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

evidence that it is not of God, this would be enough,—that people run to these places in excited crowds, as though they had lost their reason, like herds of cattle; for this cannot possibly be of God. Moreover, God has commanded nothing of all this; there is neither obedience nor merit in it; the bishops, therefore, should boldly step in and keep the folk away. For what is not commanded—and is concerned for self rather than for the commands of God—that is surely the devil himself. Then, too, the parish churches receive injury, because they are held in smaller honor. In short, these things are signs of great unbelief among the people; if they truly believed, they would have all that they need in their own churches, for to them they are commanded to go.

      [Sidenote: Canonisations to be Prohibited]

      But what shall I say? Every one300 plans only how he may establish and maintain such a place of pilgrimage in his diocese and is not at all concerned to have the people believe and live aright; the rulers are like the people; one blind man leads another [Matt. 13:14]. Nay, where pilgrimages are not successful, they begin to canonise saints301, not in honor of the saints—for they are sufficiently honored without canonisation—but in order to draw crowds and bring in money. Pope and bishop help along; it rains indulgences; there is always money enough for that. But for what God has commanded no one provides; no one runs after these things; there is no money or them. Alas, that we should be so blind! We not only give the devil his own way in his tricks, but we even strengthen him in his wantonness and increase his pranks. I would that the dear saints were let in peace, and the poor folk not led astray! What spirit has given the pope the authority to canonise the saints? Who tells him whether they are saints or not? Are there not already sins enough on earth, that we too must tempt God, interfere in His judgment and set up the dear saints as lures for money?

      Therefore I advise that the saints be left to canonise themselves. Yea, it is God alone who should canonise them. And let every man stay in his own parish, where he finds more than in all the shrines of pilgrimage, even though all the shrines were one. Here we find baptism, the sacrament, preaching and our neighbor, and these are greater things than all the saints in heaven, for it is by God's Word and sacrament that they have all been made saints. So long as we despise such great things God is just in the wrathful judgment by which He appoints the devil to lead us hither and thither, to establish pilgrimages, to found churches and chapels, to secure the canonisation of saints, and to do other such fool's-works, by which we depart from true faith into new, false misbelief. This is what he did in olden times to the people of Israel, when he led them away from the temple at Jerusalem to countless other places, though he did it in the name of God and under the plausible guise of holiness, though all the prophets preached against it and were persecuted or so doing. But now no one preaches against it, perhaps or fear that pope, priests and monks would persecute him also. In this way St. Antoninus of Florence302 and certain others must now be made saints and canonised, that their holiness, which would otherwise have served only for the glory of God and as a good example, may serve to bring in fame and money.

      Although the canonising of saints may have been good in olden times, it is not good now; just as many other things were good in olden times and are now scandalous and injurious, such as feast-days, church-treasures and church-adornment. For it is evident that through the canonising of saints neither God's glory nor the improvement of Christians is sought, but only money and glory, in that one church wants to be something more and have something more than others, and would be sorry if another had the same thing and its advantage were common property. So entirely, in these last, evil days, have spiritual goods been misused and applied to the gaining of temporal goods, that everything, even God Himself, has been forced into the service of avarice. And even these special advantages lead only to dissensions, divisions and pride, in that the churches, differing from one another, hold each other in contempt, and exalt themselves one above another, though all the gifts which God bestows are the common and equal property of all churches and should only serve the cause of unity. The pope, too, is glad or the present state of affairs; he would be sorry if all Christians were equal and were at one.

      [Sidenote: Prohibition of Special Privileges]

      This is the place to speak of the church licenses, bulls and other things which the pope sells at his laying-place in Rome. We should either abolish them or disregard them, or at least make them the common property of all churches. For if he sells or gives away licenses and privileges, indulgences, graces, advantages, faculties303 to Wittenberg, to Halle, to Venice and, above, all to his own Rome, why does he not give these things to all churches alike? Is he not bound to do for all Christians, gratis and for God's sake, everything that he can, and even to shed his blood for them? Tell me, then, why he gives or sells to one church and not to another? Or must the accursed money make, in the eyes of His Holiness, so great a difference among Christians, who all have the same baptism, Word, faith, Christ, God and all things? [Eph. 4:4 f.] Are we to be blind while we have eyes to see, fools while we have our reason, that they expect us to worship such greed, knavery and humbug? He is a shepherd,—yes, so long as you have money, and no longer! And yet they are not ashamed of their knavery, leading us hither and yon with their bulls! Their one concern is the accursed money, and nothing else!

      My advice is this: If such fool's-work cannot be abolished, then every pious Christian man should open his eyes, and not be misled by the hypocritical Roman bulls and seals, stay at home in his own church and be content with his baptism, his Gospel, his faith, his Christ and with God, Who is everywhere the same; and let the pope remain a blind leader of the blind. Neither angel nor pope can give you as much as God gives you in your parish-church. Nay, the pope leads you away from the gifts of God, which you have without pay, to his gifts, which you must buy; and he gives you lead304 for gold, hide for meat, the string for the purse, wax for honey, words for goods, the letter for the spirit. You see this before your very eyes, but you are unwilling to notice it. If you are to ride to heaven on his wax and parchment, your chariot will soon go to pieces, and you will fall into hell, not in God's name!

      Let this be your fixed rule: What you must buy from the pope is neither good nor of God; for what is from God, to wit, the Gospel and the works of God, is not only given without money, but the whole world is punished and damned because it has not been willing to receive it as a free gift. We have deserved of God that we should be so deceived, because we have despised His holy Word and the grace of baptism, as St. Paul says: "God shall send a strong delusion upon all those who have not received the truth to their salvation, to the end that they may believe and follow after lies and knavery," [2 Thess. 2:11 f.] which serves them right.

      [Sidenote: Mendicancy to be Prohibited, and the Poor to be Cared for]

      21. One of our greatest necessities is the abolition of all begging throughout Christendom. Among Christians no one ought to go begging! It would also be easy to make a law, if only we had the courage and the serious intention, to the effect that every city should provide for its own poor, and admit no foreign beggars by whatever name they might be called, whether pilgrims or mendicant monks. Every city could support its own poor, and if it were too small, the people in the surrounding villages also should be exhorted to contribute, since in any case they have to feed so many vagabonds and knaves in the guise of mendicants. In this way, too, it could be known who were really poor and who not.

      There would have to be an overseer or warden who knew all the poor and informed the city council or the priests what they needed; or some other better arrangement might be made. In my judgment there is no other business in which so much knavery and deceit are practised as in begging, and yet it could all be easily abolished. Moreover, this free and universal begging hurts the common people. I have considered that each of the five or six mendicant orders305 visits the same place more than six or seven times every year; besides these there are the common beggars, the "stationaries"306 and the palmers307, so that it has been reckoned that every town is laid under tribute about sixty times a year, not counting what is given to the government in taxes, imposts and

300

i. e., Every bishop.

301

The possession of a saint gave a church a certain reputation and distinction, which was sufficiently coveted to make local Church authorities willing to pay roundly for the canonisation of a departed bishop or other local dignitary. Cf. Hutten's Vadiscus (Böcking, IV, 232).

302

Archbishop of Florence (died 1450). He was canonised, May 31, 1523, by Pope Hadrian VI. When Luther wrote this the process of canonisation had already begun.

303

Indulta, i. e., grants of special privilege.

304

"Lead," the leaden seal attached to the bull; "hide", the parchment on which it is written; "the string," the ribbon or silken cord from which the seals depend; "wax," the seal holding the cord to the parchment.

305

Franciscans, Dominicans, Augustinians, Carmelites and Servites.

306

Botschaten, interpreted by Benrath (p. 105), Clemen (I, 406, note) and Weimar Ed. (VI, 406, note 1) as a reference to the stationarii. They were wandering beggars who, for an alms, would enroll the contributor in the list of beneficiaries of their patron saint, an alleged insurance against disease, accident, etc. They were classified according to the names of their patron saints, St. Anthony, St. Hubert, St. Valentine, etc. Protests against their operations were raised at the Diets of Worms (1521) and Nürnberg (1523). Included in these protests are the terminarii, i.e., the collectors of alms sent out by the mendicant orders. See Wrede, op. cit., II, 678, 688, III, 651, and Benrath, loc. cit.

307

Wallbrüder, the professional pilgrims who spent their lives in wandering from one place of pilgrimage to another and subsisted on the alms of the faithful.