Kitabı oku: «Works of Martin Luther, with Introductions and Notes (Volume II)», sayfa 5

So then, I think this first paper-wall is overthrown, since the temporal power has become a member of the body of Christendom, and is of the "spiritual estate," though its work is of a temporal nature. Therefore its work should extend freely and without hindrance to all the members of the whole body; it should punish and use force whenever guilt deserves or necessity demands, without regard to pope, bishops and priests,—let them hurl threats and bans as much as they will.

This is why guilty priests, if they are surrendered to the temporal law¹²², are first deprived of their priestly dignities, which would not be right unless the temporal sword had previously had authority over them by divine right. Again, it is intolerable that in the canon law so much importance is attached to the freedom, life and property of the clergy, as though the laity were not also as spiritual and as good Christians as they, or did not belong to the Church. Why are your life and limb, your property and honor so free, and mine not? We are all alike Christians, and have baptism, faith, Spirit and all things alike. If a priest is killed, the land is laid under interdict,¹²³—why not when a peasant is killed? Whence comes this great distinction between those who are equally Christians? Only from human laws and inventions!

Moreover, it can be no good spirit who has invented such exceptions and granted to sin such license and impunity. For if we are bound to strive against the works and words of the evil spirit, and to drive him out in whatever way we can, as Christ commands and His Apostles, ought we, then, to suffer it in silence when the pope or his satellites are bent on devilish words and works? Ought we for the sake of men to allow the suppression of divine commandments and truths which we have sworn in baptism to support with life and limb? Of a truth we should then have to answer for all the souls that would thereby be abandoned and led astray.

It must therefore have been the very prince of devils who said what is written in the canon law: "If the pope were so scandalously bad as to lead souls in crowds to the devil, yet he could not be deposed."¹²⁴ On this accursed and devilish foundation they build at Rome, and think that we should let all the world go to the devil, rather than resist their knavery. If the act that one man is set over others were sufficient reason why he should escape punishment, then no Christian could punish another, since Christ commands that every man shall esteem himself the lowliest and the least. [Matt. 18:4]

Where sin is, there is no escape from punishment; as St. Gregory¹²⁵ also writes that we are indeed all equal, but guilt puts us in subjection one to another. Now we see how they whom God and the Apostles have made subject to the temporal sword deal with Christendom, depriving it of its liberty by their own wickedness, without warrant of Scripture. It is to be feared that this is a game of Anti-christ¹²⁶ or a sign that he is close at hand.

[Sidenote: The Second Wall—The Pope the Interpreter of Scripture; Papal Infallibility]

The second wall is still more flimsy and worthless. They wish to be the only Masters of the Holy Scriptures¹²⁷ even though in all their lives they learn nothing from them. They assume for themselves sole authority, and with insolent juggling of words they would persuade us that the pope, whether he be a bad man or a good man, cannot err in matters of faith¹²⁸; and yet they cannot prove a single letter of it. Hence it comes that so many heretical and unchristian, nay, even unnatural ordinances have a place in the canon law, of which, however, there is no present need to speak. For since they think that the Holy Spirit never leaves them, be they never so unlearned and wicked, they make bold to decree whatever they will. And if it were true, where would be the need or use of the Holy Scriptures? Let us burn them, and be satisfied with the unlearned lords at Rome, who are possessed of the Holy Spirit,—although He can possess only pious hearts! Unless I had read it myself¹²⁹, I could not have believed that the devil would make such clumsy pretensions at Rome, and find a following.

But not to fight them with mere words, we will quote the Scriptures. St. Paul says in I Corinthians xiv: anyone something better is revealed, though he be sitting and listening to another in God's Word, then the first, who is speaking, shall hold his peace and give place." [1 Cor. 14:30] What would be the use of this commandment, if we were only to believe him who does the talking or who has the highest seat? [John 6:45] Christ also says in John vi, that all Christians shall be taught of God. Thus it may well happen that the pope and his followers are wicked men, and no true Christians, not taught of God, not having true understanding. On the other hand, an ordinary man may have true understanding; why then should we not follow him? Has not the pope erred many times? Who would help Christendom when the pope errs, if we were not to believe another, who had the Scriptures on his side, more than the pope?

Therefore it is a wickedly invented fable, and they cannot produce a letter in defence of it, that the interpretation of Scripture or the confirmation of its interpretation belongs to the pope alone. They have themselves usurped this power; and although they allege that this power was given to Peter when the keys were given to him, it is plain enough that the keys were not given to Peter alone, but to the whole community¹³⁰. Moreover, the keys were not ordained for doctrine or government, but only for the binding and loosing of sin [John 20:22 ff.], and whatever further power of the keys they arrogate to themselves is mere invention. But Christ's word to Peter, "I have prayed for thee that thy faith fail not," [Luke 22:32] cannot be applied to the pope, since the majority of the popes have been without faith, as they must themselves confess. Besides, it is not only for Peter that Christ prayed, but also or all Apostles and Christians, as he says in John xvii: "Father, I pray for those whom Thou hast given Me, and not for these only, but for all who believe on Me through their word." [John 17:9, 20] Is not this clear enough?

Only think of it yourself! They must confess that there are pious Christians among us, who have the true faith, Spirit, understanding, word and mind of Christ. Why, then, should we reject their word and understanding and follow the pope, who has neither faith nor Spirit? That would be to deny the whole faith and the Christian Church. Moreover, it is not the pope alone who is always in the right, if the article of the Creed is correct: "I believe one holy Christian Church"; otherwise the prayer must run: "I believe in the pope at Rome," and so reduce the Christian Church to one man,—which would be nothing else than a devilish and hellish error.

Besides, if we are all priests, as was said above¹³¹, and all have one faith, one Gospel, one sacrament, why should we not also have the power to test and judge what is correct or incorrect in matters of faith? What becomes of the words of Paul in I Corinthians ii: "He that is spiritual judgeth all things, yet he himself is judged of no man," [1 Cor. 2:15] and II Corinthians iv: "We have all the same Spirit of faith"? [2 Cor. 4:13] Why, then, should not we perceive what squares with faith and what does not, as well as does an unbelieving pope?

All these and many other texts should make us bold and free, and we should not allow the Spirit of liberty, as Paul calls Him [2 Cor. 3:17], to be frightened off by the fabrications of the popes, but we ought to go boldly forward to test all that they do or leave undone, according to our interpretation of the Scriptures, which rests on faith, and compel them to follow not their own interpretation, but the one that is better. In the olden days Abraham had to listen to his Sarah, although she was in more complete subjection to him than we are to anyone on earth [Gen. 21:12]. Balaam's ass, also, was wiser than the prophet himself [Num. 22:28]. If God then spoke by an ass against a prophet, why should He not be able even now to speak by a righteous man against the pope? In like manner St. Paul rebukes St. Peter as a man in error [Gal. 2:11 ff.]. Therefore it behooves every Christian to espouse the cause of the faith, to understand and defend it, and to rebuke all errors.

[Sidenote: The Third Wall—Pope and Council]

The third wall falls of itself when the first two are down. For when the pope acts contrary to the Pope and Scriptures, it is our duty to stand by the Scriptures, to reprove him, and to constrain him, according to the word of Christ in Matthew xviii: "If thy brother sin against thee, go and tell it him between thee and him alone; if he hear thee not, then take with thee one or two more; if he hear them not, tell it to the Church; if he hear not the Church, consider him a heathen." [Matt. 18:15] Here every member is commanded to care for every other. How much rather should we do this when the member that does evil is a ruling member, and by his evil-doing is the cause of much harm and offence to the rest! But if I am to accuse him before the Church, I must bring the Church together.

They have no basis in Scripture or their contention that it belongs to the pope alone to call a council or confirm its actions¹³²; for this is based merely upon their own laws, which are valid only in so far as they are not injurious to Christendom or contrary to the laws of God. When the pope deserves punishment, such laws go out of force, since it is injurious to Christendom not to punish him by means of a council.

Thus we read in Acts xv. that it was not St. Peter who called the Apostolic Council, but the Apostles and elders [Acts 15:6]. If, then, that right had belonged to St. Peter alone, the council would not have been a Christian council, but an heretical conciliabulum¹³³. Even the Council of Nicæa—the most famous of all—was neither called nor confirmed by the Bishop of Rome, but by the Emperor Constantine¹³⁴, and many other emperors after him did the like, yet these councils were the most Christian of all¹³⁵. But if the pope alone had the right to call councils, then all these councils must have been heretical. Moreover, if I consider the councils which the pope has created, I find that they have done nothing of special importance.

Therefore, when necessity demands, and the pope is an offence to Christendom, the first man who is able should, as a faithful member of the whole body, do what he can to bring about a truly free council¹³⁶. No one can do this so well as the temporal authorities, especially since now they also are fellow-Christians, fellow-priests, "fellow-spirituals,"¹³⁷ fellow-lords over all things, and whenever it is needful or profitable, they should give free course to the office and work in which God has put them above every man. Would it not be an unnatural thing, if a fire broke out in a city, and everybody were to stand by and let it burn on and on and consume everything that could burn, for the sole reason that nobody had the authority of the burgomaster, or because, perhaps, the fire broke out in the burgomaster's house? In such case is it not the duty of every citizen to arouse and call the rest? How much more should this be done in the spiritual city of Christ, if a fire of offence breaks out, whether in the papal government, or anywhere else? In the same way, if the enemy attacks a city, he who first rouses the others deserves honor and thanks; why then should he not deserve honor who makes known the presence of the enemy from hell, and awakens the Christians, and calls them together?

But all their boasts of an authority which dare not be opposed amount to nothing after all. No one in Christendom has authority to do injury, or to forbid the resisting of injury. There is no authority in the Church save for edification. Therefore, if the pope were to use his authority to prevent the calling of a free council, and thus became a hindrance to the edification of the Church, we should have regard neither or him nor or his authority; and if he were to hurl his bans and thunderbolts, we should despise his conduct as that of a madman, and relying on God, hurl back the ban on him, and coerce him as best we could. For this presumptuous authority of his is nothing; he has no such authority, and he is quickly overthrown by a text of Scripture; for Paul says to the Corinthians, "God has given us authority not for the destruction, but for the edification of Christendom." [2 Cor. 10:8] Who is ready to overleap this text? It is only the power of the devil and of Antichrist which resists the things that serve or the edification of Christendom; it is, therefore, in no wise to be obeyed, but is to be opposed with life and goods and all our strength.

Even though a miracle were to be done in the pope's behalf against the temporal powers, or though someone were to be stricken with a plague—which they boast has sometimes happened—it should be considered only the work of the devil, because of the weakness of our faith in God. Christ Himself prophesied in Matthew xxiv: "There shall come in My Name false Christs and false prophets, and do signs and wonders, so as to deceive even the elect," [Matt. 24:24] and Paul says in II Thessalonians ii, that Antichrist shall, through the power of Satan, be mighty in lying wonders [2 Thess. 2:9]. Let us, therefore, hold fast to this: No Christian authority can do anything against Christ; as St. Paul says, "We can do nothing against Christ, but for Christ." [2 Cor. 13:8] Whatever does aught against Christ is the power of Antichrist and of the devil, even though it were to rain and hail wonders and plagues. Wonders and plagues prove nothing, especially in these last evil times, for which all the Scriptures prophesy false wonders [2 Thess. 2:9 f.]. Therefore we must cling with firm faith to the words of God, and then the devil will cease from wonders.

Thus I hope that the false, lying terror with which the Romans have this long time made our conscience timid and stupid, has been allayed. They, like all of us, are subject to the temporal sword; they have no power to interpret the Scriptures by mere authority, without learning; they have no authority to prevent a council or, in sheer wantonness, to pledge it, bind it, or take away its liberty; but if they do this, they are in truth the communion of Antichrist and of the devil, and have nothing at all of Christ except the name.

II. ABUSES TO BE DISCUSSED IN COUNCILS

We shall now look at the matters which should be discussed in the councils, and with which popes, cardinals, bishops and all the scholars ought properly to be occupied day and night if they loved Christ and His Church. But if they neglect this duty, then let the laity¹³⁸ and the temporal authorities see to it, regardless of bans and thunders; for an unjust ban is better than ten just releases, and an unjust release worse than ten just bans. Let us, therefore, awake, dear Germans, and fear God rather than men [Acts 5:29], that we may not share the fate of all the poor souls who are so lamentably lost through the shameful and devilish rule of the Romans, in which the devil daily takes a larger and larger place,—if, indeed, it were possible that such a hellish rule could grow worse, a thing I can neither conceive nor believe.

[Sidenote: Worldliness of the pope]

1. It is a horrible and frightful thing that the ruler of Christendom, who boasts himself vicar of Christ and successor of St. Peter, lives in such worldly splendor that in this regard no king nor emperor can equal or approach him, and that he who claims the title of "most holy" and "most spiritual" is more worldly than the world itself. He wears a triple crown, when the greatest kings wear but a single crown¹³⁹; if that is like the poverty of Christ and of St. Peter, then it is a new kind of likeness. When a word is said against it, they cry out "Heresy!" but that is because they do not wish to hear how unchristian and ungodly such a practice is. I think, however, that if the pope were with tears to pray to God, he would have to lay aside these crowns, for our God can suffer no pride; and his office is nothing else than this,—daily to weep and pray or Christendom, and to set an example of all humility.

However that may be, this splendor of his is an offence, and the pope is bound on his soul's salvation to lay it aside, because St. Paul says, "Abstain from all outward shows, which give offence," [1 Thess. 5:21] and in Rom. xii, "We should provide good, not only in the sight of God, but also in the sight of all men." [Rom. 12:17] An ordinary bishop's crown would be enough for the pope; he should be greater than others in wisdom and holiness, and leave the crown of pride to Antichrist, as did his predecessors several centuries ago. They say he is a lord of the world; that is a lie; for Christ, Whose vicar and officer he boasts himself to be, said before Pilate, "My kingdom is not of this world," [John 17:36] and no vicar's rule can go beyond his lord's. Moreover he is not the vicar of the glorified, but of the crucified Christ, as Paul says, "I was willing to know nothing among you save Christ, and Him only as the Crucified" [1 Cor. 2:2]; and in Philippians ii, "So think of yourselves as ye see in Christ, Who emptied Himself and took upon Him the appearance of a servant" [Phil. 2:5]; and again in I Corinthians i, "We preach Christ, the Crucified." [1 Cor. 1:23] Now they make the pope a vicar of the glorified Christ in heaven, and some of them have allowed the devil to rule them so completely that they have maintained that the pope is above the angels in heaven and has authority over them¹⁴⁰. These are indeed the very works of the very Antichrist.

[Sidenote: The Cardinals]

2. What is the use in Christendom of those people who are called the cardinals? I shall tell you. Italy and Germany have many rich monasteries, foundations, benefices, and livings. No better way has been discovered to bring all these to Rome than by creating cardinals and giving them the bishoprics, monasteries and prelacies, and so overthrowing the worship of God. For this reason we now see Italy a very wilderness—monasteries in ruins, bishoprics devoured, the prelacies and the revenues of all the churches drawn to Rome, cities decayed, land and people laid waste, because there is no more worship or preaching. Why? The cardinals must have the income¹⁴¹. No Turk could have so devastated Italy and suppressed the worship of God.

Now that Italy is sucked dry, they come into Germany¹⁴², and begin oh, so gently. But let us beware, for Germany will soon become like Italy. Already we have some cardinals; what the Romans seek by that the "drunken Germans" are not to understand until we have not a bishopric, a monastery, a living, a benefice, a heller or a pfennig left. Antichrist must take the treasures of the earth, as it was prophesied [Dan. 11:39, 43]. So it goes on. They skim the cream of the bishoprics, monasteries and benefices, and because they do not yet venture to turn them all to shameful use, as they have done in Italy, they only practise for the present the sacred trickery of coupling together ten or twenty prelacies and taking a yearly portion from each of them, so as to make a tidy sum after all. The priory of Würzburg yields a thousand gulden; that of Bamberg, something; Mainz, Trier and the others, something more; and so from one to ten thousand gulden might be got together, in order that a cardinal might live at Rome like a rich king.

"After they are used to this, we will create thirty or forty cardinals in a day¹⁴³, and give to one Mount St. Michael at Bamberg¹⁴⁴ and the bishopric of Würzburg to boot, hang on to these a few rich livings, until churches and cities are waste, and after that we will say, 'We are Christ's vicars and shepherds of Christ's sheep; the mad, drunken Germans must put up with it.'"

I advise, however, that the number of the cardinals be reduced, or that the pope be made to keep them at his own expense. Twelve of them would be more than enough, and each of them might have an income of a thousand gulden a year¹⁴⁵. How comes it that we Germans must put up with such robbery and such extortion of our property, at the hands of the pope? If the Kingdom of France has prevented it¹⁴⁶, why do we Germans let them make such fools and apes of us? It would all be more bearable if in this way they only stole our property; but they lay waste the churches and rob Christ's sheep of their pious shepherds, and destroy the worship and the Word of God. Even if there were not a single cardinal, the Church would not go under. As it is they do nothing for the good of Christendom; they only wrangle about the incomes of bishoprics and prelacies, and that any robber could do.

[Sidenote: The Curia]

3. If ninety-nine parts of the papal court¹⁴⁷ were done away and only the hundredth part allowed to remain, it would still be large enough to give decisions in matters of faith. Now, however, there is such a swarm of vermin yonder in Rome, all boasting that they are "papal," that there was nothing like it in Babylon. There are more than three thousand papal secretaries alone; who will count the other offices, when they are so many that they scarcely can be counted? And they all lie in wait for the prebends and benefices of Germany as wolves lie in wait for the sheep. I believe that Germany now gives much more to the pope at Rome than it gave in former times to the emperors. Indeed, some estimate that every year more than three hundred thousand gulden find their way from Germany to Rome, quite uselessly and fruitlessly; we get nothing for it but scorn and contempt. And yet we wonder that princes, nobles, cities, endowments, land and people are impoverished! We should rather wonder that we still have anything to eat!

Since we here come to the heart of the matter, we will pause a little, and let it be seen that the Germans are not quite such gross fools as not to note or understand the sharp practices of the Romans. I do not now complain that at Rome God's command and Christian law are despised; for such is the state of Christendom, and particularly of Rome, that we may not now complain of such high matters. Nor do I complain that natural or temporal law and reason count for nothing. The case is worse even than that. I complain that they do not keep their own self-devised canon law, though it is, to be sure, mere tyranny, avarice and temporal splendor, rather than law. Let us see!

[Sidenote: The Annates]

In former times German emperors and princes permitted the pope to receive the annates from all the benefices of the German nation, i. e., the half of the first year's revenues from each benefice¹⁴⁸. This permission was given, however, in order that by means of these large sums of money, the pope might accumulate a treasure for fighting against the Turks and infidels in defence of Christendom, so that the burden of the war might not rest too heavily upon the nobility, but that the clergy also should contribute something toward it. This single-hearted devotion of the German nation the popes have so used, that they have received this money for more than a hundred years, have now made of it a binding tax and tribute, and have not only accumulated no treasure, but have used the money to endow many orders and offices at Rome, and to provide these offices with salaries, as though the annates were a fixed rent.

[Sidenote: Saracen-tax]

When they pretend that they are about to fight against the Turks, they send out emissaries to gather money. Ofttimes they issue an indulgence on this same pretext of fighting the Turks¹⁴⁹, for they think the mad Germans are forever to remain utter and arrant fools, give them money without end, and satisfy their unspeakable greed; though we clearly see that not a heller of the annates or of the indulgence-money or of all the rest, is used against the Turks, but all of it goes into the bottomless bag. They lie and deceive, make laws and make agreements with us, and they do not intend to keep any of them. All this must be counted the work of Christ and St. Peter!

Now, in this matter the German nation, bishops and princes, should consider that they too are Christians, and should protect the people, whom they are set to rule and guard in things temporal and spiritual, against these ravening wolves who, in sheep's clothing, pretend to be shepherds and rulers; and, since the annates are so shamefully abused and the stipulated conditions are not fulfilled, they should not permit their land and people to be so sadly robbed and ruined, against all justice; but by a law of the emperor or of the whole nation, they should either keep the annates at home or else abolish them again¹⁵⁰. For since the Romans do not keep the terms of the agreement, they have no right to the annates. Therefore the bishops and princes are bound to punish or prevent such thievery and robbery, as the law requires.

In this they should aid the pope and support him, or he is perchance too weak to prevent such an abuse all by himself; or if he were to undertake to defend and maintain this practice, they ought resist him and fight against him as against a wolf and a tyrant, for he has no authority to do or to defend evil. Moreover, if it were ever desired to accumulate such a treasure against the Turks, we ought in the future to have sense enough to see that the German nation would be a better custodian or it than the pope; for the German nation has people enough or the fighting, if only the money is forthcoming. It is with the annates as it has been with many another Roman pretence.

[Sidenote: Papal Months]

Again, the year has been so divided between the pope and the ruling bishops and canons¹⁵¹, that the pope has six months in the year—every other month—in which to bestow the benefices which all vacant in his months¹⁵². In this way almost all the benefices are absorbed by Rome, especially the very best livings and dignities¹⁵³, and when once they fall into the hands of Rome, they never come out of them again, though a vacancy may never again occur in the pope's month. Thus the canons are cheated. This is a genuine robbery, which intends to let nothing escape. Therefore it is high time that the "papal months" be altogether abolished, and that everything which they have brought to Rome be taken back again. For the princes and nobles should take measures that the stolen goods be returned, the thieves punished, and those who have abused privilege be deprived of privilege. If it is binding and valid when the pope on the day after his election makes, in his chancery, rules and laws whereby our foundations and livings are robbed,—a thing which he has no right to do; then it should be still more valid if the Emperor Charles on the day after his coronation¹⁵⁴ were to make rules and laws that not another benefice or living in all Germany shall be allowed to come into the hands of Rome by means of the "papal months," and that the livings which have already fallen into its hands shall be released, and redeemed from the Roman robbers; for he has this right by virtue of his office and his sword.

But now the Roman See of Avarice and Robbery has not been able to await the time when all the benefices, one after another, would, by the "papal months," come into its power, but hastens, with insatiable appetite, to get possession of them all as speedily as possible; and so besides the annates and the "months" it has hit upon a device by which benefices and livings all to Rome in three ways:

First, If any one who holds a free¹⁵⁵ living dies at Rome or on the way to Rome, his living must forever belong to the Roman—I should rather say the robbing—See¹⁵⁶; and yet they will not be called robbers, though they are guilty of such robbery as no one has ever heard or read about.

Second, In case any one who belongs to the household of the pope or of the cardinals¹⁵⁷ holds or takes over a benefice, or in case one who already holds a benefice afterwards enters the "household" of the pope or of a cardinal. But who can count the "household" of the pope and of the cardinals, when the pope, if he only goes on a pleasure-ride, takes with him three or our thousand mule-riders, eclipsing all emperors and kings? Christ and St. Peter went on foot in order that their vicars might have the more pomp and splendor. Now avarice has cleverly thought out another scheme, and brings it to pass that even here many have the name of "papal servant," just as though they were in Rome; all in order that in every place the mere rascally little word "papal servant" may bring all benefices to Rome and tie them fast there forever. Are not these vexatious and devilish inventions? Let us beware! Soon Mainz, Madgeburg and Halberstadt will gently pass into the hands of Rome, and the cardinalate will be paid for dearly enough¹⁵⁸. "Afterwards we will make all the German bishops cardinals so that there will be nothing let outside."

Third, When a contest has started at Rome over a benefice¹⁵⁹. This I hold to be almost the commonest and widest road or bringing livings to Rome. For when there is no contest at home, unnumbered knaves will be found at Rome to dig up contests out of the earth and assail livings at their will. Thus many a good priest has to lose his living, or settle the contest for a time by the payment of a sum of money¹⁶⁰. Such a living rightly or wrongly contested must also belong forever to the Roman See. It would be no wonder if God were to rain from heaven fire and brimstone and to sink Rome in the abyss, as He did Sodom and Gomorrah of old [Gen. 19:24]. Why should there be a pope in Christendom, if his power is used or nothing else than such archknavery, and if he protects and practices it? O noble princes and lords, how long will ye leave your lands and people naked to these ravening wolves!