V 34, P 231 COUNSEL of a COMMITTEE of SEVERAL CARDINALS with LUTHER’S PREFACE 1538 Translated by Robert R

LW: 34:231-267

V 34, P 231 COUNSEL OF A COMMITTEE OF SEVERAL CARDINALS WITH LUTHER’S PREFACE 1538 Translated by Robert R. Heitner

V 34, P 233 INTRODUCTION In June, 1536, the consistory in Rome overcame its fears of the conciliar movement and agreed to the calling of a general church council. Pope Paul III issued a bull summoning such a council to assemble in Mantua the following spring. By way of preparation for the council he appointed a commission of nine cardinals to compose a memorandum which could serve as a platform for the reform of the church in head and members. The commission, summoned by papal briefs in the second half of July, 1536, convened in Rome in the last weeks of October. Under the leadership of Caspar Contarini, the commission was composed of such prominent cardinals as John Peter Carafa, James Sadoleto, John Matthew Giberti, and the Englishman Reginald Pole. Hieronymus Aleander, an expert on German affairs, and the learned Thomas Badia, Master of the Sacred Palace, were also asked to serve. Under the chairmanship of Contarini the commission met almost daily from early in November until the middle of February, 1537, when the memorandum was completed and signed by all nine members. It was entitled, Consilium delectorum cardinalium et aliorum praelatorum de emendenda ecclesia S.D.N. Paulo III petente conscriptum et exhibitum anno 1537 , that is, Counsel … Concerning the Reform of the Church . On March 9 the memorandum was presented to the pope, read, and explained by Contarini. Paul ordered that every cardinal should receive a copy, but until the reforms were inaugurated, the text should remain a secret. Through an indiscretion the Counsel was revealed prematurely and was printed early in 1538 in Milan, then in Rome and Cesena. The evangelicals in Germany soon saw printed copies of the Counsel , which, in conceding the grave abuses in the church, confirmed them in their opinion of the hierarchy, and did nothing to relieve their distrust, for they discerned hypocrisy and deceit rather than honorable intention to reform. Luther himself had only ridicule for the document, warning that the cardinals themselves were practically becoming heretics in charging the pope with venality. He published the Counsel in a V 34, p 234 German translation (which most likely was not his own) with a preface, marginal comments, and on the title page a picture of three cardinals cleaning the church with foxtails, an effective bit of tractarian polemics. Aware of Paul’s own culpability for moral laxity, nepotism, and illicit concern for the welfare of his Farnese family, Luther chides him with fear of a genuine council and suggests that the Counsel was mere camouflage to screen the real failure of reform in Rome itself. Luther sent a copy of his edition published by Hans Lufft to his friend Nicholas Hausmann already on March 27, 1538. It had been preceded by an earlier German version and in April Johann Sturm of Strassburg published the Latin text with a letter addressed to the commission echoing Luther’s sentiment that the commission was straining gnats and swallowing camels. This translation is based on the German text B, contained in WA 50, (284) 288–308. Other editions are to be found in EA 25, 146–175; EA 2 25, 249–278; Johann Georg Walch (ed.), D. Martin Luthers sämmtliche Schriften (1st ed., 24 vols.; Halle, 1740–1753), XVI, 2394–2423; and St. L. 16, 1971–1994.

WA D. Martin Luthers Werke. Kritische Gesamtausgabe (Weimar, 1883–). EA D. Martin Luthers sämmtliche Werke (Frankfurt and Erlangen, 1826–1857). V 34, P 235 COUNSEL OF A COMMITTEE OF SEVERAL CARDINALS WITH LUTHER’S PREFACE The Counsel of a Committee of Several Cardinals Written for Pope Paul III and Submitted to Him, at His Behest With Luther’s Preface

Dr. Martin Luther’s Preface The pope is trailing his poor council around like a cat with kittens. He does not want to have it held in Germany, and he cannot have it at Mantua (or so he claims), and now it is to be at Vicenza, where it cannot be. They have no intention of holding it there either. I think he is about to become another Markolf, who could not find a tree anywhere on which he wanted to be hanged. 1 In the same way, the pope cannot find a town where he would like the council to be held. If I thought they valued my advice at all, I would advise these holy people simply to spare themselves the trouble of a council. After all, the only kind of council which they will tolerate or have any intention of holding is one in which they can do as they please. Why blame them? They cannot let themselves be reformed, and do not want to be. That we know for a certainty. And yet they are worried that if a council were to be held, they might have to forfeit a feather or lose a hair, perhaps to their own defenders, such as the emperors, kings, princes, etc. Their fingers were burned in that way at the Council of Constance, and so they have become wary. 2 V 34, p 236 For if they should be found culpable or in error even in a most insignificant point, then the pope, with crown and keys, would fall to the ground, and a terrible outcry would be raised over their heads, that the pope and the Roman Church had erred and were wrong. That would be death and hell to such high majesty, which until now has taken its stand on the article that the pope and his see, or church, cannot err, that whatever he does and says becomes an article of faith for all Christians to believe, or else not be saved. If he should now be charged with error in one little point, then all his articles would become suspect, as his own laws state, “ Qui semel malus, semper presumiter malus ”—anyone discovered to be a scoundrel once is under suspicion in everything from that time on. Thus that one error would cause everything else to topple down after it. Therefore necessity compels their majesty to refrain from holding a council which might inquire or debate whether the Roman See had erred or was wrong, or can err. On the contrary, they must imitate Markolf and not be able to find a city in which they would tolerate a council or reformation. They are obliged either not to hold a council at all or to hold one over which they will have complete control and in which nothing will be done except what is well pleasing to them, like the Lateran Council in Rome under Popes Julius and Leo, in which Pope Julius was highly praised and otherwise nothing was accomplished. 3 V 34, p 237 It is written about the Antichrist, in Daniel 12 [11:36] that he shall be a king who does what he wishes; that is, he shall be God, subject to no law, but rather the lord and teacher of all laws. This is what his

EA D. Martin Luthers sämmtliche Werke (Frankfurt and Erlangen, 1826–1857). St. L. D. Martin Luthers sämmtliche Schriften , edited by Johann Georg Walch. Edited and published in modern German, 23 vols. in 25 (2nd ed., St. Louis, 1880–1910). 1 An episode in the popular medieval stoW of Solomon and Markolf. A sly, unprincipled rogue like Till Eulenspiegel, the figure of Markolf was familiar to all Germans in those days through chapbooks and farcical plays. 2 At the Council of Constance (November 5, 1414–April 22, 1418) which was the high-water mark of the conciliar movement and ended the papal schism, Emperor Sigismund intervened after the perfidious flight of Pope John XXIII to prevent the council from breaking up in confusion. In its decree Sacrosancta , April 6, 1415, the council laid down the principle that as a general council representing the universal church its authority came immediately from Christ and “all men, of every rank and condition, including the pope himself, are bound to obey it in matters concerning the faith, the abolition of the schism, and the reformation of the church of God in its head and members.” Subsequent popes were quick to adopt the views of Torquemada that a council is a danger to the peace and unity of the church and that the decrees of Constance were not binding. Cf. Henry Bettenson, Documents of the Christian Church (New York and London, 1947), p. 192; Carl Mirbt, Quellen zur Geschichte des Papsttums (2nd ed.; Tübingen and Leipzig, 1901), p. 155, No. 252. 3 The Fifth Lateran Courcif (1512–1517), by Roman Catholic enumeration the eighteenth ecumenical council, was convened under Julius II and reconvened a month after the election of Leo X. It was chiefly notable for what it failed to do than for what it did. The council reaffirmed Boniface’s theory of the supremacy of the Roman pontiff over all potentates and individuals whatsoever. Disobedience to the pope was declared to be punishable by death. Cf. Carl von Hefele, Coneilieageschichte , VIII (Freiburg im Breisgau, 1887), pp. 392–735. flatterers sing about him in their writings, saying, “ Sic iubeo, sic volo, sit pro ratione voluntas ,” 4 and “ Omnia iura sunt in scrinio pectoris eius ,” 5 that is, “So I wish, so I command; my will shall be the law,” and, “All laws exist in the shrine of his heart.” It is easy to see that the pope’s rule is this kind of arrangement, for he does what he wants, without law, contrary to law, beyond the law, and directly according to his will. Thus he also shouts in his decree “ Cuncta per mundum ” that the Holy Scriptures are subject to his see, and that he is not subject to them. 6 Inasmuch as he now holds the reins of power with so much majesty, and this is his ancient usage and custom, how can he let himself be reformed and submit to law, and let himself be directed by someone else, he who heretofore has been above everybody, neither wanting nor being able to tolerate anyone else as his judge or teacher? He has made himself judge over all the world, yes, even over the angels, as is proved by the bull of Clement, in which the pope, as the vicar of Christ, commands the angels of paradise to take into paradise the pilgrims who die on their way to Rome. Besides, he says, Nolumus . That is, “We will not have these pilgrims sent to hell under any circumstances,” etc. Even that does not satisfy him, for he has also seized the other half of power, that is, the temporal or imperial government, and has persecuted emperors and kings, has cursed them, deposed or installed them, has beheaded and exiled several, and all this according V 34, p 238 to his caprice and against God and the law. And his learned flatterers are now beginning to call him instead of pope or summus Pontifex ,7 as formerly, Prince and Pontifex maximus ,8 names which in olden times were borne by the heathen Roman emperors, like Julius, Nero, etc. They no longer say, “The Pope is in Rome,” but “ Princeps est ad urbem ”—“The prince or emperor is in his imperial city of Rome.” Having long since been emperor in deeds, the pope now also begins to use the names and titles of heathen emperors. For they want to be everything, all by themselves, God in heaven and emperor on earth. And their cardinals do not wish to be called cardinals any longer, but consuls, for they have already become legates in the provinces, like the heathen consuls. Now, if all this filth were to be shaken up in a free council, can you imagine what a stink would rise? That is what they fear, and so they keep looking for the strangest ways out, hoping that no one will notice what they are doing. They have postponed the council three times;9 furthermore, they have had the reformation of the Roman 10 court published, in order that the council (if it must, V 34, p 239 against their will, be held) might find nothing to reform at Rome, only bemuse they have formulated good words (brazen lies) about their reformation, like people who want to do their own reforming. They act as if these were still the old times, when their briefs and words were gladly believed and their masks were not yet known. Since these times are past, however, and the

4 Juvenal Satires 6, 223, “ Hoc volo, sic iubeo, sit pro ratione voluntas .” 5 Cf. the Smalcald Articles, Part III, Article VIII, sec. 3, “For [indeed] the papacy also is nothing but sheer enthusiasm by which the pope boasts that all rights exist in the shrine of his heart, and whatever he decides and commands with[in] his church is spirit and right, even though it is above and contrary to Scripture and the spoken Word.” Cf. Triglot Concordia (St. Louis, 1921), p. 495; WA 50, 245, Die Schmalkaldischen Artikel . Boniface VIII (1294–1303) had decreed, “ Romanus pontifex jura omnia in scrinio pectoris sui censetur habere ,” i.e., “The Roman pontiff has all laws in the shrine of his heart.” This decree was incorporated into canon law, Sexti Decretalium , lib. i, tit. II: De Constitutionibus , cap. 1, Bonifacius VIII . Aemilius Friedberg (ed.), Corpus Iuris Canonici (Graz, 1955), II, col. 937. 6 Decreti Secunda Pars , causa IX, ques. 3, C. XVII: Cuncta per mundum nouit ecclesia. Corpus Iuris Canonici , I, col 611. 7 “Supreme Pontiff.” 8 “High Priest,” head of the state religion, suggesting a classic context congenial to the Renaissance popes. 9 Unlike Adrian VI, who did nothing to forward the conciliar project, or Clement VII, who feared and abhorred a council, Pope Paul III (1534–1549) took the idea of a council seriously. In November, 1535, Luther declared to the papal nuncio Vergerio that he would personally attend a council. On June 2, 1536, the bull Ad dominici gregis curam summoned a general council to Mantua for May 23, 1537. On April 20, 1537, however, the council was postponed until November 1, a move explained by the bull Decet Romanum Pontificem . At the consistory held in Rome on October 8 it was decided to postpone the opening of the council for six months. Then under pressure from the emperor it was called for May 1, 1538. At this point Luther published an edition of the first Bull of Convocation with a preface and_cutting marginal comments, cf. WA 50, (90) 92–95. Meanwhile Venice made Vicenza available, but at the appointed time the prelates did not assemble. On April 25, 1538, the pope directed the consistory to postpone the opening with no indication of a time limit. Luther viewed these delays and postponements as a deliberate maneuver on the part of the papacy. Cf. Hubert Jedin, A History of the Council of Trent , I (London, 1957), pp. 288ff., “Paul III and the Convocation of a Council at Mantua”; pp. 313ff., “The Miscarriage of Mantua and Vicenza.” 10 Luther here refers to the bull Sublimis Deus of August 23, 1535, in which the pope proclaimed his decision first to reform the city of Rome, the papal court, and its officials, so that “when our own house is cleaned, we shall the more easily be able to clean the others.” Cf. Ludwig Pastor, The History of the Popes , XI (London, 1912), p. 149. whole world now recognizes them as brazen liars, it is very absurd and an excellent Shrovetide farce 11 to see them going about in the same old masks, thinking that no one recognizes them and that their lies will be believed (as before). No! We say, “No more bacon will be fried on the coals.” 12 Brother, the fact that you have painted your face will not help you at all. We recognize you anyway. So now they have invented a new stratagem, and that is this booklet which so beguilingly proclaims the reformation of the whole church. If this lie meets with belief, no council will henceforth be necessary. As previously the popish court was reformed through the afore-mentioned “reformation,” so now here, by means of this booklet, the whole church is reformed. And if the council should have to be held nevertheless (which is what they are so dreadfully afraid of), then there would be nothing more for it to do by way of reforming the church, because [with this booklet] the pope has already begun to do that. Under these circumstances the council and assembly would merely be a matter of saying “Good morning” 13 to each other and then going back home again, because everything that a council might desire has already taken place. But just look at the desperate scoundrels! They are trying to reform the church with hypocritical flattery. 14 Wherever the pope and the cardinals are concerned, the pope is given all honor, and neither he nor the cardinals have ever done anything wicked. They are all pious, they are justified in having all that they possess, and more besides, they are to remain as they are, etc. Well, then, who is being reformed? That great scoundrel, Nobody? For if the pope and the cardinals are pious, it follows that their inferiors are also pious. Who has done wrong, if the pope and the cardinals have not? V 34, p 240 So, then, this abominable Nobody has brought on all this misfortune, and this reformation is merely the reformation of Nobody. Very well, one is not supposed to curse (that is true), but one must pray, pray that God’s name be hallowed and honored; that the pope’s name be disgraced and cursed along with that god of his, the devil; that God’s kingdom may come, and that Antichrist’s kingdom may go to ruin. This “paternosteral” 15 curse may well be prayed, and every Christian ought to pray it, because our dear Lord and God is so wantonly blasphemed and, moreover, mocked by these last archscoundrels at the end of the world—I mean the pope, the cardinals, and the bishops. Exsurge, Domine, quare obdormis , etc. 16 Sed veniens venit ,17 and even if they should go mad on account of it. The Counsel of a Committee of Several Cardinals Written and Submitted to Pope Paul, the Third of That Name at His Behest Most Holy Father, our deficiency is such that we are unable to express what very great gratitude the whole of Christendom owes to the almighty, highest God because he appointed you at this time to be pope and shepherd of his flock, and that he has also given you such a character and mind that the best efforts of our thought fail to frame properly the thanks which Christendom owes God for them. * For the Spirit of God, by whom the powers of the heavens were created, as the prophet says [Ps. 33:6], has resolved to place his hand, through you, under the church of V 34, p 241 Christ, which now is not only shaken but also very near to falling, and, as we see, to raise it again to its former eminence and to restore it to its former respected, splendid position. And we have indeed actual proof of this divine plan and resolve, inasmuch as Your Holiness has summoned us and commanded as to indicate * to you (without regard for your own, our own, or anyone’s own profit) the nature of the great, severe pestilence and abuse which now for a long time has burdened the church of God and especially this court at Rome. This has come to pass, because the great, dangerous, pestilential sickness has invaded and taken over so quietly and gradually, and thus has brought about

11 A reference to the scurrilous satirical playlets which were customarily given in German cities in the festive period before Lent. 12 Proverbial saying which means, approximately, “The party is over.” 13 Bonum mane . 14 Fuchsschwentzen , literally “foxtails.” Cf. p. 234. 15 Paternosterlicher . 16 Ps. 44:23, “Arise, O Lord, why dost thou sleep.…”In citing the opening words of this Psalm verse Luther may have intended an ironic allusion to the bull Exsurge Domine , published in Rome on June 15, 1520, threatening him with excommunication. 17 Heb. 10:37, “… but the coming one comes.…” Luther quotes freely from the Vulgate. * Dear me, how seriously the Holy See takes this matter! It is too bad that no one believes these scoundrels and liars any longer (providing that anyone could feel sorry about that). * “Indicate.” For these things are so subtle, secret, and invisible that the pope could not see them if these holy cardinals did not point them out, although the very geese and ducks are raising a hue and cry over them in all the world. the great fall and decline at Rome, as we see. And, as your Holiness well knows and has known, being instructed by the Spirit of God, who speaks, as Augustine wrote, in the hearts of men without noise and audible words, 18 the origin of this misfortune and great injury was the fact that some popes whose ears itched, as St. Paul says [II Tim. 4:3], did not learn through their ears what they ought to have done, but on the contrary by means of deceit and cunning invented a way of doing what they wanted to do. Therefore, it has come to pass that in addition to the usual flatterers which are to be found at the side of all great lords—like the shadow next to one’s body, so that the truth hardly ever comes to their ears—also doctors have promptly emerged who have taught that the pope is lord over all benefices. And inasmuch as every lord has the power to sell V 34, p 242 what is his own, it necessarily follows that the pope cannot be guilty of simony. 19 In such wise the mere will of the pope is the rule * and guide for all his decisions and actions. It then follows from this that he can do what he wants without fear, as the Latin proverb says, “ Quod libet, licet ”—“a person may do whatever pleases him.” 20 From this source, Most Holy Father, have sprung all the abuses in the church of God, like the Greek heroes from the Trojan horse, and the many severe plagues on account of which, as one can see, it is almost sick unto death; and the rumor of this has spread almost to the heathen and the Turks. Your Holiness must believe us when we say that these same people laugh our Christian faith and religion to scorn principally on this account. Indeed, because of us, because of us (we say) the name of Christ is blasphemed among the heathen [Rom. 2:24]. You, however, Holiest Father and truly Holiest Father, because you are instructed by the Spirit of God, because you with even more than your customary high wisdom have applied all diligence to this problem of healing the sickness of the church of God, which is commended to your care, and of bringing it back to health, you have indeed perceived that the medicine must be administered * at the point where the sickness first arose. You have followed the teaching of St. V 34, p 243 Paul [I Cor. 4:1] and wish to be a servant and a steward, not a lord, and you want to be found faithful and diligent by the Lord. You have also followed the example of the steward in the gospel [Luke 12:42], whom his lord set over the other servants, that he should give them their due portion at the proper time. For this reason you yourself have resolved to forego what is not proper for you, and not to take possession of what is not your due. *22 Therefore you have summoned us to you, knowing us to be, indeed, inexperienced and lacking in capacity in such great matters, yet not disinclined and not a little assiduous for the praise and honor of Your Holiness and especially for the reformation and restoration of the church of Christ. And therefore you have commanded us with very serious admonitions to gather together all the abuses and to indicate them to you. You have also very solemnly and faithfully reminded us that we would have to give all account to God almighty regarding these matters, if we were to act unfaithfully or undiligently therein; and so that we might treat everything and indicate it to you with greater freedom, you have in this case released us from the oath by which we are bound to Your Holiness, and you have impressed on us under penalty of the ban V 34, p 244 that we shall or will reveal these matters to no one else. We have willingly been obedient to your command and so have listed as briefly as possible the frailties and sicknesses, and whatever remedies we have been able to devise with our small understanding. You, however, in accordance with your goodness and wisdom will implement and complete all that our limited understanding has omitted. In order to set ourselves certain limits, however, since Your Holiness is a prince over these lands which are subject to the jurisdiction and sway of the Roman Church, besides being bishop of the whole universal Christian Church, and bishop of Rome, we have not ventured to say anything concerning matters which pertain

18 On the Gospel of John . Migne 35, 1425. 19 Cf. p. 34, n. 64. * “Rule.” Bring the fire! These cardinals have become heretics since they condemn this old article of faith on which, after all, the papacy is based. Oh, that you scoundrels. 20 This proverb appeared in the Latin classics in a variety of forms, for example, in Seneca’s Troades , l. 235, “Quodcumque libuit facere victori licet .” For examples of the variant forms, cf. Eduardus Margalits, Florilegium Proverbiorum Universae Latinitatis (Budapest, 1895), p. 283. * “Administered.” For God’s sake, pray a Pater Noster for these cardinals so that they may not think otherwise than that people do not see through such Italian and false miens of goodwill, 21 but rather that the cardinals may firmly hope that one will not recognize their masks and will believe what they say, which is what they have always been used to . * “Not your due.” What does this “not” mean, when the pope is nevertheless a lord over the emperor and everything? See Cuncta, etc. 22 The papal decree, Cuncta per mundum . Cf. p. 237, n. 6. to the princely dominion and government of the Roman Church. For we see this princely dominion being ruled and administered in the best way by your prudence and wisdom. Accordingly, we shall touch upon only matters pertaining to the office of the bishop of the whole universal Christian Church, and several matters pertaining to the bishop of Rome. * Now, in our opinion, Holiest Father, the first rank and place above all things must be given to this, as Aristotle says in his Politics ,23 that just as in every body politic and commune, so also in this spiritual government of the church of Christ, this rule and law is paramount, that the laws and common rules and statutes * shall be kept V 34, p 245 with all possible exactness, and that we should hold and respect the conviction that it is not proper or becoming to grant dispensation from statutes and contrary to the ordinance of laws, except for pressing and necessary cause. For no more dangerous or injurious habit can ever be adopted by any body politic than failure to uphold the statutes, rules, and laws and letting them fall into contempt and dishonor, and not bearing in mind that our forefathers wanted to have the rules and statutes kept holy and inviolable, since they called their power venerendam and divinam —deserving of honor and divine. All this you know, most pious pope, for you have read it long ago in the philosophers * and theologians. But this is what we regard as not only closest to the above article, but also as much more important and greater still than the above article: namely that it is by no means fitting for the pope, Christ’s vicar and representative, to seek monetary * advantage, profit, and benefit from his use of the power of the keys, that is, we say, of the power given to the pope by Christ; for this is Christ’s command, “You received without pay, give without pay” [Matt. 10:8]. Once all this is put in order and arranged, * then Your Holiness is supposed to handle the care of the church of Christ with the help of a great many servants, so that through them you may administer this care of souls. These servants, however, are all clerics and clergymen, bearing the responsibility of God’s service, 24 particularly the V 34, p 246 priests, most particularly the parish priests, and, above all, the bishops. Accordingly, if this administration is to have the proper success, great care must first be taken to see that these same servants are capable * and skilled enough for the offices which they are to hold. The first abuse under the heading of this activity and business is in ordination and consecration, particularly of the priests. No care or diligence is exercised in this matter, so that in many places the most ignorant and inexperienced of all, those who are of lowest birth and blood, who are of bad morals, and some who are mere youths, are permitted to receive the consecration, mostly to the priesthood, that is to say, to the [indelible] character and image which most actually depicts, denotes, signifies, and resembles * Christ. From this practice arise countless offenses, and contempt of the clergy, and because of it not only is veneration for God’s service diminished, but almost completely extinguished. Therefore, we highly recommend that Your Holiness, first of all in this city of Rome, should appoint two or three prelates to administer these affairs, learned, pious, and upright men, who will be commissioned to ordain and consecrate clerics. That also Your Holiness should command all bishops, on pain of censure and the ban, to give close attention to this in their bishoprics. That Your Holiness should also not permit a person to be ordained or consecrated by anyone except his bishop, unless with V 34, p 247 permission of those commissioned at Rome or that of his bishop. That also every bishop should keep a teacher who would instruct and teach the young clerics both in arts and practices, in conformity with the laws.

* This reformation is no more in earnest than the recent reformation of the court at Rome . 23 This may be a reference to Politics , Book II, 8 (1269 a), “For the habit of lightly changing the laws is an evil …” or to Book IV, 4 (1292 a), “The law ought to be supreme over all …” (Jowett translation). * “Hold.” If I did not recognize you (said the Lion to the Wolf), I would be afraid of you myself . * “Philosophers.” For the Scriptures contribute nothing to the matter . * “Monetary.” Let that one be kept and then see what becomes of the pope, cardinals, bishops, priests, monks, and all their splendor. But they have to talk like that, to make people think that their reformation is in earnest. Oh, you scoundrels.… * “Arranged.” That is, when the devil becomes a saint in heaven! 24 Gottes dienst . * “Capable.” That is, courtiers, legates, and Roman rabble . * “Resembles.” Learn here, O man, that the character immediately renders the priests similar to Christ and makes them images of him! Other Christians are perhaps images of the devil, because they do not have the priestly character. There is also a second abuse of exceeding importance, namely in the bestowing of benefices, in particular of the pastorates, but above all else of the bishoprics, for in their case a practice has invaded and now prevails whereby the persons who bestow these benefices are served and aided, but the flock and church of Christ are not. Therefore, one should be diligent in bestowing these pastorates, and especially these bishoprics, and see to it that they are bestowed on pious, honest, and learned persons, with precisely this end in view, that the latter may be able to administer and take care of these offices to which they are pledged, by themselves in their own persons. That these pastorates should be bestowed on and assigned to persons who can be relied on to have their residence and essential * subsistence among their parishioners. Accordingly one should not bestow a benefice in Spain or Britain on an Italian, or vice versa. This rule should also be kept when it is a question of bestowing benefices which have become vacant through death or resignation. One acts at present in such cases only to the good and the advantage of the persons who resign from and relinquish these benefices, and to the advantage of no one else. If one or two V 34, p 248 pious, honest men were commissioned to bestow the benefices usefully in such cases, we feel that it would be a good thing. There is still another abuse in this matter of bestowing benefices, or of letting them devolve from one person to another through resignation and relinquishment. The practice has secretly crept in of reserving the profit, proceeds, and revenues of these benefices, indeed sometimes their entire fruits and income, for the persons who have resigned. * In such cases strict heed should be taken of the fact that the sole cause and sole justification for reserving and confiscating taxes and rentals is to use them for alms, * for godly practice, and for poor, needy people. For the rentals and income are as closely connected with and as dependent on the benefices as the body is with and on the soul; * consequently the benefices, by their nature, belong to him who occupies them, in order that he may have his subsistence therefrom with the honor due his position, and also that he may bear and endure the expense of divine service and proper maintenance * of the churches and houses of God. What remains after that shall be applied by him ad pios usus , that is, to pious uses. For such is the nature and innate character of these revenues and incomes. But just as certain things occur and come to pass in nature which are contrary to the common course and way, such as people and other animals with two heads, and similar monsters, so also when the pope, the universal dispensator, that is, universal V 34, p 249 steward of the church’s goods, sees that a part of the goods which are to be turned to godly uses can be employed more advantageously in a different godly use, then the pope may well employ them in that way, without doubt. Accordingly a pope may with propriety confiscate taxes and rentals of a benefice in order to help a poor man, especially a cleric and clergyman, to support himself with more of the honor due his station. Consequently it is a great abuse when all the profit of a benefice is reserved and held back, and when everything which is to be given and handed over for divine service and support of the possessor of the benefice is instead taken away. * Furthermore, it is truly a great abuse when taxes and rentals are given to rich clerics who can otherwise support themselves profitably and honorably from the revenues which they have. Consequently both abuses we have touched upon should be abolished. * Still another abuse concerns the exchanging and trading of benefices, for this takes place under conditions, arrangements, and agreements which are all simoniacal and aimed at nothing else but shameful profit. *

* “Essential.” How shall that be done? Shall the cardinals and prelates give back the parishes they have stolen? That would be dreadful! But what harm does it do to say it, so long as one does not mean it? * This Romish trick was invented by the popes and cardinals themselves, and it is doubtful that they will be reformed therein . * “Alms.” To fatten the cardinals and courtesans. Is that a reformation, when this reservation is tolerated and not absolutely abolished? Oh, you cardinals, how you disgrace yourselves! * “Soul.” For such bodies, the pope is the soul on which they all hang . * “Maintenance.” As the cardinals maintain the churches at Rome, so that not even a mouse can live in them . * Yes, I surely thought that the pope wished to be the “soul” of the revenues and to stay unreformed. Now, reform in such a way that God will punish you, you cursed scoundrels! * Except when the pope does this. He is properly enraged if someone else does it and he cannot do it all himself . * “Profit.” For here again a loss is suffered by the pope, who alone should do this, together with his cardinals . At all events, an abuse must be abolished which now prevails at this Roman court, thanks to the cunning of some skilful persons. Although there is a provision in [canon] law 25 which forbids that anyone may bequeath benefices to another person in his last will and testament, thus making V 34, p 250 him his heir, in view of the fact that the benefices do not belong to the testator and testament-maker, but on the contrary to the church; * and in order that these possessions may be kept in common for the good and advantage of all the faithful, and not become the private property of one special individual, nevertheless human (but not Christian) cleverness and dexterity have invented an amazing number of ways and means whereby they act contrary to law, thus mocking and despising it. For in the first place, bishoprics and other benefices are surrendered cum regressu , that is, * that the old occupants can have access to them again, and that they also reserve and keep back the fruits and profits of them. Thus they also overdo the reservation and withholding of the administration and management, with the end result that the new occupant is a bishop without any bishoplike power and rights at all, while the bishoplike power and rights are given to him who is no bishop. May Your Holiness therefore see what inroads these blandishments have made, and that it has finally come to the point that everyone does as he pleases and wishes. What is all that, if it is not appointing an heir for oneself to a benefice? They have invented another fraud besides, which consists of this, that bishops will request that coadjutors be appointed and given them who are less qualified * than they themselves are. One can clearly see (unless one deliberately closes one’s eyes) that by this means they are creating for themselves heirs to benefices. 26* V 34, p 251 Furthermore, Pope Clement restored the old law whereby the children of priests shall not possess the benefices of their fathers, so that the common property of the church would not in this way become private property. But nevertheless they make dispensations * and false applications of this honest law also. We shall not silently pass over a fact which every reasonable person recognizes as the pure truth, namely, that nothing has contributed more to the discrediting and decline of the clergy, and nothing has caused so much tumult and rebellion to arise—and still more will arise and follow—than this embezzlement of ecclesiastical and church properties, revenues, and income for personal profit. Heretofore all men have hoped that these abuses would be corrected. Now, however, they have despaired * of any improvement and speak very evilly of this see. Next in line is another abuse, concerning expectative graces 27 and reversions, also concerning reservation and withholding of benefices. This practice gives cause to desire the death of other persons and to be glad to hear of these deaths. And these tricks bar the way to persons who may be worthier of the benefices when they are vacated, and cause disputes and litigations to arise. We hold, therefore, that these abuses should be removed. * Still another abuse has been invented and V 34, p 252 discovered with the help of the stratagems mentioned above. The law calls some benefices Incompatibilia ,28 i.e., not compatible when side by side, and truly some are not. Through the significance of this name Incompatibilia , our forefathers intended to remind us that such benefices should not be bestowed on one single man. Now, however, many dispensations and relaxations of the rule are made concerning them, not only in the case of two or more benefices, but also, which is worse, in the case of many bishoprics. Inasmuch as this custom, because of avarice, has become so prevalent, in our opinion

25 Decretalium D. Gregorii Papae IX , lib. iii, tit. XXVI: De testamentis et ultimis voluntatibus , cap. 5 and cap. 7. Corpus Iuris Canonici , II, col. 540. * “Church.” That is, to the pope, who is to have it all to himself. Then they will say the church is reformed . * “That is.” They sell and exchange bishoprics like rogues playing at dice . * “Less qualified.” For well-qualified ones can of course be tolerated. But who is going to find anyone who is not qualified? 26 Probably Pope Clement VII, Giulio de’ Medici, who reigned 1523–1534. * “Clement.” Ah, that pious pope! Why do they not follow this pope, who reformed the church so nicely? * “Dispensations.” That is, one reforms what and as one wishes. As the saying goes, “Ignore the noise; it is all a part of the trade.” * “Despaired.” And that is the way matters will probably remain, because these cardinals and their reformation, with these shameful, false, Romish words, add to this desperation . 27 Mandates which reserve a benefice for a new occupant before the benefice has been vacated by the old occupant. * “Stratagems.” Neither pope nor cardinal has used them, nor uses them, and therefore this reformation does not concern them. The king of Calcutta has used them, and the Lord High Cuckoo of Ceylon, and they are the ones being reformed here. “Bishoprics.” For, as far as the pope is concerned, they alone should remain Incompatibilia . 28 Extravagantes Decretales lib. i, tit. VII, cap. 2: Beneficia plura incompatibilia obtinens sine dispensatione, debet illa praeter ultimum in manu ordinarii intra duos menses dimittere; alias poenas incurrit hic positas. Corpus Iuris Canonici , II, cols. 1244–1245. it would be proper to abolish it; and it is especially important not to have a number of bishoprics bestowed on one man. But what shall we say about the unions 29 and their lifelong incorporation in one person, although it is asserted that it is no obstacle to them that many benefices are bestowed on one person alone and, besides, that two or more benefices are joined together? Is that not a pure betrayal of the law? Then, another abuse has also become rampant, namely that bishoprics are bestowed on, or commended and granted to, most reverend cardinals—and not just one bishopric, but many. This abuse, most blessed V 34, p 253 Father, is in our opinion responsible for much that is wrong in God’s church. In the first place, the offices of cardinal and bishop are Incompatibilia and are not compatible side by side. For it is the function of the office of cardinal to lend support to Your Holiness and to reside near you, in order to rule the whole universal Christian Church. The bishop’s office, however, is to tend his flock and sheep, which he cannot do rightly and well, or as is his duty, unless he resides among his sheep, like a shepherd among his flock. * * In the second place, Holy Father, this abuse does its greatest damage in the example it gives, for how can the Holy See correct and improve the abuses of other people, if it tolerates abuses in its own most prominent members? It is therefore our firm opinion that the fact that they are cardinals should not give them license to act against the precepts and statutes of the common laws, but, on the contrary, it should make them observe these the more strictly. For the lives of cardinals are to be a law * and rule to other people which may guide them in their conduct. * One shall also not imitate the Pharisees and hypocrites, who talk but do not act, but rather the Lord Christ, who first acted and then spoke. Furthermore, this usage also does damage in the deliberations of the church, for it is a liberty which nourishes V 34, p 254 and preserves avarice. Moreover, the cardinals are so covetous of bishoprics which can be bestowed by kings and princes, and accordingly so dependent on these personages, that they always bear the kings and princes in mind in the councils and do not dare to express their opinions openly. Yes, even if they were well able and willing * to speak rightly, still they would let themselves be deceived by their weakness and not do so. For this reason, would God that this custom be abolished and that the cardinals be provided for in such a manner that they might live in the honor due * their position and that one would have as much income as the other. This, we consider, might easily come to pass if we would * betake ourselves out of the service of Mammon and into the service of Christ only. If the abuses under discussion were now improved, which pertain to and are relevant to those who appoint servants, through whom as instruments the service of God may be properly attended to and Christian people may be honestly instructed, ruled, and led in the Christian life, then one would have to turn to the articles which pertain to the ruling of Christian people. In this regard, most blessed Father, the first abuse to be abolished before all others is the absenteeism particularly of the bishops and then of the parish priests. They should not live away from their churches and parishes, especially not the bishops, as we have said. For they are the bridegrooms * of the churches which are commended to V 34, p 255 their care. Dear eternal God, what sight can be more wretched and pitiful to a Christian man traveling through the lands than the increasing emptiness of the churches? For almost all of the shepherds have moved away from their flocks and the parishioners are all commended to the care of hirelings. Therefore a severe punishment should be meted out to those bishops, before all others, and after that to those parish priests who remove themselves from their flocks. And this punishment should consist not only of

29 Amalgamations of parishes. * Ah, the poor cardinals, whither will they flee from this reformation? Help, hellish Cardinal of Mainz,30 lest this be taken in earnest, which would be intolerable for your sort . * Pshaw, brother, do not deny yourself to death! The pickings are still not that bad . * “Law.” Be a rule for avarice . * I can see by your eyes how much you are in earnest . * “Willing.” From which may great Satan protect them by all means . * “Honor due.” That each one would have four kingdoms. * “Would.” Yes, there is the rub, if we would. But the cardinals and popes say, “We do not want to do it,” as the one in Salzburg said 31 and they all say. What is this reformation then?—a Romish masquerader who has masked himself badly and shamefully betrays himself . * “Bridegrooms.” The devil was the one who wanted the bishops to be the bridegrooms of the churches, which only Christ is. Behold, how learned in the Scriptures the popish ass is! censures and the ban, but also of this, that the absentee bishops and parish priests be deprived of their income and revenues, unless the bishops have secured permission * from Your Holiness, and the parish priests from the bishops, for a short time. Concerning this matter one may read the common laws and the decrees and final conclusions of several councils, in which the regulation is made that the bishops shall not be allowed to be absent from their churches longer than three Sundays or weeks. It is also an abuse that so many most reverend cardinals do not have their residence at this Roman court and perform no part of the office * which is incumbent on cardinals. Although perhaps not all should be here, for we consider it to be good that some cardinals have their residence in their own countries, because through them, as through so many roots woven in and distributed through all Christendom, the peoples, nations, and provinces are preserved under and with this Roman See. Yet it would be a good thing if Your Holiness V 34, p 256 would require at least the majority of the cardinals to be at the Roman court and to have their residence right here. For in this manner, in addition to the fact that the cardinals would be performing their office, the honor of the Roman court would also be enhanced, and the gap which would be left in the Roman court by the departure of many bishops who would have returned to their churches would be complete and complemented. * There is also another great abuse, by no means to be suffered and tolerated, which is an offense to all Christendom and is the origin of the difficulty which has befallen the bishops in the ruling of their sheep, particularly as far as the punishing and improving of evildoers who must do penance is concerned. In the first place, the evildoers, especially if they are clerics and clergymen, render themselves free and exempt from the judicial jurisdiction of their bishop and ordinaries in many ways. In the second place, if they cannot exempt and free themselves, then they soon find refuge in the office of the penitentiaries 32 or of the datary, 33 where they do not have much trouble discovering a loophole through which they escape punishment, and, which is worst, merely by payment of money. Most Holy Father, this offense grieves the Christian people so much that words cannot express it. * We beg Your Holiness by the blood of Christ, with which he redeemed, washed, V 34, p 257 and purified his church and congregation, let these abuses be abolished, let this disgrace and vice be abolished. For if any foothold were given to such things in any community, province, or kingdom, then the latter would before long break their necks, go to ruin, and in no way be able to exist any longer. And are, then, we ourselves to look upon it as right and good when we spread this abomination over Christendom? * There is another abuse, in monastic orders, which also must be changed, improved, and abolished, for many of them have gotten into such bad condition and disorder that they are a great offense to the secular orders and greatly harm them by their example. Therefore it is our opinion that all convent orders should be abolished, not by use of violence against any person, but by forbidding reception of new monks. For in this way they would soon be extirpated and go out of existence, and pious monks and clergymen could be appointed in their places. We hold the opinion, however, that all the boys who have not yet made their profession and taken their monastic vows should be driven out of the cloisters. In our opinion one should also improve and keep a diligent eye on the matter of appointing preachers and confessors from among the brothers, so that in the first place the superiors take good care that the men they select are skilled and proficient. In the second place, these men should be presented to the bishops, to whom are commended, above all others, the souls and care V 34, p 258 of the church, and the bishops should either test and

* “Permission.” Yes, the hole is left open, and thus the reformation is very nicely thwarted . * “Office.” How can they all perform their office at Rome? No cloisters are left there for them to devour, and they must seek their office (that is, to devour churches) in other lands. Therefore it is rightly ordained here that the cardinals shall be rooted in all Christendom to keep it under the pope . * Just see, just see, the desperate scoundrels want to bring everything to Rome . 32 Officers delegated by the bishops to give absolution. 33 Officer of the Roman curia charged with investigating prospective holders of benefices. * Who does that, if the pope and the cardinals do not? And they do not want to be reformed . * Let them butter the mouths of barbarians with these false promised Now God punish you in return, you wicked liars! For if anyone who does not know you hears these words, he might well believe you were in earnest. But you have lied and per. jured yourselves too often and for so many hundred years that no one believes you any more. examine them themselves, or let some skilled men do this, and [the candidates] would be admitted to these positions at their discretion. * Most Holy Father, we have already said that it can by no means be tolerated or considered proper, if in the use of the keys or in anything pertaining to confession and penance the father-confessor seeks any profit. Concerning this we have the finn word of Christ, “You received without pay, give without pay” [Matt. 10:8]. This refers not only to Your Holiness, but also to all those who share your power. Therefore it is our earnest wish that this saying would also be kept by the papal legates and nuncios. 34 For, just as the custom which now has become rampant brings dishonor on this see and bewilders and grieves the common people, so also, if it were done away with, this would do honor to the see and lead to the improvement of the common people to a wonderfully high degree. Another custom which grieves Christendom is that nuns and virgins in cloisters are cared and provided for by convent brothers, since in many cloisters open disgrace of God * takes place, with offense to one and all. For this reason may Your Holiness take away this responsibility from all convent brothers and give it either to the ordinaries * or others to whom it is deemed to be most convenient. It is also a great and pernicious abuse, especially in Italy and France, that many V 34, p 259 teachers and philosophers teach godless matters. Indeed, the most godless and un-Christian disputations are held in the churches. And those teachers who are godly and Christian are treated very badly and dishonorably and without reverence in the presence of the common people. Therefore our opinion is that one should command the bishops in those places where universities and advanced schools are situated to admonish the lectors and masters who lecture that they should by no means teach and instruct the young people in godless things. They should rather demonstrate to them in questions which concern God, the creation of the world, or eternity, and the like, how weak and negligible the natural light [of reason] is, and direct them to godliness, religion, and the fear of God. * Likewise, that they should not permit public disputations of such questions, and not of such theological matters, either, for this breeds contempt for these things among the common people. One should dispute in secret concerning such matters, and in public only about questions concerning physical and natural matters. This command should be given to all cities, especially to the most distinguished ones, where these disputations are generally held. * The same diligence should be applied to V 34, p 260 the printing of books, and one should write to all the princes that they be on their guard, lest now and again all books, indiscriminately, would be printed in their lands and dominions. And the ordinaries should be commanded to keep an eye on this. For it is customary now to have schoolchildren [read] the Colloquia of Erasmus, 36* a book which teaches many godless matters to the young and uninstructed mind. Consequently this book and others of its kind should be forbidden in the schools. Next, insofar as it is a matter of instructing those servants of yours whom you need for the care and administration of the whole universal Christian Church, an eye must be kept on Your Holiness’s documents of mercy and pardon, because in addition to the abuses mentioned above, other abuses have been introduced and have spread. The first abuse concerns the renegade monastic brothers or clergymen who, after having taken their vows, forsake their orders and then secure permission to be relieved of the obligation of wearing the habit of their

* “Discretion.” Again reformed, but still doing what they wish. The reservation is always made that, although reformed, they yet remain unreformed . 34 Regular ambassadors of the pope to foreign courts. * “Disgrace of God.” That is hard to translate into German. But what it means is that many nunneries are open brothels, although the nuns are supposed to be God’s own brides. They know quite well what goes on in these places at Rome, etc., but they have no serious intention of improving anything at all . * “Ordinaries.” They can do these shameful things even better than the monks . * Thank you for having admitted that your rule has resulted in Epicureans becoming preachers, whom you yourselves hear in preference to the gospel . * And let them teach that the soul is immortal according to the decree of Leo X in the Lateran Council, etc. 35 36 Desiderius Erasmus (1466?–1536), the famous Dutch humanist. His Colloquia or Conversations , which were critical and satirical, were published at intervals beginning in 1500. Although he did not join Luther and the Reformation, he was sympathetic to Luther for a time and remained under the suspicion of the papal party even after his subsequent break with Luther. * “Erasmus.” Yes, quite likely! Would God he were alive and could pay you rascals back, and show everyone the godly manner in which you, with your words and works, have bettered young and old! order, not even the smallest indication of it, but instead to wear only a dignified clerical habit. We shall say nothing about the monetary profit involved in this, for we have already said in the beginning that it is by no means proper to seek gain in matters pertaining to confession and penance and the power given by Christ; we V 34, p 261 say simply that one should refrain from giving such pardon and grace. The habit is a sign that the cloister vow has been made. Therefore not even the bishop, to whom these apostates * and renegades are subject, can absolve them from wearing it. Consequently, this grace and relaxation should not be granted to these apostates. If they forsook their cloister vow, by which they obligated themselves to God, then they should not also be granted permission to have benefices and administer them, or to rule churches. Moreover, there is an abuse concerning the stationers 37 of the Holy Spirit, of St. Anthony, and the like, who deceive the peasants and simple people and confuse them with innumerable superstitions and false beliefs. In our opinion these stationers should be completely abolished. * Another abuse is that consecrated persons are given dispensations and allowed to take wives. Now, such dispensations should be given to no one, except for the preservation of a people or nation in the greatest and most important affairs, * especially in these times, when the Lutherans center their pressure so strongly on this article. 38 Furthermore, dispensations are granted for an abuse concerning marriage between relatives by blood or by marriage. We hold V 34, p 262 that this dispensation should not be given to persons of consanguinity in the second degree except * for some very important public cause, and dispensation may be given to persons whose consanguinity is in the other degrees only for some causes, and, as we have said, without payment, unless the marriage has already been performed and consummated, in which case one could levy a fine * or punishment on the persons involved in return for absolution of the committed sin. This fine could be used to help defray the expenses which Your Holiness incurs for godly uses and for the honor of God. For just as it is true that no money may be demanded if the use of the keys is to be handled without sin, so it is also true that when absolution from sin is requested, one may levy a fine and apply it to Christian, godly uses. It is likewise an abuse to absolve simoniacs 39 and ecclesiastical usurers. Unfortunately this poisonous vice of simony * now rules and prevails with such extent and power in God’s church that some persons are not even ashamed when they practice simony and ecclesiastical usury, but instead waste no time in asking for absolution from penance. Indeed, they purchase the absolution and also keep the benefice purchased by usury. Our purpose in saying this is not to deny that Your Holiness has the power to absolve simoniacs and ecclesiastical usurers from penance which has been levied on them by human law and positive law; but this power V 34, p 263 should not prevent Your Holiness from offering resistance to this misdeed, inasmuch as there is no more injurious or pernicious vice than the afore-mentioned ecclesiastical usury, simony, and trading in benefices. * Also, clerics and ecclesiastical persons should not be given permission to bequeath and will any of the church’s lands to anyone, except only for great, urgent * reasons, so that possessions of the poor may not be used for the pleasure of individuals and to build large homes.

* “Apostates.” Here the Lutherans are not meant (he very honorably does not mention them) but those whom the pope dismissed for money’s sake and also let them wear priest’s clothing, etc. 37 Beggar monks, who traveled about with “sacred relics,” promising miracles and cures. * “Abolished.” Tread softly, Holiest Pope! The See at Rome, which has never erred, has sanctioned them . * “Affairs.” He nevertheless wants to keep the power of selling marriages—and they call that being reformed . 38 At Augsburg, for example, in 1530, the negotiating committee of fourteen which began its work on August 16 paid greater attention to such matters as the marriage of the clergy and communion in both kinds than to more basic questions. On both points there was sentiment in the imperial party for concessions to the evangelicals. * “Except.” Dear sirs, keep right on reforming, but do not surrender anything that might affect your tyranny . * “Fine.” It would not be a great marvel if God sent lightning and thunder and hellfire and burnt pope, cardinals, and reformers to ashes, as he did Sodom, etc. How very shamefully they mock wretched Christians. Ah, dear God, do look down upon us! 39 Cf. p. 34, n. 61. * “Simony.” Yes, what is simony nowadays? If simony were what it used to be in former times, then to be sure all religious establishments, and the offices of pope and cardinals, ought to be without their incumbents . * Yes, the pope can reserve the right to do anything . * “Urgent.” That is, when and where they want—that is urgent . Also, the permission should not be granted lightly and carelessly for the use of letters of confession, 40 portable altars, and altar stones. For in this manner ecclesiastical and churchly things fall into contempt, and particularly the most excellent sacrament. Also, the indulgence * should not be given oftener than once a year in each of the larger cities. Also, the exchange and alteration of vows should not be permitted so lightly. Vows should not be exchanged for or altered into any other good works unless the latter are equal in value * to the vows. Also, it is quite customary to alter the last wills of testators who have bequeathed a sum of money for godly uses, and to transfer this sum, on Your Holiness’s authority, to the heirs and legatees to whom something has been bequeathed and left, on their plea of a supposed and alleged poverty, etc. And this is done for the sake of income, selfinterest, and profit. The situation would be different if through the death of the testator V 34, p 264 a great change had taken place in the means of making a living and in the household of the heir, so that presumably the testator, if he had lived longer, would have changed his will regarding the heir. For it is unChristian to change the last wills of testators. * We have already spoken often about profit, self-interest, and advantage; therefore it is clear that in our opinion one should by all means refrain from the afore-mentioned alteration of wills. Having now summed up and reported as briefly as possible everything * which pertains to the whole universal Christian Church, as far as our recollection and knowledge of it goes, we must in conclusion still speak of some articles which pertain to the pope or bishop of Rome. The city and church of Rome is the mother and preceptress of other churches, wherefore the state of affairs should be above reproach right here, both as regards the service of God and the propriety of manners. Accordingly, most Holy Father, all strangers and foreigners are offended when they enter the most holy cathedral of St. Peter and see priests officiating who are morose, unlearned, ignorant, and dressed in eucharistic vestments, paraments, and robes unfit for the honorable celebration of the mass even in mean, humble, unattractive churches. That is a great offense to one and all. Therefore, orders should be given to the most reverend vicar of the cathedral or to the most reverend penitentiary that they should keep an eye on this matter * and abolish this V 34, p 265 offense here at Rome and subsequently in other churches. In this city of Rome, prostitutes walk about like honorable matrons or ride on mules, and following after them, even in bright noonday light, come the most prominent of cardinals and clerics. We have not seen equal lewdness in any other city, and what makes it worse is that Rome ought to be a mirror and model for all cities. Moreover, these prostitutes dwell and reside in great, splendid houses. This shameful abuse should also be abolished. * In addition, there is to be found in this city of Rome some particular and private anger, dissension, and hostility among citizens. Now, it is especially incumbent on the bishop of Rome to settle, judge, and abolish this hostility. Accordingly, this hostility should be settled by some cardinals, especially by some who are most fitted for that task, so the citizens may be at one with each other again. * In this city there are hospitals, widows, and orphans whose care is especially incumbent on the bishop and sovereign. * Accordingly, Your Holiness could also accomplish this task through pious cardinals. These are the articles, Most Holy Father, which we for the present and to the best of our limited understanding decided to compile—articles dealing with matters which in our opinion ought to be improved and * changed. Now you will perform and do all V 34, p 266 these things in accord with your goodness and wisdom.

40 Indulgences. * “Indulgence.” That has already been reformed by Luther . * “Value.” This value shall be determined by the pope’s will, and the pope’s will is to hear the pennies clink . * So that, after all, the pope’s hands are not tied. Thus this reformation does no injury to the wicked rascals . * “Everything.” Yes, truly, the splinters have been touched a little bit, but the hideous beams have been reinforced; the gnats have been strained out, but the camels have been swallowed . * See there, is it a matter of clothing? What of that dreadful marketing and hawking of masses and of many other horrible, wicked outrages and main articles at Rome and in all the world? Oh, these beams must remain.! * Here they admit the truth. It is, however, no sin at Rome, but on the contrary a great honor to Italian and Roman chastity . * Ad Calendas grecas. [ On the Greek calends .] 41 * “Sovereign.” That is, on the pope, as heathen emperor of Rome . * “Do.” So that nothing indeed will be reformed . And although we are too weak and inadequate to deal with these great, important matters and actions, and although such actions are far beyond our ability, nevertheless we have herewith discharged our consciences. And we have the marvelously great hope that under you, Sovereign, we shall see the Christian Church purified and beautiful and like a peaceful dove, living in greatest harmony with its whole body, and remembering forever your name, praise, and fame. You have assumed the name of Paul; therefore we hope that you will imitate him and manifest the love for the church which he did. St. Paul was chosen as a good instrument for preaching the name and merit of Christ among the heathen [Acts 9:15]. Now we hope that you are chosen to raise up again the name of Christ, obscured both by the heathen and by us clerics, and to restore it, and to heal the sickness in our hearts and works, to bring the little sheep of Christ into one single fold, and also to turn away from us the well-deserved wrath and vengeance of God, which we can see is ready to fall down upon our heads. *

Caspar Cardinal Contarenus Johan Petrus Cardinal Theatrinus Jacobus Cardinal Sadoletus Reginaldus Cardinal Anglicus Fridericus Archbishop Solernitanus V 34, p 267 Hieronymus Archbishop Brundusinus Johannes Mattheus Bishop Veronensis Gregorius Abbot St. George Venetus Brother Thomas Magister sacri Palatii 421

* Also, indeed, without God’s Word and correct doctrine, etc. Nothing regarding that has to be reformed, or even considered . 42 The names of the authors of this document are signed in order of their rank. The cardinals are Caspar Contarini, John Peter Carafa, James Sadoleto, Reginald Pole; then Frederick Fregoso, Archbishop of Salerno and Hieronymus Aleander, Archbishop of Brindisi; then, John Matthew Giberti, Bishop of Verona; and finally, Gregory Cortese, abbot of St. George in Venice, and Brother Thomas Badia, Master of the Sacred Palace (position traditionally given to a Dominican monk, and including the duty of censorship of books). 1 Martin Luther, Luther’s Works, Vol. 34: Career of the Reformer IV , ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 34 (Philadelphia: Fortress Press, 1999), 231–267.