Prince sermon
The so-called prince sermon was held on July 13, 1524 by the theologian Thomas Müntzer at Allstedt Castle.
He denounced the arbitrariness of the secular and clerical authorities and their lack of reform activity. The sermon marks a change in intellectual history. He elevates the people from simple subjects to self-determined people. The medieval notion of the order in which the people must unconditionally obey the secular and spiritual authorities is broken up and replaced by a modern conception in which people are given a right of resistance that empowers them to take action against reprisals and recognizable grievances. There is a reversal of the prevailing idea of the submissiveness of people and marks in one aspect a transition from the Middle Ages to the modern age .
Historical background
At the end of the 15th century and the beginning of the 16th century a social, political and religious change took place in the Holy Roman Empire of the German Nation . With the help of conciliarism , which arose in the late Middle Ages as a result of the occidental schism , the Pope gained more power in Rome and was able to weaken outstanding reform decisions. In contrast, the importance of the emperor, the secular head and protector of the papacy, decreased more and more. Maximilian I was unable to restrict the sovereignty of the countless secular and spiritual princes.
Most of the population worked in agriculture, and these peasants carried the burden of maintaining feudal society and were obliged to pay taxes, such as taxes, customs duties, the large and small tithe. Since the peasants were barely able to earn these taxes, many were driven into serfdom. In addition, there was the limited use of the common land and the duty to work on the monastery property. The pressure on the peasants was also increased by the princes' freedom of interpretation of the orally transmitted fundamental right. Sales of letters of indulgence rose tremendously, and the Church developed new forms of indulgence.
The Augustinian monk Martin Luther rebelled against this grievance and the hesitant reform activities of the church . With the help of printing and its translation of the Bible, theology became even more part of everyday life. His following grew noticeably, and the priest Thomas Müntzer from Stolberg in the Harz also became his admirer.
A sermon at Allstedt Castle
The Saxon city of Allstedt had become a center of the new Reformation movements between March 1523 and August 1524. Thomas Müntzer reached the high point of his theological work here by introducing the mass in German and creating a German church ordinance. The focus of this was now the spoken word, the sermon . On July 13, 1524, the future Elector Johann von Sachsen and his son and successor, Johann Friedrich , came to Allstedt to hear the pastor's sermon in the palace. This was then preached under the name “Exposition of the other difference Danielis, deß propheten, at the castle in Alstet in front of the tetigen, thewren Herzcogen and rulers of Sachssen by Thomam Muntzer, servant of the wordt god. Alstedt MDXXIIII “and has become known under the name The Prince Sermon . At the beginning of his sermon, Müntzer presented a chapter from the Bible that he had previously translated into German. This already makes clear his intention, namely to reach the common people. The divine service in German should allow people to understand God's word and its interpretation by Müntzer.
Basic theme of the sermon
As the subject of the sermon, Müntzer chose the dream of the Babylonian king Nebuchadnezzar II and its interpretation by the prophet Daniel . "In the second year of his reign, Nebuchadnezzar had a dream that was so terrifying that he woke up" (Dan. 2,1). Since the king could no longer remember his dream, he had all dream interpreters and fortune tellers from Babel called to him. They were unable to interpret the vision for him. Only Daniel succeeded with the help of a previous revelation from God, and he announced the dream: The king saw a statue whose head, chest and arms, stomach and loins, thighs and feet were made of different materials and symbolized four different kingdoms, which were represented by a stone representing the power of God have been destroyed. Out of gratitude for this true interpretation, he bowed to Daniel and thanked his God. Choosing this passage from the Bible gave Müntzer the opportunity to relate God's prophecy of the end of the four kingdoms and the beginning of the fifth, divine kingdom to his time and to establish a direct connection between God's revelation and his own sermon.
Content of the sermon
Strengthening the common man
At the beginning of his actual sermon, Müntzer provides a description of the Christian grievances: The "[...] poor, miserable, falling christenheyt [...]" can no longer be helped. Thus he also refers to Daniel's prophecy, since the fourth kingdom is drawing to a close. This was triggered by the spiritual authorities, who no longer fulfilled their role as guardians of the sheep, the Christian community, and allowed Jesus Christ, the Son of God, to be made into a "[...] hanffpotze [...]", a scarecrow . However, Müntzer shows the Christians a way out of this development, which is clear from the example of the people of Israel. Like Müntzer's contemporaries, this had turned away from true faith and was only able to recognize the "[...] holy name [of God] Aries [...]" through suffering. Müntzer transfers the designation of the Israelites as God's chosen people to his contemporaries, thereby opening up the same way out of the disorder of the world for them and strengthening their role in the divine plan of salvation.
Even in this first part it becomes clear how Müntzer brings the revelations of God closer to the common people: The pictorial language and the simple and understandable German language help him to convey his ideas and arguments.
After Müntzer has defined the identity of the common people in this way by calling them, among other things, "[...] Gotti's right schuller [...]", he now explains their position towards God. They should practice “[…] in the forcht Gotis”, that is, to regain their reverence for God. The scribes, who, although they interpret God's revelation but do not believe in it, should be treated with caution. The word of God comes only to virtuous people through the Holy Spirit. Hence, Nebuchadnezzar was unable to keep or understand his dream. The revelation of God, which shows itself through visions and dreams, Müntzer compares with a field "[...] full of thistles and thorns [...]". This is difficult and associated with suffering. However, the life of the common people shows more empirical suffering and is thus better prepared for the passage of the field, the revelation. Furthermore, God continually reveals himself to the elect, and the Spirit continues to work in the world. This passage also shows the role of the Holy Spirit as a medium above scripture. However, for Calvin and Luther u. a. the sola scriptura, scripture as the basis of faith, is at the center of their theology.
In this context it must also be emphasized what possibilities the designation "chosen people" offered. Müntzer elevates the simple population to a true servant of God, so they are above their sovereigns, whom he previously accused of ungodly behavior, and their personal standing is improved. It is thus possible for him to address the majority of the population and to create a divine counterpart to the authorities. This is - as will become clear in the further course - but still able to join the elect and is called in the final part. This section also shows Müntzer's understanding of the role of a preacher: He must bring the will of God closer to his congregation, sharpen their awareness of divine revelation and direct their actions in the direction God willed.
In connection with the defense of the visions (especially against "[...] brother mastschwein and brother gentle life [...]", Luther) as part of the plan of salvation, Müntzer reports on the prophet Paul's fear of preaching in Corinth. However, God assures him that nothing would happen to him. Thus, Müntzer, as the new herald of the word of God, and his chosen people will not be harmed either. In this passage, Müntzer strengthens his own personal role, but rather he underlines the status of the chosen ones, as they can rely on a godly leader who - so to speak - is also by God's grace.
The role of the secular princes
According to Müntzer's interpretation, the last and fourth empires are the Holy Roman Empire, which is symbolized by iron and clay and which therefore wants to be strong, but whose base is porous. In addition, the rule of the secular and spiritual princes were mixed, which is represented by a heap of coiled eels (worldly) and snakes (clergy). Here we refer back to Nebuchadnezzar's dream: The stone that represents the power of God has grown and is now more clearly recognized by the "[...] poor leien und bawrn [...]". This provocative statement that the common people are more capable of experiencing the power of God than the princes is put into perspective in the next few lines. With the saying: "Drumb, yhr thewren regenten von Sachssen, step boldly on the corner stone [...]", Müntzer gives the princes the opportunity to join the movement, because God also favors them and the people behind them. The direct addressing of the princely rulers by Müntzer clearly shows how much he cares about their participation. On the other hand, he renounces excessive emphasis on his subservience, as can be found, for example, in comparable texts by Luther.
A new Daniel is needed, however, who would have to announce their task to the princes and who would then take the lead in this movement. There is no question that the first part was already carried out by Müntzer, when he explained the will of God to the princes; however, it is also here that Müntzer's desire to take over the management of the upcoming reforms himself becomes clear. Now, however, comes the question of the position of the princes in the secular structure. Here, too, Müntzer goes back to Chapter 13 of the Romans. The worldly authorities are appointed by God, but do not have the right to interfere in spiritual matters. In the fight against the wicked, the authorities can then rely on God, because he "[...] will sleep in all directions against drumming [...]", and thus no harm will happen to the princes. But suffering should reach the enemies of true faith, and the princes should separate the chosen and the unbelievers, for they are the mediators. If, however, they do not accept their godly task and do not defend God's kingdom on earth with the help of the sword, the sword should “[…] advance in the scheyden”. Their worldly power, symbolized by the sword, which rusts, so becomes unusable, should be taken from them. Because - here it is argued with Rom. 13 - the sword was given to the rulers by God only to protect pious people and to punish evil. Having formulated their primary task, namely to defend true Christianity, he admits, however, that this path will be marked by hostility and suffering. But God will help them in their struggle.
This also opens up the enormous scope of Müntzer's argument: through the fight for God, for true faith, they will be blessed, and this also implies a kind of absolution. The high demand for indulgences also shows that people were interested. The many biblical quotations in the next passages are striking. This is intended to confirm his unheard-of statements and, since they come from the Book of God, appear to be God's will.
Another means by Müntzer to divinely legitimize his demands are the examples of Paul and the Israelites. The apostle Paul fought against idolatry, that is, idols, by command of God, and the Israelites took the sword to return to the Promised Land. Now the princes should also take the sword in order to “[…] destroy the godless, Rome. on the 13th “If they do not take on this task, however, their sword and power will be taken from them. Also one will "[...] kill godless rulers, sunderlich priests and monks [...]". Müntzer thus gives people the right to resist if the princes do not fulfill their God-given task. In return, an obligation to resist is imposed on the people, because they have to act themselves - if the authorities do not take the initiative - and consequently take action against the princes. After this argument, which still refers to Daniel, chapter 2 and to the 13th chapter of Romans, Müntzer ends with a request: “Be noer bold!” With this repeated appeal to join the movement of the elect, Müntzer clarifies again his real plan. He hopes for the support of the Saxon princes in the fight against the godless authorities. As a threat he uses his chosen ones, who can now oppose the princely rule.
Intention of the sermon
The common people are made divine by Müntzer, and it is his responsibility as a new prophet to lead them back to the true faith and to restore the origin of the Christian church. The status of the chosen allows Müntzer - as already mentioned - to strengthen the self-confidence of the people and their future supporters. It is elevated to something special. This happens first through the designation as the chosen one, their new position towards God as a student and with the help of the possibility of identification through the suffering, which is part of knowledge. Of course, the argument was very attractive to the population, especially since an arbitrary rule of the princes could be overcome and they were given a right of resistance that put them in a new, self-responsible position. Müntzer creates a personal relationship with people, especially since he is a preacher and apparently preaches the true word of God and now also does this in German. He hopes that people will support his project and brings it closer to them through images, self-affirmation and through the Bible as God's revelation.
The consequence of strengthening the common man is not at the same time rejecting the participation of the authorities. Rather, Müntzer tries to meet the interests of the regents. He assures them that they will not be harmed by the fact that God will stand by their side and offers them yet another attractive prospect: absolution. Similar to the Crusades, the fight on earth should be rewarded with a place in heaven. The bliss that one attains when one relies on God even in the greatest need - such as in a fight with other princes - is then rewarded not only earthly, but also in heaven. However, if they do not join the elect, harm will be done to them and all other wicked people. Here Müntzer is very consistent in his argument, because a reform will take place either with or without the princes, only the outcome without their participation will be very momentous for them. But before it has to come to that, the princes can still follow Müntzer and imitate King Josiah and the Babylonian ruler Nebuchadnezzar and recognize their true destiny by God.
The changes in the social, political and religious conceptions that resulted from Thomas Müntzer's argumentation - such as the right to resist - and the resulting new way of looking at things also mark a boundary in history. It is a testimony to the contemplation of the people and the authorities at the transition to modern times.
literature
swell
- Thomas Müntzer: Writings and letters. Critical complete edition. Edited by Günther Franz. Gütersloher Verlagshaus Gerd Mohn, Gütersloh 1968 with the assistance of Paul Kirn.
Secondary literature
- Manfred Bensing : Thomas Müntzer. VEB Bibliografisches Institut, 4th revised edition, Leipzig 1989.
- Ernst Bloch : Thomas Münzer. As a theologian of the revolution. Kurt Wolff Verlag, Munich 1921.
- Hans-Jürgen Goertz : Thomas Müntzer. Mystic, apocalyptic, revolutionary. Beck'sche Verlagsbuchhandlung, Munich 1989.
- Karl Honemeyer: Thomas Müntzer's Allstedter church service as a symbol and part of the popular reformation. In: Abraham Friesen and Hans-Jürgen Goertz (eds.): Thomas Müntzer. Scientific Book Society, Darmstadt 1978.
- Luise Schorn-Schütte : The Reformation. History-course-effect. CH Beck'sche Verlagsbuchhandlung, Munich 1996.
- Werner Schubert: Thomas Müntzer and his chosen people. In: Concepts and images of the Reformation. Edited by Italo Michele Battafarano, Vol. 5, Peter Lang Verlag, Bern 1992, with the assistance of Hildegard Eilert.
- Gerhard Wehr : Thomas Müntzer. In self-testimonials and picture documents. Portrayed by Gerhard Wehr. Kurt Kusenberg (ed.), Rowohlt Taschenbuchverlag, Reinbek near Hamburg 1976.
New High German translations
- Thomas Müntzer: The prince sermon. In: Hutten, Müntzer, Luther. Works in two volumes. Selected and introduced by Siegfried Streller. Text revision by Christa Streller. Vol. 1, Aufbau-Verlag, 2nd edition, Berlin and Weimar 1975.
- Thomas Müntzer: Writings, liturgical texts, letters. Selected and edited in New High German translation by Rudolf Bentzinger and Siegfried Hoyer. Union Verlag, Berlin 1990.