episcopal power assumed by the magistrate, and the avarice of princes in the misappropriation of
ecclesiastical property.
The principle of the general priesthood of the laity found its political and civil counterpart
in the American principle of the general kingship of men, as expressed in the Declaration of
Independence, that "all men are born free and equal."
- In the second part, Luther chastises the worldly pomp of the Pope and the cardinals, their
insatiable greed, and exactions under false pretenses. - In the third part, he deals with practical suggestions. He urges sweeping reforms in
twenty-seven articles, to be effected either by the civil magistrate, or by a general council of ministers
and laymen.
He recommends the abolition of the annates, of the worldly pomp and idolatrous homage
paid to the Pope (as kissing his feet), and of his whole temporal power, so that he should be hereafter
merely a spiritual ruler, with no power over the emperor except to anoint and crown him, as a bishop
crowns a king, as Samuel crowned Saul and David.
He strongly demands the abrogation of enforced clerical celibacy, which destroys instead
of promoting chastity, and is the cause of untold misery. Clergymen should be allowed to marry,
or not to marry, according to their gift and sense of duty.
Masses for the dead should be abolished, since they have become a solemn mockery, and
devices for getting money, thus exciting the anger of God.
Processions, saints’ days, and most of the public festivals, except Sunday, should be
abrogated, since holy days have become most unholy by drinking, gambling, and idling.
Monasteries should be reduced in number, and converted into schools, with freedom to
enter and to leave without binding vows.
Certain punishments of the Canon law should cease, especially the interdict which silences
God’s word and service,—a greater sin than to kill twenty Popes at once.
Fasts should be voluntary and optional; for whilst at Rome they laugh at fasts, they let us
abroad eat oil which they would not think fit for greasing their boots, and then sell us the liberty
of eating butter and other things; whereas the apostle says that the gospel has given us liberty in
all such matters (1 Cor. 10:25 sq.).
He also would forbid all begging in Christendom; each town should support its own poor,
and not allow strange beggars to come in, whether pilgrims or mendicant monks; it is not right that
one should work that another may be idle, and live ill that another may live well, but "if any would
not work, neither should he eat" (2 Thess. 3:10).
He counsels a reduction of the clerical force, and the prohibition of pluralities. "As for the
fraternities, together with indulgences, letters of indulgence, dispensations, masses, and all such
things, let them all be drowned and abolished."
He recommends (Art. 24) to do justice to, and make peace with, the Bohemians; for Hus
and Jerome of Prague were unjustly burnt, in violation of the safe-conduct promised by the Pope
and the Emperor. Heretics should be overcome with books, not with fire; else, the hangmen would
be the most learned doctors in the world, and there would be no need of study."
In Art. 25, Luther urges a sound reformation of the universities, which had become "schools
of Greek fashion" and "heathenish manners" (2 Macc. 4:12, 13), and are, full of dissolute living."
He is unjustly severe upon Aristotle, whom he calls a "dead, blind, accursed, proud, knavish heathen
teacher." His logic, rhetoric, and poetic might be, retained; but his physics, metaphysics, ethics,