Collected Works of Martin Luther

by Martin Luther

  This is the place to say too that the fasts should be matters of liberty, and all sorts of food made free, as the Gospel makes them [Matt. 15:11]. For at Rome they themselves laugh at the fasts, making us foreigners eat the oil with which they would not grease their shoes, and afterwards selling us liberty to eat butter and all sorts of other things; yet the holy Apostle says that in all these things we already have liberty through the Gospel (1 Cor. 10:25 ff.). But they have caught us with their canon law and stolen our rights from us, so that we may have to buy them back with money. Thus they have made our consciences so timid and shy that it is no longer easy to preach about this liberty because the common people take such great offence, thinking it a greater sin to eat butter than to lie, to swear, or even to live unchastely. Nevertheless, what men have decreed, that is the work of man; put it where you will198, nothing good ever comes out of it.

  Prohibition of Pilgrimages

  20. The forest chapels and rustic churches199 must be utterly destroyed, — those, namely, to which the recent pilgrimages have been directed, — Wilsnack200, Sternberg201, Trier202, the Grimmenthal203, and now Regensburg204 and a goodly number of others. Oh, what a terrible and heavy account will the bishops have to render, who permit this devilish deceit and receive its profits!205 They should be the first to forbid it, and yet they think it a divine and holy thing, and do not see that it is the devil’s doing, to strengthen avarice, to create a false, feigned faith, to weaken the parish churches, to multiply taverns and harlotry, to waste money and labor, and to lead the poor folk by the nose. If they had only read the Scriptures to as good purpose as they have read their damnable canon law, they would know well how to deal with this matter.

  That miracles are done at these places does not help things, for the evil spirit can do miracles, as Christ has told us in Matthew xxiv [Matt. 24:24]. If they took the matter seriously and forbade this sort of thing, the miracles would quickly come to an end; on the other hand, if the thing were of God their prohibition would not hinder it [Acts 5:39]. And if there were no other 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.

  Canonisations to be Prohibited

  But what shall I say? Every one206 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 saints207, 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 Florence208 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.

  Prohibition of Special Privileges

  pThis 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, faculties209 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 lead210 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.

  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 orders211 visits the same place more than six or seven times every year; besides these there are the common beggars, the “stationaries”212 and the palmers213, 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 assessments, what is stolen by the Roman See with its wares, and what is uselessly consumed. Thus it seems to me one of God’s greatest miracles that we can continue to support ourselves.

  To be sure, some think that in this way214 the poor would not be so well provided for and that not so many great stone houses and monasteries would be built. This I can well believe. Nor is it necessary. He who wishes to be poor should not be rich; and if he wishes to be rich, let him put his hand to the plow and seek his riches in the earth! It is enough if the poor are decently cared for, so that they do not die of hunger or of cold. It is not fitting that one man should live in idleness on another’s labor, or be rich and live comfortably at the cost of another’s discomfort, according to the present perverted custom; for St. Paul says, “If a man will not work, neither shall he eat.” (2 Thess. 3:10) God has not decreed that any man shall live from another’s goods save only the priests, who rule and preach, and these because of their spiritual labor, as Paul says in I Corinthians ix (1 Cor. 9:14), and Christ also says to the Apostles, “Every laborer is worthy of his hire.” [Luke 10:7]

  Prohibition of Endowed Masses

  22. It is also to be feared that the many masses215 which are endowed in the foundations and monasteries are not only of little use, but greatly arouse the wrath of God. It would therefore be profitable not to endow any more, but rather Masses to abolish many that are already endowed, since we see that they are regarded only as sacrifices and good works216, though they are really sacraments, just like baptism and penance217, which profit only those who receive them, and no others. But now the custom has crept in, that masses are said for the living and the dead, and all hopes are built upon them; for this reason so many of them have been founded and the present state of affairs has come about.

  My proposal is perhaps too novel and daring, especially for those who fear that through the discontinuance of these masses their trade and livelihood may be destroyed, and so I must refrain from saying more about it until we have come back to a correct understanding of what the mass is and what it is good for. These many years, alas, it has been made a trade practised for a temporal livelihood, so that I would henceforth advise a man to become a shepherd or to seek some other trade rather than become a priest or a monk, unless he first knows well what it is to celebrate mass. I am not speaking, however, of the old foundations and cathedrals, which were doubtless established in order that the children of the nobility (since, according to the customs of the German nation not all of them can become heirs or rulers), might be provided for in these foundations, and there be free to serve God, to study, to become scholars and to make scholars. But I am speaking of the new foundations, which have been established only for the saying of prayers and masses; for after their example, even the old foundations have been burdened with like prayers and masses, so that they are of little or no profit; though it is also of God’s grace that they too come at last, as they deserve, to the dregs, i. e., to the wailing of organs and of choral singers, and to dead, cold masses, by which the incomes of the worldly endowments are gotten and spent. Such things pope, bishops and doctors should examine and proscribe; but now it is they who are most given to them. They let everything pass, if only it brings in money; one blind man is always leading another. This is the work of avarice and of the spiritual law.

  Again, no one person should be allowed any longer to hold more than one canonry or prebend. He must be content with a modest position, that some one else may also have something. This would do away with the excuses of those who say that they must hold more than one such office to “maintain a proper station.” A “proper station” might be so broadly interpreted that a whole land would not be enough to maintain it! Moreover avarice and veiled distrust of God assuredly go with it, so that what is alleged to be the need of “a proper station” is often nothing else than avarice and distrust.

  Sodalities and Indulgences

  23. Sodalities218, indulgences, letters of indulgence, “butter-letters,”219 mass-letters220, dispensations, and everything else of the sort, are to be drowned and destroyed. There is nothing good in them. If the pope has the power to grant you dispensation to eat butter and to absent yourself from mass, then he ought also be able to leave this power to the priests, from whom, indeed, he has no right to take it. I speak especially of those fraternities in which indulgences, masses and good works are portioned out. Dear friend, in your baptism you entered into a fraternity with Christ, all the angels, saints and Christians on earth. Hold to this fraternity and live up to its demands, and you have fraternities enough. The others — let them glitter as they will — are but as counters compared with guldens. But if there were a fraternity which contributed money to feed the poor or to help somebody in some other way, such a one would be good, and would have its indulgence and its merit in heaven. Now, however, they have become excuses or gluttony and drunkenness221.

  Above all, we should drive out of German lands the papal legates with their “faculties,”222 which they sell us for large sums of money, though that is sheer knavery. For example, in return for money they legalize unjust gains, dissolve oaths, vows and agreements, break and teach men to break the faith and fealty which they have pledged to one another; and they say the pope has the authority to do this. It is the evil Spirit who bids them say this. Thus they sell us a doctrine of devils, and take money or teaching us sin and leading us to hell.

  If there were no other evil wiles to prove the pope the true Antichrist, yet this one thing were enough to prove it. Hearest thou this, pope, not most holy, but most sinful? O that God from heaven would soon destroy thy throne and sink it in the abyss of hell! Who hath given thee authority to exalt thyself above thy God, to break and to loose His commandments, and to teach Christians, especially the German nation, praised in
all history for its nobility, its constancy and fidelity, to be inconstant, perjurers, traitors, profligates, faithless? God hath commanded to keep oath and faith even with an enemy, and thou undertakest to loose this His commandment, and ordainest in thine heretical, antichristian decretals that thou hast His power. Thus through thy throat and through thy pen the wicked Satan doth lie as he hath never lied before. Thou dost force and wrest the Scriptures to thy fancy. O Christ, my Lord, look down, let the day of thy judgment break, and destroy the devil’s nest at Rome! Here sitteth the man of whom St. Paul hath said that he shall exalt himself above Thee, sit in Thy Church and set himself up as God (2 Thess. 2:3 f.), — the man of sin and the son of perdition! What else is the papal power than only the teaching and increasing of sin and evil, the leading of souls to damnation under Thy name and guise?

  In olden times the children of Israel had to keep the oath which they had unwittingly been deceived into giving to their enemies, the Gibeonites (Josh. 9:19 ff)], and King Zedekiah was miserably lost, with all his people, because he broke this oath to the King of Babylon (2 Kings 24:20; 25:4 ff.). Even among us, a hundred years ago, that fine king of Hungary and Poland, Wladislav223, was slain by the Turk, with so many noble people, because he allowed himself to be deceived by the papal legate and cardinal, and broke the good and advantageous treaty which he had sworn with the Turk. The pious Emperor Sigismund had no good fortune after the Council of Constance, when he allowed the knaves to break the safe-conduct which had been given to John Hus and Jerome224 and all the trouble between us and the Bohemians was the consequence. Even in our own times, God help us! how much Christian blood has been shed over the oath and alliance which Pope Julius made between the Emperor Maximilian and King Louis of France225, and afterwards broke? How could I tell all the troubles which the popes have stirred up by the devilish presumption with which they annul oaths and vows which have been made between great princes, making a jest of these things, and taking money for it. I have hopes that the judgment day is at the door; nothing can possibly be worse than the Roman See. He suppresses God’s commandment, he exalts his own commandment over it; if he is not Antichrist, then let some one else tell who he can be! But more of this another time, and better.