Collected Works of Martin Luther

by Martin Luther

  Such kindlier expressions did not, however, do full justice to the veneration of images as practised throughout the olden Church, nor did they counteract what he had said of the idols of silver and gold, of the uselessness and harmfulness of bestowing money on sacred pictures and religious works of art to be exposed for the devotion of the people. All was drowned in his incitement to “destroy,” “break in pieces,” “pull down” and “fall upon” the images, first by means of the Evangel, and, then through the action of the authorities. It is plain what fate was in store particularly for those religious works of art which served as symbols of, or to extol, those dogmas and institutions peculiarly odious to him, for instance, the sacrifice of the Mass, around which centred the ornaments of the altar, the fittings of the choir, and, more or less, all the decorations of the church. As for the sacred vessels, often of the most costly character, and all else that pertained to the dispensing of the sacraments, their destruction had already been decreed.

  Further details regarding the Fate of the Works of Art and of Art itself

  The account already given above of the squandering and destruction of ecclesiastical works of art, in particular of the valuable images of the Saints in the towns of Meissen and Wurzen, may be supplemented by the reports from Erfurt of the damage done there at the coming of the religious innovations; we must also bear in mind, that the suppression of Catholic worship in this town which looms so large in Luther’s life, took place under his particular influence and with the co-operation of preachers receiving their instructions from Wittenberg.

  Before the lawless peasants entered the town on April 28, 1525, the Council had already “taken into safe custody” the treasures of the churches and monasteries; chalices and other vessels of precious metal were on this occasion carried away in “tubs and trogs,” and eventually the public funds were enriched with the profit derived from their sale.

  Amongst the objects taken, were: a silver censer in the shape of a small boat, the silver caskets containing the heads of Saints Severus, Vincentia and Innocentia, the silver reliquary with the bones of SS. Eobanus and Adolarius in which they were carried in solemn procession every seven years. This art-treasure which belonged to St. Mary’s, was, not long after, melted down by the town-council when pressed for money, “and cast into bars which were taken to the mint at Weimar.” The silver pennies minted from them were later on called coffin pennies. Other valuables which the Council had taken in charge were put up for auction secretly, without their owners learning anything of the matter. “The prebendaries were well-justified in urging,” writes the Protestant historian who has collected these data, “as against these high-handed proceedings that the Council should first have laid hands on the valuables belonging to the burghers, or at the very least have summoned the rightful owners to be present at the sale of their property, in order that they might make a note of the prices obtained and thus be able to claim compensation later. The Council suffered a moral set-back, while at the same time reaping no appreciable material advantage.”

  Not only the Council but the peasants too, led by the Lutheran preachers, were greatly to blame for the destruction of art treasures wrought at Erfurt in that same year. When, in order to put an end to the rule over the town of the Elector, Albert of Brandenburg, they stormed the so-called Mainzer Hof at Erfurt, “all the jewels, gold, silver and valuable household stuff were carried off.” Shortly after “the peasants, thanks to their sharpness, managed to unearth a pastoral staff in silver, worth 300 florins [in the then currency], which had been concealed in the privy attached to the room of the master cook to save it from the greed of the robbers.” At the Mainzer Hof they removed all monumental tablets, pictures and statues as well as the elaborate coats of arms bearing witness to the Archbishop’s sovereignty. A stone effigy of St. Martin which stood in front of the Rathaus and the ancient symbols of the sovereignty of Mayence were pulled down and smashed to bits. In place of these they scrawled on the new stone edifice which had been erected there another coat of arms in chalk and charcoal, having a plough, coulter and hoe in the shield and in the field a horse-shoe. “During all this Adolarius Huttner [with Eberlin of Günzburg, the apostate Franciscan] and other Lutheran preachers were going to and fro amongst them.” The whole row of priests’ houses standing alongside the torrent was searched and the valuables plundered.

  “The people of Erfurt did almost as much damage as the peasants.”

  As a matter of fact the citizens frequently outdid the agricultural population in this work of destruction. The chronicles of the times relate, that they broke down the walls of the vaults of the two collegiate churches in hopes of finding hidden treasure behind them, and, then, in their disappointment, sacrilegiously tore open the tabernacles, threw the holy oils to the dogs and treated the things in the churches in such a manner as is “heartrending beyond description.” The mob destroyed not merely the books and parchments in which their obligations were recorded, but a number of others of importance for literature and learning were also wantonly spoiled.

  From another contemporary source we have the following on the destruction of the old writings: “And besides all this on St. Walpurgis Day in the Lauwengasse the peasants and those who were with them tore up more than two waggonloads of books, and threw them out of the houses into the street. These the burgher folk carried home in large baskets. While gathering up the torn books as best they could, putting them into baskets and binding them with ropes as one does straw, a whirlwind sprang up and lifted the torn books, letters and papers high into the air and over all the houses, so that many of them were afterwards found sticking to the poles in the vineyards.”

  In very many instances, particularly during the Peasant War, the destruction and scattering of ecclesiastical works of art went much beyond Luther’s injunctions. We shall hear him protest, that many were good Evangelicals only so long as there were still chalices, monstrances and monkish vessels to be had. It was naturally a very difficult task to check the greed of gain and wanton love of destruction once this had broken loose, particularly after the civil authorities had tasted the sweets to be derived from the change of religion, and after the peasants in the intoxication of their newly found freedom of the Gospel, and in their lust for plunder, had begun to lay violent hands on property.

  It was in accordance with Luther’s express injunctions that the “proper authorities” proceeded to destroy such images as were not a record of history. They went further, however, nor was the zeal confined solely to the authorities.

  In Prussia, the land of the Teutonic Order, the crosses and the images of the Saints had been doomed to destruction by the revolution of 1525; the silver treasures of art in the churches were hammered into plate for use at the new Lutheran Duke’s dining-table. The Estates of his country, when he had asked them to vote supplies, retorted that he might as well help himself to the treasures of the churches. The result was, so the chronicler of that day relates, “that all the chalices and other ornaments” were removed from the houses of God, barely one chalice being left in each church; some of the country churches were even driven to use pewter chalices. “When they had taken all the silver they fell upon the bells”; they left but one in each village, the rest being carried off to Königsberg and sold to the smelters. At Marienwerder only did the prebendaries, appealing to the King of Poland, make a stand for the retention of their church plate and other property, until they themselves were sent in chains to Preuschmark.

  In 1524, during the fair, the images were dragged out of the churches at Riesenburg in Pomerania, shamelessly dishonoured and finally burnt. The bishop-elect, a dignitary whom the Pope had refused to confirm and who was notoriously a “zealous instrument of the Evangel,” excused the proceeding. In other towns similar outrages were perpetrated by the iconoclasts.

  On the introduction of Lutheranism at Stralsund almost all the churches and monasteries were stormed, the crucifixes and images being broken up in the presence of members of the town-
council (1525).

  In 1525 the Lutherans at Dantzig took possession of the wealthy church of St. Mary’s, which was renowned for the number of its foundations and had 128 clergy attached to it. A list of the articles confiscated or plundered comprises: ten chalices of gold with precious stones of great value, and as many bejewelled gold patens and ampullae; a ciborium of gold with corals and gems, two gold crosses with gems, an image of the Virgin Mary with four angels in gold, a silver statue of the same, silver statues of the Apostles, four and twenty silver ciboriums, six and forty silver chalices, two dozen of them of silver-gilt, twelve silver and silver-gilt ampullae, eleven ungilt silver ampullae, twenty-three silver vessels, twelve of them being gilt, twelve silver-gilt chalices with lids, twelve silver-gilt crosses with corals and precious stones, two dozen small silver crosses, eight large and ten small silver censers, etc., twelve chasubles in cloth of gold with pearls and gems, twelve of red silk with a gold fringe, besides this eighty-two silk chasubles, twelve cloth-of-gold antependiums with pearls and gems, six costly copes, twelve other silk copes, six and forty albs of gold and silver embroidered flower-pattern, sixty-five other fine albs, eighty-eight costly altar covers, forty-nine gold-embroidered altar cloths, ninety-nine less elaborate altar cloths.

  When Bugenhagen had secured the triumph of Lutheranism in the town of Brunswick the altars were thrown down, the pictures and statues removed, the chalices and other church vessels melted down and the costly mass vestments sold to the highest bidder at the Rathaus (1528). Bugenhagen, Luther’s closest spiritual colleague, laboured zealously to sweep the churches clean of “every vestige of Popish superstition and idolatry.” Only the collegiate churches of St. Blasius and St. Cyriacus, and the monastery of St. Egidius, of which Duke Henry of Brunswick was patron, remained intact.

  The wildest outbreak of iconoclasm took place in 1542 in the Duchy of Brunswick, when the Elector Johann Frederick of Saxony and Landgrave Philip of Hesse occupied the country and proceeded to extirpate the Catholic worship still prevalent there. Within a short while over four hundred churches had been plundered, altars, tabernacles, pictures and sculptures being destroyed in countless numbers.

  During this so-called “Evangelical War” five thousand burghers and mercenaries of the town of Brunswick, shouting their war-cry: “The Word of God remaineth for ever,” set out, on July 21, 1542, against the monastery of Riddaghausen; there they broke down the altars, images and organs, carried off the monstrances, mass vestments and other treasures of the church, plundering generally and perpetrating the worst abominations. The mob also broke in pieces the images and pictures in the monastery of Steterburg and then demolished the building. Nor did the abbey of Gandersheim fare much better. The prebendaries there complained to the Emperor, that all the crucifixes and images of the Saints had been destroyed together with other objects set up for the adornment of the church and churchyard outside.

  The Lutheran preacher, K. Reinholdt, looking back two decades later on the devastation wrought in Germany, reminded his hearers that Luther himself had repeatedly preached that, “it would be better that all churches and abbeys in the world were torn down and burnt to ashes, that it would be less sinful, even if done from criminal motives, than that a single soul should be led astray into Popish error and be ruined”; “if they would not accept his teaching, then, so Luther the man of God had exclaimed, he would wish not merely that his doctrine might be the cause of the destruction of Popish churches and convents, but that they were already lying in a heap of ashes.”

  At Hamburg iconoclastic disturbances began in Dec., 1528. The Cistercian convent, Harvestehude, where the clergy still dare to say Mass, was rased to the ground.

  At Zerbst, in 1524, images and church fittings were destroyed, part of these being used to “keep up the fire for the brewing of the beer”; stone sculptures were mutilated and then used in the construction of the Zerbst Town-Hall, whence they were brought to light at a much later date, when a portion of the building was demolished. The statues, headless, indeed, but still gleaming with gold and colours, gave, as a narrator of the find said, “an insight into the horrors of the iconoclasm which had run riot in the neighbouring churches.”

  The chronicler Oldecop describes how, at Hildesheim in 1548, the heads of the stone statues of St. Peter and St. Paul which stood at the door of the church of the Holy Rood were hewn off and replaced by the heads of two corpses from the mortuary; they were then stoned by the boys. The magistrates, indeed, fined the chief offender, but only because forced to do so. Hildesheim had been protestantised in great part as early as 1524. At that time the mob plundered the churches and monasteries, rifled the coffins of the dead in search of treasure, destroyed the crucifixes and the images of the Saints, tore down the side altars in most of the churches and carried off chalices, monstrances and ornaments, and even the silver casket containing the bones of St. Bernward. From St. Martin’s, a church belonging to the Franciscans, the magistrates, according to the inventory, removed the following: sixteen gilt chalices and patens, eleven silver chalices, one large monstrance with bells, one large gilt cross, three silver crosses with stands, a silver statue of Our Lady four feet in height, a silver censer, two silver ampullae, a silver-gilt St. Lawrence gridiron, a big Pacifical from the best cope, all the bangles from the chasubles, seventeen silver clasps from the copes, “the jewellery belonging to our dear ladies the Virgin Catherine and Mother Anne,” and, besides, ten altars and also a monument erected to Brother Conrad, who was revered as a Saint, were destroyed; the copper and lead from the tower was carried off together with a small bell.

  When the Schmalkalden Leaguers began to take up arms for the Evangel the Evangelical captain Schärtlin von Burtenbach, commander-in-chief of the South-German towns, suddenly fell upon the town of Füssen on July 9, 1546, abolished the Catholic worship and threw the “idols” out of the churches. Before his departure he plundered all the churches and clergy, and “set the peasants on to massacre the idols in their churches”; the proceeds “from the chalices and silver plate he devoted to the common expenses of the Estates.”

  This was only the beginning of Schärtlin’s plundering. After joining hands with the Würtemberg troops his raiding expeditions were carried on on a still larger scale.

  During the Schmalkalden campaign the soldiers of Saxony and Hesse on their retreat from the Oberland, acting at the behest of the Elector of Saxony and the Landgrave of Hesse, carried off as booty all the valuable plate belonging to the churches and monasteries. Chalices, monstrances, Mass vestments and costly images, none of them were spared. In Saxony similar outrages were perpetrated.

  In Jan., 1547, the Elector caused all the chalices, monstrances, episcopal crosses and other valuables that still remained at Halle and either were the property of the Archbishop of Magdeburg, Johann Albert, or had been presented to the place by him, to be brought to Eisleben and either sold or coined. The Elector’s men-at-arms and the mob destroyed the pictures and statues in the Dominican and Franciscan friaries. When, shortly after this, Merseburg, as well as Magdeburg and Halberstadt, was occupied by the Saxon troops, the leaders robbed the Cathedral church (of Merseburg) of its oldest and most valuable art treasures, amongst which was the golden table which the Emperor Henry II had presented to it.

  Magdeburg was the rallying-place of Lutheran zealots, such as Flacius Illyricus, and was even called the “chancery of God and His Christ,” by Aquila in a letter to Duke Albert of Prussia; before it was besieged in the Emperor’s name by Maurice of Saxony and was yet under the rule of a Council banned by the Empire, it passed through a period of wild outrage directed against the Catholic churches and convents, both within and outside the walls. The appeal addressed by the cathedral Chapter on Aug. 15, 1550, to the Estates of the Empire assembled at Augsburg gives the details. The town, “for the protection of the true Christian religion and holy Evangel,” laid violent hands on the rich property of the churches and cloisters, and committed execrable atrocities against de
fenceless clerics. Bodies were exhumed in the churches and cemeteries. Never, so the account declares, would the Turks have acted with such barbarity. Even the tomb of the Emperor Otto, the founder of the archdiocese, was, so the Canons relate, “inhumanly and wantonly broken open and desecrated with great uproar.”

  Several thousand men set out from the town for the monastery of Hamersleben, situated in the diocese of Halberstadt. They forced their way into the church one Sunday during Divine service, wounded or slaughtered the officiating priests, trampled under foot the Sacred Host and ransacked church and monastery. Among the images and works of art destroyed was some magnificent stained glass depicting the Way of the Cross. No less than 150 waggons bore away the plunder to Magdeburg, accompanied by the mob, who in mockery had decked themselves out in the Mass vestments and habits of the monks.

  Hans, Margrave of Brandenburg-Küstrin, was one who had war against the Catholic clergy much at heart. In a letter to the Elector Maurice he spoke of the clergy as “priests of Baal and children of the devil.” It was a proof of his Evangelical zeal, that, on July 15, 1551, he ordered the church of St. Mary at Görlitz to be pillaged and destroyed by Johann von Minckwitz. All the altars, images and carvings were hacked to pieces, all the costly treasures stolen. Minckwitz had great difficulty in rescuing the treasures from the hands of a drunken mob of peasants who were helping in the work, and conveying them safely to the Margrave at Küstrin.

  In the spring of 1552, when Maurice of Saxony levied a heavy fine on the town of Nuremberg for having revolted against the Emperor, the magistrates sought to indemnify themselves by taking nearly 900 lbs. weight of gold and silver treasures out of the churches of Our Lady, St. Lawrence and St. Sebaldus and ordering them to be melted down or sold.