O how gladly would Christ receive me at the Last Judgment, if when summoned to the spiritual office, to preach and care for souls, I had left it and busied myself with fighting and with the temporal sword! And how should Christ come to it that He or His have anything to do with the sword and go to war, and kill men’s bodies, when He glories in it that He has come to save the world, not to kill people? For His work is to deal with the Gospel and by His Spirit to redeem men from sin and death, nay, to help them from this world to everlasting life. According to John 6:15, He fled and would not let Himself be made king; before Pilate He confessed, “My kingdom is not of this world”; and He bade Peter, in the garden, put up his sword, and said, “He that taketh the sword shall perish by the sword.”
I say this not because I would teach that worldly rulers ought not be Christians, or that a Christian cannot bear the sword and serve God in temporal government. Would God they were all Christians, or that no one could be a prince unless he were a Christian! Things would be better than they now are and the Turk would not be so powerful. But what I would do is keep the callings and offices distinct and apart, so that everyone can see to what he is called, and fulfill the duties of his office faithfully and with the heart, in the service of God. Of this I have written more than enough elsewhere, especially in the books On Soldiers and On Temporal Government. For Paul will not suffer it that in the Church, where all should be Christians, one assume another’s office ( Romans 12:4 and Corinthians 12:15), but exhorts every member to his own work, so that no disorder arise, but everything be done in an orderly way. How much less, then, is the disorder to be tolerated that arises when a Christian leaves his office and takes upon him a temporal office, or when a bishop or pastor leaves his office and takes upon him the office of a prince or judge; or, on the other hand, when a prince takes up the office of a bishop and lets his princely office go? Even today this shameful disorder rages and rules in the whole papacy, contrary to their own canons and laws.
Inquire of experience how well we have succeeded hitherto with the Turkish war, though we have fought as Christians until we have lost Rhodes and almost all of Hungary and much German land besides. And that we may perceive clearly that God is not with us in our war against the Turks, He has never put so much courage or spirit into the minds of our princes that they have been able even once to deal seriously with the Turkish war. Though many of the diets, almost all of them in fact, have been called and held on this account, the matter will neither be settled nor arranged, and it seems as though God were mocking our diets and letting the devil hinder them and get the better of them until the Turk comes ravaging on at his leisure and ruins Germany without trouble and without resistance. Why does this happen? Because my article, which Pope Leo condemned, remains uncondemned and in full force. Because the papists reject it, arbitrarily and without Scripture, the Turk must take its part and prove it with the fist and with deeds. If we will not learn out of the Scriptures, we must learn out of the Turk’s scabbard, until we find in our hurt that Christians are not to make war or resist evil. Fools must be chased with clubs.
CONFUSION OF CHRISTIANITY AND POLITICS
HOW MANY WARS, think you, have there been against the Turk in which we would not have received heavy losses, if the bishops and clergy were there? How pitifully the fine king Lassla, with his bishops was beaten by the Turk at Varna. The Hungarians themselves blamed Cardinal Julian and killed him for it. Recently King Ludwig would perhaps have fought with more success, if he had not led a priests’ army or, as they call it, a Christian army against the Turks. If I were emperor, king, or prince in a campaign against the Turk, I would exhort my bishops and priests to stay at home and mind the duties of their office, praying, fasting, saying mass, preaching, and caring for the poor, as not only Holy Scripture, but their own canon law teaches and requires. If, however, they were to be disobedient to God and their own law and desire to go along to war, I would teach them by force to attend to their office and not, by their disobedience, put me and my army under God’s wrath and into danger. It would be less harmful to have three devils in the army than one disobedient, apostate bishop, who had forgotten his office and assumed that of another. For there can be no good fortune with such people around, who go against God and their own law.
I have heard of fine soldiers who have thought that the king of France, when he was defeated and captured by the emperor before Pavia, had all of his bad fortune because he had the pope’s, or as they boastfully call them, the Church’s, people with him. For after they came to his camp with a great cry of Ecclesia, ecclesia! “Church, Church!” there was no more good fortune there. This is what the soldiers say, though perhaps they do not know the reason for it, viz., that is not right for the pope, who wants to be a Christian, and the highest and best Christian preacher at that, to lead a church army, or army of Christians. For the Church ought not strive or fight with the sword; it has other enemies than flesh and blood, their name is the wicked devils in the air; therefore it has other weapons and swords and other wars, so that it has enough to do, and cannot mix in the wars of the emperor or princes, for the Scriptures say that there shall be no good fortune where men are disobedient to God.
Again, if I were a soldier and saw in the field a priests’ banner, or banner of the cross, even though it were a crucifix I should run as though the devil were chasing me; and even if they won a victory, by God’s decree, I should not take any part in the booty or the rejoicing. Even the wicked iron-eater, Pope Julius, who was half devil, did not succeed, but had to call at last on the Emperor Maximilian and let him take charge of the game, despite the fact that Julius had more money, arms, and people. I think, too, that this latest pope, Clement, whom people held almost a god of war, succeeded well with his fighting until he lost Rome and all its wealth to a few ill-armed soldiers. The conclusion is this: Christ will teach them to understand my article, that Christians shall not make war, and the condemned article must take its revenge, for it is said of Christians and will be uncondemned and right and true; although they do not care and do not believe it, but rush on more and more, hardened and unrepentant, and go to destruction. To this I say Amen, Amen.
It is true, indeed, that since they have temporal lordship and wealth, they ought to make out of it the same contributions to the emperor, kings, or princes that other holdings properly make, and render the same services that others are expected to render. Nay, these “goods of the Church,” as they call them, ought above all others to serve and help in the protection of the needy and the welfare of all classes, for they are given for that purpose, not in order that a bishop may forget his office and use them for war or battle. If the banner of Emperor Charles or of a prince is in the field, then let everyone run boldly and gladly to the banner to which his allegiance is sworn; but if the banner of a bishop, cardinal, or pope is there, then run the other way, and say “I do not know this coin; if it were a prayer book, or the Holy Scriptures preached in the Church, I would rally to it.”
FACING TWO FRONTS
NOW BEFORE I exhort or urge to war against the Turk, hear me, for God’s sake, while I first teach you how to fight with a good conscience. For although, if I wanted to give way to the old Adam, I could keep quiet and look on while the Turk revenged me upon the tyrants who persecute the Gospel and subject me to all kinds of pain, and paid them back for it, nevertheless, I shall not do this, but rather serve both friends and enemies, so that my sun may rise on both bad and good, and my rain fall on the thankful and unthankful.
In the first place, it is certain that the Turk has no right or command to begin war and to attack lands that are not his. Therefore, his war is nothing else than outrage and robbery, with which God is punishing the world, as He often does through wicked knaves, and sometimes through godly people. For he does not fight from necessity or to protect his land in peace, as the right kind of a ruler does, but like a pirate or highwayman, he seeks to rob and damage other lands, who are doing and have done nothing to him. He is
God’s rod and the devil’s servant; there is no doubt about that.
In the second place, it must be known that the man, whoever he is, who is going to make war against the Turk, must be sure that he has a commission from God and is doing right. He must not plunge in for the sake of revenge or have some other mad notion or reason. He must be sure of this, so that, win or lose, he may be in a state of salvation and in a godly occupation.
There are two of these men, and there ought to be only two: the one is named Christian, the other Emperor Charles.
THE FIRST FRONT – PENANCE AND PRAYER
CHRISTIAN SHOULD BE first, with his army. For since the Turk is the rod of the wrath of the Lord our God and the servant of the raging devil, the first thing to be done is to smite the devil, his lord, and take the rod out of God’s hand, so that the Turk may be found in his own strength only, all by himself, without the devil’s help and without God’s hand. This should be done by Sir Christian, that is, the pious, holy, dear body of Christians. They are the people who have the arms for this war and know what to do with them. If the Turk’s god, the devil, is not first beaten, there is reason to fear that the Turk will not be so easy to beat. Now the devil is a spirit, who cannot be beaten with armor, guns, horses, and men, and God’s wrath cannot be allayed by them, as it is written in Psalm 33:17 - 18, “The Lord hath no pleasure in the strength of the horse, neither delighteth he in any man’s legs; the Lord delighteth in them that fear him and wait for his goodness.” Christian weapons and power must do it.
Here you ask, “Who are the Christians and where does one find them?” Answer: They are not many, but they are everywhere, though they are spread out thin and live far apart, under good and bad princes. Christendom must continue to the end, as the article of the Creed says, “I believe one holy Christian Church.” But if that is true, it must be possible to find them. Every pastor and preacher ought to exhort his people most diligently to repentance and to prayer. They ought to drive men to repentance by showing our great and numberless sins and our ingratitude, by which we have earned God’s wrath and disfavor, so that He justly gives us into the hands of the devil and the Turk. That this preaching may work the more strongly, they ought to cite examples and sayings out of the Scriptures, such as the Flood, Sodom and Gomorrah, and the children of Israel, and show how cruelly and how often God punished the world, and its lands and peoples; and they ought to make it plain that it is no wonder, since we sin more heavily than they did, if we are punished worse than they.
INSTRUCTIONS FOR PENANCE AND PRAYER
VERILY, THIS FIGHT must be begun with repentance, and we must reform our lives, or we shall fight in vain; as the prophet Jeremiah says in the chapter, “I will speak at one time against a kingdom to pluck it up, destroy it, and scatter it; but if that people against which I speak repent, I will repent me of the evil that I thought to do it; again I speak of a kingdom and people to plant and build it, but if it do evil in my sight, and hear not my voice, I will repent me of the good that I had said I would do it.
Therefore, speak to them of Judah and them of Jerusalem, and say, Behold I prepare a calamity for you and think evil against you; let each of you, then, turn from his evil way and make your deeds good.” This saying we may apply to ourselves as though it had been spoken to us, for God devises an evil against us because of our wickedness and certainly prepares the Turk against us, as He says also in Psalm 7:12, “If a man turn not, he hath whetted his sword and stretched his bow, and aimed it, and laid a deadly bolt in it.”
Along with these must be cited the words and illustrations of Scripture in which God makes it known how well He is pleased with true repentance or amendment, made in faith and reliance on His Word – such as, in the Old Testament the examples of Kings David, Ahab, Mannasseh, and the like; in the New Testament of St. Peter, the malefactor, the publican in the Gospel, and so forth. Although I know that to the scholars and saints, who need no repentance, this advice of mine will be laughable and that they hold it for a simple and common thing which they have long since got beyond; nevertheless, I have not been willing to omit for the sake of myself and sinners like myself, who need both repentance and exhortation to repentance every day. In spite of it, we remain all too lazy and lax, and have not, with those “ninety and nine just persons,” got so far over the hill as they permit themselves to think they have.
After people have been thus taught and exhorted to confess their sin and amend their ways, they should then be exhorted with the utmost diligence to prayer, and shown how such prayer pleases God, how He has commanded it and promised to hear it, and that no one ought to think lightly of his own praying, or have doubts about it, but be sure, with firm faith, that it will be heard; all of which has been published by us in many tracts. For the man who doubts, or prays at a venture, would do better to let it alone, because such prayer is merely a tempting of God and only makes things worse. Therefore, I would advise against processions, f112 which are a heathenish and useless practice, for they are pomp and show rather than prayer. It might, indeed, be of some use to have the people, especially the young people, sing the Litany at mass or vespers or in the church after the sermon, provided that everyone, at home, by himself, conconstantly raised to Christ at least a sigh of the heart for grace to lead a better life and for help against the Turk. I am not speaking of much long praying, but of frequent brief sighs, in one or two words, such as “O help us, dear God the Father; have mercy on us, dear Lord Jesus Christ!” or the like.
Lo, this kind of preaching will strike the Christians and find them out, and there will be Christians who will accept it and act according to it; it matters not if you do not know who they are. The tyrants and bishops may also be exhorted to desist from their raging and persecution against the Word of God and not to hinder our prayer; but if they do not desist, we must not cease to pray, but keep on, and take the chance that they will have the benefit of our prayer and be preserved along with us, or that we shall pay for their raging and be ruined along with them. They are so perverse and blind that if God gave good fortune against the Turk, they would ascribe it to their holiness and merit and boast of it against us. On the other hand, if things turned out badly, they would ascribe it to no one but us, and lay the blame on us, disregarding the shameful, openly sinful, and wicked life, which they not only lead, but defend; for they cannot teach rightly a single point about the way to pray, and they are worse than the Turks. Ah, well. We must leave that to God’s judgment!
In this exhortation to prayer, also, we must introduce sayings and examples from the Scriptures, in which it is shown how strong and mighty a man’s prayer has sometimes been; for example, Elijah’s prayer, which St. James praises; the prayers of Elisha and other prophets; of Kings David, Solomon, Asa, Jehoshaphat, Jesis, Hezekiah, etc.; the story of how God promised Abraham that He would spare the land of Sodom and Gomorrah for the sake of five righteous men; for the prayer of righteous men can do much if it be persistent, says St. James in his Epistle. They are to be informed, besides, that they shall be careful not to anger God by not praying, and not to fall under His judgment, in Ezekiel 13:5, where God says, “Ye have not set yourselves against me, and opposed yourselves as a wall before the house of Israel, to stand against the battle in the day of the Lord”; and in Ezekiel 22, “I sought a man among them who would be a wall, and stand against me for the land, that I should not destroy it, but I found none. Therefore I poured my wrath upon them and consumed them with the fire of my anger and paid them as they deserved, saith the Lord.”
PENANCE AND PRAYER AGAINST GODS WRATH
FROM THIS IT is easy to see that God would have men set themselves in the way of his wrath and keep it off, and that He is greatly angered if this is not done. That is what I meant when I spoke above about taking the rod out of God’s hands. Let him fast who will. Let him go down on his knees and bow and fall to the ground, if he is in earnest; for the bowing and kneeling that has been practiced hitherto in the chapters and monasteries was not in ea
rnest; it was, and still is, mere apery. It is not for nothing that I exhort pastors and preachers to impress this upon the people, for I see plainly that it rests entirely with the preachers whether the people shall amend their ways and pray, or not. Little will be accomplished by preaching in which men call Luther names and blaspheme, and let repentance and prayer alone; but where God’s Word is spoken, it is not without fruit. They, however, must preach as though they were preaching to saints who had learned all that there was to know about repentance and faith, and therefore had to talk about something higher.
We should have been moved to this prayer against the Turk by the great need of our time, for the Turk, as has been said, is the servant of the devil, who not only ruins land and people with the sword, as we shall hear later, but also lays waste the Christian Faith and our dear Lord Jesus Christ. For although some praise his government because he allows everyone to believe what he will so long as he remains the temporal lord, yet this praise is not true, for he does not allow Christians to come together in public, and no one can openly confess Christ or preach or teach against Mohammed.
Collected Works of Martin Luther Page 446
