No More Learning

XVI-583


## p. 9314 (#330) ###########################################

TITUS LUCRETIUS CARUS
9314
ON THE EVIL OF SUPERSTITION
WHE
THEN human life to view lay foully prostrate upon earth,
crushed down under the weight of religion, who showed
her head from the quarters of heaven with hideous aspect
lowering upon mortals, a man of Greece ventured first to lift up
his mortal eyes to her face and first to withstand her to her face.
Him neither story of gods nor thunderbolts nor heaven with
threatening roar could quell: they only chafed the more the eager
courage of his soul, filling him with desire to be the first to
burst the fast bars of nature's portals. Therefore the living force
of his soul gained the day: on he passed far beyond the flaming
walls of the world, and traversed throughout in mind and spirit
the immeasurable universe; whence he returns, a conqueror, to
tell us what can, what cannot come into being; in short, on what
principle each thing has its powers defined, its deep-set boundary
mark. Therefore religion is put under foot and trampled upon
in turn; us his victory brings level with heaven.
This is what I fear herein, lest haply you should fancy
that you are entering on unholy grounds of reason, and treading
the path of sin; whereas on the contrary, often and often that
very religion has given birth to sinful and unholy deeds. Thus,
in Aulis, the chosen chieftains of the Danai, foremost of men,
foully polluted with Iphianassa's blood the altar of the Trivian.
maid. Soon as the fillet encircling her maiden tresses shed itself
in equal lengths adown each cheek, and soon as she saw her
father standing sorrowful before the altars, and beside him the
ministering priests hiding the knife, and her countrymen at sight
of her shedding tears, speechless in terror she dropped down on
her knees and sank to the ground. Nor aught in such a moment
could it avail the luckless girl that she had first bestowed the
name of father on the king. For lifted up in the hands of the
men she was carried shivering to the altars, not after due per-
formance of the customary rites to be escorted by the clear-
ringing bridal song, but in the very season of marriage, stainless
maid 'mid the stain of blood, to fall a sad victim by the sacrifi-
cing stroke of a father, that thus a happy and prosperous depart-
ure might be granted to the fleet. So great the evils to which
religion could prompt!


## p. 9315 (#331) ###########################################

TITUS LUCRETIUS CARUS
9315
THE FOOLISHNESS OF LUXURY
From Book Second
I'
T IS sweet, when on the great sea the winds trouble its waters,
to behold from land another's deep distress; not that it is a
pleasure and delight that any should be afflicted, but because
it is sweet to see from what evils you are yourself exempt. It
is sweet, also, to look upon the mighty struggles of war arrayed
along the plains without sharing yourself in the danger. But
nothing is more welcome than to hold the lofty and serene posi-
tions well fortified by the learning of the wise, from which you
may look down upon others and see them wandering all abroad.
and going astray in their search for the path of life,- see the
contest among them of intellect, the rivalry of birth, the striving
night and day with surpassing effort to struggle up to the sum-
mit of power and be masters of the world. Oh, miserable minds
of men! oh, blinded breasts! in what darkness of life and in
how great dangers is passed this term of life, whatever its dura-
tion! Not choose to see that nature craves for herself no more
than this, that pain hold aloof from the body, and she in mind.
enjoy a feeling of pleasure exempt from care and fear? Therefore
we see that for the body's nature few things are needed at all;
such and such only as take away pain. Nay, though more grate-
fully at times they can minister to us many choice delights,
nature for her part wants them not, when there are no golden
images of youths through the house holding in their right hands
flaming lamps for supply of light to the nightly banquet, when
the house shines not with silver nor glitters with gold, nor do
the paneled and gilded roofs re-echo to the harp; what time,
though these things be wanting, they spread themselves in
groups on the soft grass beside a stream of water, under the
boughs of a high tree, and at no great cost pleasantly refresh
their bodies, above all when the weather smiles and the seasons
of the year besprinkle the green grass with flowers. Nor do hot
fevers sooner quit the body if you toss about on pictured tapes-
try and blushing purple, than if you must lie under a poor man's
blanket. Wherefore, since treasures avail nothing in respect of
our body nor birth nor the glory of kingly power, advancing
farther you must hold that they are of no service to the mind as
well.


## p. 9316 (#332) ###########################################

9316
TITUS LUCRETIUS CARUS
THE NOTHINGNESS OF DEATH
DR
EATH therefore to us is nothing, concerns us not a jot, since
the nature of the mind is proved to be mortal. And as in
time gone by we felt no distress, when the Pœni [Cartha-
ginians] from all sides came together to do battle, and all things
shaken by war's troublous uproar shuddered and quaked beneath
high heaven, and mortal men were in doubt which of the two
peoples it should be to whose empire all must fall by sea and
land alike; thus when we shall be no more, when there shall
have been a separation of body and soul, out of both of which
we are each formed into a single being,-to us, you may be
sure, who then shall be no more, nothing whatever can happen
to excite sensation, not if earth shall be mingled with sea and
sea with heaven. And even supposing the nature of the mind
and power of the soul do feel, after they have been severed from
our body, yet that is nothing to us, who by the binding tie of
marriage between body and soul are formed each into one single
being. And if time should gather up our matter after our death
and put it once more into the position in which it now is, and
the light of life be given to us again, this result even would
concern us not at all, when the chain of our self-consciousness
has once been snapped asunder.
THE END OF ALL
F, JUST as they are seen to feel that a load is on their mind
which wears them out with its pressure, men might appre-
hend from what causes too it is produced, and whence such
a pile, if I may say so, of ill lies on their breast,-they would
not spend their life as we see them now for the most part do,
not knowing any one of them what he wishes, and wanting ever
change of place as though he might lay his burden down. The
man who is sick of home often issues forth from his large man-
sion, and as suddenly comes back to it, finding as he does that
he is no better off abroad. He races to his country-house, driv-
ing his jennets in headlong haste, as if hurrying to bring help
to a house on fire: he yawns the moment he has reached the
door of his house, or sinks heavily into sleep and seeks forget-
fulness, or even in haste goes back again to town.
In this way


## p. 9317 (#333) ###########################################

TITUS LUCRETIUS CARUS
9317
each man flies from himself (but self, from whom, as you may
be sure is commonly the case, he cannot escape, clings to him
in his own despite); hates too himself, because he is sick and
knows not the cause of the malady; - for if he could rightly see
into this, relinquishing all else, each man would study to learn
the nature of things; since the point at stake is the condition
for eternity, not for one hour,-in which mortals have to pass
all the time which remains for them to expect after death.
Once more, what evil lust of life is this which constrains us
with such force to be so mightily troubled in doubts and dan-
gers? A sure term of life is fixed for mortals, and death cannot
be shunned, but meet it we must. Moreover, we are ever en-
gaged, ever involved in the same pursuits, and no new pleasure
is struck out by living on: but whilst what we crave is wanting,
it seems to transcend all the rest; then, when it has been gotten,
we crave something else, and ever does the same thirst of life
possess us, as we gape for it open-mouthed. Quite doubtful it is
what fortune the future will carry with it, or what chance will
bring us, or what end is at hand. Nor, by prolonging life, do
we take one tittle from the time passed in death, nor can we
fret anything away, whereby we may haply be a less long time
in the condition of the dead. Therefore you may complete as
many generations as you please during your life: none the less,
however, will that everlasting death await you; and for no less.
long a time will he be no more in being, who, beginning with
to-day, has ended his life, than the man who has died many
months and years ago.
_____________________
THE SPIRITUALITY OF MATERIAL THINGS
From Book Sixth
IN
THE first place, from all things whatsoever which we see,
there must incessantly stream and be discharged and scat-
tered abroad such bodies as strike the eyes and provoke
vision. Smells too incessantly stream from certain things; as does
cold from rivers, heat from the sun, spray from the waves of the
sea, that enter into walls near the shore. Various sounds, too,
cease not to stream through the air. Then a moist salt flavor often
comes into the mouth, when we are moving about beside the sea;
and when we look on at the mixing of a decoction of wormwood,


## p. 9318 (#334) ###########################################

9318
TITUS LUCRETIUS CARUS
its bitterness affects us. In such a constant stream from all
things the several qualities of things are carried and are trans-
mitted in all directions round: and no delay, no respite in the
flow, is ever granted; since we constantly have feeling, and may
at any time see, smell, and hear the sound of everything.
And now I will state once again how rare a body all things
have; a question made clear in the first part of my poem also,
although the knowledge of this is of importance in regard to
many things, above all in regard to this very question which I
am coming to discuss. At the very outset it is necessary to
establish that nothing comes under sense save body mixed with
void. For instance: in caves, rocks overhead sweat with moisture
and trickle down in oozing drops. Sweat, too, oozes out from our
whole body; the beard grows, and hairs over all our limbs and
frame. Food is distributed through all the veins, gives increase
and nourishment to the very extremities and nails. We feel too
cold and heat pass through brass, we feel them pass through gold
and silver, when we hold cups. Again, voices fly through the
stone partitions of houses: smell passes through, and cold, and
the heat of fire which is wont ay to pierce even the strength of
iron, where the Gaulish cuirass girds the body round. And when
a storm has gathered in earth and heaven, and when along with
it the influence of disease makes its way in from without, they
both withdraw respectively to heaven and earth and there work
their wills, since there is nothing at all that is not of a rare
texture of body.
Furthermore, all bodies whatever which are discharged from
things are not qualified to excite the same sensations, nor are
adapted for all things alike. The sun for instance bakes and
dries up the earth, but thaws ice, and forces the snows piled up
high on the high hills to melt away beneath his rays; wax again
turns to liquid when placed within reach of his heat. Fire also
melts brass and fuses gold, but shrivels up and draws together
hides and flesh.


## p. 9318 (#335) ###########################################



## p. 9318 (#336) ###########################################


MARTIN LUTHER


## p. 9318 (#337) ###########################################

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## p. 9318 (#338) ###########################################


MARTIN LUTHER
Se


## p. 9319 (#339) ###########################################

9319
LUTHER
(1483-1546)
BY CHESTER D. HARTRANFT
HE transition from the mediæval to the modern world was not
at all violent, although we persist in making the lines of
demarcation strangely sharp and abrupt. The forces that
produced the changes were not all generated at once, nor did they
combine in any visible contemporary or sequential unity. They were
at first independent, and had been evolved by many unrelated, pent-
up thoughts and far-removed energies. The fact of the fusion of all
these elements was first discernible in the effects produced; gradually
the higher principle became patent enough, however discordant and
undesigned the human effort seemed to be; and at last they mingled
in an unbroken resultant. Distinctly greater than the modifications
produced in politics, literature, economics, and commerce by the cur-
rents of the time, was that introduced into religion. During centuries
had the desire for freedom, simplicity, and equality sought expression.
Individuals and orders had labored for these in extremest sacrifice
within the very heart of the medieval church. The Separatist frater-
nities, which had transmitted their beliefs and aspirations from one age
to another, now suddenly found the door open. One superior voice
gave utterance to that blended longing. Martin Luther felt within
himself the ancient ferment, and struggled experimentally to meet
the spiritual impulse and need of his day. Those primitive truths,
the universal priesthood of believers, the right and responsibility
of the individual to think and answer for himself, the immediacy
of Divine authority, the direct union with God, the overshadowing
superiority of the spiritual community of saints, were the themes.
which had been agitated all along; but which he discussed afresh,
and sought to establish not only as concepts but as realities. He
compelled their recognition for all time. The revived ideas became
the basis of a new order in society and in the State, as well as in
the church. They infused the spirit of progress along noble lines,
and instituted endless controversies in the spheres of literature, edu-
cation, discovery, and economics. None of these realms can ever
rest: they must ever search after the ideal underlying these truths,
which demand universal recognition and practice. They necessitated


## p. 9320 (#340) ###########################################

9320
LUTHER
continuous growth from the lower to the higher, and violent revolu-
tion must ensue where that change is arrested.
It was not without significance that Luther was of peasant origin
(born November 10th, 1483); that he was bred under severe home disci-
pline, against which his sensitive nature revolted; that his academic
training was in the central schools of Eisleben, Magdeburg, and
Eisenach; that he was familiar with the poverty of student life. The
University of Erfurt had felt the breath of the new learning, and
was already a pioneer of humanism. It gave him his degrees in the
liberal arts and philosophy. Hardly had he begun his legal studies.
before his religious sentiment, accentuated by a series of external
experiences, led him to become a monk of the Augustinian order, in
which Von Staupitz was steadily restoring the ancient regimen. Now
began his studies in theology, his contact with the Bible, and those
spiritual agonies which no official advancement into the priesthood,
or teaching chair, could quiet or satisfy. The solution thereof, how-
ever, was found in the simple faith of and in Christ. The journey to
Rome was of immense practical importance, for it destroyed many
illusions.
His call to Wittenberg and final settlement there, after a tempo-
rary return to Erfurt, gave him not only authority in his order, but
entrance into the office of preacher, exegete, lecturer, and author.
Here he found his way to a divine life based purely on the Scriptures.
From the controversy concerning indulgences, faith, and good works,
and after fruitless efforts to win him back, he came to the disputa-
tion at Leipzig to find there the inevitable logic of the movement to
a final rupture with the medieval church. At the Diet of Worms
that secession became fixed and political. From this time on there
was urgency not only for destructive criticism, but for the recon-
struction of Christendom upon the foundation of the spiritual experi-
ences, generated and certified by Scriptural authority. In the quiet
retreat of the Wartburg, the thought of this rebuilding possessed
him. Among many labors he occupied himself mainly with the
translation of the New Testament. He finally gave the Bible to his
people in a regenerated tongue.
But the unchained thoughts of the day refused to be held in check.
For some men the conservative method of reform was too slow. The
incursion of radicals, particularly at Wittenberg, led to his voluntary
return, and by the simple weight of his personality the iconoclastic
movement was for the most part repressed in that centre. The social
revolution inaugurated by the peasants, involving many noble prin-
ciples and aims, met with his most violent hostility because it had
resorted to the sword. To his mind the juncture of battle was not a
time for nice discriminations and balancings. Nor did the efforts at


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LUTHER
9321
political union on the part of those who adopted his views receive
any ardent co-operation from him. For a long time he resisted all
thought of even armed defense against hypothetical imperial suppres-
sion. Nor would he affiliate with divergent religious standpoints of
the Reformation, so as to bring all the moderates into a compromise,
in order to widen the Torgau and Smalkald leagues. The Diet of
Augsburg, 1530, witnessed a united public, and subscribed confession
with its Apology, on the part of the princes and their represent-
atives who had embraced the Lutheran ideas. Gradually the long
agitated purpose of an appeal to a general council was also surren-
dered by him. He softened in some degree towards the formula by
which Bucer sought to interpret the Lord's Supper, so that the Wit-
tenberg Concord might become a basis of union.
Among the reconstructive movements were the propagation of his
views in many of the German States, the visitation of the churches,
provision for education in the new spirit, the formulation of ecclesi-
astical polity and worship, and the raising of funds for the support
of ministry, parishes, and benevolent institutions. His final breach
with monasticism had been certified by his marriage and the crea-
tion of a beautiful home life, in which he exercised a hospitality
that often overtaxed his resources and the willing heart of his wife.
Relatives, students, celebrities from all lands were at his table. Some
of his devoted admirers have preserved to us his talks upon leading
themes and persons. He was the victim of almost uninterrupted
bodily suffering, which accentuated his mental and spiritual conflicts;
nor did these tend to diminish the harshness and coarseness of his
polemics. Sweet-tempered at home and in his personal intercourse
with men, he let go his fiercest passions against those adversaries
who were worthy of his steel, or he flooded lesser minds with a
deluge of satire and proverbs. He was busy with his pen after he
had to restrict his teaching and lecturing. In the larger efforts at
reunion with the mediæval church, whether by conference or by
council, he of course could take no personal part, and indeed showed
little practical sympathy with them. He had gathered about him a
body of most able coadjutors, whose hearts he had touched. Spala-
tin, Melanchthon, Bugenhagen, Cruciger, Justus, Jonas, Eber, and
others were master minds of whose careers he was the shaping
genius; although as a rule he did not seek to exercise any repressive
influence upon their liberty of thought and action. His last letters
to his wife were as humorous and beautiful as ever. He died in the
town of his birth, February 18th, 1546, while on a mission to reconcile
the Counts Albrecht and Gebhard von Mansfeldt. No man ever re-
ceived more generous testimony to his worth than did Luther as he
was borne to his rest.


## p. 9322 (#342) ###########################################

9322
LUTHER
His was an extraordinary personality. No one could escape the
attraction of his eye or speech. His mighty will conquered his phys-
ical ailments. Few men of history have been so prolific in authorship
and correspondence. He had a side for Æsop and Terence. He had
an ample culture in which the old and the new streams commingled;
while it had not the minuteness and polish of the classic models
affected by Erasmus and Melanchthon, it was pervaded with an essen-
tially original spirit which vivified and deepened every sentence that
he wrote or uttered. This culture was also very broad, and sought
invigoration and growth from most of the fresher sources of his time;
but especially drew from the perennial fountains of the people's
thought and life. He was a man of and for the people; and yet his
works instructed and stimulated the wisest and noblest of his con-
temporaries. He was full of cheer and humor, and these kept his
style sparkling and vivid. Tenderness, wrath, joy, sorrow, were always
commingled. Few whom he had charmed-and he drew to him the
most of men young and old-could be repelled by even the extremes
of his vehemence, amounting sometimes to arrogant brutality. Whom
he once loved he seldom forgot. Two widely divergent dispositions
were those of Luther and Melanchthon. When his dear Philip proved
too pliant, or slowly drifted to another principle of theology, the
magnanimity of the lion was not violently disturbed. Even the most
advanced spirits readily acknowledged their debt to the great Doctor.
His character had eminently heroic qualities, which he manifested
in his obedience to the pursuit of truth, in spite of halting and desert-
ing friends: in his attitude at Worms; in relieving his princes of all
responsibility for him; in his simple leaning upon the protection of
God; in his persistent residence at Wittenberg during its frequent
visitations by plagues; in his handling of king and princes,- Henry
VIII. , Duke George, and Duke Henry, -as he did ordinary mortals.
His sublime courage and independence have made him the idol of
almost the entire church, and have prevented a true analysis of his
character, and the acknowledgment of serious defects in his judgment
and conduct.
The salient power of his movement lies in the fact that his entire
conception of truth and duty was the result of inward struggle, con-
viction, and experience. The conscience thus educated was impera-
tive. Step by step he won his way to conclusions, until he attained
a rich understanding and appreciation of Jesus Christ as Son of man,
Son of God, and Savior of the world. He spoke from his own heart:
no wonder that he could appeal persuasively to the hearts of men.
Each process
at Erfurt, Wittenberg, Leipzig, Worms, Coburg - added
a new stone to the temple of his life. The entire man underwent a
revolution: body, soul, and spirit, were devoted singly and unitedly to


## p. 9323 (#343) ###########################################

LUTHER
9323
the one end. He sought to permeate all life with a higher life, of
which certain truths were the expression.
It could not but be, that there would occur contradictions of him-
self both in speech and conduct during the various stages of his
career. A deal of the earlier ideality disappears in the fierceness of
later disputes, and in the irresponsiveness of human nature. Some
features of the purer spirituality which he first inculcated are
obscured and almost obliterated, when he failed to discover any sub-
stantial sensibility in the students, ministers, lawyers, citizens, and
peasants about him. He practically vacated many points of liberty
and equality as he came to organize those who professed adhesion to
his principles.
He viewed his work as peculiarly that of a prophet. This was
indeed an idea common to reformers of every period; but with him
it was not a weak echo of the Old Testament, or an identification
with any one of the witnesses of the Apocalypse. He was a real Vox
Clamans, inspired by the Holy Spirit and by the existing conditions
of that church which he regarded as anti-Christ, by the claims of
society and by the confusions of State. Naturally this conception of
his call grew into a certain arrogance and dictatorship; for it carried
with it the feeling of finality. This accounts for his unbending hos-
tility to every opinion or interpretation that was not in accord with
what he deemed must be true. Hence the bitter violence of his let-
ters and treatises against such typical men as Zwingli and Schwenck-
feld; and his resistance to every attempt, save one, to bring upon a
single platform the various groups of Protestants. It was this lofty
spiritual egoism which made him turn from humanism as an ultimate
source of renovation. This impelled him to draw swords with Eras-
mus; this made him refuse the political expedients of the knights as
well as the peasants. Nor would he allow his own Elector, Frederic
John or John Frederic, to dictate to him the terms and bounds of
his duty; not even in cases which involved the most delicate rela-
tions, social and political. His scorn was boundless at every sugges-
tion of surrender or silence.
His influence upon literature was greater than that of any other
man of his time: for he did not seek to revive classic models after
the method of humanism in its worship of form, nor to use the dead
languages as vehicles for the best thought; but endeavored to spirit-
ualize the Renaissance itself, and to build up his vernacular into a
strong, fertile, and beautiful language. He distinctly says that he
delved into the colloquial patois, into the Saxon official speech (which
had a sort of first place), into proverbs, and into the folk literature,
to construct out of these sources, under the leadership of the Saxon,
one popular, technical, and literary tongue. He laid the basis thereby


## p. 9324 (#344) ###########################################

9324
LUTHER
for the splendid literature of Germany, which not even the classical
or French affectations could destroy. It is not easy to overestimate
the creative influence on literature of Luther's translation of the Bible.
Hardly less potent was his influence in baptizing music and song
with the new spirit; for he had a genuine artistic instinct, if little of
technical ability. It is no wonder, therefore, that we find him reno-
vating education in all its grades; and with such a radical conception
of its value, comprehensiveness, and method as not even Melanchthon
attained unto.
The infusion of his principles touched society and the State in
ways that he little imagined. He was a devoted patriot, and longed
to lift the German people out of their vices, and to remove the occas-
ion for that contempt with which other nationalities regarded them.
It was by very slow degrees, and in the end after all somewhat
hazily, that the thought of the German nation as greater than the
Holy Roman German Empire gained ground in his mind. It was long
before his worshipful nature could read Charles V. in his true charac-
teristics. The right of defense was denied by him until he could
look upon the Emperor as a tool of the Pope. But the upheavals of
the times produced by his single-hearted fight for gospel truth, slowly
compelled a recognition of the independence of the States, and the
claims of some kind of federation. It could not be otherwise than
that the religious liberty taught by Luther should eventuate in po-
litical freedom and constitutional law; although he himself all too
frequently forgot his own teaching, in his treatment of Sacramenta-
rians, Anabaptists, and Jews. He too, like all original minds, built
better than he knew. It has been the privilege of but few to initi-
ate such penetrative and comprehensive ideas with their correspond-
ing organizations for the regeneration of our race.
Chester D. Hartrangt.


## p. 9325 (#345) ###########################################

LUTHER
9325
TO THE CHRISTIAN NOBLES OF THE GERMAN NATION
ON THE IMPROVEMENT OF THE CHRISTIAN BODY
[Introductory address to Nikolaus von Amsdorf, Licentiate of the Holy
Scriptures, and Canon of Wittenberg. ]
FIR
IRST of all, may the grace and peace of God be with you, my
honored, reverend, and dear sir and friend.
The time for keeping silence has gone by, and the time
for speaking has come, as the Preacher says. According to our
agreement, I have arranged some compositions which have ref-
erence to the improvement of the Christian body, in order to
present them to the Christian nobles of the German nation, in
the hope that God would help his church through the laity; since
the ministry, which should rather have seen to it, has become
entirely indifferent. I send the complete essay to your Rever-
ence, for your judgment, and for your correction when you find
this necessary.
I know well that I shall not escape the censure
of overestimating myself, in that I, despised and forsaken man
that I am, dare to address such high and great people of rank
upon such important and supreme themes; as if there were
no other person in the world, save Dr. Luther, to protect the
Christian body and to give advice to people of such exalted
intelligence.
I will not attempt any defense: let who will, blame me. Per-
haps I owe my God and the world one more folly. I have now
resolved to pay it honestly, if I can, and to become court fool for
once. If I do not succeed, I have at least secured one advantage:
nobody need buy me a cap, nor shave my crown. But it is a
question, which of the two is going to fasten the bells on the
other. I must fulfill the proverb, "Whatever the world has to do,
a monk must be by, even if he has to be added as a picture. ”
Surely a fool has frequently spoken wisely, and often completely
fooled wise people; as Paul says, "If any man be wise in this
world, let him become a fool that he may be wise. "
Further, since I am not only a fool, but a sworn Doctor of
the Holy Scriptures, I am glad to have the opportunity to fulfill
my oath, just in the manner of such fools. I pray you to apolo-
gize for me among men of moderate intelligence, for I do not
know how to merit the favor and the grace of those who are
top-lofty in understanding: I have indeed often striven for this


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LUTHER
grace and favor, but from now on I neither crave
esteem them.
God help us to seek not our own honor, but his only. Amen.
At Wittenberg, in the Convent of the Augustines, on St. John
the Baptist's eve, in the year 1520.
nor do I
ON THE LIBERTY OF THE CHRISTIAN
THA
HAT we may thoroughly comprehend what a Christian is, and
how it stands with the liberty which Christ has acquired
for and given to him, whereof St. Paul writes much, I set
down here these two conclusions:-
A Christian is a free master of all things and subject to no
one.
A Christian is a bond-servant of all things and subject to
everybody.
These two conclusions are clear. St. Paul (1 Cor. ix. 19):
"For though I was free from all men, I brought myself under
bondage to all, that I might gain the more; " further (Rom. xiii.
8): "Owe no man anything, save to love one another. " But love
is a servant, and is subject to whom it loves. Thus of Christ
(Gal. iv. 4): "God sent forth his Son, born of a woman, born
under the law. "
To understand these two opposite expressions, freedom and
bondage, we must remember that every Christian is of two
natures, spiritual and physical. As to his soul, he is called a
carnal, old, and outward man. And because of this difference he
is spoken of in the Scriptures in directly opposite terms, as I
have just mentioned with respect to freedom and bondage.
Let us contemplate the inward, spiritual man, with the view
of finding out what qualities are essential for him that he may
really be and be known as a pious, free Christian. It is clear
that no outward thing may make him either free or pious, no
matter by what name you call that externality. For his piety
and liberty, or his wickedness and bondage, are neither physical
nor outward. Of what help is it to the soul that the body is
unfettered, vigorous, and healthy? That it eats, drinks, lives, as
it will? Again, of what hurt is it to the soul, that the body is
fettered, sick, and faint? that it hungers, thirsts, and suffers in
a way that it does not like? Of all these things not one reaches
the soul, to free or enslave it, to make it pious or evil.


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Therefore it in no wise helps the soul, whether the body be
clothed in sacred garments or not; whether it be in churches.
and holy places or not; whether it be occupied with holy things
or not. Nor can bodily prayers, fasts, pilgrimages, or the doing
of all good works, although they might be wrought in and by
the body to eternity, be of any avail for the soul. It must be
something entirely different that brings and gives piety and lib-
erty to the soul. For all the above-mentioned parts, works, and
ways may in themselves be contained in and exercised by an
evil man, a dissembler, and a hypocrite. Further, by such meth-
ods nothing else than vain double-dealings could be produced.
Again, it does not hurt the soul to have the body wearing secu-
lar garments; to eat, drink, make pilgrimages in secular places;
to neglect prayers, and leave undone all the works which the
above-mentioned hypocrites do.
The soul has nothing else in heaven nor on earth whereby it
can live, become pious, free, and Christian, than the gospel,-
God's word preached by Christ, as he himself says (John xi. 25):
"I am the resurrection and the life;" and again (John xiv. 6):
"I am the way, and the truth, and the life;" also (Matthew
iv. 4): "Man shall not live by bread alone, but by every word
that proceedeth out of the mouth of God. " Therefore we must
be assured that the soul can do without everything else save the
Word of God; and that without the Word of God nothing can
help it. If however it has the Word, it needs naught else, but
it has sufficient in the Word's food: joy, peace, light, art, right-
eousness, truth, wisdom, liberty, and all good, in overflowing
measure.
In this sense we read in the Psalter, especially in Psalm xix. ,
that the prophet cares only for God's word; and in the Script-
ures, it is held to be the worst plague and anger of God should
he take his Word away from mankind; and again, no greater
mercy than to send his Word, as is written (Ps. cvii. ): "He
sendeth his Word, and healeth them, and delivereth them from
their destructions. " And Christ came for no other purpose than
to preach God's Word. Also all apostles, bishops, priests, and
the whole ministerial order are called and installed only for the
sake of the Word, although it is otherwise at present. But do
you ask, What is the Word, which bestows such great mercy,
and how shall I use it? I answer: It is nothing else than the
teaching of Christ, as contained in the gospel, which is meant to
―――――――


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LUTHER
be and is constituted of such a nature that you hear your God
speaking to you; that all your life and works count for nothing
before God, but that you will have to perish eternally with all
that is in you.
Believing which, as is your duty, you must despair of your-
self and confess that the saying of Hosea is true: "O Israel,
thou hast destroyed thyself; but in me is thine help. "
But in order that you may escape out and from yourself and
from your doom, he places before you his dear Son Jesus Christ;
and has said to you through his living, comforting Word, that
you should with firm faith give yourself up entirely to him, and
unhesitatingly confide in him. Thus, for that very belief's sake
will all your sins be forgiven, all corruption will be overcome,
and you will be righteous, truthful, peaceful, pious, and all com-
mandments fulfilled; yes, free from all things, as St. Paul says
(Rom. i. ): "A righteous Christian lives only by his faith;" and
(Rom. x. ): "Christ is the end and fullness of all commandments
to those who believe on him. "
REPLY AT THE DIET OF WORMS
ON THE SECOND DAY OF HIS APPEARANCE*
M
OST Serene Lord Emperor, Most Illustrious Princes, Most
Clement Lords: I now present myself obediently at the
time set yesterday evening for my appearance. By the
mercy of God, your Most Serene Majesty and your Most Illus-
trious Lordships, I pray that you will deign to listen leniently to
this my cause, which is I hope one of justice and truth. Should I
through my inexperience not accord to any one his just titles, or
should I err in any way in the matter of customs and courtly
manners, may you benignly overlook such mistakes in a man not
brought up in palaces, but in monastic seclusion. As concerns
myself, I can bear witness to this point only, that hitherto I
have taught and written in simplicity of mind, having in view
only the glory of God and the sincere instruction of Christian
believers.
-
Most Serene Emperor, and Most Illustrious Princes: As to
the two articles yesterday presented to me by your Most Serene
* Thursday, April 18th, 1521.


## p. 9329 (#349) ###########################################

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9329
Majesty,- namely, whether I would acknowledge the books ed-
ited and published in my name as mine, and whether I wished
to persevere in their defense or to revoke them,-I have given
my ready and clear response to the first: in that I still persist,
and shall persist forever; to wit, that these books are mine, and
have been made public by me, in my name,— unless meanwhile,
haply, any matter in them has been changed, or has been mali-
ciously extracted, through the cunning or the perverse wisdom
of my enemies. For clearly, I cannot acknowledge anything as
mine, except what has been written of myself and by myself
alone, to the exclusion of any explanation which may be the work
of some one else.
To the second point, your Most Serene Majesty and your
Lordships, I will reply by asking you to turn your minds conde-
scendingly to this fact, that my books are not all of the same
kind: for there is one group in which I have handled religious
faith and conduct in a simple evangelical fashion; moreover, this
class has been composed in such a spirit that my very adversa-
ries are forced to recognize the works as useful, harmless, and
explicitly worthy of a Christian's perusal. Even the Bull, fierce
and cruel as it is, considers my books in part at least as harm-
less; although it condemns them as a whole, with an altogether
unusual severity of judgment. Consider what I would be guilty
of, were I to begin any revocation of this class of writings.
Should I not be the sole one of all mortals to censure that very
truth which is acknowledged by friend and foe equally? Should
not I alone be contending against the accordant confession of the
rest of the world?
-
There is another group of my books, which inveighs against
the papacy, and the teaching of the papists. This class is directed
against those who, by their extremely corrupt doctrine and exam-
ple, lay waste our entire Christendom, with every evil that spirit
and body can invent. For it cannot be denied, nor can any one
disguise the fact, attested as it is by the experience of all per-
sons and by the complaints of the entire civilized world, that
the consciences of believers are wretchedly entangled, vexed,
and tortured, by papal laws and human teachings. Property
and substance are devoured by an incredible tyranny, especially
in this noble German nation, and will be devoured continuously
without end, and by unworthy means. Yet Romanists, by their
own edicts, caution us against the papal laws and doctrines which
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9330
are contrary to the gospel and the opinions of the fathers, and
declare that all such variants should be regarded as erroneous
and unapproved.
If therefore I should recall these books, I should do nothing
else than add to the strength of this tyranny, and should open,
not windows only, but doors to this tremendous foe of religion.
It would stalk abroad more freely than it has hitherto dared.
Yes, from the proof of such a revocation, their wholly lawless
and unrestrained kingdom of wickedness would become still more
intolerable for the already wretched people; and their rule would
be further strengthened and established, especially should it be
reported that this evil deed had been done by me in virtue of
the authority of your Most Serene Majesty, and of the whole
Roman Empire. Good God! what a covert for wickedness and
tyranny I should become.
A third series of these books consists of such as I have written
against certain private persons, whom people call distinguished;
such, namely, as have tried to preserve the Roman tyranny, and
to undermine that view of religion which I have inculcated.
Toward those individuals I confess that I have been more bitter
than befits a churchman and a monk. But then I do not set
myself up for a saint; neither am I disputing about my own.
career, but about the teaching of Christ. It would not then be
right for me to recall this class of works, because by such a with-
drawal, despotism and irreligion would again obtain sway, and
that through my protection. It would rage against the people of
Germany more violently than under any previous rule.
Nevertheless, because I am a man and not God, I cannot
shield my practices with any other defense than that with which
my Lord Jesus Christ himself vindicated his teaching. For when
he had been asked about his doctrine before Annas, and had
been smitten by the blow of a servant, he said, "If I have spoken
evil, bear witness of the evil. " If our Lord, who was always
conscious of his inability to err, yet did not decline to hear any
evidence against his doctrine even from the most contemptible
menial,- how much more ought I, who am of the dregs of the
people, and powerless in everything save sin, to desire and expect
the introduction of testimony against my teaching?
Therefore, your Most Serene Majesty, your Most Illustrious
Lordships, I beseech you by the mercy of God, that whoever
can, whether high or low, let him bring forward the proof, let


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him convince me of errors: let the Scriptures of Prophecy and
Gospels triumph, for I will be wholly ready to revoke every
error, if I can be persuasively taught; yes, I will be the first to
cast my books into the fire.
From these considerations it has become manifest that the
crisis and danger on the one hand, the zeal and the controversy
on the other, which the occasion of my teaching has excited in
the world, have been an object of anxious solicitude on my part,
and have been thoroughly weighed. It was about this commo-
tion that I was admonished so bravely and forcibly yesterday.
Under these agitations, this to me is the most joyous feature of
all, the sight of such zeal and dispute over the Word of God.
For the course of that divine Word has just such a fortuity and
consequence, in that Christ says: "I came not to send peace,
but a sword; for I am come to set a man at variance against his
father, and the daughter against her mother, and the daughter-
in-law against her mother-in-law. "
S
Moreover, we ought to reflect that since our God is wonder-
ful and terrible in his counsels, he is probably testing us by so
large an access of zeal, whether we will begin by condemning
the Word of God. If so, we shall afterwards be precipitated
into a more unendurable flood of evils. We should particularly
avoid making the reign of this youthful and noble Prince Charles,
in whom after God we place so much hope, unhappy and in-
auspicious. I could enforce this point very richly, through the
examples furnished by Scripture, in the case of Pharaoh, the
king of Babylon, and the kings of Israel, who lost most when
they were endeavoring to pacify and establish their kingdoms by
seemingly the wisest of counsels. Before they are aware, the
Lord takes the crafty in their craftiness, and overturns mount-
ains. Therefore we must fear God. I do not say this because
it is necessary for such high authorities as you to be instructed.
by my teaching or admonition, but because I must not withhold
the fealty due to my Germany. With these words I commend
myself to your Most Serene Majesty, and to your Lordships; hum-
bly begging you not to suffer me to be rendered odious without
cause, by the persecution of my adversaries. I have spoken.
[To these words the same imperial orator replied with harsh-
ness that he ought not to have made such a response, nor were
the subjects formerly condemned and defined by the councils


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LUTHER
to be called in question; therefore he sought from him a simple
answer, and one without horns: would he revoke or not? Then
Luther said:-]
Therefore, your Most Serene Majesty and your Lordships,
since they seek a simple reply, I will give one that is without
horns or teeth, and in this fashion: I believe in neither pope nor
councils alone; for it is perfectly well established that they have
frequently erred, as well as contradicted themselves. Unless then
I shall be convinced by the testimony of the Scriptures or by
clear reason, I must be bound by those Scriptures which have
been brought forward by me; yes, my conscience has been taken
captive by these words of God. I cannot revoke anything, nor
do I wish to; since to go against one's conscience is neither safe
nor right: here I stand, I cannot do otherwise. God help me.
Amen.
A SAFE STRONGHOLD OUR GOD IS STILL
SAFE stronghold our God is still,
A trusty shield and weapon;
He'll help us clear from all the ill
That hath us now o'ertaken.
A
The ancient Prince of Hell
Hath risen with purpose fell;
Strong mail of craft and power
He weareth in this hour-
On earth is not his fellow.
By force of arms we nothing can-
Full soon were we down-ridden;
But for us fights the proper man,
Whom God himself hath bidden.
Ask ye, Who is this same ?
Christ Jesus is his name,
The Lord Zebaoth's Son -
He, and no other one,
Shall conquer in the battle.
And were this world all devils o'er,
And watching to devour us,
We lay it not to heart so sore-
Not they can overpower us.


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And let the Prince of Ill
Look grim as e'er he will,
He harms us not a whit:
For why? his doom is writ-
A word shall quickly slay him.
God's word, for all their craft and force,
One moment will not linger;
But spite of hell shall have its course
'Tis written by his finger.
And though they take our life,
Goods, honor, children, wife,
Yet is their profit small:
These things shall vanish all
The City of God remaineth.
-
LETTER TO MELANCHTHON
Translation of Thomas Carlyle.
G
RACE and peace in Christ! In Christ, I say, and not in the
world. Amen.
As to the justification for your silence, of that another
time, my dear Philip. I am heartily opposed to your great
anxiety, which, as you write, is weakening you. That it is con-
quering you completely, is due not to the importance of the
affair, but the extent of your unbelief. For this very evil was
much more serious in the days of John Huss and in the time of
many another, than in our own period. And even if it were
great, he who began and conducts it is also great; for it is not
ours. Why do you fret so always and without ceasing?
If the thing is wrong, then let us recall it; but if it is right,
why should we make Him untruthful in such great promises, who
tells us to be of good cheer and contented? Throw your care
upon the Lord, he says; the Lord is near to all sorrowful hearts
that call upon him. Would he speak thus such comfort into the
wind, or cast it down before beasts? I also often feel a horror
coming over me, but not for long. Your philosophy therefore is
plaguing you, not your theology. The same is gnawing at the
heart of your friend Joachim (Camerarius) also, as it appears to
me, and in the same way; as though either of you could accom-
plish anything with your useless anxiety. What more can the


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Devil do than throttle us? I beseech you, who are so efficient
in combat in all other things, fight against yourself; for you are
your own worst enemy, because you give Satan so many weapons
against yourself. Christ died once for sins; but for justice and
truth he will not die,- rather he lives and reigns.
If this be the case, why fear we for the truth, so long as he
reigns? But, you say, it will be struck down by God's anger.
Let us then be struck down by it, but not by ourselves. He
who became our Father will also be Father to our children.
Truly I pray diligently for you; and it pains me that you suck
anxiety into yourself like a blood-leech, and make my prayer so
powerless. Whether it is stupidity or the Holy Spirit, that my
Lord Christ knows; but truly I am not very anxious about this
matter. I have more than I would ever have thought to possess.
God can raise the dead; he can also preserve his cause, even if
it falls; when it is fallen, he can raise it up again, and when it
stands fast, he can prosper it. If we should not be capable of
effecting this end, then let it be brought about by others. For
if we do not let ourselves be raised up by his promises, who else
is there now in the world to whom they do apply? But of this
more another time, although I do nothing but carry water to the
May Christ comfort, strengthen, and teach you all through
his Spirit: Amen. Should I hear that this matter goes badly
with you and is in danger, I shall scarcely restrain myself from
flying to you, to see how terribly the Devil's teeth stand around,
as the Scriptures say.
From our desert (Coburg), June 27, 1530.
LETTER TO HIS WIFE
T
ΤΟ My dearly beloved wife Katharine Luther; for her own
hands.
God greet thee in Christ, my dearly loved Katie! I hope
if Doctor Brück receives leave of absence, as he gives me fair
hope of doing, that I can come with him to-morrow, or the day
after. Pray God that he bring me home safe and sound. I sleep
extremely well: about six or seven hours consecutively, and then
two or three hours afterward. That, as I take it, is due to the
beer.
But I am just as abstemious as at Wittenberg.
Doctor Caspar says that the caries under which our gracious


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Elector suffers has eaten no further into the foot; but such mar-
tyrdom no Dobitzsch, no prisoner on the ladder of Jack the Jail-
er's tower, endures, as his Electoral Grace has to undergo from
the surgeons.
His Electoral Grace is as sound in his entire
body as a little fish, only the devil has bitten and stung him in
the foot. Pray, pray on! I hope God will hear us, as he has
begun to do.
For Doctor Caspar believes too that God must
help here.
As Johannes [Rischmann] goes away, necessity and fairness
alike demand that I let him depart honorably from me. For you
know he has served us faithfully and diligently, and according to
his ability has truly held to the Gospel in humility, and has done
and suffered everything. Wherefore think how often we have
given presents to worthless knaves and ungrateful scholars, where
it was simply thrown away. So in this case be liberal, and let
nothing be wanting to such a pious fellow; for you know it is
money well spent, and is well pleasing to God. know well
that there is but little in the purse; but I would willingly give
him ten gulden if I had it. Less than five gulden, however, you
must not pay him, for he has no clothing. Whatever you can
bestow above that, do, I beg of you. The parish coffer might,
it is true, honor me by giving something to such a man, seeing
that I must support my servants at my own expense, for their
church's service and use; but as they will. Do not you let any-
thing be lacking, so long as we still have a mug. Think where
you have gotten it. God will give other things, that I know.
Herewith I commend you to God. Amen.
And say to the parson from Zwickau that he should be con-
tent, and make the best of his lodging. When I come I will tell
how Mühlpford and I were guests at Riedesal's house, and Mühl-
pford exhibited much wisdom to me. But I was not thirsty for
such a drink.