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Commentary Index | Return to PrayerRequest.com | DownloadMartin Luther Collection: Luther, Martin - Table Talks: 22. Of Councils
TOPIC: Luther, Martin - Table Talks (Other Topics in this Collection)
SUBJECT: 22. Of Councils
Other Subjects in this Topic:
OF COUNCILS
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DXVI.
The pope styles himself a bishop of the catholic church, which title he
never dared to take upon him before; for at the time when the council of
Nicea was held, then thee was no pope at all. The church at that time was
divided into three parts; first, of Ethiopia; second, of Syria, to which
Antioch belonged; third, of Rome, with her appertaining sects. In this
manner they swarmed soon after the apostles time, and instituted three sorts
of councils: first, a general; second, a provincial; third, an episcopal, -
a council being to be held in every bishopric.
DXVII.
Since the time of the apostles, threescore general and provincial
councils have been held, among which only four are especially worthy of
praise; two, those of Nicea and Constantinople, maintained and defended the
Trinity and the godhead of Christ; the other two, those of Ephesus and
Chalcedon, maintained Christ's humanity. In the council of Nicea nothing is
written or mentioned of any pope or bishop of Rome, as being there; only one
bishop from the west, Ozius, bishop of Cordova, was present. The other
bishops came from the churches in the east, Greece, Asia Minor, Egypt,
Africa, etc.
Ah, Lord God! what are councils and conventions but grasping and
vanity, wherein men dispute about titles, honors, precedence, and other
fopperies? Let us consider what has been done by these councils in three
hundred years; nothing but what concerns externals and ceremonies; nothing
at all touching true divine doctrine, the upright worshipping of God, or
faith.
DXVIII.
In January, 1539, a book was sent to Luther, entituled, Liber
Conciliorum, a large and carefully arranged collection. After reading it he
said: this book will maintain and defend the pope, whereas in his own
decrees, innumerable canons are against him and this book. And besides,
councils have no power to make and ordain laws and ordinances in the church,
what is to be taught and to be believed, or concerning good works, for all
this has been already taught and confirmed. Councils have power to make
ordinances only concerning external things, customs, and ceremonies; and
this no further than as concerns persons, places, and times. When these
cease, such ordinances also cease.
The Romish laws are now dead and gone, by reason Rome is dead and gone:
it is now another place. In like manner, the decrees and ordinances of
councils are now no longer valid, because their days have gone by. As St
Paul says: "Why, as though living in the world, are ye subject to
ordinances? (touch not, taste not, handle not, which all are to perish with
the using) after the commandments of men? which things have indeed a show of
wisdom in will-worship and humility, and neglecting of the body, not in any
honor to the satisfying of the flesh."
Did not decrees and statutes, like persons, times, and places, change
and cease, the doctrine would of a mortal creature make an immortal; and,
indeed, they name the pope an earthly god, fitly enough, for all his laws,
decrees, and ordinances, savor of terrestrial, not of celestial things.
DXIX.
When God's Word is by the Fathers expounded, construed, and glossed,
then, in my judgment, it is even as when one strains milk through a
coal-sack, which must needs spoil and make the milk black; God's Word of
itself is pure, clean, bright and clear; but, through the doctrines, books,
and writings of the Fathers, it is darkened, falsified, and spoiled.
DXX.
The council of Nicea, held after the apostles time, was the very best
and purest; but, by and bye, in the time of the emperor Constantine, it was
weakened by the Arians; for at that time, out of dissembling hearts, they
craftily subscribed that they concurred in one opinion with the true and
upright catholic teachers, which in truth was not so; whereof ensued a great
dissension.
DXXI.
The papists go craftily about endeavoring to suppress us; they intend
such a reformation should be made, as will in no way suit us to adopt; if,
for the sake of outward peace, we enter into accord with the papists, we
should make the pure doctrine of our church suspected. Oh no; no such
agreements for me. If the emperor Charles would appoint a national council,
then there were some hope; but he will not go on; the papists will not
yield, but will sit alone therein, and have full power to determine and
conclude. By my advice, if it so fall out, we will all arise and leave them
sitting alone; for the pope shall have no authority or power over us and our
doctrine. We need no council for the sake of God's Word, for that is sure
enough. We can well appoint and order fastings and such like things without
a council, and without ensnaring the consciences, which shall be at liberty,
and not troubled or tied therewith. Christ did not institute and command
fastings with laws, but says: "When the bridegroom shall be taken from them,
then they shall fast." Also he says: "Go, sell all that thou hast." Fasting
will follow thereupon.
The Italians are so stiff-necked and proud, they will not be reformed
by the Germans, no, not though they be convinced with the clear truth of
God's Word. I have often thought with myself, how we might by a council, in
some measure, come to an agreement between us, but I see no means can be
found. For if the pope should acknowledge he had failed but in the least
article, and should admit, in a council, his gross errors, then he would
lose his authority and power; for he brags that he is the Church's head, to
whom all the members must yield obedience; hence the complaint in the
council at Constance, and hence that council's setting itself over and above
the pope, and deposing him. If the papists should give place to us, and
yield in the least article, then the hoops in the garland were quite broken
asunder, and all the world would cry out: Has it not been constantly
affirmed that the pope is the head of the Church and cannot err? How then
comes he now to acknowledge his errors?
DXXII.
In a council ought to be two manner of voices; the first, the Vox
consultiva vel deliberativa, that is, when they consult and discourse
concerning affairs, open to kings, princes, and doctors, for each one to
deliver his opinion. The second they call decisiva vox, a deciding voice,
when they conclude what is to be believed and done; which voice the pope and
his cardinals have usurped; for they decide and conclude what they will and
please.
A council should be a purgatory, to purge, cleanse, and reform the
Church; and when new errors and heresies break and press in, to confirm,
strengthen, and preserve pure doctrine, and resist, hinder, and quench new
fires, and condemn false doctrine. But the pope would have a council to be
one assembly, wherein he daily might make new decrees, orders and statutes,
touching good works.
DXXIV.
The imperial diet held at Augsburg, 1530, is worthy of all praise; for
then and thence came the gospel among the people in other countries,
contrary to the will and expectation both of emperor and pope. God appointed
the imperial diet at Augsburg, for the papists openly approved there of our
doctrine. Before that diet was held, the papists had made the emperor
believe, that our doctrine was altogether frivolous; and that when he came
to the diet, he should see them put us all to silence, so that none of us
should be able to speak a word in the defense of our religion; but it fell
out far otherwise; for we openly and freely confessed the Gospel before the
emperor and the whole empire, and confounded our adversaries in the highest
degree. The emperor discriminated understandingly and discreetly, and
carried himself princely in this cause of religion; he found us far
otherwise than the papists had informed him; and that we were not ungodly
people, leading most wicked and detestable lives, and teaching against the
first and second tables of the ten commandments of God. For this cause the
emperor sent out confession and apology to all the universities; his council
also delivered their opinions, and said: "If the doctrines of these men be
against the holy Christian faith, then his imperial majesty should suppress
it with all his power. But if it be only against ceremonies and abuses, as
it appears to be, then it should be referred to the consideration and
judgment of learned people, or good and wise counsel."
O! God's word is powerful; the more it is persecuted, the more and
further it spreads itself abroad. I would fain the papist confutation might
appear to the world; for I would set upon that old torn and tattered skin,
and so baste it, that the stitches thereof should fly about; but they shun
the light. This time twelve month no man would have given a farthing for the
protestants, so sure the ungodly papists were of us. For when my most
gracious lord and master, the prince elector of Saxony, came before other
princes to the diet, the papists marvelled much thereat, for they verily
believed he would not have appeared, because, as they imagined, his cause
was too bad and foul to be brought before the light. But what fell out? even
this, that in their greatest security they were overwhelmed with the utmost
fear and affright, because the prince elector, like an upright prince,
appeared so early at Augsburg. The popish princes swiftly posted away to
Inspruck, where they held serious council with prince George, and the
marquis of Baden, all of them wondering what the prince elector's so early
approach to the diet should mean, and the emperor himself was astonished,
and doubted whether he could come and go in safety; whereupon the princes
were constrained to promise that they would stand, body, goods, and blood by
the emperor, one offering to maintain six thousand horse, another so many
thousands of foot soldiers, etc., to the end his majesty might be the better
secured. Then was a wonder among wonders to be seen, in that God struck with
fear and cowardliness the enemies of the truth. And although at that time
the prince elector of Saxony was alone, and but only the hundredth sheep,
the others being ninety and nine, yet it so fell out, that they all trembled
and were afraid. When they came to the point, and began to take the business
in hand, there appeared but a very small heap that stood by God's Word. But,
that small heap, brought with us a strong and mighty King, a King above all
emperors and kings, namely Christ Jesus, the powerful Word of God. Then all
the papists cried out, and said: Oh, it is insufferable, that so small and
mean a heap should set themselves against the imperial power. But the Lord
of Hosts frustrates the councils of princes. Pilate had power to put our
blessed Saviour to death, but willingly he would not. Annas and Caiaphas
willingly would have done it, but could not.
The emperor, for his own part, is good and honest; but the popish
bishops and cardinals are undoubted knaves. And forasmuch as the emperor now
refuses to bathe his hands in innocent blood, the frantic princes bestir
themselves, and scorn and condemn the good emperor in the highest degree.
The pope also for anger is ready to burst in pieces, because the diet should
be dissolved without shedding of blood; therefore he sends the sword to the
duke of Bavaria, intending to take the crown from the emperor's head, and
set it upon the head of Bavaria; but he shall not accomplish it. In this
manner ordered God the business, that kings, princes, yea, and the pope
himself, fell from the emperor, and we joined him, which was a great wonder
of God's providence, in that he whom the devil intended to use against us,
God takes, and uses for us. O wonder above all wonders!