6. To put under the ban is not, as some think, to deliver a soul to Satan and deprive it of the intercession and of all the good works8 of the Church. For where the true faith and love of God remain in the heart, there remains a real participation in all the possessions and intercessions of the Church, together with all the benefits of the sacrament, since the ban is and can be nothing else than exclusion from the external sacrament or from association with men. If I were cast into prison I would, of course, be deprived of the outward companionship of my friends, and yet not be deprived of their favor and friendship; so he that is put under the ban must relinquish the sacrament and association with men, but is not on that account cut off from their love, intercession and good works.
7. It is true that the ban, when it is rightly and deservedly applied, is a sign, an admonition and a chastisement, whereby the one under the ban should recognize that he himself has delivered his soul unto Satan by his transgression and sin, and has deprived himself of the fellowship of all the saints and of Christ. For by the penalty of the ban our mother, the holy Church, would show her dear son the awful consequences of sin and thereby bring him back from the devil to God. When an earthly mother rebukes and chastises her erring son, she does not give him over to the hangman or to the wolves, nor make a knave of him, but she restrains him and shows him by her chastisement that he is in danger of the hangman, and thus keeps him at home in his father’s house. In the same way, when the spiritual power puts any one under the ban, it should be in this spirit: “Behold, thou has done this or that, whereby thou hast delivered thy soul unto the devil, deserved God’s wrath, and deprived thyself of all Christian fellowship; thou art fallen under the inward spiritual ban in the sight of God and art unwilling to cease or to return. So then, I put thee also outwardly under the ban in the sight of men, and to thy shame I deprive thee of the sacrament and of fellowship with men, until thou come to thyself and bring back thy soul.”
8. Let every bishop, provost or official9, who uses the ban for any other purpose, take heed lest he put himself under the everlasting ban from which neither God nor any creature shall deliver him. There are none to whom the ban is more harmful and dangerous than those who apply it, even though it be laid quite justly and only on account of wrongdoing, for the reason that they seldom if ever have this object in view. Besides they go about it without fear and do not consider how perchance they themselves may be more worthy of a hundred bans in the sight of God, as the Gospel records of the servant who owed his Lord ten thousand pounds and yet would not have patience with his fellow servant who owed him a hundred pence. What will become of these miserable taskmasters, who for the sake of money have brought things to such a pass with their bans, often violently and unjustly imposed, that Turks and heathen have an easier life than Christians? It is very evident that many of them are under the ban in the sight of God, and are deprived of the blessing of the sacrament and of inward, spiritual fellowship, although they do nothing day and night but cite others to appear, harass them and put them under the ban, and deprive of the external sacrament those who are a thousandfold better inwardly and in the sight of God and are living in the spiritual fellowship of the sacrament. O miserable business! O terrible existence maintained by this abominable trade! I am not sure whether such publicans and officials were wolves before becoming officials or whether they are on the way to becoming wolves; their work is certainly wolves’ work.
9. From this there follows the truth that the ban of itself ruins, condemns or harms no one, but seeks and finds the ruined and condemned soul for the purpose of bringing it back. For all chastisement is for the correction of sin; the ban is simply a chastisement and motherly correction; therefore it makes no one worse or more sinful, but is ordained solely to restore the inward spiritual fellowship when justly laid, or to deepen it when unjustly imposed. This is proved by St. Paul when he says in II Corinthians xiii: This I write to you according to the power which the Lord hath given me, to edification and not to destruction,” [2 Cor. 13:10] And thus, when he rebukes him who had taken his step-mother to wife, he says in I Corinthians v: “I together with you deliver him unto the devil for the destruction of the flesh, that the spirit may be saved at the last day.” [1 Cor. 5:5] Thus also in the passage quoted above he said: “We should not count him who is under the ban as an enemy, but admonish him as a brother, in order that he may be put to shame and not be lost.” [2 Thess. 3:15] Nay, even Christ Himself, as man, had not the power to cut off and deliver a single soul to the devil, as He says in John vi: “Him that cometh to Me I will in no wise cast out, and this is the will of My Father Who sent Me, that I should not destroy or lose what He giveth Me.” [John 6:37, 39] Again He says: “The Son of Man is not come to destroy, but to save men’s souls.” [Luke 9:56] If Christ Himself and all the apostles had no other power than to help souls, and have let behind them no other power in the Church, how dare the blind tyrants presume and boast in their presumption that they have power to curse, to condemn and to destroy, which power is even denied them by their own canon law; for in the Liber Sextus10, which treats of the sentence of excommunication, we read: “Since the ban is a medicine and not a poison, only a discipline, not a destructive uprooting, in so far as the one subjected to it does not despise it: therefore let every spiritual judge give diligence to prove himself one who seeks by the ban naught but to correct and to cure.”
10. From the above passage it is evident that the ban, when it is not despised, is wholesome and harmless, and not fatal to the soul, as certain timid and dejected consciences, frightened by the outrageous abuses of some, imagine; although in apostolic times it was able to deliver the body to the devil and to death11, as indeed it might still be, if the judges would wield the ban, not in the abuse of power, but in humble faith and love, for the correction of their neighbor. It follows further that the ban brings greater danger and terror to those who apply it and are not careful to seek only the correction and salvation of those under the ban, according to the words of the above passage12. For the ban can be nothing else than a kind, motherly scourge applied to the body and temporal possessions, by which no one is cast into hell, but rather drawn out of it, and freed from condemnation unto salvation. Therefore we should not only endure it without impatience, but receive it with all joy and reverence. But for the tyrants, who seek therein nothing else than power, awe and gain for themselves, the ban must be a terrible injury, because they pervert it and its purpose, turn the medicine into a poison, and seek only to become a terror to a frightened people; of correction they never think. For this they will have to give an awful reckoning — woe unto them!
11. They have devised a saying, to wit: “Our ban must be feared, right or wrong.” With this saying they insolently comfort themselves, swell their chests and puff themselves up like adders, and almost dare to defy heaven and to threaten the whole world; with this bugaboo they have made a deep and mighty impression, imagining that there is more in these words than there really is. Therefore we would explain them more fully and prick this bladder, which with its three peas makes such a rightful noise.
Now, it is true, the ban must be feared and not be despised, whether it be just or unjust. But why apply this only to the ban, which is a motherly chastening, and not to all the other and greater penalties and tribulations as well? For what great thing have you done or the ban by saying it must be feared? Must we not also fear when we are sick, poor, slandered, despised, or deprived of goods, income or justice, nay, when the Turk and other enemies attack or afflict us? For all these and other adversities, whether deserved or undeserved, we should fear, suffer and endure, and in all things conduct ourselves as though we but received our deserts, as the Lord teaches: “O him that taketh away thy goods ask them not again.” [Luke 6:30] Why are you not also afraid, dear tyrant, when you suffer injustice, when your income is refused, your property stolen, your rights denied, and why do you not think that you should endure these things in fear, whether they be right or wrong? Do you think
that others are commanded to endure your power in ear, whether right or wrong, and that you are free from this commandment and need not endure violence or wrong in fear? You will learn that you also are human and under the same law with which you threaten others, puffing yourself up in your folly.
12. What perversity! The spiritual powers come along with their ban and say it should be eared and endured, whether right or wrong. But if they are subjected to violence and injustice they will not endure it to the extent of a single heller, but without any fear at all, cast up the accounts in their favor and demand what is theirs. Thus they withdraw themselves from God’s commandment, in keeping which they, most of all, should be an example to others. For if it is true that pope, bishop and the whole spiritual estate may without fear resist injustice, injury and contempt in their own interest, then it is also true that the ban may be resisted and be repelled, as vigorously as they seek their interest. There is no distinction in God’s commandment, it concerns every one alike. But may God forbid that! We are to bear both the ban and whatever tribulation may befall us in fear, as the Gospel teaches. Therefore, if any one wrong you or take your income, and you do not endure it in fear, but would frighten him with the ban13, especially when you are seeking not his improvement, but your own benefit or self-will, take heed, you are already worse than he. For you intend to draw yourself out of fear and to draw him in, which you have no right to do, and compel him to keep the Gospel which you tear to pieces. How will you be able to stand before God? Therefore when they say, “Our ban must be feared, right or wrong,” we reply: “Yes, that is true, but it is also true that your unjust ban harms no one but yourselves, and harms you in body and soul. And the just ban harms you more than it harms me. Therefore you should also endure your injury in fear, be it right or wrong, and if you glory over me because of the ban I will glory over you because of your suffering. If a criminal took my coat and said: ‘You should endure it in fear and humility,’ I would say, ‘I will; not for the sake of your theft, which harms me not, but for the sake of Christ’s commandment [Matt. 5:40].’ Just so I fear your ban, not for the ban’s sake (it does not harm me, but rather yourself), but for the sake of Christ’s commandment.”
13. Though it is true that the ban must be feared, whether it be right or wrong, yet those who lay the ban are always in greater danger than those on whom it is laid. He who is banned is in no danger but that of despising the ban and not bearing it, whether it be right or wrong. But he who bans is in danger, in the first place, of not enduring injustice in fear; in the second place, of avenging himself through the ban without any fear; in the third place, of not seeking, with singleness of purpose, his sinful neighbor’s correction by means of the ban. This is evident because he despises his own sin and that of others, and only attacks the man who injures him, all of which is contrary to the Gospel. Hence it comes that by means of their dreadful perverseness those who use the ban nowadays pick up the spoon and tread in the dish14; they put others under the external ban and put themselves under condemnation inwardly; in addition, they become so blinded that they boast how greatly their external ban is to be feared, and inwardly they condemn themselves, and rejoice boldly and without fear like fools and madmen. For this reason I am sure that the Holy Spirit did not invent the saying, Our ban must be feared, right or wrong. It does not become a Christian, not to say one in the spiritual estate15, to wrong another, much less to lord it over him and boast that this injustice must be feared. It behooves me to say, Thy injustice makes me tremble; it behooves thee much more to take heed and be in fear lest thou do me wrong and threaten me besides, saying that I must endure it in fear; or thy injustice can harm me only in time, but thee it harms to all eternity. So evil and lamentable are these present times, in which such furious tyrants shamelessly and openly boast of their sin and everlasting hurt (which would be horrible even in Turks and heathen), in order that they may be defiant now and mock at the misfortunes of those who suffer, whom they do not seek to correct, but only to inspire with fear and false terror.
In a word, the higher estate is always, with all its works, in greater danger than the lower estate, and where the lower estate must needs be in fear once, there the higher estate needs be in fear ten times over. On this account those who exercise the ban have no reason to lord it over those who are under the ban or to deal arrogantly with them, but all the more reason to weep or themselves. For God’s judgment will not be pronounced on the lowly, but on the mighty, as Wisdom the wise man says [Wisdom 6:8 f.].
14. It were indeed better if Christians were taught to love the ban rather than to fear it16, as we are taught by Christ to love chastisement, pain and even death, and not to fear them. But these prattlers speak only of fear in the ban, though they teach that all other chastisements and misfortunes are to be borne cheerfully. Whereby they betray their blind and cursed purpose, which is to rule by force over the people of Christ, and as it were to take the free Christian Church captive in fear. Therefore let us learn what is our chief duty with respect to the ban, namely, not to despise it or bear it impatiently, and this for two reasons. First, because the authority of the ban was given by Christ to the holy mother, the Christian Church, that is, to the community of all Christians. Therefore, in this matter we should honor and submit to our dear mother Church and to Christ. For what Christ and the Church do should have our approval, our love and our filial fear. Secondly, because the effect and purpose of the ban is beneficial and salutary and never injurious, if one endures it and does not despise it. To use a homely illustration: When a mother punishes her beloved son, whether he has deserved it or not, she certainly does not do it with evil intent, but it is a maternal, harmless and salutary punishment, if the son bears it patiently. Only when he becomes impatient, and is not influenced by it to leave the wrong or to do the good for the sake of which he is punished, but turns against his mother and despises her, does the punishment begin to do him harm; or then he offends against God, Who has commanded: “Thou shalt honor thy father and mother” [Ex. 20:12]; and out of a light, harmless, yea even beneficial chastisement he makes a terrible wrong and sin, to his everlasting pain and punishment.
15. Thus it happens in our day that certain officials17 and their associates are murdered, beaten and bound, or are in constant fear of death. Doubtless this would not occur at all, or at least much less frequently, if the people did not hold the wrong opinion that the ban is more harmful than profitable. For this reason they venture everything, and commit such crimes as it were in despair. Although this is terrible, yet by God’s dispensation the tyrants get what they deserve, because they conceal the real benefit of the ban from the people, and misuse it, making no effort toward correction, but aiming simply to increase their own power. For although every one ought to endure the ban, they too ought not to despise a poor human being, be he guilty or innocent, as Christ says: “Take heed that ye despise not one of these little ones that believe on Me, for I say unto you that their angels do always behold the face of My Father which is in heaven.” [Matt. 18:10] Why should they wonder if, in the providence of God, at times their heads are broken and their commands despised, because of the unjust tyrannical ban, since without ceasing they act so insolently against God’s commandment? True, there is great wrong on both sides. Yet if the people were taught that the power of the ban is wholesome and necessary and that it is not ordained nor used to their hurt, but to their benefit, the officials would be in less danger, and find greater and readier obedience, nay, greater love, good will and honor among all the people.
16. Therefore the people should be taught in some such way as this: My dear people, let not those who have and use the power of the ban drive you to despair, whether they be pious or evil, whether they do you justice or injustice. The power of the ban cannot harm you, but must always be beneficial to the soul, if only you bear and endure it aright; their abuse of the ban does not hinder its virtue. Or if you cannot endure it, then try to escape from it with meekness, not with revenge and re
taliation by word or deed. And in all things look not to them, but to the dear mother Church. What difference does it make to you whether she lays her rods of chastisement upon you through pious or through wicked rulers? It is and remains, nevertheless, your dearest mother’s most salutary rod. From the beginning of the world it has been so, and will ever remain, that spiritual and temporal power is more often given to the Pilates, Herods, Annases and Caiaphases than to the pious Peters, Pauls and the like, and as in all other estates so in that of government there are always more of the wicked than of the pious. It is not to be supposed or hoped that we shall ever have an entirely pious government, nay, it must come as a pure git of grace or by special prayer and merit, if good government or a right use of power is to be had at all. For God punishes wicked subjects by wicked rulers, as He says: “I will give children to be their prelates and their rulers shall be childish men, I will take from them every mighty man, the wise, the prudent and the man of war,” [Isa. 3:4] etc. Since, then, incapable or evil rulers are God’s chastisement, and there are so many among us who deserve such chastisement, we must not be surprised if the government wrongs us and abuses its power toward us, nay, we must wonder and thank God when it does not wrong us and do us injustice.
17. Wherefore, since the world is at present overburdened, as it has abundantly deserved to be because of its heinous sins, with young, imprudent and inexperienced rulers, especially in the spiritual estate, so that this age of ours is extraordinarily perilous, we must act very prudently and by all means see to it that we hold the government and all authority in the highest honor, even as Christ honors the authority of Pilate, Herod, Annas, Caiaphas, and of the temporal rulers of His time we must not permit such grievous abuses and the childish rule of the prelates to move us to despise all authority, so that despite those unworthy persons who bear rule we may not at the same time despise their authority, but cheerfully bear what it imposes, or reuse to bear it at least with humility and proper respect. For God cannot and will not permit authority to be wantonly and impudently resisted when it does not force us to do what is against God or His commandments18, though they themselves do as much as they can against God, or injure us as much as they will. There are some whom He Himself would judge and condemn, and such are those great and powerful tyrants; so too, there are those whom He would help, and such are the oppressed sufferers. Therefore we should yield to this His will and leave the mighty to His sword and judgment, and allow Him to help us, as St. Paul says: “O dearly beloved brethren, neither avenge nor defend yourselves, but rather give place unto the wrath of God, because it is written. Vengeance belongs to Me alone and I will repay each one [Deut. 32:35].” [Rom. 12:19]
Collected Works of Martin Luther Page 74
