Collected Works of Martin Luther

by Martin Luther

  An incident of his controversy with the Duke of Brunswick may serve to complete the picture. In 1540, during the hot summer, numerous fires broke out in North and Central Germany, causing widespread alarm; certain alleged incendiaries who were apprehended were reported to have confessed under torture that this was the doing of Duke Henry of Brunswick and the Pope. Before even investigations had commenced Luther had already jumped to the conclusion that the real author was his enemy, the Catholic Duke, backed up by the Pope and the monks; for had not the Duke (according to Luther) explained to the burghers of Goslar that he recognised no duties with regard to heretics? The Franciscans had been expelled and were now in disguise everywhere “plotting vengeance”; they it was who had done it all with the assistance of the Duke of Brunswick and the Elector of Mayence, who, of course, remained behind the scenes. “If this be proved, then there is nothing left for us but to take up arms against the monks and priests; and I too shall go, for miscreants must be slain like mad dogs.” Hieronymus Schurf, as the cautious lawyer he was, expressed himself in Luther’s presence against the misuse of torture in the case of those accused and against their being condemned too hastily. Luther interrupted him: “This is no time for mercy but for rage!” According to St. Augustine many must suffer in order that many may be at peace; so is it also in the law courts, “now and again some must suffer injustice, so long as it is not done knowingly and intentionally by the judge. In troublous times excessive severity must be overlooked.” He became little by little so convinced of the guilt of Henry the “incendiary” and his Papists, that, in October, 1540, he refers half-jestingly to the reputation he was acquiring as “prophet and apostle” by so correctly discerning in the Papists a mere band of criminals. He also informed other Courts of the supposed truth of his surmise, viz. that “Harry of Brunswick has now been convicted as an arch-incendiary-assassin and the greatest scoundrel on whom the sun has ever shone. May God give the bloodhound and werewolf his reward. Amen.” Thus to Duke Albert of Prussia on April 20, 1541.

  Considerably before this, in a letter to the same princely patron, he expressly implicates in these absurd charges the Pope, the chief object of his hate: After telling Albert of the report, that the Duke of Brunswick “had sent out many hundred incendiaries against the Evangelical Estates” of whom more than 300 had been “brought to justice,” many of them making confessions implicating the Duke, the Bishop of Mayence and others, Luther goes on to say that the business must necessarily have been set on foot “by great people, for there is plenty of money.”

  “The Pope is said to have given 80,000 ducats towards it. This is the sort of thing we are compelled to hear and endure; but God will repay them abundantly ... in hell, in the fire beneath our feet.”

  “The Doctor said,” we read in the Table-Talk, taken down by Mathesius in September (2-17), 1540: “The greatest wonder of our day is that the majesty of the Pope — who was a terror to all monarchs and against whom they dared not move a muscle, seeing that a glance from him or a movement of his finger sufficed to keep them all in a state of fear and obedience — that this god should have collapsed so utterly that even his defenders loathe him. Those who still take his part, without exception do this simply for money’s sake and their own advantage, otherwise they would treat him even worse than we do. His malice has now been thoroughly exposed, since it is certain that he sent eighteen thousand crowns for the hiring of incendiaries.” The perfect seriousness with which he relates this in the circle of his friends furnishes an enigma.

  His consciousness of all that he had accomplished against the Pope, combined with his hatred of Catholicism, seems often to cloud his mind.

  2. Luther’s Excuse: “We MUST Curse the Pope and His Kingdom”

  In Luther’s polemics against the Pope and the Papists it is psychologically of importance to bear in mind the depth of the passion which underlies his furious and incessant abuse.

  The further we see into Luther’s soul, thanks especially to his familiar utterances recorded in the Table-Talk, the more plainly does this overwhelming enmity stand revealed. In what he said privately to his friends we find his unvarnished thought and real feelings. Far from being in any sense artificial, the intense annoyance which rings throughout his abuse seems to rise spontaneously from the very bottom of his soul. That he should have pictured to himself the Papacy as a dragon may be termed a piece of folly, nevertheless it was thus that it ever hovered before his mind, by day and by night, whether in the cheery circle of his friends or in his solitary study, in the midst of ecclesiastical or ecclesiastico-political business, when engaged in quiet correspondence with admirers and even when he sought in prayer help and comfort in his troubles.

  In Lauterbach’s Diary we find Luther describing the Pope as the “Beast,” the “Dragon of Hell” towards whom “one cannot be too hostile,” as the “Dragon and Crocodile,” whose whole being “was, and still is, rascality through and through.” “Even were the Pope St. Peter, he would still be godless.” “Whoever wishes to glorify the Blood of Christ must needs rage against the Pope who blasphemes it.” “The Pope has sold Christ’s Blood and the state of matrimony, hence the money-bag [of this Judas] is chock-full of the proceeds of robbery.... He has banned and branded me, and stuck me in the devil’s behind. Hence I am going to hang him on his own keys.” This he said when a caricature was shown him representing the Pope strung up next to Judas, with the latter’s money-bag.

  “I am the Pope’s devil,” so he declared to his companions, “hence it is that he hates and persecutes me.”

  And yet the chief crime of this execrated Papacy was its non-acceptance of Luther’s innovations. The legal measures taken against him agreeably with the olden law, whether of the State or of the Church, were no proof of “hatred,” however much they might lame his own pretensions.

  In other notes of his conversations we read: “Formerly we looked at the Pope’s face, now we look only at his posterior, in which there is no majesty.” “The city of Rome now lies mangled and the devil has discharged over it his filth, i.e. the Pope.” It is a true saying, that, “if there be a hell, Rome is built upon it.”

  “Almost all the Romans are now sunk in Epicurism; they trouble themselves not at all about God or a good conscience. Alack for our times! I used to believe that the Epicurean doctrine was dead and buried, yet here it is still flourishing.”

  At the very commencement of the Diary of Cordatus, Luther is recorded as saying: “The Pope has lost his cunning. It is stupid of him still to seek to lead people astray under the pretence of religion, now that mankind has seen through the devil’s trickery. To maintain his kingdom by force is equally foolish because it is impracticable.” — He proceeds in a similar strain: “The Papists, like the Jews, insist that everyone who wishes to be saved must observe their ceremonies, hence they will perish like the Jews.” — He maliciously quotes an old rhyme in connection with the Pope, who is both the “head of the world” and “the beast of the earth,” and, in support of this, adduces abundant quotations from the Apocalypse. — When Daniel declared that Antichrist would trouble neither about God nor about woman (xi. 37), this meant that “the Pope would recognise neither God nor lawful wives, that, in a word, he would despise religion and all domestic and social life, which all turned on womankind. Thus may we understand what was foretold, viz. that Antichrist would despise all laws, ordinances, statutes, rights and every good usage, contemn kings, princes, empires and everything that exists in heaven or on earth merely the better to extol his fond inventions.” — It is difficult to assume that all this was mere rhetoric, for, then, why was it persisted in? Intentionally hyperbolical utterances are as a rule brief. In these conversations, however, the tone never changes, but merely becomes at times even more emphatic.

  On the same page in Cordatus we read: “Children are lucky in that they come into the world naked and penniless; for the Pope levies toll on everything there is on the earth, save only upon baptism, because he can’t hel
p it.” And immediately after: “The Pope has ceased to be a teacher and has become, as his Decretals testify, a belly-server and speculator. In the Decretals he treats not at all of theological matters but merely pursues three self-seeking ends: First, he does everything to strengthen his domination; secondly, he does his best to set the kings and princes at loggerheads with each other whenever he wants to score off one of the great, in doing which he does not scruple to show openly his malice; thirdly, he plays the devil most cunningly, when, with a friendly air, he allays the dissensions he had previously stirred up among the sovereigns; this, however, he only does when his own ends have been achieved. He also perverts the truth of God’s Word [thus invading the theological field]. This, however, he does not do as Pope, but as Antichrist and God’s real enemy.”

  The whole mountain of abuse expressed here and in what follows rests on this last assumption, viz. that the Pope perverts “the truth of God’s Word”; thanks to this the Wittenberg Professor fancied he could overthrow a Church which had fifteen centuries behind it. His hate is just as deeply rooted in his soul as his delusion concerning his special call.

  According to the German Colloquies the Pope, like Mohammed, “began under the Emperor Phocas”: “The prophecy [of the Apocalypse] includes both, the Pope and the Turk.” Still, the Pope is the “best ruler” for the world, because he does know how to govern; “he is lord of our fields, meadows, money, houses and everything else, yea, of our very bodies”; for this “he repays the world in everlasting curses and maledictions; this is what the world wants and it duly returns thanks and kisses his feet.”— “He is rather the lawyers’ than the theologians’ god.”

  He is determined to turn me “straightway into a slave of sin” and to force me to “blaspheme,” but instead of “denying God” I shall withstand the Pope; “otherwise we would willingly have borne and endured the Papal rule.”— “No words are bad enough to describe the Pope. We may call him miserly, godless and idolatrous, but all this falls far short of the mark. It is impossible to grasp and put into words his great infamies;” in short, as Christ says, “he is the abomination of desolation standing in the Holy Place.”

  The Pope is indeed the “father of abominations and the poisoner of souls.” “After the devil the Pope is a real devil.” “After the devil there is no worse man than the Pope with his lies and his man-made ordinances”; in fact, he is a masked devil incarnate. No one can become Pope unless he be a finished and consummate knave and miscreant. The Pope is a “lion” in strength and a “dragon” in craft. He is “an out-and-out Jew who extols in Christ only what is material and temporal”; needless to say, he is “far worse than the Turk,” “a mere idolater and slave of Satan,” “a painted king but in reality a filthy pretence,” his kingdom is a “Carnival show,” and he himself “Rat-King of the monks and nuns.” Popery is full of murder; it serves Moloch, and is the kingdom of all who blaspheme God.

  “For the Pope is, not the shepherd, but the devil of the Churches; this comforts me as often as I think of it.”

  “Anno 1539, on May 9,” we read in these Colloquies, “Dr. Martin for three hours held a severe and earnest Disputation in the School at Wittenberg, against that horrid monster, the Pope, that real werewolf who excels in fury all the tyrants, who alone wishes to be above all law and to act as he pleases, and even to be worshipped, to the loss and damnation of many poor souls.... But he is a donkey-king [he said] ... I hope he has now done his worst [now that I have broken his power]; but neither are the Papists ever to be trusted, even though they agree to peace and bind themselves to it under seal and sign-manual.... Therefore let us watch and pray!”

  The Disputation, of which all that is known was published by Paul Drews in 1895, dealt principally with the question, which had become a vital one, of armed resistance to the forces of the Empire then intent on vindicating the rights of the Pope. The Theses solve the question in the affirmative. “The Pope is no ‘authority’ ordained by God ... on the contrary he is a robber, a ‘Bearwolf’ who gulps down everything. And just as everybody rightly seeks to destroy this monster, so also it is everyone’s duty to suppress the Pope by force, indeed, penance must be done by those who neglect it. If anyone is killed in defending a wild beast it is his own fault. In the same way it is not wrong to offer resistance to those who defend the Pope, even should they be Princes or Emperors.”

  A German version of the chief Theses (51-70) was at once printed.

  Among the explanations given by Luther previous to the Disputation (“circulariter disputabimus”) the following are worthy of note: “We will not worship the Pope any longer as has been done heretofore.... Rather, we must fight against this Satan.” “The Pope is such a monstrous beast that no ruler or tyrant can equal him.... He requires us to worship his public blasphemy in defiance of the law; it is as though he said: I will and command that you adore the devil. It is not enough for him to strangle me, but he will have it that even the soul is damned at his word of command.... The Pope is the devil. Were I able to slay the devil, why should I not risk my life in doing so? Look not on the Pope as a man; his very worshippers declare that he is no mere man, but partly man and partly God. For ‘God’ here read ‘devil.’ Just as Christ is God-made-flesh, so the Pope is the devil incarnate.”— “Who would not lend a hand against this arch-pestilential monster? There is none other such in the whole world as he, who exalts himself far above God. Other wolves there are indeed, yet none so impudent and imperious as this wolf and monster.”

  In this celebrated Disputation some of the objections are couched in scholastic language. Such is the following: According to the Bible, Antichrist is to be destroyed by the breath of God’s mouth and not by the sword; therefore armed resistance to the Pope and the Papists is not allowed. Luther replies: “That we concede, for what we say is that he will escape and remain with us till the end of the world. He is nevertheless to be resisted, and the Emperor too, and the Princes who defend him, not on the Emperor’s account, but for the sake of this monstrous beast.” — Another objection runs: “Christ forbade Peter to make use of his sword against those sent out by the Pharisees; therefore neither must we take up arms against the Pope.” The reply was: “Negabitur consequens,” and Luther goes on to explain: “The Pope is no authority as Caiphas and Pilate were. He is the devil’s servant, possessed of the devil, a wolf who tyrannically carries off souls without any right or mandate.” According to the report Luther suddenly relapsed into German: “If Peter went to Rome and slew him, he would be acting rightly, ‘quia papa non habet ordinationem,’” etc. Justus Jonas and Cruciger also took a part, bringing forward objections in order to exercise others in refuting them. This theological tournament, with its crazy ideas couched in learned terminology, might well cause the dispassionate historian to smile were it not for the sombre background and the vision of the religious wars for which ardent young students were being fitted and equipped.

  What we have quoted from Luther’s familiar talks and from his disputations affords overwhelming proof, were such wanting, that the frenzied outbursts against the Pope we find even in his public writings, were, not merely assumed, but really sprang from the depths of his soul. It is true that at times they were regarded as rhetorical effusions or even as little more than jokes, but as a matter of fact they bear the clearest stamp of his glowing hate. They indicate a persistent and eminently suspicious frame of mind, which deserves to be considered seriously as a psychological, if not pathological, condition; what we must ask ourselves is, how far the mere hint of Popery sufficed to call forth in him a delirium of abuse.

  In his tract of 1531 against Duke George he boasted, that people would in future say, that “his mouth was full of angry words, vituperation and curses on the Papists”; that “he intended to go down to his grave cursing and abusing the miscreants”; that as long as breath remained in him he would “pursue them to their grave with his thunders and lightnings”; again, he says he will take refuge in his maledictory prayer agai
nst the Papists in order to “kindle righteous hatred in his heart,” and even expounds and recommends this prayer in mockery to his opponent — in all this we detect an abnormal feature which characterises his life and temper. This abnormity is apparent not only in the intense seriousness with which he utters the most outrageous things, more befitting a madman than a reasonable being, but also at times in the very satires to which he has recourse. That the Papacy would have still more to suffer from him after he was dead, is a prophecy on which he is ever harping: “When I die,” he remarks, “I shall turn into a spirit that will so plague the bishops, parsons and godless monks, that one dead Luther will give them more trouble than a thousand living Luthers.”

  No theological simile is too strange for him in this morbid state of mind and feeling. As in the case of those obsessed by a fixed idea the delusion is ever obtruding itself under every possible shape, so, in a similar way, every thought, all his studies, his practice, learning, theology and exegesis, even when its bearing seems most remote, leads up to this central and all-dominating conviction: “I believe that the Pope is a devil incarnate in disguise, for he is Endchrist. For as Christ is true God and true man, so also is Antichrist a devil incarnate.” And yet, in the past, so he adds with a deep sigh, “we worshipped all his lies and idolatry.”