Works of Martin Luther, with Introductions and Notes (Volume II). Martin Luther

the doctors in the universities, who draw their salaries or this purpose, should have done their duty and with common consent have written and cried out against these things; but they have done the very opposite189.

      [Sidenote: The Fuggers]

      There remains one last word, and I must say that too. Since boundless Avarice has not been satisfied with all these treasures, which three great kings might well think sufficient, he now begins to transfer this trade and sell it to Fugger of Augsburg190, so that the lending and trading and buying of bishoprics and benefices, and the driving of bargains in spiritual goods has now come to the right place, and spiritual and temporal goods have become one business. And now I would fain hear of a mind so lofty that it could imagine what this Roman Avarice might yet be able to do and has not already done; unless Fugger were to transfer or sell this combination of two lines of business to somebody else. I believe we have reached the limit.

      As for what they have stolen in all lands and still steal and extort, by means of indulgences, bulls, letters of confession191, "butter-letters"192 and other confessionalia193,—all this I consider mere patch-work, and like casting a single devil more into hell194. Not that they bring in little, for a mighty king could well support himself on their returns, but they are not to be compared with the streams of treasure above mentioned. I shall also say nothing at present of how this indulgence money has been applied. Another time I shall inquire about that, for Campoflore195 and Belvidere196 and certain other places probably know something about it.

      Since, then, such devilish rule is not only open robbery and deceit, and the tyranny of the gates of hell, but also ruins Christendom in body and soul, it is our duty to use all diligence in protecting Christendom against such misery and destruction. If we would fight the Turks, let us make a beginning here, where they are at their worst. If we justly hang thieves and behead robbers, why should we let Roman Avarice go free? For he is the greatest thief and robber that has come or can come into the world, and all in the holy Name of Christ and of St. Peter! Who can longer endure it or keep silence? Almost everything he owns has been gotten by theft and robbery; that is the truth, and all history shows it. The pope never got by purchase such great properties that from his officia197 alone he can raise about a million ducats, not to mention the mines of treasure named above and the income of his lands. Nor did it come to him by inheritance from Christ or from St. Peter; no one ever loaned it or gave it to him; it has not become his by virtue of immemorial use and enjoyment. Tell me, then, whence he can have it? Learn from this what they have in mind when they send out legates to collect money or use against the Turks.

III. PROPOSALS FOR REFORM

      Now, although I am too small a man to make propositions which might effect a reform in this dreadful state of things, nevertheless I may as well sing my fool's song to the end, and say, so far as I am able, what could and should be done by the temporal authorities or by a general council.

      [Sidenote: Abolition of Annates]

      1. Every prince, nobleman and city should boldly forbid their subjects to pay the annates to Rome and should abolish them entirely198; for the pope has broken the compact, and made the annates a robbery, to the injury and shame of the whole German nation. He gives them to his friends, sells them for large amounts of money, and uses them to endow offices. He has thus lost his right to them, and deserves punishment. It is therefore the duty of the temporal authorities to protect the innocent and prevent injustice, as Paul teaches in Romans xiii [Rom. 13:4], and St. Peter in I Peter ii [1 Pet. 2:14], Rom. and even the canon law in Case 16, Question 7, de filiis199. Thus it has come about that men are saying to the pope and his followers, Tu ora, "Thou shalt pray"; to the emperor and his followers, Tu protege, "Thou shalt guard"; to the common man, Tu labora, "Thou shalt work." Not, however, as though everyone were not to pray, guard and work; for the man who is diligent in his calling is praying, guarding and working in all that he does, but everyone should have his own especial task.

      [Sidenote: Prohibition of Roman Appointments]

      2. Since the pope with his Roman practices—his commends200, adjutories201, reservations202, gratiae expectativae203, papal months204, incorporations205, unions206, pallia207, rules in chancery208, and such like knavery—usurps all the German foundations without authority and right, and gives and sells them to foreigners at Rome, who do nothing in German lands to earn them; and since he thereby robs the ordinaries209 of their rights, makes the bishops mere ciphers and figure-heads, and acts against his own canon law, against nature and against reason, until it has finally gone so far that out of sheer avarice the livings and benefices are sold to gross, ignorant asses and knaves at Rome, while pious and learned folk have no profit of their wisdom and merit, so that the poor people of the German nation have to go without good and learned prelates and thus go to ruin:

      Therefore, the Christian nobility should set itself against the pope as against a common enemy and destroyer of Christendom, and should do this for the salvation of the poor souls who must go to ruin through his tyranny. They should ordain, order, and decree, that henceforth no benefice shall be drawn into the hands of Rome, and that hereafter no appointment shall be obtained there in any manner whatsoever, but that the benefices shall be brought out and kept out from under this tyrannical authority; and they should restore to the ordinaries the right and office of ordering these benefices in the German nation as best they may. And if a "courtesan" were to come from Rome, he should receive a strict command either to keep his distance, or else to jump into the Rhine or the nearest river, and take the Roman ban, with its seals and letters, to a cold bath. They would then take note at Rome that the Germans are not always mad and drunken, but that they have really become Christians, and intend to permit no longer the mockery and scorn of the holy name of Christ, under which all this knavery and destruction of souls goes on, but have more regard to God and His glory than to the authority of men.

      [Sidenote: Restoration of Local Church Rights]

      3. An imperial law should be issued, that no bishop's cloak210 and no confirmation of any dignity211 whatsoever shall henceforth be secured from Rome, but that the Church ordinance of the most holy and most famous Council of Nicaea212 shall be restored, in which it is decreed that a bishop shall be confirmed by the two nearest bishops or by the archbishop. If the pope will break the statutes of this and of all other councils, what is the use of holding councils; or who has given him the authority thus to despise and break the rules of councils?

      If he has this power then we should depose all bishops, archbishops and primates213 and make them mere parish-priests, so that the pope alone may be over them, as he now is. He leaves to bishops, archbishops and primates no regular authority or office, usurps everything for himself, and lets them keep only the name and empty title. It has gone so far that by his "exemptions"214 the monasteries, the abbots and the prelates are withdrawn from the regular authority of the bishops, so that there is no longer any order in Christendom. From this must follow what has followed—relaxation

189

Ja wend das blat umb szo indistu es—The translators have adopted the interpretation of O. Clemen, L's. Werke, I, 383.

190

The Fuggers of Augsburg were the greatest of the German capitalists in the XVI Century. They were international bankers, "the Rothschilds of the XVI Century." Their control of large capital enabled them to advance large sums of money to the territorial rulers, who were in a chronic state of need. In return for these favors they received monopolistic concessions by which their capital was further increased. The spiritual, as well as the temporal lords, availed themselves regularly of the services of this accommodating firm. They were the pope's financial representatives in Germany. On their connection with the indulgence against which Luther protested, see Vol. I, p. 21; on their relations with the papacy, see Schulte, Die Fugger in Rom, 2 Vols., Leipzig, 1904.

191

Certificates entitling the holder to choose his own confessor and authorizing the confessor to absolve him from certain classes of "reserved" sins; referred to in the XCV Theses as confessionalia. Cf. Vol. I, p. 22.

192

Certificates granting their possessor permission to eat milk, eggs, butter and cheese on fast days.

193

The word is used here in the broad sense, and means dispensations of all sorts, including those just mentioned, relating to penance.

194

Equivalent to "carrying coals to Newcastle."

195

The Campo di Fiore, a Roman market-place, restored and adorned at great expense by Eugenius IV (1431-1447), and his successors.

196

A part of the Vatican palace notorious as the banqueting-hall of Alexander VI (1402-1503), turned by Julius II (1503-1513) into a museum for the housing of his wonderful and expensive collection of ancient works of art. Luther is hinting that the indulgence money has been spent on these objects rather than on the maintenance of the Church. Cf. Clemen, I, 384, note 15.

197

i. e., The offices and positions in Rome which were for sale. See Benrath, p. 88, note 18; p. 95, note 36.

198

See above, p. 84, note 1.

199

The passage is chapter 31, Filiis vel nepotibus. It provides that in case the income of endowments bequeathed to the Church is misused, and appeals to the bishop and archbishop fail to correct the misuse, the heirs of the testator may appeal to the royal courts. Luther wishes this principle applied to the annates.

200

See above, pp. 91 f.

201

See above, p. 91.

202

See above, p. 94.

203

i. e.. Promises to bestow on certain persons livings not yet vacant. Complaint of the evils arising out of the practice was continually heard from the year 1416. For the complaints made at Worms (1521), see Wrede, op. cit., II, 710.

204

See above, pp. 86 f.

205

See above, pp. 92 f.

206

See above, p. 93.

207

See above, p. 89.

208

Rules for the transaction of papal business, including such matters as appointments and the like. At Worms (1521) the Estates complain that these rules are made to the advantage of the "courtesans" and the disadvantage of the Germans. (Wrede, op. cit., II, pp. 675 f.)

209

The local Church authorities, here equivalent to "the bishops." On use of term see Realencyk., XIV, 424.

210

The sign of the episcopal office; as regards archbishops, the pallium; see above, p. 8q, and note.

211

See above, p. 87, note 1.

212

The first of the ecumenical councils (A. D. 325). The decree to which Luther here refers is canon IV of that Council. Cf. Köhler, L. und die Kg., pp. 139 ff.

213

The primate is the ranking archbishop of a country.

214

"Exemption" was the practice by which monastic houses were withdrawn from the jurisdiction of the bishops and made directly subject to the pope. The practice seems to have originated in the X Century with the famous monastery of Cluny (918), but it was almost universal in the case of the houses of the mendicant orders. The bishops made it a constant subject of complaint, and the Lateran Council (Dec. 19, 1516) passed a decree abolishing all monastic exemptions, though the decree does not seem to have been effective. See Creighton, History of the Papacy, V, 266.