I say this in order that it may not frighten us, or move us in any way, if the great majority are unbelieving and fight under the emperor’s banner with an unchristian mind. We must remember, too, that Abraham, all by himself, was able to do much ( Genesis 14:1 and 17:1). It is certain, also, that among the Turks, who are the army of the devil, there is not one who is a Christian or has an humble and a right heart. In 1 Kings 14:1, the godly Jonathan said, “It is not hard for God to give victory by many or by few,” and himself inflicted on the Philistines a great slaughter such as Saul could not, with his whole army. It does not matter, therefore, if the crowd is not good, provided only that the head and some of the chief men are upright; it would be good, of course, if all were upright, but that is scarcely possible.
THE LIMIT OF THE DUTY OF OBEDIENCE
MOREOVER, I HEAR it said that there are those in Germany who desire the coming of the Turk and his government, because they would rather be under the Turk than under the emperor or princes. It would be hard to fight against the Turk with such people. Against them I have no better advice to give than that pastors and preachers be exhorted to be diligent in their preaching and faithful in instructing such people, pointing out to them the danger they are in and the wrong that they are doing, how they are making themselves partakers of great and numberless sins and loading themselves down with them in the sight of God, if they are found in this opinion. For it is misery enough to be compelled to suffer the Turk as overlord and to endure his government; but willingly to put oneself under it, or to desire it, when one need not and is not compelled – the man who does that ought to be shown the sin he is committing and how terribly he is going on.
In the first place, these people are faithless and guilty of perjury to their rulers, to whom they have taken oaths and done homage; and this is in God’s sight a great sin that does not go unpunished. On account of such perjury the good king Zedekiah had to perish miserably, because he did not keep the oath that he gave to the heathen emperor at Babylon. Such people may think, or persuade themselves, that it is within their own power and choice to betake themselves from one lord to another, acting as though they were free to do or not to do what they pleased, forgetting and not remembering God’s commandment and their oath, by which they are in duty bound to be obedient, until they are forcibly compelled to abandon it or are put to death for it; as the peasants thought, in the recent rebellion, and were beaten because of it. For just as a man may not slay himself, but endure until he is forcibly slain by others, so no one should evade his obedience or his oath, unless he is released from it by others, either by force or by favor and permission. f130 The preachers must diligently impress this on such people; indeed their office of preaching compels them to do so, for it is their duty to warn their parishioners, and guard them against sin and harm to their souls. For one who willingly turns from his lord and takes the side of the Turk can never stay under the Turk with a good conscience, but his own heart will always speak to him and rebuke him thus – “See, you were faithless to your overlord and deprived him of the obedience that you owed him, and robbed him of his right to rule over you; now, no sin can be forgiven unless stolen goods are restored; but how shall you make restitution to your lord, when you are under the Turk and cannot make restitution. One of two things, then, must happen; – either you must toil and labor forever, trying to get away from the Turk and back to your overlord; or your conscience must forever suffer compunction, pain and unrest (if, indeed, it does not result in despair and everlasting death), because you submitted to the Turk willingly and without necessity, against your sworn duty. In the latter case you must be among the Turks with your body, but over on this side with your heart and conscience. What have you gained then? Why did you not stay on this side from the first?”
In the second place, beside all that, such faithless, disloyal, perjured folk commit a still more horrible sin. They make themselves partakers of all the abominations and wickedness of the Turks; for he who willingly goes over to the Turks makes himself their comrade and an accomplice in all their doings. Now we have heard above what kind of man the Turk is, viz., a destroyer, enemy, and blasphemer of our Lord Jesus Christ, who instead of the Gospel and faith, sets up his shameful Mohammed and all kinds of lies, ruins all temporal government and home-life, or marriage, and, since his warfare is nothing but murder and bloodshed, is a tool of the devil himself.
See, then! He who consorts with the Turk must be partaker of this terrible abomination and brings down on his own head all the murder, all the blood that the Turk has shed, and all the lies and vices with which he has damaged Christ’s Kingdom and led souls astray. It is miserable enough if one is forced to be under this blood-dog and devil against his own will, and see and hear these abominations, and put up with them as the godly Lot had to do in Sodom, as St. Peter writes; it is not necessary to seek them of one’s own accord, or desire them.
Nay, a man ought far rather die twice over in war, obedient to his overlord, than have, like a poor Lot, to be brought by force into such Sodoms and Gomorrahs. Still less ought a godly man long to go there of his own accord, in disobedience, and against God’s commandment and his own duty. That would mean not only to become partaker in all the wickedness of the Turk and the devil, but to strengthen and further them; just as Judas not only made himself partaker of the wickedness of the Jews against Christ, but strengthened it and helped it along, while Pilate did not act as evilly as Judas, as Christ testifies in John 17:1.
In the third place, it is to be impressed by the preachers on the people that, if they do go over to the Turks, they will not have bettered themselves and their hopes and intentions will not be realized. For it is the Turk’s way not to let any who are anything or have anything stay in the place where they live, but to put them far back in another land, where they are sold and must be servants. Thus they fulfill the proverb “Running out of the rain and falling in the water”; and “Lifting the plate and breaking the dish.” Bad becomes worse; it scarcely serves them wrong. For the Turk is a true man of war, who has other ways of treating land and people, both in getting them and keeping them, than our emperor, kings, and princes have. He does not trust and believe these disloyal people and has the force to do as he will; thus he has not the same need of people that our princes have.
The preachers and pastors, I say, must impress this upon such disloyal people, with constant admonition and warning, for it is the truth, and it is needed. But if there are some who despise this exhortation and will not be moved by it, let them go on to the devil, as St. Paul had to let the Greeks, and St. Peter the Jews go; the others should not mind. Indeed, if it were to come to war, I would rather that none of these were under the emperor’s banner, or stayed under it, but were all on the Turk’s side; they would be beaten all the sooner and in battle they would do the Turk more harm than good, for they are out of favor with God, the devil, and the world, and are surely, all of them, condemned to hell. It is good to fight against such people, who are plainly and surely damned both by God and the world.
There are many depraved and abandoned and wicked men; but anyone with any sense will without doubt, heed such exhortation and be moved to stay in his obedience, and not throw his soul so carelessly into hell to the devil, but rather fight with all his might under his overlord, even though, in so doing, he is slain by the Turks.
But you say again, “If the pope is as bad as the Turk – and you yourself call him Antichrist, together with his clergy and his followers – then the Turk is as godly as the pope, for he acknowledges the four Gospels and Moses, together with the prophets; must we not, then, fight the pope as well as the Turk, or, perhaps, rather than the Turk?” Answer: I cannot deny that the Turk holds the four Gospels to be divine and true, as well as the prophets, and also speaks very highly of Christ and His mother, but at the same time, he believes that his Mohammed is above Christ and that Christ is not God, as has been said above. We Christians acknowledge the Old Testament as divine Scripture, but
now that it is fulfilled and is, as St. Peter says, in Acts 15:10, too hard without God’s grace, it is abolished and no longer binds us.
THE RELATION BETWEEN THE KORAN AND THE BIBLE
JUST SO MOHAMMED treats the Gospel; he declares that it is indeed true, but has long since served its purpose; also that it is too hard to keep, especially on the points where Christ says that one is to leave all for His sake, love God with the whole heart, and the like.
Therefore God has had to give another new law, one that is not so hard and that the world can keep, and this law is the Koran. But if anyone asks why he does no miracles to confirm this new law, he says that that is unnecessary and of no use, for people had many miracles before, when Moses’ law and the Gospel arose, and did not believe. Therefore his Koran did not need to be confirmed by wasted miracles, but by the sword, which is more effective than miracles. Thus it has been, and still is the case among the Turks, that everything is done with the sword, instead of with miracles.
On the other hand, the pope is not much more godly than Mohammed and resembles him extraordinarily; for he, too, praises the Gospel with his lips, but holds that many things in it are too hard, and these things are the very ones that Mohammed and the Turks also consider too hard, such as those contained in Matthew 5:20. Therefore he interprets them, and makes of them consilia, i.e., “counsels,” which no one is bound to keep unless he desires to do so, as has been shamelessly taught at Paris, and in other universities, foundations, and monasteries. Therefore, too, he does not rule with the Gospel, or Word of God, but has made a new law and a Koran, viz., his decretals, and enforces them with the ban, as the Turk enforces his Koran with the sword; he even calls the ban his spiritual sword, though only the Word of God is that and should be called that ( Ephesians 6:17). Nevertheless, he uses the temporal sword also, when he can, or, at least, calls upon it, and urges and stirs up others to use it. And I am confident that if the pope could use the temporal sword as mightily as the Turk, he would perhaps lack the will to do so even less than the Turk and, indeed, they have often tried it.
ITALIAN WEDDINGS – HOMOSEXUAL RELATIONSHIPS
GOD VISITS THEM with the same plague, too, and smites them with blindness, so that it happens to them as St. Paul says, in Romans 1:28, about the shameful vice of the dumb sins, that God gives them up to a perverse mind because they pervert the Word of God. So blind and senseless are both pope and Turk that both of them commit the dumb sins shamelessly, as an honorable and praiseworthy thing. Since they think lightly of marriage, it serves them right that there are dog-marriages (and would to God they were dog-marriages), nay, “Italian marriages” and “Florentine brides” f131 among them; and they think these things good;
For I hear one horrible thing after another about what an open and glorious Sodom Turkey is, and everybody who has looked around a little in Rome and Italy knows very well how God there revenges and punishes the prohibition of marriage, so that Sodom and Gomorrah, which God overwhelmed in days of old with fire and brimstone, must seem a mere jest compared with these abominations. On this one account, therefore, I would regret the rule of the Turk; nay, it would be intolerable in Germany.
NOT CRUSADE, BUT ARMED DEFENCE
“WHAT ARE WE to do, then? Are we to fight against the pope, as well as the Turk, since the one is as godly as the other?” Answer: Treat the one like the other and no one is wronged; like sin should receive like punishment. I mean that this way. If the pope and his followers were to attack the empire with the sword, as the Turk does, he should receive the same treatment as the Turk; and this is what was done to him by the army of Emperor Charles before Pavia. For there stands God’s verdict, “He that takes the sword shall perish by the sword.” I do not advise that men go to war with the Turk or the pope because of his false belief or evil life, but because of the murder and destruction which he does. But the best thing about the papacy is that it has not yet the sword, as the Turk has; otherwise it would surely undertake to bring the whole world into subjection, though it would accomplish no more than to bring it to faith in the pope’s Koran, the decretals. For he pays as little heed as the Turk to the Gospel, or Christian faith, and knows it as little, though with fasts, which he himself does not keep, he makes a great pretense of Turkish sanctity; thus they deserve the reputation of being like the Turk, though they are against Christ.
Against the papacy, however, because of its errors and wicked ways, the first man, Sir Christian, has been aroused, and he attacks it boldly with prayer and the Word of God; and he has wounded it, too, so that they feel it and rage. But no raging helps; the axe is laid to the tree and the tree must be uprooted, unless it bears different fruit. I see clearly that they have no notion of reforming, but the farther things go, the more stubborn they become and want to butt their way through, and boast, “All or nothing, bishop or drudge!” I consider them so godly that, unless they reform or turn from their shameful ways, both they themselves and the whole world admit that it is not to be endured, and that they should betake themselves to their comrade and brother, the holy Turk. Ah well! May our heavenly Father quickly hear their own prayer and grant that, as they say, they may be “all or nothing, bishop or drudge.” Amen! They will have it so. Amen! So let it be, let it come true, as God pleases!
But you say further: “How can the Emperor Charles fight against the Turk in these days, when he has against him such hindrances and such treachery from kings, princes, the Venetians, indeed from almost everybody?” Answer: What a man cannot lift, he must let lie. If we can do no more, we must let our Lord Jesus Christ counsel and aid us, by His coming, which cannot be far off. For the world has come to its end; the Roman Empire is almost gone and torn to bits; it stands as the kingdom of the Jews stood when Christ’s birth was near; the Jews had scarcely anything of their kingdom, Herod was the token of farewell. And so, I think, now that the Roman Empire is almost gone, Christ’s coming is at the door, and the Turk is the Empire’s token of farewell, a parting gift to the Roman Empire; and just as Herod and the Jews hated each other, though both made common cause against Christ, so Turk and papacy hate each other, but make common cause against Christ and His kingdom.
Nevertheless, what the emperor can do for his subjects against the Turk, that he should do, so that even though he cannot entirely prevent the abomination, he may yet try to protect and rescue his subjects by checking the Turk and holding him off. To this protection the emperor should be moved not only by his bounden duty, his office, and the command of God, nor only by the unchristian and vile government that the Turk brings in, as has been said above, but also by the misery and wretchedness that comes to his subjects. They know better than I, beyond all doubt, how cruelly the Turk treats those whom he carries away captive. He treats them like cattle, dragging, towing, driving those that can go along, and killing out of hand those that cannot go, whether they are young or old.
All this and the like more ought to move all the princes, and the whole empire, to forget their own cases and contentions, or let them rest for awhile, and unite, in all earnest, to help the wretched; so that things may not go as they went with Constantinople and Greece. They quarreled with one another and looked after their own affairs, until the Turk overwhelmed both of them together, as he has already come very near doing to us in a similar case. But if this is not to be, and our unrepentant life makes us unworthy of any grace or counsel or support, we must put up with it and suffer under the devil; but that does not excuse those who could help and do not.
I wish it to be clearly understood, however, by what I have said, that it was not for nothing that I called Emperor Charles the man who ought to go to war against the Turk. As for other kings, princes, and rulers who despise Emperor Charles, or are not his subjects, or are not obedient, I leave them to take their own chances. They shall do nothing by my advice or admonition; what I have written here has been for Emperor Charles and his subjects; the others do not concern me. For I well know the pride of some kings and princes who would be gl
ad if not Emperor Charles, but they, were to be the heroes and masters to win honor against the Turk. I grant them the honor, but if they are beaten in trying to get it, it will be their own fault. Why do they not conduct themselves humbly toward the true head and the regularly appointed ruler. The rebellion among the peasants has been punished, but if the rebellion among the princes and lords were also to be punished, I believe that there would be very few princes and lords left. God grant that it may not be the Turk who inflicts the punishment! Amen.
EFFICIENT ATTACK AS PREVENTION
FINALLY, I WOULD have it understood as my kind and faithful advice that, if it comes to the point of war against the Turk, we shall arm and prepare, and not hold the Turk too cheap, acting as we Germans usually do, and coming on the field with twenty or thirty thousand men. And even though a success is granted us and we win a victory, we have no staying-power, but sit down again and carouse until another necessity arises. To be sure, I am not qualified to give instruction on this point, and they themselves know, or ought to know, more about it than I, nevertheless, when I see people acting so childishly, I must think either that the princes and our Germans do not know or believe the strength and power of the Turk, or have no serious purpose to fight against the Turk, but just as the pope has robbed Germany of money under the pretense of the Turkish war and by indulgences, so they, too, following the pope’s example, would swindle us out of money.
My advice, therefore, is not to set the armed preparation so low and not to offer our poor Germans to slaughter. If we are not going to make an adequate, honest resistance that will have some staying-power, it were far better not to begin a war, but to give up lands and people to the Turk in time, without useless bloodshed, rather than have him win anyhow in an easy battle and with shameful bloodshed, as happened in Hungary with King Lewis. Fighting against the Turk is not like fighting against the King of France, or the Venetians, or the pope; he is a different kind of warrior; he has people and money in abundance; he beat the Sultan twice in succession, and that took people. Why, dear sir, his people are under arms all the time, so that he can quickly bring together three or four hundred thousand men; if we were to cut off a hundred thousand, he would soon be back again with as many men as before. He has staying-power.
Collected Works of Martin Luther Page 449