In August 1519, Bishops from all over Germany would gather in Mainz Cathedral for a German Synod. While the official topic of the synod was the Papal Bull *Cum Postquam*, it was already clear by the opening speech of Archbishop-Elector of Mainz Hermann von Wied, that this Synod was not just about indulgences.

Sixty-six years ago, the city of Constantinople fell to the armies of the Turk. Every since then, scholars have wondered why this occurred. Why did God let armies of Turkish heathens overrun what was once the capital of the Roman Empire, the first city in all of Christendom?

Once explanation is simply that the Greeks in Constantinople had fallen into decadence and heresy. Their Church had resisted stubbornly against reunification with the Roman Church, and their Emperors had let opulence and sin cloud their judgement. The Greeks were Christians, but they were Christians who had strayed from the true path. God had punished the Greeks for their undisciplined ways by allowing the Turks to destroy them as an example for the rest of Christendom.

This year we have seen the spread of a vile heresy throughout Germany. I myself was tempted by the heretic's learned words before I knew his true intent. Not only one but *two* Electors have welcomed this heretic into their lands. Just as we ask why God let the Turk overrun Constantinople, we can ask why God let this heresy arise today.

The fact is that we too have strayed from the true path. We have let our church become mired in decadence, corruption, and sin. Simony, pluralism, and extravagance are rampant within our Church. It is these excesses, which allow heresy to take hold amongst the people of Germany, and it is because of these excesses that God has decided it is time to test us with heresy. Will we pass the test and return the Church to the true path? Or will we fail and be consumed by heresy?

I believe that we *must* leave this synod with a plan to reform the German Church, to return it to the true path and to curb its excesses. If we do not, heresy will continue to spread. Church reform is not only a goal, it is a necessity.

The Primate of Germany would then turn the pulpit over to Desideratus Erasmus of Rotterdam, who would give a rousing speech in favour of a four-point plan for Reform of the German Church. These four points would be:

1. The wealth and lands of the German Church are plentiful, and they should be used prudently to support the Church and its charitable functions. The prelates of Germany must safeguard the lands and wealth of the Church and be careful to use them prudently for pastoral and charitable purposes rather than for sin and excess. Any German prelate found to be squandering the wealth of the Church will be asked to step down.
2. Simony has become so rampant in the Church that many prospective Bishops will take out loans to secure their election and investiture, expecting to pay these loans back through Church funds. We must enact a policy of zero tolerance towards simony in Bishop appointments. We must prohibit donations made to a Cathedral or gifts to any of its Canons between the death of a Bishop and the appointment of his successor. Any violations of this prohibition will be treated as attempted simony.
3. In the bull *Cum Postquam*, the Pope has clarified, that, as head of the Church, he is the only one able to grant indulgences. If he is the only one able to grant indulgences, he should be the only one selling them. We must prohibit the sale of indugences by any Bishop, Abbot, or Priest holding a post within Germany. If Rome wishes to raise money through the sale of indulgences, they must send their own agents to sell them here. The German Church is self-sufficient and does not have need of money from indulgences.
4. Pluralism is illegal according to Canon law. However, it still takes place within Germany through the granting of Papal dispensations to make exceptions to the law. If the Church cannot follow its own law, we cannot expect our congregants to do the same. We must bring an end to pluralism within Germany. If a German prelate is offered a second or third benefice, he shall from now on be expected to resign his first benefice before accepting the second. Benefices should be spread around and not hoarded.

It remained to be seen whether the Archbishop-Elector's warnings and Erasmus' wit and rhetoric would be enough to convince the Bishops of Germany to accept these reforms. Would they choose the path of reform? Or the path of decadence?