Works of Martin Luther, with Introductions and Notes (Volume II). Martin Luther

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ban and the abuses connected with it in their lands and among their people. What are princes and counsellors for if they do not concern themselves with and judge such temporal matters as debts, each in their city and province and among their subjects? The spiritual powers should be concerned with the Word of God, with sin, and with the devil, in order to bring souls to God, and should relinquish temporal cases to the temporal judges, as Paul writes77[1 Cor. 6:1]. Indeed, as things are now, it is almost necessary to use the ban in order to drive the people into the Church and not out of it.

      21. Whether one be justly or unjustly under the ban, no one may exclude him from the Church until the Gospel has been read or the sermon preached78. For from the hearing of the Gospel and the sermon no one shall or can exclude or be excluded. The hearing of the Word of God should remain free to every one79. Nay, those who are under a just ban ought most of all to hear it, that they may perchance be moved by it to acknowledge their sin and to reform. We read that it was the ancient practice of the Church to dismiss those under the ban after the sermon, and if a whole congregation were under the ban the sermon must be allowed to proceed just as though there were no ban. In addition, even though he who is under the ban may not remain for the mass after the sermon, nor come to the sacrament80, nevertheless he should not neglect it, but spiritually come to the sacrament, that is, he should heartily desire it and believe that he can spiritually receive it, as was said in the treatise on the sacrament81.

      AN OPEN LETTER TO THE CHRISTIAN NOBILITY OF THE GERMAN NATION CONCERNING THE REFORM OF THE CHRISTIAN ESTATE

1520

      INTRODUCTION

      The Open Letter to the Christian Nobility of the German Nation is closely related to the tract on The Papacy at Rome: A Reply to the Celebrated Romanist at Leipzig82. In a letter to Spalatin83 dated before June 8, 1520, Luther says: "I shall assail that ass of an Alveld in such wise as not to forget the Roman pontiff, and neither of them will be pleased." In the same letter he writes, "I am minded to issue a broadside to Charles and the nobility of Germany against the tyranny and baseness of the Roman curia." The attack upon Alveld is the tract on The Papacy at Rome; the scheda publica grew into the Open Letter. At the time when the letter to Spalatin was written, the work on The Papacy at Rome must have been already in press, for it appeared in print on the 26th of the month84, and the composition of the Open Letter had evidently not yet begun. On the 23d Luther sent the manuscript of the Open Letter to Amsdorf85, with the request that he read it and suggest changes. The two weeks immediately preceding the publication of the work On the Papacy must, therefore, have been the time when the Open Letter was composed.

      In the conclusion to the earlier work Luther had said: "Moreover, I should be truly glad if kings, princes, and all the nobles would take hold, and turn the knaves from Rome out of the country, and keep the appointments to bishoprics and benefices out of their hands. How has Roman avarice come to usurp all the foundations, bishoprics and benefices of our fathers? Who has ever read or heard of such monstrous robbery? Do we not also have the people who need them, while out of our poverty we must enrich the ass-drivers and stable-boys, nay, the harlots and knaves at Rome, who look upon us as nothing else but arrant fools, and make us the objects of their vile mockery? Oh, the pity, that kings and princes have so little reverence for Christ, and His honor concerns them so little that they allow such heinous abominations to gain the upper hand, and look on, while at Rome they think of nothing but to continue in their madness and to increase the abounding misery, until no hope is let on earth except in the temporal authorities. Of this I will say more anon, if this Romanist comes again; let this suffice for a beginning. May God help us at length to open our eyes. Amen."

      This passage may fairly be regarded as the germ of the Open Letter. The ideas of the latter work are suggested with sufficient clearness to show that its materials are already at hand, and its plan already in the author's mind. The threat to write it is scarcely veiled. That Luther did not wait for that particular Romanist to "come again" may have been due to the intervention of another Romanist, none other than his old opponent, Sylvester Prierias. Before the 7th of June86 Luther had received a copy of Prierias' Epitome of a Reply to Martin Luther87, which is the boldest and baldest possible assertion of the very theory of papal power which Luther had sought to demolish in his tract on the Papacy. In the preface to his reprint of the Epitome, Luther bids farewell to Rome: "Farewell, unhappy, hopeless, blasphemous Rome! The wrath of God hath come upon thee, as thou hast deserved! We have cared for Babylon, and she is not healed; let us, then, leave her, that she may be the habitation of dragons, spectres and witches, and true to her name of Babel, an everlasting confusion, a new pantheon of wickedness."88

      These words were written while the Open Letter was in course of composition. The Open Letter is, therefore, Luther's first publication after the time when he recognized that the breach between him and the papal church was complete, and likely to be permanent. Meanwhile, the opposing party had come to the same conclusion. The verdict of the pope upon Luther had been long delayed, but on the 15th of June, midway between the letter to Spalatin, above mentioned, and the completion of the Open Letter, Leo X signed the bull of excommunication, though it was not published in Germany until later. Thus the Open Letter shows us the mind of Luther in the weeks when the permanent separation between him and Rome took place.

      It was also the time when he had the highest hopes from the promised support of the German knights89, who formed the patriotic party in Germany and are included in the "nobility" to whom the Open Letter is addressed90.

      The first edition of 4000 copies came off the press of Melchior Lotther in Wittenberg before the 18th of August91. It is surmised92 that the earlier portion93 of the work was not contained in the original manuscript, but was added while it was in the printer's hands; perhaps it was added at the suggestion of Amsdorf. Less than a week later a second edition was in course of preparation94. This "enlarged and revised edition"95 contained three passages not included in the first96. They are indicated in the notes to the present edition.

      He who would know the true Luther must read more than one of his writings; he must not by any chance omit to read the Open Letter to the Christian Nobility of the German Nation. In his other works we learn to know him as the man of God, or the prophet, or the theologian; in this treatise we meet Luther the German. His heart is full of grief for the affliction of his people, and grief turns to wrath as he observes that this affliction is put upon them by the tyranny and greed of the pope and the cardinals and the "Roman vermin." The situation is desperate; appeals and protests have been all in vain; and so, as a last resort, he turns to the temporal authorities,—to Charles V, newly elected, but as yet uncrowned; to the territorial lords, great and small, who have a voice in the imperial diet and powers of jurisdiction in their own domains,—reciting the abuses of "Roman tyranny," and pleading with them to intervene in behalf of the souls that are going to destruction "through the devilish rule of Rome." It is a cry out of the heart of Germany, a nation whose bent is all religious, but which, from that very circumstance, is all the more open to the insults and wrongs and deceptions of the Roman curia.

      Yet

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