole body; it should punish and use force whenever guilt deserves or necessity demands, without regard to pope, bishops and priests, — let them hurl threats and bans as much as they will.
This is why guilty priests, if they are surrendered to the temporal law25, are first deprived of their priestly dignities, which would not be right unless the temporal sword had previously had authority over them by divine right. Again, it is intolerable that in the canon law so much importance is attached to the freedom, life and property of the clergy, as though the laity were not also as spiritual and as good Christians as they, or did not belong to the Church. Why are your life and limb, your property and honor so free, and mine not? We are all alike Christians, and have baptism, faith, Spirit and all things alike. If a priest is killed, the land is laid under interdict,26 — why not when a peasant is killed? Whence comes this great distinction between those who are equally Christians? Only from human laws and inventions!
Collected Works of Martin Luther Page 8