everything their own way and insist on having it that way too,
those dear squires, and therefore convert temporal goods,
honor, person, behavior, clothes, etc. into spiritual things.

152. Christ w^as spiritually the highest on the earth, for he
taught everybody, as a teacher and master, but he did not exalt
his person over any man. Yea, he served man with all that he
had and was able to do. The prophets and apostles undoubtedly
were also among the highest on the earth spiritually, but when
did ever anyone of them set his person, goods and existence
over others, much less over kings and princes. They were
much rather subject to them and offered them their service,
as Christ also was subject to Caesar, Math. 17,2-7. Beloved
Herodites, the spiritual kingdom is not seen with eyes, and does
not rule over goods nor persons, but over souls and spirits
through the Word of God. But you convert it into an earthly
kingdom, and give it the spiritual name, in order to cover and
adorn the accursed arrogance, that you might not be subject
to anyone, nor pay interest, taxes and toll, that you might be
exempt from every duty, and only receive and rob.

153. I have forgotten and overlooked the fact that I should
have credited them with avarice, and must therefore consider
it here in the fourth place. This vice is so enormous in the
pope and the spirtiual order, that wood and stone cry out about
it. But this is nothing compared with that which few people
see, namely that the spiritual order is founded almost entirely
upon usury, through the highly damnable rental sales, which
the pope has instituted as a reserve and patron of avarice, that
he might visibly swallow the world. Furthermore, among
thousands one scarcely sees the secret avarice prevailing among
them, that they are spiritual simply for the sake of bodily main-
tenance and support.

154. The proverb has hit upon the truth, Despondency
makes the monk. *'For how many are there not who become
spiritual for no other reason than that of anxiety, lest they
may not be able to nourish themselves, or must do it with labor
and worry. There are now bishops and dignit.iries v;lio became
such for this very reason. What is it but avarice, when one



e:piphany. 383

does not trust God, who created him, to the extent that he will
also nourish him ? But some also become spiritual because they
are despondent on account of their salvation ; these however are
the few, and since this is no good reason they are not well
established.

155. Fifthly, they are slanderers. This must follow from
the former virtues. For if their pride j arrogance, avarice and
self-esteem are to stand and be preserved, they must equip
themselves with armor, and defend themselves against those
who chastise such sins with Scripture, as they justly deserve to
be chastised, and cannot endure the Scripture. Therefore the
pope must here send out his bulls and law, and must curse,
damn, slander, and excommunicate all who militate against his
kingdom and say it is not God's Word but the devil's, all who
withstand his holiness and his divines, who must be avoided
as the worst of heretics, as St. Peter also proclaimed in 2 Pet.
2, 2, that such people shall speak evil of the way of truth, and
shall afterward say, that they did it all to the honor of God,
and for the sake of spiritual possesions. But the pope's fac-
tion, his Herod-like associates, will adhere to him, and will
spread such slander and cursing as far as their avarice, pride
and arrogance prevail, so that the world shall be filled with
blasphemy and curses.

156. O God, heavenly Father! Thy terrible wrath and
fearful judgment are visited upon all the world in these dan-
gerous and miserable times, and alas, no one acknowledges it;
wilt thou have created all men to no purpose ?

157. Sixthly, they are disobedient to parents. Next to
•obedience unto himself, before and above everything else,
God has commanded obedience to parents. But what do the
pope and his spiritual kingdom now teach? If a father has
reared a son to be a parson or a bishop, he has raised a lord
over himself, who is under no obligation to be obedient to him,
on account of this great worthiness and the exultant holiness
of Herodic spirituality. Therefore the people also as we can
see lead a free and unrestrained life. God's command concern-
ing obedience to parents is disregarded, and they claim that
|;hey are under the highest obedience to God; although God



384 i.uthe:r's church postHv.

has not commanded one single letter of their claim, but it is
all of their own invention. Now God does not recall one com-
mand, even on his own account much less on account of man's
choosing and selection. Likewise, the cloisters also have come
into vogue in order to get rid of this commandment of God;
therefore the son or daughter, without the will of the father,
leaves the parental roof and goes into the cloister. The holy
father pope and his Herodites decide that this is right and
proper and so compel the people to break the commandment
of God. Thus the entire spiritual order has been made free
and independent of the highest and first commandment of the
second table.

158. But if you will hsten to me, I will from my whole soul,
advise you rightly, in the name of Christ Jesus. If your child
becomes iclerical contrary to your will, whether it be priest,
monk or nun, you may, if you chose subsequently, sanction
and tolerate the disobedience. But if you do not sanction it,
and if you are afraid, that on account of weakness your child
might not preserve his chastity, or otherwise might lead a per-
verse and dissolute life, or perhaps spiritually misguided, or if
you should need his support at home then do not dispute about
the matter but go, unhesitatingly, and take your child out of the
cloister, out of his monk's dress and tonsure, or whatever else
he may have crept into. Do not yield if he has made a hundred
thousand vows, and all the bishops in a pile have blessed him.
Your child has been entrusted by God to you to govern, and
from you he will again be demanded. What answer will you
give if you allow him to be lost, when you can advise and save
him? If the authorities object, then oppose them in return
with the comandment of God, that children are to be obedient
to their parents, particularly when parents are concerned about
their danger, and will not allow it. Why, the pope's law allows a
wife, unhindered, to take her husband out of the cloister and
priesthood. Now the fourth commandment, to be obedient to
parents in matters not contrary to God's commandment, is just
as well God's commandment, as that man and wife shall not
be separated.

159. Therefore, I say that tlie pope takes the liberty from



EPIPHANY. 385

sheer insolence, to remove monks and nuns from the cloisters,
though he has no power to do so. The parents have the power
to leave their child there or take him away when they please,
or as they see it beneficial for the child.

160. But when the Herodites here say, that obedience to
parents cease when the service of God orders it, and that the
first commandment is above the fourth commandment, then
answer them boldly, that God's service is not their spiritual
order, concerning which God has commanded nothing, and that
they lie when they call their little invention God's service. The
service of God is nothing else than to keep his commandments.
In the first table, his commandments require faith and love
to God. Now they do not walk in faHh and love to God,
who become clerical only in external particular affairs, in
which there is less love, than in domestic and worldly affairs.

161. But now alas! many people are pleased to see their
children become clerical, because they do not see the danger
in it. Some solemnly promise their children to the clerical rank.
Such is all pure ignorance concerning the faith and the Christ-
ian relation. If however, parents should demand something
contrary to God's commandments, as for example, against
faith and love to our neighbor, they are not to be obeyed. Here
Christ's word must stand: "He that loveth father or mother
more than me is not worthy of me," Math. 10,37, otherwise
tlie commandment of obedience remains. Parents however may
and ought to be willing, and even suffer themselves to be per-
suaded to give their child, when it is possible and necessary for
his soul.

162 In this connection another subject of great importance
must be considered, namely the marriage of our children. No
one indeed is so foolish as to force his child into marriage.
This must not be done. When a daughter wishes to marry, I
claim that she shall pledge obedience in her virginity, and ask
her father's consent. Neither should she be compelled to take
this or that man, but she should have her own free choice ; as
in the case of Rebekah, Gen. 24, 58. When, however, obedience
is coerced, I claim that it must be respected.

163. But the question is here whether the father has the



386 LUTHKR S CHURCH POSTIL.

power to annul the marriage, when the child became engaged
contrary to his will. The pope answers no! releasing the
child from obedience to the father ; but I say, yes, and do not
release the child from obedience to the father. And I think
also that no other man has the power to release previous to
entering into the marriage relation. But when the relation
has already been entered and the fruits are apparent, and they
want to remain together, it is very unkind of the father to se-
parate and tear them apart, though he have the power to do so,
for however great his power may be, it is a duty he owes to love
and friendship, to connive a little, and act according to the
child's desire, that such separation may not be affected by self-
will and wantonness, undertaken without any cause whatever.

164. For parents are sometimes inclined to give attention
to their own disposition rather than to the benefit and need
of the child. Although the child may suffer in this way it is
not right on the part of the father, whose duty it is to be friend-
ly and, to the best of his ability, to use his power for his child's
welfare; just as Manoah and his wife li'stened to Samson's
intercession, to get the wife for him whom he desired, though
she was not their choice, Judg. 14, 3.

165. When it happens, however, that the maid betrothes
herself clandestinely, while the father, or the father's vice-
parent had given her another, then she shall trample the pope's
snare under foot, and without any conscientious scruples dis-
miss the first, and take the second. For the pope has no power
to act contrary to God's command, or to substitute the first
engagement and break the second, causing thereby consciences
to err, saying that such a maid is an adulteress for marrying
the second, and forcing her to the first, claiming that she must
suffer, and not willingly take the second, nor demand the con-
jugal duty. O thou murderer of souls ! how miserably thou
comf ortest consciences! jumbling one thing with another, until
there is no more any room for salvation, and causing perilous
times ! If the maid should beg her father's pardon, and plead
that she may live with the first, because she has such a strong
desire, then let her do so ; otherwise obedience is a mere farce ;
she can insist upon conjugal duty and act as though she had



EPIPHANY. 387

never been betrothed. Had this precept been preserved, clan-
destine engagements would long since have been suppressed,
and th great destructive snare for consciences in th pope's
jurisdiction would never have prevailed.

166. Now you can see, I think, how keenly St. Paul under-
stood this spiritual kingdom which would teach all children to
be obedient to their parents, and yet give them liberty to choose
temporal or spiritual stations, or to continue in those already
chosen, without the sanction of the parents. In this way it
has simply destroyed and nullified God's commandment con-
cerning obedience, and thereby so lamentably confused con-
sciences, that they do not know vrhat to do. As they teach
disobedience toward parents, and separation from God's com-
mand through their spiritual holiness, so also they teach young
and worldly people to act wrong in the marriage relation.

167. But a pious child must learn to honor his parents and
to be pleased and satisfied with their dealings with him when
they do not act contrary to God's command. And if he
should be able to awaken the dead, or heaven should open its
portals at his bidding, he must undertake none of these, know-
ing that such an act would be contrary to the will of his
parents. For he who is obedient to his parents is obedient also
to God, whose com'mandment it is to be obedient to parents.
Therefore one should be glad to see destroyed that which is
done contrary to parental obedience when not required of God,
however good and however great a service of God it may
seem to be; for that cannot please God which is contrary to
parents, if God has not commanded it. Therefore God speaks
through Jeremiah, Chapter 29, 6, to the parents : ''And take
wives for your sons and give your daughters to husbands,"
etc., so that the children may not take them themselves, but
that the parents have the power to dispose of them. More
might be said on this point, but let this suffice for this time.

168. Seventhly, they are ungrateful not only toward God,
which is a necessary sequence, when they blaspheme, condemn
his word and destroy his commandments, but also toward men ;
for they have received great good and honor from the princes
of the whole world, and their entire comfortable life is the



388 Luther's CHURCH posTiL.

sweat and blood of others. Neither do they acknowledge that
when a city or district is destroyed they shall contribute and
help with their abundant riches and treasures; this is nothing
else than simply keeping their treasures in their own pockets.
Again, if their interest and goods in any way are interfered
with there is no mercy exercised in excommunication, driving
and martyrdom. No one thinks or says, ''Very well, then,
seeing that we have such and such goods or lands and to spare,
and since they have had such trouble and ruin, we will now
show them love and extend a helping hand." It is a spiritual
blessing and must not serve worldly affairs ; yes, they consider
it the greatest vice if they should be charitable, and say,
*'He who does that ravages the goods of the bishopric, cloister
and the holy church." Therefore that the goods of the church
may always remain, Christian love and genuine gratitude must
perish. And yet those who do such things are not spiritual,
holy people, and they wil enter into heaven as little as a cow
into a mouse-hole.

169. Eighthly, they do not consider holy things. Here the
apostle deals them a powerful blow by calling them Anosios,
Oslos means consecrated, holy, spiritual, such as deal in holy
things and are ordained to this end ; such as through consecra-
tion become spiritual and holy. Anosios, hence, means unconse-
crated and unholy. But is he not an insolent apostle who dryly
and openly calls these spiritual fellows unspiritual and the con-
secrated unconsecrated ? Have they not the tonsure and are
they not anointed with oil? Have they not white gowns, and
do they not hold masses, sing high and read low, play organs
and pipes, bells and sounding symbals, consecrate churches and
chapels, burn incense and sprinkle water, carry the cross and
banners, dress themselves in silk and velvet, carry golden caps
and silver pyxes, and do everything that is great? If these are
not spiritual things, then what is spiritual? Thus the pope
and bishops must go astray. Certainly St. Paul is under the
pope's ban, because he has spoken against such a spiritual
right, in which purely such spiritual things are performed.

170. No cow, no ass, no swine is so entirely devoid of
sense that it would not be able to recognize these things as



KPIPHANY. 389

physical and external, through which no one can become
spiritual or holy. Neither do we now call everything of this
Herodlan rule spiritual and consecrated. Therefore St. Paul
rightly calls them the unspiritual ecclesiastics on account of
these unspiritual things which cause them to neglect the true
spiritual things. He understood their perversion and how they
assumed the place of ecclesiastics, and therefore changed their
name, as if to say: These men profess to be the spirituals
and say that they administer holy things ; they are rather the
unspirituals, concerning themselves about foolish deeds and
neglecting the true spiritual things.

171. For he is called osios or spiritual who administers the
Word of God and the sacraments in order that he may lead
himself and his fellowmen to God. This is in truth the office
of the spirituals. But neither of these do they do ; yes, through
their abuse of all the sacraments, especially of the mass, they
lead themselves and everyone else still further away from God.
Neither do they preach the Gospel nor fulfil their spiritual
duties rightly. Much could be said concerning this. The
apostle has in these words embraced everything that pertains
to their true office and on account of which they are called
spirituals, and he says : They do none of these things, therefore
they are rather the unspirituals.

172. Ninthly, without natural affection. They do not with
their heart mean anyone, that is they do not interest themselves
in any one, they let every one fare as he will and go where
he pleases. If they but have enough, they are satisfied. As has
been said, it is the duty of the clergy to minister to the spiritual
wants of the people, and also to see that the poor are provided
with the necessities of life. Now it is evident that no one on
earth manifests less interest in his fellowmen than does the
clergy. And all this is caused by the aforesaid wickedness,
love of money, unthankfulness and unholiness. They are a
united people, bent upon their own profit and advantage in
temporal as well as spiritual things.

173. Or is there anyone who would call that kindness, when
the pope and his allies shed the blood of so many Christians,
when they instigate the whole world to war, when they exhaust,



390 i.uther's church postil.

suck out and flay the world with their indulgences and all
kinds of roguery? It is indeed a very fine virtue in rulers to
interest themselves in their subjects and heartily to be con-
cerned about their afifairs and their needs in things of this
world ; but it is a still finer virtue when the clergy does likewise
in spiritual matters, as they would do if they were truly Osii
But now they are anosii and astorgi, unholy as well as unkind.

174. In the tenth place, they are obstinate, not willing to
help others. Here St. Paul vehemently attacks the holy canon
law, which speaks so much of privileges, liberties and exemp-
tions, and strikes the holy ^cr'uiiiim pectoris (heart- shrine) at
Rome. Nature and God's disposition ordain that people who
must live together in one community unite to carry common
burdens upon common backs and do common work with com-
mon hands. Thus they are bound together with common bur-
dens. In disregard of this, the pope and the canon law have
their privilegia, lihertatcs, immiinitatcs, indulta, gratias, nothing
but exceptions; he and his allies avail themselves of the ad-
vantages which community afifords but leave the doing of com-
mon work and the carrying of common burdens to others ; yes,
it were the greatest sin to follow St. Paul, to relinquish their
privileges and to help carry the burdens of the community.
And still they plainly see that such liberties cause people to
look at them askance and with dissatisfaction and that it justly
embitters their hearts and therefore is contrary to brotherly
love.

175. Moreover, the holiest father, the pope, has the power
if members of the clergy would unite or had united with the
community to tear all such bonds and to absolve them from
their oaths and vows because they had been made to the detri-
ment of the church. It is the fruit of unkindness that no one
but they is to be free and rich, is to have the necessities and
pleasures of life and is to live without the burden of danger
and care.

176. They exempt themselves from the obligations which
they have as members of the community and are subject only
to the pope ; therefore St. Paul calls them aspondos, those that
exempt themselves, the obstinate, who are of no service to their



KPIPHANY. 391

fellowmen, but wish to enjoy the service of everyone else, and
who wish to enjoy the advantage in all things, but repudiate
the disadvantage. Such a state of affairs can not be tolerated
in any community and is indeed contrary not only to Christian
love, but also to all fairness and all reason.

177. In the eleventh place, they are slumberers and back-
biters. What an awful vice of which St. Paul speaks here,
which is most commonly found among the clergy, much
more so than among other men, and also among those who,
in the eyes of the people, are highly renowned as men of breed-
ing, honor, and upright character. Do but take notice what
attitude these people take toward the sins and faults of others ;
how they boast of their love and kindness as examples of good
breeding, honor and uprightness, how they apply themselves
with great earnestness to righteousness, that indeed there is
nothing lacking in regard to love and mercy toward their
neighbors.

178. That we may understand this well, we shall speak of
it carefully and slowly. In the former vices it has been shown
what attitude these men take toward the person and the
property of their neighbors. Here he particularly tells us what
attitude they take toward the sins of their neighbors. Oh,
how blind and ignorant they are here, how they are led by their
own pleasure and haughtiness ! The Scriptures teach us what
attitude to take tow^ard our neighbor's sins, namely, this :

179. First, we are not to be suspicious, but are to put, if at
all possible, the best construction on everything that we see in
our neighbor which is not an open sin. For thus writes St.
Paul, 1 Cor. 13, 7 : ''Love believeth all things," that is, it has
the best opinion of every one and is suspicious of no one ; it is
of the opinion that others act and think as love itself acts and
thinks. Love always means well, though its actions may be
apparently evil at times ; therefore it puts the best construction
upon everything others do, no matter how evil it may appear.

180. Secondly, when our neighbor's deed is an open sin
and cannot be otherwise construed, then love acts thus : Has
this deed been seen by, or is it known to, no one else, then love
will keep it quiet and not disclose it, will tell no one of it and



392 LUTHER S CHURCH POSTII,.

will, if possible, i:over it, that no one else may know of it, and
will thus preserve its neighbor's honor; but love will also
reprove him and pray for him, have patience and mercy with
him, and will think as a certain father thought, he fell yesterday,
I may fall today ; or, if he sins in this thing, I sin in another ;
we both need the same grace. Therefore love will forgive and
help, as we also pray that we may be forgiven and helped.
Thus Christ teaches us. Math. 18, 15 : ''And if thy brother sin
against thee (that is, secretly, that no one has seen it but you)
go show him his fault between thee and him alone." And St.
Paul, Gal. 6, 1 : "Brethren, even if a man be overtaken in any
trespass, ye who are spiritual restore such a one in a spirit of
gentleness, looking to thyself lest thou also be tempted."

181. Thirdly, if our neighbor's sin is committed publicly
and cannot be covered because it is known to a number of
people, then love will again act thus: love will keep silence,
will tell no one else of this sin, but will go and make it known
to his superior, whose duty it is to reprimand him and will
let that suffice; then love will pray for him and have mercy
as before. Thus we read. Gen. 37, 2, that Joseph told his
father Jacob the bad rumor which was spread concerning his
brother. He did not tell their secret deed, but as the text says,
the bad rumor concerning them, which was to show that their
deed was no more a secret but had become public and the talk
of the people.

182. Compare with this what these lovers of discipline and
honor now do. In the first place, because they secretly think so
much of themselves and are so well pleased with themselves,
they think that no one acts and thinks as well as they do, they
are the most suspicious people on earth, full of unnecessary