---
title: "Works of Martin Luther, Volume II"
author: "Martin Luther"
translator: "Various translators"
languages: [en]
shelf: "Reformation"
section: 5 of 32
url: https://scriptura.si/works/martin-luther-works-of-martin-luther-volume-ii/5/
cite: "Martin Luther, tr. Various translators, Works of Martin Luther, Volume II, section 5. Scriptura (scriptura.si), https://scriptura.si/works/martin-luther-works-of-martin-luther-volume-ii/5/"
---

# Works of Martin Luther, Volume II

*Martin Luther, tr. Various translators*

The great reforming tracts of 1520, Christian liberty, and the Wittenberg sermons of 1522.

## 5. An Open Letter to the Christian Nobility of the German Nation · 3 of 6

Source: https://scriptura.si/works/martin-luther-works-of-martin-luther-volume-ii/5/ · cite a paragraph as https://scriptura.si/works/martin-luther-works-of-martin-luther-volume-ii/5/#p-N

[¶0] Another of the "glosses" is the administratio, i. e., a man may have beside his bishopric, an abbacy or a dignity, and possess all the property which goes with it, only he has no other title than that of "administrator." For at Rome it is sufficient that words are changed and not the things they stand for; as though I were to teach that a bawdy-house keeper should have the name of "burgomaster's wife," and yet continue to ply her trade. This kind of Roman rule St. Peter foretold when he said, in II Peter ii: "There shall come false teachers, who in covetousness, with feigned words, shall make merchandise of you, to get their gains." [2 Pet. 2:3]

[¶1] Again, dear Roman Avarice has invented the custom of selling and bestowing livings to such advantage that the seller or disposer retains reversionary rights upon them: to wit, if the incumbent dies, the benefice freely reverts to him who previously sold, bestowed or surrendered it. In this way they have made livings hereditary property, so that henceforth no one can come into possession of them, except the man to whom the seller is willing to dispose of them, or to whom he bequeaths his rights at death. Besides, there are many who transfer to others the mere title to a benefice from which those who get the title derive not a heller of income. It is now an old custom, too, to give another man a benefice and to reserve a certain part out of the annual revenue. In olden times this was simony. Of these things there are so many more that they cannot all be counted. They treat livings more shamefully than the heathen beneath the cross treated the garments of Christ. [Matt. 27:35]

[¶2] Yet all that has hitherto been said is ancient history and an every-day occurrence at Rome. Avarice has devised one thing more, which may, I hope, be his last morsel, and choke him. The pope has a noble little device called pectoralis reservatio, i. e., his "mental reservation," and proprius motus, i. e., the "arbitrary will of his authority." It goes like this. When one man has gotten a benefice at Rome, and the appointment has been regularly signed and sealed, according to custom, and there comes another, who brings money, or has laid the pope under obligation in some other way, of which we will not speak, and desires of the pope the same benefice, then the pope takes it from the first man and gives it to the second. If it is said that this is unjust, then the Most Holy Father must make some excuse, that he may not be reproved or doing such open violence to the law, and says that in his mind and heart he had reserved that benefice to himself and his own plenary disposal, although he had never before in his whole life either thought or heard of it. Thus he has now found a little "gloss" by which he can, in his own person, lie and deceive, and make a fool and an ape of anybody--all this he does brazenly and openly, and yet he wishes to be the head of Christendom, though with his open lies he lets the Evil Spirit rule him.

[¶3] This arbitrary will and lying "reservation" of the pope creates in Rome a state of affairs which is unspeakable. There is buying, selling, bartering, trading, trafficking, lying, deceiving, robbing, stealing, luxury, harlotry, knavery, and every sort of contempt of God, and even the rule of Antichrist could not be more scandalous. Venice, Antwerp, Cairo are nothing compared to this fair which is held at Rome and the business which is done there, except that in those other places they still observe right and reason. At Rome everything goes as the devil wills, and out of this ocean like virtue flows into all the world. Is it a wonder that such people fear a reformation and a free council, and prefer to set all kings and princes at enmity rather than have them unite and bring about a council? Who could bear to have such knavery exposed if it were his own?

[¶4] Finally, for all this noble commerce the pope has built a warehouse, namely, the house of the datarius, in Rome. Thither all must come who deal after this fashion in benefices and livings. From him they must buy their "glosses" and get the power to practice such archknavery. In former times Rome was generous, and then justice had either to be bought or else suppressed with money, but now she has become exorbitant, and no one dare be a knave unless with a great sum he has first bought the right. If that is not a brothel above all the brothels one can imagine, then I do not know what brothel means.

[¶5] If you have money in this house, then you can come by all the things I have said; and not only these, but all sorts of usury are here made honest, Phil. 2:5 for a consideration, and the possession of all property acquired by theft or robbery is legalised. Here vows are dissolved; here monks are granted liberty to leave their orders; here marriage is on sale to the clergy; here bastards can become legitimate; here all dishonor and shame can come to honor; all ill-repute and stigma of evil are here knighted and ennobled; here is permitted the marriage which is within the forbidden degrees or has some other defect. Oh! what a taxing and a robbing rules there! It looks as though all the laws of the Church were made for one purpose only--to be nothing but so many money-snares, from which a man must extricate himself if he would be a Christian. Yea, here the devil becomes a saint, and a god to boot. What heaven and earth cannot, that this house can do! They call them compositiones! "Compositions" indeed! rather "confusions"! Oh, what a modest tax is the Rhine-toll, compared with the tribute taken by this holy house!

[¶6] Let no one accuse me of exaggeration! It is all so open that even at Rome they must confess the evil to be greater and more terrible than any one can say. I have not yet stirred up the hell-broth of personal vices, nor do I intend to do so. I speak of things which are common talk, and yet I have not words to tell them all. The bishops, the priests and, above all, the doctors in the universities, who draw their salaries or this purpose, should have done their duty and with common consent have written and cried out against these things; but they have done the very opposite.

[¶7] There remains one last word, and I must say that too. Since boundless Avarice has not been satisfied with all these treasures, which three great kings might well think sufficient, he now begins to transfer this trade and sell it to Fugger of Augsburg, so that the lending and trading and buying of bishoprics and benefices, and the driving of bargains in spiritual goods has now come to the right place, and spiritual and temporal goods have become one business. And now I would fain hear of a mind so lofty that it could imagine what this Roman Avarice might yet be able to do and has not already done; unless Fugger were to transfer or sell this combination of two lines of business to somebody else. I believe we have reached the limit.

[¶8] As for what they have stolen in all lands and still steal and extort, by means of indulgences, bulls, letters of confession, "butter-letters" and other confessionalia,--all this I consider mere patch-work, and like casting a single devil more into hell. Not that they bring in little, for a mighty king could well support himself on their returns, but they are not to be compared with the streams of treasure above mentioned. I shall also say nothing at present of how this indulgence money has been applied. Another time I shall inquire about that, for Campoflore and Belvidere and certain other places probably know something about it.

[¶9] Since, then, such devilish rule is not only open robbery and deceit, and the tyranny of the gates of hell, but also ruins Christendom in body and soul, it is our duty to use all diligence in protecting Christendom against such misery and destruction. If we would fight the Turks, let us make a beginning here, where they are at their worst. If we justly hang thieves and behead robbers, why should we let Roman Avarice go free? For he is the greatest thief and robber that has come or can come into the world, and all in the holy Name of Christ and of St. Peter! Who can longer endure it or keep silence? Almost everything he owns has been gotten by theft and robbery; that is the truth, and all history shows it. The pope never got by purchase such great properties that from his officia alone he can raise about a million ducats, not to mention the mines of treasure named above and the income of his lands. Nor did it come to him by inheritance from Christ or from St. Peter; no one ever loaned it or gave it to him; it has not become his by virtue of immemorial use and enjoyment. Tell me, then, whence he can have it? Learn from this what they have in mind when they send out legates to collect money or use against the Turks.

[¶10] III. PROPOSALS FOR REFORM

[¶11] Now, although I am too small a man to make propositions which might effect a reform in this dreadful state of things, nevertheless I may as well sing my fool's song to the end, and say, so far as I am able, what could and should be done by the temporal authorities or by a general council.

[¶12] 1. Every prince, nobleman and city should boldly forbid their subjects to pay the annates to Rome and should abolish them entirely; for the pope has broken the compact, and made the annates a robbery, to the injury and shame of the whole German nation. He gives them to his friends, sells them for large amounts of money, and uses them to endow offices. He has thus lost his right to them, and deserves punishment. It is therefore the duty of the temporal authorities to protect the innocent and prevent injustice, as Paul teaches in Romans xiii [Rom. 13:4], and St. Peter in I Peter ii [1 Pet. 2:14], Rom. and even the canon law in Case 16, Question 7, de filiis. Thus it has come about that men are saying to the pope and his followers, Tu ora, "Thou shalt pray"; to the emperor and his followers, Tu protege, "Thou shalt guard"; to the common man, Tu labora, "Thou shalt work." Not, however, as though everyone were not to pray, guard and work; for the man who is diligent in his calling is praying, guarding and working in all that he does, but everyone should have his own especial task.

[¶13] 2. Since the pope with his Roman practices--his commends, adjutories, reservations, gratiae expectativae, papal months, incorporations, unions, pallia, rules in chancery, and such like knavery--usurps all the German foundations without authority and right, and gives and sells them to foreigners at Rome, who do nothing in German lands to earn them; and since he thereby robs the ordinaries of their rights, makes the bishops mere ciphers and figure-heads, and acts against his own canon law, against nature and against reason, until it has finally gone so far that out of sheer avarice the livings and benefices are sold to gross, ignorant asses and knaves at Rome, while pious and learned folk have no profit of their wisdom and merit, so that the poor people of the German nation have to go without good and learned prelates and thus go to ruin:

[¶14] Therefore, the Christian nobility should set itself against the pope as against a common enemy and destroyer of Christendom, and should do this for the salvation of the poor souls who must go to ruin through his tyranny. They should ordain, order, and decree, that henceforth no benefice shall be drawn into the hands of Rome, and that hereafter no appointment shall be obtained there in any manner whatsoever, but that the benefices shall be brought out and kept out from under this tyrannical authority; and they should restore to the ordinaries the right and office of ordering these benefices in the German nation as best they may. And if a "courtesan" were to come from Rome, he should receive a strict command either to keep his distance, or else to jump into the Rhine or the nearest river, and take the Roman ban, with its seals and letters, to a cold bath. They would then take note at Rome that the Germans are not always mad and drunken, but that they have really become Christians, and intend to permit no longer the mockery and scorn of the holy name of Christ, under which all this knavery and destruction of souls goes on, but have more regard to God and His glory than to the authority of men.

[¶15] 3. An imperial law should be issued, that no bishop's cloak and no confirmation of any dignity whatsoever shall henceforth be secured from Rome, but that the Church ordinance of the most holy and most famous Council of Nicaea shall be restored, in which it is decreed that a bishop shall be confirmed by the two nearest bishops or by the archbishop. If the pope will break the statutes of this and of all other councils, what is the use of holding councils; or who has given him the authority thus to despise and break the rules of councils?

[¶16] If he has this power then we should depose all bishops, archbishops and primates and make them mere parish-priests, so that the pope alone may be over them, as he now is. He leaves to bishops, archbishops and primates no regular authority or office, usurps everything for himself, and lets them keep only the name and empty title. It has gone so far that by his "exemptions" the monasteries, the abbots and the prelates are withdrawn from the regular authority of the bishops, so that there is no longer any order in Christendom. From this must follow what has followed--relaxation of discipline and license to do evil everywhere--so that I verily fear the pope can be called the "man of sin." [2 Thess. 2:3] There is in Christendom no discipline, no rule, no order; and who is to blame except the pope? This usurped authority of his he applies strictly to all the prelates, and takes away their rods; and he is generous to all subjects, giving them or selling them their liberty.

[¶17] Nevertheless, for fear he may complain that he is robbed of his authority, it should be decreed that when the primates or archbishops are unable to settle a case, or when a controversy arises among themselves, such a case must be laid before the pope, but not every little matter. Thus it was done in olden times, and thus the famous Council of Nicaea decreed. If a case can be settled without the pope, then his Holiness should not be troubled with such minor matters, but give himself to that prayer, meditation and care for all Christendom, of which he boasts. This is what the Apostles did. They said, "It is not meet that we should leave the Word of God and serve tables, but we will keep to preaching and prayer and set others over the work." [Acts 6:2] But now Rome stands or nothing else than the despising of the Gospel and of prayer, and for the serving of "tables," i. e., of temporal affairs, and the rule of the Apostles and of the pope agree as Christ agrees with Lucifer, heaven with hell, night with day; yet he is called "Vicar of Christ and Successor of the Apostles."

[¶18] 4. It should be decreed that no temporal matter shall be taken to Rome, but that all such cases shall be left to the temporal authorities, as the Romans themselves decree in that canon law of theirs, which they do not keep. For it should be the duty of the pope, as the man most learned in Papal the Scriptures and most Holy, not in name only, but in truth, to administer affairs which concern the faith and holy life of Christians, to hold the primates and archbishops to these things, and to help them in dealing with and caring for these matters. So St. Paul teaches in I Corinthians vi, and takes the Corinthians severely to task or their concern with worldly things [1 Cor. 6:7]. For it works intolerable injury to all lands that such cases are tried at Rome. It increases the costs, and moreover the judges do not know the manners, laws and customs of the various countries, so that they often do violence to the acts and base their decisions on their own laws and opinions, and thus injustice is inevitably done the contestants.

[¶19] Moreover, the outrageous extortion practised by the officiales must be forbidden in all the dioceses, courts so that they may attend to nothing else than matters of faith and good morals, and leave to the temporal judges the things that concern money, property, life and honor. The temporal authorities, therefore, should not permit sentences of ban or exile when faith or right life is not concerned. Spiritual authorities should have rule over spiritual goods, as reason teaches; but spiritual goods are not money, nor anything pertaining to the body, but they are faith and good works.

[¶20] Nevertheless it might be granted that cases which concern benefices or livings should be tried before bishops, archbishops and primates. Therefore, in order to decide contests and contentions, it might be possible for the Primate of Germany to maintain a general consistory, with auditors and chancellors, which should have control over the signaturae gratiae and signaturae justitiae, that are now controlled at Rome, and which should be the final court of appeal for German cases. The officers of this consistory must not, however, be paid, as at Rome, by chance presents and gifts, and thereby acquire the habit of selling justice and injustice, which they now have to do at Rome because the pope gives them no remuneration, but allows them to fatten themselves on presents. For at Rome no one cares what is right or not right, but only what is money or not money. This court might, however, be paid out of the annates, or some other way might easily be devised, by those who are more intelligent and who have more experience in these matters than I. All I wish to do is to arouse and set to thinking those who have the ability and the inclination to help the German nation become once more free and Christian, after the wretched, heathenish and unchristian rule of the pope.

[¶21] 5. No more reservations should be valid, and no more benefices should be seized by Rome, even if the incumbent dies, or there is a contest, or the incumbent is a "servant" of a cardinal or of the pope; and it should be strictly forbidden and prevented that any "courtesan" should institute a contest over any benefice, so as to cite pious priests to Rome, harass them and drive them into lawsuits. If, in consequence of this prohibition, there should come from Rome a ban or an ecclesiastical censure, it should be disregarded, just as though a thief were to lay a man under the ban because he would not let him steal. Indeed they should be severely punished because they so blasphemously misuse the ban and the name of God to support their robbery, and with falsely devised threats would drive us to endure and to praise such blasphemy of God's name and such abuse of Christian authority, and thus to become, in the sight of God, partakers in their rascality; it is our duty before God to resist it, or St. Paul, in Romans i, reproves as guilty of death not only "those who do such things," but also those who consent to such things and allow them to be done [Rom. 1:32]. Most unbearable of all is the lying reservatio pectoralis, whereby Christendom is so scandalously and openly put to shame and scorn, because its head deals in open lies, and out of love for the accursed money, shamelessly deceives and fools everybody.

[¶22] 6. The casus reservati, the "reserved cases," should also be abolished, for not only are they the means of served extorting much money from the people, but by means of them the ravening tyrants ensnare and confuse many poor consciences, to the intolerable injury of their faith in God. This is especially true of the ridiculous and childish cases about which they make so much ado in the Bull Coena Domini, and which are not worth calling daily sins, still less cases so grave that the pope may not remit them by any indulgence; as for example, hindering a pilgrim on his way to Rome, furnishing weapons to the Turks, or tampering with papal letters. With such gross, crazy, clumsy things do they make fools of us! Sodom and Gomorrah, and all the sins which are committed and can be committed against the commandments of God are not reserved cases; but sins against what God has never commanded and what they have themselves devised, these must be reserved cases, solely that no one be hindered in bringing money to Rome, in order that, safe from the Turks, they may live in luxury and keep the world under their tyranny with their wanton, useless bulls and breves.

[¶23] All priests ought rightly to know, or else there should be a public ordinance to that effect, that no secret sin, of which a man has not been publicly accused, is a reserved case, and that every priest has the power to remit all sorts of sins, however they may be called, so long as they are secret; moreover that no abbot, bishop or pope has the power to reserve any such case to himself. If they attempt it, their reservation does not hold and is not valid, and they should be reproved, as men who without authority interfere in God's judgment, and without cause ensnare and burden poor, ignorant consciences. But if great public sins are committed, especially sins against God's commandments, then there is indeed a reason for reserved cases, but even then there should not be too many of them, and they should not be reserved arbitrarily and without cause; for Christ has set in His Church not tyrants, but shepherds, as saith St. Peter [1 Pet. 5:3].

[¶24] 7. The Roman See should also do away with the officia, and diminish the swarm of vermin at Rome, so that the pope's household can be supported by the pope's own purse. The pope should not allow his court to surpass in pomp and extravagance the courts of all kings, seeing that such a condition not only has never been serviceable to the cause of Christian faith, but the courtiers have been kept thereby from study and prayer, until they are scarce able to speak about the faith at all. This they proved quite plainly at the last Roman Council, in which, amongst many other childish and frivolous things, they decreed that the soul of man is immortal and that every priest must say his prayers once a month on pain of losing his benefice. How shall matters which concern faith and the Church be decided by people so hardened and blinded by great avarice, wealth and worldly splendor, that they have only now decreed that the soul is immortal? It is no small shame to all Christians that at Rome they deal so disgracefully with the faith. If they had less wealth and pomp, they could pray and study better, and so become worthy and able to deal with matters of faith, as was the case in olden times when they were bishops, and did not presume to be kings over all kings.

[¶25] 8. The hard and terrible oaths should be abolished, which the bishops are wrongfully compelled to render to the pope, and by which they are bound like servants, as that worthless and unlearned chapter, Significasti, arbitrarily and most stupidly decrees. It is not enough that they burden us in body, soul and property with their many mad laws, by which faith is weakened and Christendom ruined; but they seize upon the person and office and work of the bishops, and now upon the investiture also, which was in olden times the right of the German emperors, and in France and other kingdoms still belongs to the kings. On this point they had great wars and disputes with the emperors until at last, with impudent authority, they took the right and have kept it until now; just as though the Germans, above all the Christians on earth, had to be the puppets of the pope and the Roman See and do and suffer what no one else will do and suffer. Since, then, this is sheer violence and robbery, hindering the regular authority of the bishops and injuring poor souls, therefore the emperor and his nobles are in duty bound to prevent and punish such tyranny.

[¶26] 9. The pope should have no authority over the emperor, except that he anoints and crowns him at the altar, just as a bishop anoints and crowns a king; and we should not henceforth yield to that devilish pride which compels the emperor to kiss the pope's feet or sit at his feet, or, as they claim, hold his stirrup or the bridle of his mule when he mounts for a ride; still less should he do homage and swear faithful allegiance to the pope, as the popes have shamelessly ventured to demand as if they possessed that right. The chapter Solite, in which the papal authority is raised above the imperial authority, is not worth a heller, nor are any of those who rest upon it or fear it; for it does nothing else than force the holy words of God out of their true meaning, and wrest them to human dreams, as I have showed in a Latin treatise.

[¶27] Such extravagant, over-presumptuous, and more than wicked doings of the pope have been devised by the devil, in order that under their cover he may in time bring in Antichrist, and raise the pope above God, as many are already doing and have done. It is not proper for the pope to exalt himself above the temporal authorities, save only in spiritual offices such as preaching and absolving. In other things he is to be subject, as Paul and Peter teach, in Romans xiii [Rom. 13:1], and I Peter iii [1 Pet. 2:13 f.], and as I have said above.

[¶28] He is not vicar of Christ in heaven, but of Christ as He walked on earth [Phil. 2:7]. For Christ in heaven, in the form of a ruler, needs no vicar, but He sits and sees, does, and knows all things, and has all power. But He needs a vicar in the form of a servant, in which He walked on earth, toiling, preaching, suffering and dying. Now they turn it around, take from Christ the heavenly form of ruler and give it to the pope, leaving the form of a servant to perish utterly. He might almost be the "Counter-christ" whom the Scriptures call Antichrist, for all his nature, work and doings are against Christ, for the destruction of Christ's nature and work.

[¶29] It is also ridiculous and childish that the pope, with such perverted and deluded reasoning, boasts in his decretal Pastoralis, that he is rightful heir to the Empire, in case of a vacancy. Who has given him this right? Did Christ, when He said, "The princes of the Gentiles are lords, but ye shall not be so" [Luke 22:25 f.]? Did St. Peter will it to him? It vexes me that we must read and learn such shameless, gross, crazy lies in the canon law, and must even hold them for Christian doctrine, when they are devilish lies. Of the same sort is also that unheard-of lie about the "Donation of Constantine." It must have been some special plague of God that so many people of understanding have let themselves be talked into accepting such lies as these, which are so manifest and clumsy that I should think any drunken peasant could lie more adroitly and skilfully. How can a man rule an empire and at the same time continue to preach, pray, study and care for the poor? Yet these are the duties which properly and peculiarly belong to the pope, and they were imposed by Christ in such earnest that He even forbade His disciples to take with them cloak or money [Matt. 10:10], since these duties can scarcely be performed by one who has to rule even a single household. Yet the pope would rule an empire and continue to be pope! This is a device of the knaves who would like, under the pope's name, to be lords of the world, and by means of the pope and the name of Christ, to restore the Roman Empire to its former state.

[¶30] 10. The pope should restrain himself, take his fingers out of the pie, and claim no title to the Kingdom of Naples the and Sicily. He has exactly as much right to that kingdom as I have, and yet he wishes to be its overlord. It is plunder got by violence, like almost all his other possessions. The emperor, therefore, should not grant him this fief, and if it has been granted, he should no longer give his consent to it, and should point him instead to the Bible and the prayer-books, so that he may preach and pray, and leave to temporal lords the ruling of lands and peoples, especially when no one has given them to him.

[¶31] The same opinion should hold as regards Bologna, Imola, Vicenza, Ravenna and all the territories in the Mark of Ancona, in Romagna, and in other Italian lands, which the pope has taken by force and possesses without right. Moreover, he has meddled in these things against all the commands of Christ and of St. Paul. For thus saith St. Paul, "No one entangleth himself with worldly affairs, whose business it is to wait upon the divine knighthood."[2 Tim. 2:3] Now the pope should be the head and front of this knighthood, yet he meddles in worldly affairs more than any emperor or king. Why then he must be helped out of them and allowed to attend to his knighthood. Christ also, Whose vicar he boasts himself to be, was never willing to have aught to do with temporal rule; indeed, to one who asked of him a decision respecting his brother. He said, "Who made Me a judge over you?" [Luke 12:14] But the pope rushes in unbidden, and boldly takes hold of everything as though he were a god, until he no longer knows what Christ is, Whose vicar he pretends to be.

[¶32] 11. The kissing of the pope's feet should take place no more. It is an unchristian, nay, an antichristian thing for a poor sinful man to let his feet be kissed by one who is a hundred times better than himself. If it is done in honor of his authority, why does not the pope do the same to others in honor of their holiness? Compare the two--Christ and the pope! Christ washed His disciples' feet and dried them [John 13:1 ff.], and the disciples never washed His feet; the pope, as though he were higher than Christ, turns things around and, as a great favor, allows people to kiss his feet, though he ought properly to use all his power to prevent it, if anyone wished to do it; like Paul and Barnabas, who would not let the people of Lystra pay them divine honor, but said, "We are men like you." [Acts 14:11-16] But our sycophants have gone so far as to make for us an idol, and now no one ears God so much as he fears the pope, no one pays Him such ceremonious honor. That they can endure! What they cannot endure is that a hair's-breadth should be taken away from the proud estate of the pope. Now if they were Christians, and held God's honor above their own, the pope would never be happy while he knew that God's honor was despised and his own exalted, and he would let no man pay him honor until he saw that God's honor was again exalted and was greater than his own.

[¶33] [It is another piece of the same scandalous pride, that the pope is not satisfied to ride or to be driven in a vehicle, but although he is strong and in good health, he has himself borne by men, with unheard-of splendor, like an idol. How, pray, does such satanic pride agree with the example of Christ, Who went on foot, as did all His disciples? Where has there ever been a worldly monarch who went about in such worldly glory as he who wishes to be the head of all those who are to despise and lee worldly glory, i. e., of Christians? Not that this in itself should give us very much concern, but we should rightly fear the wrath of God, if we flatter this kind of pride and do not show our indignation. It is enough that the pope should rant and play the fool in this wise; but that we should approve it and tolerate it,--this is too much.

[¶34] For what Christian heart can or ought to take pleasure in seeing that when the pope wishes to receive the communion, he sits quiet, like a gracious lord, and has the sacrament passed to him on a golden rod by a bowing cardinal on bended knee? As though the holy sacrament were not worthy that a pope, a poor stinking sinner, should rise to show God honor, when all other Christians, who are much more holy than the Most Holy Father, the pope, receive it with all reverence! Would it be a wonder if God were to send a plague upon us all because we suffer such dishonor to be done Him by our prelates, and approve it, and by our silence or our flattery make ourselves partakers of such damnable pride?

[¶35] It is the same way when he carries the sacrament in procession. He must be carried, but the sacrament is set before him, like a can of wine on the table. In short, at Rome Christ counts for nothing, the pope counts for everything; and yet they would compel us with threats to approve, and praise and honor such antichristian sins, though this is against God and against all Christian doctrine. Now God help a free Council to teach the pope that he too is a man, and is not more than God, as he presumes to be.]

[¶36] 12. Pilgrimages to Rome should either be abolished, or else no one should be allowed to make such a pilgrimage out of curiosity or because of a pious impulse, unless it is first recognized by his parish-priest, his town authorities or his overlord, that he has good and sufficient reason for it. I say this not because pilgrimages are bad, but because they are at this time ill-advised. For men see at Rome no good example, but only that which offends; and they have themselves made the proverb, "The nearer Rome, the worse Christians." Men bring back with them contempt or God and His commandments. It is said: "The first time one goes to Rome he seeks a rascal, the second time he finds him, the third time he brings him home with him." Now, however, they have become so clever that they make the three journeys at once, and they have verily brought back from Rome such pretty things that it were better never to have seen or known Rome.

[¶37] Even if this reason did not exist, there is still another and a better: to wit, that by these pilgrimages men are led away into a false conceit and a misunderstanding of the divine commandments; or they think that this going on pilgrimage is a precious, good work, and this is not true. It is a very small good work, oftentimes an evil, delusive work, for God has not commanded it. But He has commanded that a man shall care for his wife and children, and look after such other duties as belong to the married state, and besides this, to serve and help his neighbor. Now it comes to pass that a man makes a pilgrimage to Rome when no one has commanded him to do so, spends fifty or a hundred gulden, more or less, and leaves his wife and child, or at least his neighbor, at home to suffer want. Yet the foolish fellow thinks to gloss over such disobedience and contempt of the divine commandments with his self-willed pilgriming, when it is really only curiosity or devilish delusion which leads him to it. The popes have helped this along with their false, feigned, foolish, "golden years," by which the people are excited, stirred up, torn away from God's commandments, and drawn toward their own deluded undertakings. Thus they have accomplished the very thing they should have forbidden; but it has brought in money and strengthened false authority, therefore it has had to continue, though it is against God and the salvation of souls.

[¶38] In order to destroy in simple Christians this false, seductive faith, and to restore a true understanding of good works, all pilgrimages should be given up; for there is in them nothing good--no commandment, no obedience--but, on the contrary, numberless occasions for sin and for the despising of God's commandments. Hence come the many beggars, who by this pilgriming carry on endless knaveries and learn the habit of begging when they are not in want. Hence, too, come vagabondage, and many other ills which I shall not now recount.

[¶39] If any one, now, wishes to go on pilgrimage or take a pilgrim's vow, he should first show his reasons to his parish-priest or to his lord. If it turns out that he wishes to do it for the sake of the good work, the priest or lord should boldly tread the vow and good work under foot, as though it were a lure of the devil, and show him how to apply the money and labor necessary for the pilgrimage to the keeping of God's commandments and to works a thousandfold better, viz., by spending it on his own family or on his poor neighbors. But if he wishes to make the pilgrimage out of curiosity, to see new lands and cities, he may be allowed to do as he likes. If, however, he has made the vow while ill, then such vows ought to be forbidden and canceled, and the commandments of God exalted, and he ought to be shown that he should henceforth be satisfied with the vow he made in baptism, to keep the commandments of God. And yet, in order to quiet his conscience, he may be allowed this once to perform his foolish vow. No one wants to walk in the straight and common path of God's commandments; everyone makes himself new roads and new vows, as though he had fulfilled all the commandments of God.

[¶40] 13. Next we come to that great crowd who vow much and keep little. Be not angry, dear lords! Truly, I mean it well. It is the truth, and bitter-sweet, and it is this,--the building of mendicant-houses should no more be permitted. God help us, there are already far too many of them! Would to God they were all done away, or at least given over to two or three orders! Wandering about the land has never brought any good, and never will bring any good. It is my advice, therefore, to put together ten of these houses, or as many as may be necessary, and out of them all to make one house, which will be well provided and need no more begging. It is much more important to consider what the common people need for their salvation, than what St. Francis, St. Dominic, St. Augustine or any other man has decreed; especially since things have not turned out as they expected.

[¶41] The mendicants should also be relieved of preaching and hearing confession, except when they are called to this work by the express desire of bishops, parishes, congregations or the temporal authorities. Out of their preaching and shriving there has come nothing but hatred and envy between priests and monks, and great offence and hindrance to the common people. For this reason it should properly and deservedly cease, because it can well be dispensed with. It looks suspiciously as though it were not for nothing that the Holy Roman See has increased this army, so that the priests and bishops, tired of its tyranny, might not some time become too strong or it and begin a reformation which would not be to the liking of his Holiness.

[¶42] At the same time the manifold divisions and differences within one and the same order should be abolished. These divisions have at times arisen for small reason and maintained themselves for still smaller, combatting one another with unspeakable hatred and envy. Nevertheless the Christian faith, which can well exist without any of these distinctions, is lost by both sides, and a good Christian life is valued and sought after only in outward laws, works and forms; and this results only in the devising of hypocrisy and the destruction of souls, as everyone may see with his own eyes.

[¶43] The pope must also be forbidden to found and confirm any more of these orders; nay, he must be commanded to abolish some of them and reduce their number, since the faith of Christ, which is alone the highest good and which exists without any orders, is in no small danger, because these many different works and forms easily mislead men into living for them instead of giving heed to the faith. Unless there are in the monasteries wise prelates, who preach and who concern themselves with faith more than with the rules of the orders, the order cannot but harm and delude simple souls who think only of works.

[¶44] In our days, however, the prelates who have had faith and who founded the orders have almost all passed away. Just as in olden days among the children of Israel, when the fathers, who knew God's works and wonders, had passed away, the children, from ignorance of God's works and of faith, immediately became idolatrous and set up their own human works; so now, alas! these orders have lost the understanding of God's works and of faith, and only torture themselves pitifully, with labor and sorrow, in their own rules, laws and customs, and withal never come to a right understanding of a good spiritual life, as the Apostle declared when he said, in II Timothy iii: "They have the appearance of a spiritual life, yet there is nothing back of it; they are ever and ever learning, but they never come to a knowledge of what a true spiritual life is." [2 Tim. 3:5, 7] There should be no monastery unless there were a spiritual prelate, learned in the Christian faith, to rule it, for no other kind of prelate can rule without injury and ruin, and the holier and better he appears to be in his outward works and life, the more injury and ruin he causes.