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Martin Luther (1483–1546).  Address to the Christian Nobility of the German Nation Respecting the Reformation of the Christian Estate.
The Harvard Classics.  1909–14.
 
Twenty-Seven Articles Respecting the Reformation of the Christian Estate
 
Articles 1–9
 
 
NOW THOUGH I am too lowly to submit articles that could serve for the reformation of these fearful evils, I will yet sing out my fool’s song, and will show, as well as my wit will allow, what might and should be done by the temporal authorities or by a general council.  1
  1. Princes, nobles, and cities should promptly forbid their subjects to pay the annates to Rome and should even abolish them altogether. For the Pope has broken the compact, and turned the annates into robbery for the harm and shame of the German nation; he gives them to his friends; he sells them for large sums of money and founds benefices on them. Therefore he has forfeited his right to them, and deserves punishment. In this way the temporal power should protect the innocent and prevent wrong-doing, as we are taught by St. Paul (Rom. xiii.) and by St. Peter (1 Peter ii.) and even by the canon law (16. q. 7. de Filiis). That is why we say to the Pope and his followers, Tu ora! “Thou shalt pray”; to the Emperor and his followers, Tu Protege! “Thou shalt protect”; to the commons, Tu labora! “Thou shalt work.” Not that each man should not pray, protect, and work; for if a man fulfils his duty, that is prayer, protection, and work; but every man must have his proper task.  2
  2. Since by means of those Romish tricks, commendams, coadjutors, reservations, expectations, pope’s months, incorporations, unions, Palls, rules of chancellery, and other such knaveries, the Pope takes unlawful possession of all German foundations, to give and sell them to strangers at Rome, that profit Germany in no way, so that the incumbents are robbed of their rights, and the bishops are made mere ciphers and anointed idols; and thus, besides natural justice and reason, the Pope’s own canon law is violated; and things have come to such a pass that prebends and benefices are sold at Rome to vulgar, ignorant asses and knaves, out of sheer greed, while pious learned men have no profit by their merit and skill, whereby the unfortunate German people must needs lack good, learned prelates and suffer ruin—on account of these evils the Christian nobility should rise up against the Pope as a common enemy and destroyer of Christianity, for the sake of the salvation of the poor souls that such tyranny must ruin. They should ordain, order, and decree that henceforth no benefice shall be drawn away to Rome, and that no benefice shall be claimed there in any fashion whatsoever; and after having once got these benefices out of the hands of Romish tyranny, they must be kept from them, and their lawful incumbents must be reinstated in them to administer them as best they may within the German nation. And if a courtling came from Rome, he should receive the strict command to withdraw, or to leap into the Rhine, or whatever river be nearest, and to administer a cold bath to the Interdict, seal and letters and all. Thus those at Rome would learn that we Germans are not to remain drunken fools forever, but that we, too, are become Christians, and that as such we will no longer suffer this shameful mockery of Christ’s holy name, that serves as a cloak for such knavery and destruction of souls, and that we shall respect God and the glory of God more than the power of men.  3
  3. It should be decreed by an imperial law that no episcopal cloak and no confirmation of any appointment shall for the future be obtained from Rome. The order of the most holy and renowned Nicene Council must again be restored, namely that a bishop must be confirmed by the two nearest bilhops or by the archbishop. If the Pope cancels the decrees of these and all other councils, what is the good of councils at all? Who has given him the right thus to despise councils and to cancel them? If this is allowed, we had better abolish all bishops, archbishops and primates, and make simple rectors of all of them, so that they would have the Pope alone over them as is indeed the case now; he deprives bishops, archbishops, and primates of all the authority of their office, taking everything to himself, and leaving them only the name and the empty title; more than this, by his exemption he has withdrawn convents, abbots, and prelates from the ordinary authority of the bishops, so that there remains no order in Christendom. The necessary result of this must be, and has been, laxity in punishing and such a liberty to do evil in all the world that I very much fear one might call the Pope “the man of sin” (2 Thess. ii. 3). Who but the Pope is to blame for this absence of all order, of all punishment, of all government, of all discipline, in Christendom? By his own arbitrary power he ties the hands of all his prelates, and takes from them their rods, while all their subjects have their hands unloosed, and obtain licence by gift or purchase.  4
  But, that he have no cause for complaint, as being deprived of his authority, it should be decreed that in cases where the primates and archbishops are unable to settle the matter, or where there is a dispute among them, the matters shall then be submitted to the Pope, but not every little matter, as was done formerly, and was ordered by the most renowned Nicene Council. His Holiness must not be troubled with small matters, that can be settled without his help; so that he may have leisure to devote himself to his prayers and study and to his care of all Christendom, as he professes to do, as indeed the Apostles did, saying, “It is not reason that we should leave the word of God, and serve tables…. But we will give ourselves continually to prayer, and to the ministry of the word” (Acts vi. 2, 4). But now we see at Rome nothing but contempt of the Gospel and of prayer, and the service of tables, that is the service of the goods of this world; and the government of the Pope agrees with the government of the Apostles as well as Lucifer with Christ, hell with heaven, night with day; and yet he calls himself Christ’s vicar and the successor of the Apostles.  5
  4. Let it be decreed that no temporal matter shall be submitted to Rome, but all shall be left to the jurisdiction of the temporal authorities. This is part of their own canon law, though they do not obey it. For this should be the Pope’s office: that he, the most learned in the Scriptures and the most holy, not in name only, but in fact, should rule in matters concerning the faith and the holy life of Christians; he should make primates and bishops attend to this, and should work and take thought with them to this end, as St. Paul teaches (1 Cor. vi.), severely upbraiding those that occupy themselves with the things of this world. For all countries suffer unbearable damage by this practice of settling such matters at Rome, since it involves great expense; and besides this, the judges at Rome, not knowing the manners, laws, and customs of other countries, frequently pervert the matter according to their own laws and their own opinions, thus causing injustice to all parties. Besides this, we should prohibit in all foundations the grievous extortion of the ecclesiastical judges; they should only be allowed to consider matters concerning faith and good morals; but matters concerning money, property, life, and honour should be left to temporal judges. Therefore, the temporal authorities should not permit excommunication or expulsion except in matters of faith and righteous living. It is only reasonable that spiritual authorities should have power in spiritual matters; spiritual matters, however, are not money or matters relating to the body, but faith and good works.  6
  Still we might allow matters respecting benefices or prebends to be treated before bishops, archbishops, and primates. Therefore when it is necessary to decide quarrels and strifes let the Primate of Germany hold a general consistory, with assessors and chancellors, who would have the control over the signaturas gratiæ and justitiæ 1 and to whom matters arising in Germany might be submitted by appeal. The officers of such court should be paid out of the annates, or in some other way, and should not have to draw their salaries, as at Rome, from chance presents and offerings, whereby they grow accustomed to sell justice and injustice, as they must needs do at Rome, where the Pope gives them no salary, but allows them to fatten themselves on presents; for at Rome no one heeds what is right or what is wrong, but only what is money and what is not money. They might be paid out of the annates, or by some other means devised by men of higher understanding and of more experience in these things than I have. I am content with making these suggestions and giving some materials for consideration to those who may be able and willing to help the German nation to become a free people of Christians, after this wretched, heathen, unchristian misrule of the Pope.  7
  5. Henceforth no reservations shall be valid, and no benefices shall be appropriated by Rome, whether the incumbent die there, or there be a dispute, or the incumbent be a servant of the Pope or of a cardinal; and all courtiers shall be strictly prohibited and prevented from causing a dispute about any benefice, so as to cite the pious priests, to trouble them, and to drive them to pay compensation. And if in consequence of this there comes an interdict from Rome, let it be despised, just as if a thief were to excommunicate any man because he would not allow him to steal in peace. Nay, they should be punished most severely for making such a blasphemous use of excommunication and of the name of God, to support their robberies, and for wishing by their false threats to drive us to suffer and approve this blasphemy of God’s name and this abuse of Christian authority, and thus to become sharers before God in their wrong-doing, whereas it is our duty before God to punish it, as St. Paul (Rom. i.) upbraids the Romans for not only doing wrong, but allowing wrong to be done. But above all that lying mental reservation (pectoralis reservatio) is unbearable, by which Christendom is so openly mocked and insulted, in that its head notoriously deals with lies, and impudently cheats and fools every man for the sake of accursed wealth.  8
  6. The cases reserved 2 (casus reservati) should be abolished, by which not only are the people cheated out of much money, but besides many poor consciences are confused and led into error by the ruthless tyrants, to the intolerable harm of their faith in God, especially those foolish and childish cases that are made important by the bull In Cœna Domini, 3 and which do not deserve the name of daily sins, not to mention those great cases for which the Pope gives no absolution, such as preventing a pilgrim from going to Rome, furnishing the Turks with arms, or forging the Pope’s letters. They only fool us with these gross, mad, and clumsy matters: Sodom and Gomorrah, and all sins that are committed and that can be committed against God’s commandments, are not reserved cases; but what God never commanded and they themselves have invented—these must be made reserved cases, solely in order that none may be prevented from bringing money to Rome, that they may live in their lust without fear of the Turk, and may keep the world in their bondage by their wicked useless bulls and briefs.  9
  Now all priests ought to know, or rather it should be a public ordinance, that no secret sin constitutes a reserved case, if there be no public accusation; and that every priest has power to absolve from all sin, whatever its name, if it be secret, and that no abbot, bishop, or pope has power to reserve any such case; and, lastly, that if they do this, it is null and void, and they should, moreover, be punished as interfering without authority in God’s judgment and confusing and troubling without cause our poor witless consciences. But in respect to any great open sin, directly contrary to God’s commandments, there is some reason for a “reserved case”; but there should not be too many, nor should they be reserved arbitrarily without due cause. For God has not ordained tyrants, but shepherds, in His Church, as St. Peter says (1 Peter v. 2).  10
  7. The Roman See must abolish the papal offices, and diminish that crowd of crawling vermin at Rome, so that the Pope’s servants may be supported out of the Pope’s own pocket, and that his court may cease to surpass all royal courts in its pomp and extravagance; seeing that all this pomp has not only been of no service to the Christian faith, but has also kept them from study and prayer, so that they themselves know hardly anything concerning matters of faith, as they proved clumsily enough at the last Roman Council, 4 where, among many childishly trifling matters, they decided “that the soul is immortal,” and that a priest is bound to pray once every month on pain of losing his benefice. 5 How are men to rule Christendom and to decide matters of faith who, callous and blinded by their greed, wealth, and worldly pomp, have only just decided that the soul is immortal? It is no slight shame to all Christendom that they should deal thus scandalously with the faith at Rome. If they had less wealth and lived in less pomp, they might be better able to study and pray that they might become able and worthy to treat matters of belief, as they were once, when they were content to be bishops, and not kings of kings.  11
  8. The terrible oaths must be abolished which bishops are forced, without any right, to swear to the Pope, by which they are bound like servants, and which are arbitrarily and foolishly decreed in the absurd and shallow chapter Significasti. 6 Is it not enough that they oppress us in goods, body, and soul by all their mad laws, by which they have weakened faith and destroyed Christianity; but must they now take possession of the very persons of bishops, with their offices and functions, and also claim the investiture 7 which used formerly to be the right of the German emperors, and is still the right of the King in France and other kingdoms? This matter caused many wars and disputes with the emperors until the popes impudently took the power by force, since which time they have retained it, just as if it were only right for the Germans, above all Christians on earth, to be the fools of the Pope and the Holy See, and to do and suffer what no one beside would suffer or do. Seeing then that this is mere arbitrary power, robbery, and a hindrance to the exercise of the bishop’s ordinary power, and to the injury of poor souls, therefore it is the duty of the Emperor and his nobles to prevent and punish this tyranny.  12
  9. The Pope should have no power over the Emperor, except to anoint and crown him at the altar, as a bishop crowns a king; nor should that devilish pomp be allowed that the Emperor should kiss the Pope’s feet or sit at his feet, or, as it is said, hold his stirrup or the reins of his mule, when he mounts to ride; much less should he pay homage to the Pope, or swear allegiance, as is impudently demanded by the popes, as if they had a right to it. The chapter Solite, 8 in which the papal authority is exalted above the imperial, is not worth a farthing, and so of all those that depend on it or fear it; for it does nothing but pervert God’s holy words from their true meaning, according to their own imaginations, as I have proved in a Latin treatise.  13
  All these excessive, over-presumptuous, and most wicked claims of the Pope are the invention of the devil, with the object of bringing in antichrist in due course and of raising the Pope above God, as indeed many have done and are now doing. It is not meet that the Pope should exalt himself above temporal authority, except in spiritual matters, such as preaching and absolution; in other matters he should be subject to it, according to the teaching of St. Paul (Rom. xiii.) and St. Peter (I Peter iii.), as I have said above. He is not the vicar of Christ in heaven, but only of Christ upon earth. For Christ in heaven, in the form of a ruler, requires no vicar, but there sits, sees, does, knows, and commands all things. But He requires him “in the form of a servant” to represent Him as He walked upon earth, working, preaching, suffering, and dying. But they reverse this: they take from Christ His power as a heavenly Ruler, and give it to the Pope, and allow “the form of a servant” to be entirely forgotten (Phil. ii. 7). He should properly be called the counter-Christ, whom the Scriptures call antichrist; for his whole existence, work, and proceedings are directed against Christ, to ruin and destroy the existence and will of Christ.  14
  It is also absurd and puerile for the Pope to boast for such blind, foolish reasons, in his decretal Pastoralis, that he is the rightful heir to the empire, if the throne be vacant. Who gave it to him? Did Christ do so when He said, “The kings of the Gentiles exercise lordship over them, but ye shall not do so” (Luke xxii. 25, 26)? Did St. Peter bequeath it to him? It disgusts me that we have to read and teach such impudent, clumsy, foolish lies in the canon law, and, moreover, to take them for Christian doctrine, while in reality they are mere devilish lies. Of this kind also is the unheard-of lie touching the “donation of Constantine.” 9It must have been a plague sent by God that induced so many wise people to accept such lies, though they are so gross and clumsy that one would think a drunken boor could lie more skilfully. How could preaching, prayer, study, and the care of the poor consist with the government of the empire? These are the true offices of the Pope, which Christ imposed with such insistence that He forbade them to take either coat or scrip (Matt. x. 10), for he that has to govern a single house can hardly perform these duties. Yet the Pope wishes to rule an empire and to remain a pope. This is the invention of the knaves that would fain become lords of the world in the Pope’s name, and set up again the old Roman empire, as it was formerly, by means of the Pope and name of Christ, in its former condition.  15
 
Note 1. At the time when the above was written the function of the signatura gratiæ was to superintend the conferring of grants, concessions, favours, etc., whilst the signatura justitiæ embraced the general administration of ecclesiastical matters. [back]
Note 2. “Reserved cases” refer to those great sins for which the Pope or the bishops only could give absolution. [back]
Note 3. The celebrated papal bull known under the name of In Cœna Domini, containing anathemas and excommunications against all those who dissented in any way from the Roman Catholic creed, used until the year 1770 to be read publicly at Rome on Maundy Thursday. [back]
Note 4. The council alluded to above was held at Rome from 1512 to 1517. [back]
Note 5. Luther’s objection is not, of course, to the recognition of the immortality of the soul; what he objects to is (1) that it was thought necessary for a council to decree that the soul is immortal, and (2) that this question was put on a level with trivial matters of discipline. [back]
Note 6. The above is the title of a chapter in the Corpus Juris Canonici. [back]
Note 7. The right of investiture was the subject of the dispute between Gregory VII. and Henry IV., which led to the Emperor’s submission at Canossa. [back]
Note 8. The chapter Solite is also contained in the Corpus Juris Canonici. [back]
Note 9. In order to legalize the secular power of the Pope, the fiction was invented during the latter part of the eighth century, that Constantine the Great had made over to the popes the dominion over Rome and over the whole of Italy. [back]
 

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